When trying to deliver excellence in any endeavor, talent matters. But talent is rarely the deciding factor in whether or not people will achieve excellence in their field. What usually separates the competent from the truly capable is commitment to the right tools +  the right structure + repetition + application. With regard to structure, to time and a well-defined regimen. This is huge. Why? The people who become good at anything master and maintain a regular review of the basics:

• Musicians – A violinist, pianist, or horn player runs scales. Three different instruments. One common underlying routine. Scales are basic stuff. But they cannot be overlooked; a constant return to scales is required for the maintenance of skills and growth in a field where all of the art is built upon scales. The tools are the instrument and other supports for practice (tuner, metronome, piano/guitar/kazoo). The structure is in the scales, the time set aside to do them, and some way of gauging whether or not they are being performed correctly. The repetition is the routine practice of the scales. Finally, the application is seen in playing songs that use the scales. Eventually an earnest commitment to tools, structure, repetition, and application will yield the harvest of excellence

• Athletes – A basketball player runs drills. That is, an indispensable part of their growth and sustained excellence focuses on being able to do basic things with the ball – dribbling, passing, and simple shots. High-flying theatrics are cool to see. But the ability to get near the basket demands dribbling and passing. And height-challenged players cannot be anything short of extraordinary with the basics; what they lack in height has to be compensated for in a mastery of ball handling. (Think about John Stockton.) The tools are a basketball, a place to practice, and set of drills. The structure is in the set of drills, the time set aside to do them, and someone to provide feedback. The repetition is in the routine practice of the drills or the adherence to the scheduled practices and required drills.

• Hebrew Students – A student of Biblical Hebrew reviews paradigms: verb stems, strong verb forms, weak verb irregularities, pronominal suffixes. The alphabet was exciting at first and parsing felt like real progress. But real fluency is built in the daily return to charts that seem elementary. The qal perfect. The imperfect. The participle. Again and again. Not because the student has forgotten them. The student returns because Scripture is written on that scaffolding. A sermon insight, a theological nuance, a subtle wordplay in a Psalm — these all rest upon patterns internalized through repetition. The one who skips paradigms may read devotionally; the one who drills them reads with precision. What starts mechanical becomes musical. And the voice of God’s text becomes easier to unpack and explain with excellence.

• Software Architects – A seasoned architect revisits patterns and clean code principles like dependency inversion, separation of concerns, cohesion, testability, and naming conventions. (On naming conventions see Roderick Notation.) At first, writing code is about making it work. Later, it becomes about making it clear. Then about making it durable, secure, and scalable. The fundamentals—design patterns, refactoring discipline, thoughtful abstractions—feel basic. But systems decay when fundamentals are neglected. A brilliant new framework cannot compensate for poor boundaries. An elegant UI cannot redeem chaotic domain modeling. The architect who regularly returns to foundational principles builds systems that scale and teams that flourish. What looks like creativity on the surface is usually craftsmanship underneath. And craftsmanship is built on disciplined repetition of design truths that never change.

In different domains excellence demands the same dedication to the basics. The fundamentals are not “beginner stuff.” They are the well you will keep drawing from as you grow and perform. This aligns strongly with what Anders Ericsson (deliberate practice researcher) discovered. Mastery is not repetition. It is structured, feedback-driven repetition of fundamentals (Ericsson, et al, 2016).

How does this apply to ministry? Scripture subtly affirms what has been previously presented. Paul says to Timothy:

“Give yourself entirely to them, that your progress may be evident to all.” (1 Tim 4:15 NKJV)

When there is a dedication to the fundamentals of the faith the progress is observable. It comes from immersion and discipline. Even spiritual gifts require:

• Stirring up (2 Tim 1:6)

• Training (Hebrews 5:14; Ezra 7:10)

• Practice (Hebrews 12 imagery)

Talent is the seed given to us by God. By virtues of God-given talent some will find it easier to produce excellence when given the same amount of time and putting in the same effort. But time will still be required. Repetition is a non-negotiable. In the disciplined return to the basics and spending time doing reps is the cultivation of that seed. Excellence in application is the harvest.

References

Ericsson, A. K., & Pool, R. (2016). Peak: Secrets from the new science of expertise. Houghton Mifflin Harcourt.

^12:22 Then one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw. ²³ And all the multitudes were amazed and said, “Could this be the Son of David?” ²⁴ Now when the Pharisees heard it they said, “This fellow does not cast out demons except by Beelzebub, the ruler of the demons.” (Matthew 12:22-24)

Jesus did a great work in the life of a man who had been blind, unable to speak (mute), and demon-possessed. The rabbi from Nazareth healed the man thoroughly. When He was done the same man had the ability to see, to speak, and live free from the controlling presence of evil spirits. People familiar with the man were amazed (ἐξέστησαν – verb, imperfect, middle, indicative, third person, plural). The word translated amazed, where it is used in other places, carries the connotation of the person or persons being astonished and moved to ask questions. Here below are some examples:

• • Forgive Sins? (Mark 2:12) – In response to hearing Jesus claim to forgive sins (Mark 2:5-6) and then support that claim by healing a paralytic (Mark 2:8-10), the surrounding scribes and crowd declared that this was unprecedented. They were struggling to handle the assertion that the Son of Man had power on earth to forgive sin; but they could not deny the supporting proof. Their amazement was a mix of astonishment and wonder about who this Man is and what is possible. The work of the Spirit through Jesus left them asking questions and scratching their heads.
  • Are These Not Galileans? (Acts 2:7) – Galileans speak with a very distinctive accent (Matthew 26:73). That accent was still present when speaking in another language. (People from Texas speak with a drawl. When they speak in French or Spanish, they still speak with a drawl. An accent is not a language. It’s a phonetic overlay; it is how my vocal system has been trained to form sounds. Growing up in a region like Texas, my vowel shapes, consonant timing, stress patterns, and intonation curves become neurologically wired. When I speak another language, unless I am trained to mask my natural speaking tendencies, I will typically carry those patterns with me.) When a crowd constituted of people from many language backgrounds hears Galileans speaking fluently in other languages, they are both astonished and now have questions. “These are obviously Galileans. Right? How are they doing this?” They crowd is wowed and wondering what is going on. The work of the Spirit through them has the crowd confused and asking questions.
  • How Can I Do This? (Acts 8:13) – There was a Simon that was a practitioner of witchcraft in the region of Samaria. (He is not to be confused with the Simon Peter the apostle or Simon the tanner.) When the Spirit of God began working through the deacon Philip to heal disease and cast out demons (Acts 8:4-8), Simon the sorcerer was convinced that the power was great (Acts 8:13) and he wanted wield it himself (Acts 8:18-19) to regain control of the people. He was both amazed by the work of the Spirit and move into asking questions. The work and gift of the Spirit through the saints made Simon think and inquire.
  • Is This Not Him? (Acts 9:21) – Saul has been changed. Prior to his encounter with Jesus of Nazareth on the road to Damascus, he was a violent and insolent persecutor of the church; enroute to Damascus he was breathing threats and murder against Jesus followers that he would find in the city. Whether it was a man or woman, if they would not denounce faith in Christ, he supported their execution. He was the leading adversary of the church. Now he is preaching Christ to the Jews in Damascus. The change is confusing. What the Jews are seeing is completely contrary to what they had heard about Saul. The work of the Spirit has washed, regenerated, and equipped Saul to preach Christ (Titus 3:5); that work has amazed onlookers and the results are raising questions.

Table 1: Paul’s Record of Persecuting the Church

• Can Anyone Forbid Water? (Acts 10:45) – The Jewish brethren that had accompanied Peter to the house of Cornelius the centurion were not expecting much. That is, they did not expect their leader’s preaching to lead to saving faith in the Gentiles that would be validated by a response from heaven. “These Gentiles, upon hearing and receiving the message of the gospel, have been baptized by Jesus… just like us.” The Jewish observers were amazed and asked “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we did?” (Acts 10:45–47).

In each of the verses where amazed (ἐξίστημι – lemma) is used, the astonished persons ask questions. Why? That is, why do they ask questions? Because their thinking is being challenged. They are prompted to ask why their expectations are not met, why their model of the world did not predict or accommodate reality, and why they did not see the outcome coming. In most cases that is the point of the work performed, the mission of the miracle, and the goal of that particular work of God: challenge and change our thinking.

When the perspectives of the multitudes were challenged they questioned their own understanding. But when the Pharisees were faced with the disquieting power of Jesus to do what they could not, they protected their faulty models and egos by attributing the work of the Son of Man to an alliance with Satan (Matthew 12:24). Rather than ask if there was something about Jesus that needed to be considered, they asserted that there was something evil about Jesus that should be openly condemned. This is the way of religious folk who love to be in control. When faced with the genuine power of the Spirit and the prospect or promise of becoming less important, they strike at the work or worker to reduce credibility. The work of the Spirit through a surrendered vessel exposes them and causes them to lose their controlling hold on people. Because the Spirit, the person led by the Spirit, and the work of the Spirit cannot be controlled, it must be condemned. They are threats to those who want to hold sway in the life of God’s people. If it cannot be utilized for selfish purposes it will be criticized and people will be counseled to characterize it as evil. But don’t look down on the Pharisees. I can get more out this passage by prayerfully considering ways in which I am guilty of the same thing. And I hereby admit that sometimes I am guilty of a pettiness that criticizes others because of my own insecurities or threatened ego. Lord, have mercy.

Questions for Self Examination

1. When in close proximity to great works of God through others, do I reflexively ask questions that guard my assumptions, or do I open my heart to reconsider what I think I know in the light of Scripture?

2. Do I ever label the work of others as “evil” or “wrong” simply because it challenges my expectations, my thoughts on excellence, or personal worth?

3. How do I respond when the work of another person exposes pride or control in my own ministry? Do I resist or repent?

4. In what ways might I have criticized the work of others instead of praying for discernment and humility?

5. Before judging another minister’s gift or calling, do I first examine my own heart for bias, insecurity, or fear? Do I evidence a willingness to help or a wanton desire to undermine the work of other ministers.

In complex systems, ambiguity is expensive. Why? The cost of bringing someone new into a software development project goes up significantly if that individual has to slog through poorly documented code with bad naming conventions for database tables, database columns, variables, and methods. Roderick Notation is a structured naming convention designed to do three things for developers and their teams: (1) increase clarity, (2) reduce cognitive load, and (3) improve maintainability in enterprise-grade software systems. It is especially useful in large codebases, analytics platforms, and data-driven applications where precision matters.

Rather than relying on implicit assumptions, Roderick Notation makes type, intent, and structure visible in the name itself. It treats naming as an act of design — not decoration.

Core Principles

Roderick Notation emphasizes:

1. Explicit Type Signaling –
2. Intent-Revealing Variable Names –
3. Structural Predictability – The notation is more than naming conventions. It is also a strict adherence to encapsulation. When developers access instance attributes without accessor methods, it is confusing and a disregard for the wisdom that lead language designers to make encapsulation possible.
4. Consistency Across Technology Domains (Java, SQL, analytics, APIs) –

The result of applying Roderick Notation is code and database schemas that read more like structured prose than algorithms hidden behind cryptic abbreviations, tribal idioms, and generic labels for the required parts of programming structures.

Why It Matters

1. Reduced Cognitive Load

When reviewing code, developers should not have to mentally infer types or intent.

Clear naming eliminates mental guesswork.

2. Faster Onboarding

New developers can immediately understand:

• What is a String?
• What is a BigDecimal?
• What is a List?
• What represents a database identifier?

This dramatically reduces ramp-up time.

3. Improved Debugging and Refactoring

When types and purposes are embedded in names:

• Refactoring becomes safer.
• Logs become more readable.
• Bugs caused by confusion between similar variables decrease.

Example 1: Basic Variable Declaration

Traditional Style

BigDecimal total; 
String name; 
List<Order> orders;

Roderick Notation

BigDecimal bigDecimalTotalAmount; 
String stringCustomerName; 
List<Order> listOfOrder;

Difference

Traditional style assumes the reader remembers the type.

Roderick Notation makes the type explicit in the variable name, reducing ambiguity when scanning logic blocks.

Example 2: Method Parameters and Business Logic

Traditional Style

public BigDecimal calculateRate(BigDecimal bundles, BigDecimal hours) {
    if (hours == null || hours.compareTo(BigDecimal.ZERO) == 0) { 
        return BigDecimal.ZERO; 
    } 
    return bundles.divide(hours, 2, RoundingMode.HALF_UP); 
}

Roderick Notation

public BigDecimal calculateRate( BigDecimal bigDecimalBundleCount, BigDecimal bigDecimalWorkDurationInHours) {
    if (bigDecimalWorkDurationInHours == null || bigDecimalWorkDurationInHours.compareTo(BigDecimal.ZERO) == 0) { 
        return BigDecimal.ZERO; 
    } 
    
    return bigDecimalBundleCount.divide( bigDecimalWorkDurationInHours, 2, RoundingMode.HALF_UP); 
}

Difference

The Roderick version makes business meaning explicit:

• Not just “hours” — but WorkDurationInHours
• Not just “bundles” — but BundleCount

This is particularly powerful in financial or production systems where semantic clarity prevents costly mistakes.

Example 3: Collection and Stream Usage

Traditional Style

List<User> users = userService.findAll();

users.stream()
    .filter(u -> u.isActive())
    .forEach(u -> sendEmail(u));

Roderick Notation

List<User> listOfUser = userService.findAll();

listOfUser.stream()
    .filter(user -> user.isActive())
    .forEach(user -> sendEmailToUser(user));

Difference

• listOfUser immediately signals collection structure.
• Lambda variables use full semantic naming (user instead of u).
• Method names communicate intention (sendEmailToUser).

The result: readability increases without adding comments.

Architectural Benefits

Roderick Notation is especially powerful in:

• Business Intelligence systems
• Data engineering platforms
• Government contract software
• Financial systems
• Multi-layered enterprise applications

In environments like BrainJack, ACMS, or analytics pipelines, clarity is not cosmetic — it is risk management.

Addressing the Objection: “Isn’t This Verbose?”

Yes. And intentionally so. Verbosity is not the enemy of clarity. Compression optimizes for typing speed. Explicitness optimizes for long-term system health.

Enterprise software lives for years. Developers come and go. Clarity endures.

Many years ago I was working with a young developer that suggested that variable and method names should be kept shorter for the Java compiler. I was more than a little surprised. While I could understand asking for brief variable names with the goal of typing less, it never occurred to me that if the variables were less verbose the compiler would not have to work so hard. That I idea has also never come up again from anyone else. Honestly, why would anyone care if the compiler has to work harder? It is a technology not a person. And it does its job one time for the sake of the relationship between the programmer and the machine. It would be like saying to a person giving a speech, “Please use smaller words so that the translator does not have to work so hard.” As long as the words and ideas can be translated from one language to another, do not change the address so that the translator has an easier day!

Conclusion

Roderick Notation is not merely a naming convention. It is a disciplined approach to communication in code. It:

• Reduces ambiguity
• Increases maintainability
• Improves onboarding
• Enhances debugging
• Encourages thoughtful system design

In software development — as in leadership — precision is kindness. And clear code is a form of service to the next developer.

¹ Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. ² Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, ³ explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” ⁴ And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

Why the synagogue? That is, why does Paul have such a fixation on finding and preaching in the synagogue of the cities he visits? There are at least two reasons. First, it was a matter of readiness. The synagogue was the center of Jewish life. In its walls Paul would find Jews and God-fearing Gentiles especially suited to become witnesses. Jews and God-fearing Gentiles alike in the synagogue had been prepared to believe and bear fruit by their spiritual tutors (Galatians 3:24-25; John 5:39; 2 Timothy 3:15). More than anyone else the synagogue attendees would have been readied to receive the gospel; the Christ would be for them the sought after salvation from sins (Matthew 1:21), the long-awaited Son of David (Matthew 12:23; 21:9; 22:42), and relief from oppression (Acts 1:7). In the synagogue, conditioned by the reading of the law and the teachings of the rabbis, the Jew is readied to receive the Redeemer.

Second, and following from the first reason, it was a precedent established by Christ in His conduct (Luke 4:16; Matthew 9:35; 13:54; Mark 1:21, 39) and His commandments and counsel to the disciples (Matthew 10:5; John 16:2). Even when the church age had come priority was given to the synagogue (Acts 1:8). The lesson of the Lord’s focus and order would not have been lost on Paul. He is following Jesus in going first to the lost sheep of Israel and then the Gentiles (Romans 1:16; Acts 3:26).

Why the synagogue? In both Jesus and Paul missional thinking is determining their methods. The Jew is saved first in order that he might be sent first to help the nations. God had always intended Israel to be His witnesses (Isaiah 43:10, 12; 44:8). It was to this end that a relatively insignificant people were called out, saved, and then sent (Deuteronomy 7:7; 10:22). Look at those Old Testament Scriptures again and see that the Lord has designed Israel’s culture to cultivate in them unparalleled fitness for declaring the gospel. They will, as many as are willing, be the basis and beginning of His salvation program for the world. Salvation is of the Jews (John 4:22)! Why the synagogue? Paul sees and understands the importance of starting with a people especially prepared to preach Christ.

Look at Jesus and his apostle, friend. It is not foolish to focus on reaching the reachers. With the goal of going out with the gospel we do well to prayerfully consider who to reach first.

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

Questions for Discussion

1. What does preparedness for the gospel really look like in your community? Where are the “synagogues” in your context. These would be places where people already have some spiritual openness or Scriptural engagement?
2. Paul wasn’t winging it. He was following the missional example Jesus set (e.g., Jesus’ own synagogue ministry and the command to first go to “the lost sheep of Israel”). As you look at reaching people, what principles of ministry have been given to you by Jesus? E.g., Jesus said that when you go somewhere on a mission and are given a place to stay, unless you are cast out, stay in the place that first received you (Luke 10:7; Matthew 10:11; Mark 6:10).

30 January 2026

This morning I was in my kitchen studying Hebrew. (Why was I studying Hebrew? It is my hope that one day proficiency in this language of the Bible will help in the handling of the text before God and His people.) In the course of my studies I came across a particularly academic ancient group of Jews – the Masoretes (Pratico & Van Pelt, 2019, p. 7). Here below I have shared my findings about the Masoretes and the relevance of their work to the modern study of the Bible.

Who were the Masoretes?
The Masoretes were Jewish scribes and scholars from the second half of the first millenium (roughly AD 600–1000). Their life’s work was to preserve, standardize, and transmit the Hebrew Bible with high precision. Because of them, the Hebrew text we read today is astonishingly consistent with manuscripts copied a thousand years ago.

What problem were the Masoretes solving?
Ancient Hebrew manuscripts were written only with consonants. As Jewish communities spread and Hebrew was spoken less fluently, the risk grew that:

• pronunciation would drift,
• meanings would blur,
• and copying errors would multiply.

For the purpose of ensuring that the word of God could be read and studied for generations to come, the Masoretes stepped in. Their goal was to lock the text in place in both pronunciation and meaning.

What exactly did Masoretes do?

1. Added Vowel Pointing – They created the system of dots and dashes (niqqud) that indicate vowels—so readers would know how to pronounce the text, not just what letters were there.
2. Preserved Pronunciation and Chanting – They added cantillation marks (ṭeʿamim) to guide: (1) synagogue reading, (2) pauses, (3) emphasis, and (4) melodic chanting.
3. Added Quality Control to the Scripture Copying Process – They developed the Masorah; this is the detailed marginal notes that recorded: (1) how many times a word appears, (2) unusual spellings, (3) the middle letter of a book, (4) and warnings if a copyist made a deviation.

This was ancient quality control before printing, before spell-check, and before computers. As someone who has written software for more than 30 years, I find their initiative and approach to protecting the quality of the Scriptures to be sophisticated, broad in scope, and high in utility.

Where were the Masoretes located and what did they produce?

Three main centers of their activity emerged:

• Tiberias (Galilee) — the most influential tradition
• Babylonia
• Jerusalem

The Tiberian tradition eventually became standard for Judaism and most modern Hebrew Bibles. That brings us to the matter of what the Masoretes produced. Here below are the two most famous Masoretic manuscripts:

• Aleppo Codex (10th century) – long considered the most authoritative
• Leningrad Codex (1008 AD) – the oldest complete Masoretic Bible and the base text for most modern editions

Why do the Masoretes Matter?

They matter for those of us that study the Bible. The Masoretic Text (MT) is the source text behind most Old Testament translations (including NKJV, ESV, NASB). When the Dead Sea Scrolls were discovered (2nd century BC–1st century AD), scholars were stunned to find how closely they matched the Masoretic Text—confirming the Masoretes’ faithfulness.  In other words: they didn’t change Scripture; they guarded it.

The Masoretes were meticulous Jewish scholars who preserved the Hebrew Bible by fixing its spelling, pronunciation, and transmission with unmatched precision—so later generations would receive the text, not a guess.

References

Pratico, G. D., & Van Pelt, M. V. (2019). Basics of Biblical Hebrew grammar (3rd ed.). Zondervan Academic.

Paul tells the young pastor of the church in Ephesus to give attention to reading (1 Timothy 4:13). The apostle is clearly telling the pastor-teacher Timothy how to order the life of his church. From this letter we get that one element of a church that is operating well is regular reading of God’s word. The Greek verb translated give attention to (πρόσεχε) means to devote oneself to, to hold firmly toward, and to continually apply attention. (See Hebrews 7:13 where the word is used to describe the service of the priest at the altar.) “Timothy, lead the church into reading the word of God continually, with high intention, and focus. Do not be casual about this.” The Greek noun translated reading (ἀνάγνωσις) refers to public reading aloud in an assembled community. (See Acts 13:15, 2 Corinthians 3:14. Also see Nehemiah 8:8 and Jeremiah 36:6 of the Septuagint.). Paul is bringing a synagogue pattern into the church (cf. Luke 4:16).

Reading the word of God, when accompanied by prayer, is a powerful stimulant for spiritual growth (1 Peter 2:2). In some cases just reading the Scriptures, when the heart has been prepared by difficulty, has produced individual and national repentance and revival (2 Kings 22:8-13; 2 Kings 23:1-3; Nehemiah 8:1-12; Nehemiah 9:1-3; 2 Chronicles 17:7-9). Among the many things that you are trying to get done today, spend time prayerfully reading the word of God. If you are wanting to break away from patterns of sin, reinforce your resolve to stay the course in the face of opposition, or find the strength to step out into a new things that God is calling you to… prayerfully read His word as often as you can.

We have something to help you with reading the Bible – a plan. On this site there is a reading plan that you can you to help you develop the discipline of spending time with Jesus daily in the Scriptures.

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

Figure 1 – Possible route of Jesus from Capernaum

Luke 10:38–42 (NKJV)

³⁸ Now it happened as they went that He entered a certain village; and a certain woman named Martha welcomed Him into her house. ³⁹ And she had a sister called Mary, who also sat at Jesus’ feet and heard His word. ⁴⁰ But Martha was distracted with much serving, and she approached Him and said, “Lord, do You not care that my sister has left me to serve alone? Therefore tell her to help me.” ⁴¹ And Jesus answered and said to her, “Martha, Martha, you are worried and troubled about many things. ⁴² But one thing is needed, and Mary has chosen that good part, which will not be taken away from her.”

The En Route Rabbi (Luke 10:38) – Jesus is on His way to Jerusalem; it is time for Him to be received up (Mark 16:19; Acts 1:2; Luke 9:51). The Son of Man is determined to be where the Father would have Him to be doing what the Father would have Him to do. In this case, the Father would have His only begotten Son to be in Jerusalem. Eventually He must be in the Holy City for the Passover as the Lamb (Matthew 10:28; Mark 10:45; John 1:29).

But there is some time between this record of Jesus’ travels with His disciples and the Passover. As they went to Jerusalem, Jesus entered a certain village  (Luke 10:38). Laying the gospels alongside one another, we can see that the village mentioned by Luke was Bethany (John 11:1). The figure at the right shows a possible route from where Jesus was in Capernaum to Bethany.

In this certain village there is a family that is dear to Jesus – two sisters and their brother (John 11:5). The oldest sibling in the Bethany household is most likely Martha. How did I get that? I base this supposition on her apparent role as head of the household. In first-century Jewish and Greco-Roman culture, hospitality was ordinarily administered by the household’s senior authority. The eldest unmarried woman or the person bearing primary domestic responsibility (Keener, 1993). The act of formally welcoming a guest — particularly a traveling rabbi — normally fell to the individual who managed or governed the household. Luke’s description of Martha as the one who welcomed Jesus into her house suggests that she is the household’s senior figure. She is also possibly the owner of the house.

An Israelite Indeed (Luke 10:39; Deuteronomy 18:15, 19) – The account from Luke introduces the sister of Martha after the welcome; her name is Mary. She is presented to the reader doing two things: (1) sat as Jesus’ feet and (2) heard his word (Luke 10:39). Luke wants us to see her alignment with the expectations of God. Luke says, “Look, at her reader, and see that Mary is enacting obedience by taking a subordinate and teachable posture.” Why do I think that is what Luke is saying? Consider the words of Moses in his blessing on the children of Israel before his death (Deuteronomy 33:3):

Yes, He loves the people;
All His saints are in Your hand;
They sit down at Your feet;
Everyone receives Your words.

Moses said there are two things that an Israelite can do to indicate submission to Yahweh. Mary is doing both. That is, Mary is doing both things that Moses described as expressions of covenant loyalty for an Israelite: (1) sitting down at the feet of God (Jesus) and (2) receiving His words. (And there are other places where being at the feet indicates discipleship, submission, and readiness to obey. See Judges 4:10; 2 Kings 4:27). Further, if we are going to truly appreciate Mary, we must give special attention to the fact that she is hearing Jesus words. Hearing, for the Jew means more than the passive activity of allowing oneself to hear spoken words. It combines intentional listening and willful obedience (Deuteronomy 6:4). At this point Luke 10:39 becomes an unavoidable and unmistakable declaration of Mary’s decision to receive Jesus as the promised Prophet. How did I get that? Moses told that people

¹⁵ “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear,… ¹⁸ I  [Yahweh] will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. (Deuteronomy 18:15, 18)

She is seated in surrender and listening intently to the words of the rabbi from Nazareth. Mary is telling Jesus and anyone who will look at her actions in the light of God’s covenant with His people, “I see the Prophet that Moses mentioned. And I am hearing him.” Mary is an Israelite indeed.

Sidelined by Service (Luke 10:40) – The activities of Martha, the woman who welcomed Jesus into her home, are brought back into focus. While Mary is sitting at Jesus’s feet hearing his word, the other sister is distracted with much serving. Distracted? That is the word that Luke uses to describe Martha. The underlying verb (περισπάω) indicates that her attention has been drawn, pulled, or dragged away from one thing to another thing. That is, Martha’s has been drawn, pulled, or dragged away from one thing (Jesus words) to another thing (serving Jesus).  It is worth noting that the word translated serving (διακονία) is normally translated ministry (Ephesians 4:12; Acts 6:4). Martha is drawn away by work for Jesus from the words of Jesus.

Picture the scene with me. Martha is going back and forth from the kitchen to the place where Jesus is teaching. She is bringing food items and drinks to the Master and His disciples. Meanwhile, Mary is absorbed in the teaching of Jesus. Every time Martha, in the midst of her ministry, passes by her sister with a tray of food she becomes more irritated. In quiet words she says as she goes back and forth, “Oh no, don’t get it up, Mary!” And later, “Excuse me, Mary! Didn’t mean to come between you and this message with my menial work of ministering alone to the Master and His disciples.” Finally, it becomes too much and she interrupts the Teacher’s teaching with her tirade:

Lord, do you not care that my sister has left me to serve alone? Therefore tell her to help me.

Martha reminds me of so many people caught up in their self-imposed ministry that find fault with everyone not doing what they are doing. The Holy Spirit can rest a little easier when these people are around; they will eagerly assist in convicting the world of the sin of not measuring up to their standard of righteousness and their requirements for service. (O reader, calm down. This is sarcasm and not heresy.)

Answered Prayer (Luke 10:41) – Jesus answers. And although it looks like just a response to her question and suggestion. It should be seen as an answer to prayer. After all, He is God (John 1:1-3; Hebrews 1:8-10). Saying her name twice is an indicator that there is great emotion associated with the address (Genesis 22:11; 1 Samuel 3:10; 2 Samuel 18:33; Luke 22:31; Matthew 7:21-23; Matthew 23:37; Acts 9:4). This way of speaking to someone is called the double vocative and it means that the speaker is talking with great concern, distress, urgency, or tenderness. Although she accuses him of not caring, Jesus answers her prayer out of His great concern.

Martha is worried and troubled about many things. In this case, her worry and troubles are ministry. Ministry matters. But it should not have been a worry to her. She is not doing it right.

Gentle Correction and Warning (Luke 10:42) – The one thing needed is to hear Him (Deuteronomy 18:15, 19). This is the commandment of God through His servant Moses and reiterated earlier in the transfiguration (Luke 9:33-35).

Jesus tells the woman absorbed in busyness that this is not the Father’s business. Mary has chosen the one thing that is needed – hearing His words. And Mary’s choice is being protected by the Lord Himself; it will not be taken away from her. Don’t try to come between me and Mary. Serving Jesus cannot come before being served by Jesus (John 15:1-5). We are not sent (Mark 3:14) until we have been with Him (Acts 1:8; Acts 4:13).

Action Items for Us

Take time to sit with Jesus today. How? There is a reading plan on this site; that is a good place to start. Prayerfully consider His words and what they mean for your life. Let ministry ideas and initiatives be shaped by time spent listening; hear Him (Luke 9:33-25; Deuteronomy 18:15).

Questions for Consideration

1. Where am I? Would my position best be described as sitting at the feet of the Teacher receiving His word or busy around the Teacher with my many worries?
2. What worry needs to wait until after I have spent time with Jesus? Properly seen those worries are weeds that would choke out the word, cares that cut me off from the best Christ has to offer, and second-rate pleasures that pull me away from the real joy of just being with Jesus (Matthew 13:22; Mark 4:18-19; Luke 8:14).

References

Keener, C. S. (1993). The IVP Bible background commentary: New Testament. InterVarsity Press.

Old Testament — Fasting Passages

Pentateuch

• Exodus 34:28 – Moses fasts 40 days and nights on Sinai
• Leviticus 16:29–31 – Day of Atonement: “afflict your souls” (understood as fasting)
• Leviticus 23:27–32 – Day of Atonement reiterated
• Numbers 9:6–13 – Indirect fasting context tied to mourning
• Deuteronomy 9:9, 18 – Moses’ second 40-day fast

Historical Books

• Judges 20:26 – Israel fasts during national crisis
• 1 Samuel 1:7–8 – Hannah’s grief and fasting
• 1 Samuel 7:6 – National repentance at Mizpah
• 1 Samuel 14:24 – Saul’s ill-advised fast
• 1 Samuel 31:13 – Mourning fast for Saul
• 2 Samuel 1:12 – David fasts for Saul and Jonathan
• 2 Samuel 3:35 – David’s mourning fast
• 2 Samuel 12:16–23 – David fasts for his sick child
• 1 Kings 21:9–12, 27 – Ahab’s (external) repentance through fasting
• 2 Chronicles 20:3 – Jehoshaphat proclaims a fast
• Ezra 8:21–23 – Ezra calls a fast for guidance and protection
• Ezra 10:6 – Ezra fasts over Israel’s sin
• Nehemiah 1:4 – Nehemiah fasts and prays
• Nehemiah 9:1–3 – Corporate fasting and confession
• Esther 4:3, 16 – National and personal fasting for deliverance
• Esther 9:31 – Fasting remembered in Purim context

Poetic & Wisdom Books

• Job 1:20–22 – Mourning actions (implicit fasting)
• Psalm 35:13 – “I humbled my soul with fasting”
• Psalm 69:10 – Fasting linked with reproach
• Psalm 109:24 – Physical effects of fasting
• Daniel 9:3 – Fasting with prayer and confession

Major Prophets

• Isaiah 58:1–12 – True vs. false fasting (key theological text)
• Jeremiah 14:10–12 – Fasting rejected without repentance
• Daniel 1:8–16 – Partial fast (vegetables and water)
• Daniel 10:2–3 – Daniel’s extended fast

Minor Prophets

• Joel 1:14 – Call a sacred fast
• Joel 2:12–15 – Fasting tied to repentance
• Jonah 3:5–10 – Nineveh’s citywide fast
• Zechariah 7:3–5 – Questioning the heart behind fasting
• Zechariah 8:19 – Fasts transformed into joy

New Testament — Fasting Passages

Gospels

• Matthew 4:1–2 – Jesus fasts 40 days
• Matthew 6:16–18 – Instruction on how to fast
• Matthew 9:14–15 – Fasting after the Bridegroom departs
• Matthew 17:21 (textual variant) – Fasting and prayer
• Mark 2:18–20 – Fasting in relation to Jesus’ presence
• Mark 9:29 – Prayer (and fasting, textual variant)
• Luke 2:37 – Anna fasts and prays
• Luke 4:1–2 – Jesus’ wilderness fast
• Luke 5:33–35 – When disciples will fast
• Luke 18:12 – Pharisee’s boastful fasting

Acts

• Acts 9:9 – Paul’s fast after conversion
• Acts 10:30 – Cornelius fasting before divine guidance
• Acts 13:2–3 – Church fasting before mission commissioning
• Acts 14:23 – Fasting when appointing elders
• Acts 27:9 – Day of Atonement (“the Fast”) referenced

Epistles

• 1 Corinthians 7:5 – Temporary fasting for prayer
• 2 Corinthians 6:5 – Fasting as ministry discipline
• 2 Corinthians 11:27 – Frequent fastings

Theological Summary

Across Scripture, fasting is associated with:

• Repentance (Joel 2; Jonah 3)
• Guidance & decision-making (Ezra 8; Acts 13)
• Mourning & humility (2 Sam 12; Ps 35)
• Spiritual warfare (Matt 4; Acts 14)
• Preparation for divine encounter (Exod 34; Dan 10)

Importantly, Isaiah 58 and Matthew 6 anchor fasting not as ritual performance but as heart-directed humility before God.

Passage: Matthew 9:1-8; Mark 2:1-12; Luke 5:17-26

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 to the reader’s life. In Matthew’s 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 tiling of 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 the paralytic can be of good cheer or encouraged because his sins are forgiven him.

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. I believe that the passage should read like this:

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 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 (Matthew 21:23-25). 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. First, we are looking at a bold statement. Second, let us note that it is in the passive voice: your sins are forgiven you. Third, we should 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, your sins are forgiven you, 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 (John 2:23-25; Psalm 19:14).

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). When Jesus refers to Himself using this phrase He is claiming to be the enigmatic character that Daniel saw receiving glory, a kingdom, and worship with the approval of the Ancient of Days. 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 men 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.

When the Walk Wins People Over (Matthew 9:8) — Jesus had proven His claim. The paralytic was gone; in his place was a man that could carry his own bed. His walk was winning people over. 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.

Question: Do I accept that Jesus has the authority to forgive me and free me from the power of indwelling sin (John 8:36)? Do I regard myself as forgiven of the sins of the past? Or am I still trying to work off my debt? Is my perspective that I am free from the power of sin, or am I living in a stalemate with behaviors and ways of thinking that are contrary to the will of God?

Our walk matters more than we are willing to accept. In our walk we become witnesses to the work of God in our lives. The change in us is a sign that says He saves. (In our walk is evidence that either confirms or denies my convictions about Christ.) A changed walk confirms that I am convinced that I am free from the power of indwelling sin and called to live for Him that died for me. A lack of change indicates either that I am not convinced or that I am not converted. After receiving Christ I will not be sinless; but I should begin sinning less as I learn to walk in my (1) healing, (2) freedom, and (3) what it means to follow Jesus.

Calling the Outcast (Matthew 9:9) — Jesus has just finished fixing a man both physically and spiritually. With a word the Son of Man (Matthew 9:6; Daniel 7:13-14) restored a paralytic to wholeness. So well was the man that he walked carrying his bed out of a room that he moments ago had to be lowered into. More importantly, Jesus set the man right with God (Matthew 9:2); that is why He came (Matthew 1:21). It was outlandish and outstanding at the same time. Outlandish that a Man would have the audacity to tell someone that his sins were forgiven. Outstanding that He could actually do it (Matthew 9:6,8). The rabble rousing Rabbi passed on from there (Matthew 9:9). As He does He passes the tax office or place of the toll (τὸ τελώνιον) and notices a man named Matthew sitting there.

Figure 1 – Jesus passing the tax office and noticing Levi.

Matthew also goes by the name Levi (Mark 2:14; Luke 5:27). We commonly refer to him as a publican (from the Latin publicanus) or tax collector. However, there are two types of publicans. One collects taxes on income. The other collects taxes or tolls on people traveling through ports or official travel routs. Matthew is a tax collector of the sort that collects money on boats going across the lake outside of Hero’s territory or from people going from Damascus to the coast (Robertson, 1933).

Although Matthew is a Jew, he is hated by Jewish society because he is regarded as a sellout and collaborator with the nation’s oppressors — the Romans. Tax collectors had military support in the collection of taxes from the Jews; they had the help of soldiers in making a great living from their Jewish brethren. Everything that a tax collector could collect above what was due was his own.

Tax collectors earned a profit by demanding a higher tax from the people than they had prepaid to the Roman government. This system led to widespread greed and corruption. The tax-collecting profession was saturated with unscrupulous people who overtaxed others to maximize their personal gain. According to Adams, “The toll-collectors were in a profession that was open to dishonesty and oppression of their neighbor” (Adams, The Sinner in Luke). Since the Jews considered themselves victims of Roman oppression, Jewish tax collectors who overtaxed their fellow countrymen were especially despised. Jews viewed such favor for Rome as betrayal and equal to treason against God. Rabbinic sources consistently align Jewish tax collectors with robbers. (Miller, 2016)

The profession, although held in low regard by religious leadership, was not inherently wrong. When tax collectors came to John the Baptist for baptism, the voice in the wilderness did not direct them to abandon their work. They were told to do their work without the wickedness of getting more than what was right:

¹² Then tax collectors also came to be baptized, and said to him, “Teacher, what shall we do?” ¹³ And he said to them, “Collect no more than what is appointed for you.” (Luke 3:12-13)

Notice that Jesus’ call on Matthew was not complicated (Matthew 4:19; 8:22; 19:21; John 1:43; 12:26; 21:22). There is no ceremony and no formalities. Lacking in the call of Jesus, when compared to modern methods of getting people into ministry today, was sophistication or contracts. We have often added too much. The call to follow Jesus was just that – a call to follow Jesus. Faith is all that was required. What kind of faith? The kind that believes that everything is going to be okay when leaving everything behind (Luke 5:28). That kind of faith, beloved.

Let us marvel at Matthew’s response; it is remarkable. Although he was regarded as a wretched human being, given the opportunity, he was ready to leave everything behind to be with Jesus (Luke 5:28).

The call was simple. It was not to a formal membership class, not to a denomination, or an ascetic lifestyle. It was a call by the Savior to Himself. Jesus summoned a sinner that everyone loved to hate into fellowship with Himself. The decision to follow Jesus is first, foremost, and forever a personal call to just Jesus.

𝕋𝕙𝕣𝕖𝕖 𝕋𝕙𝕚𝕟𝕘𝕤 ℕ𝕖𝕖𝕕𝕖𝕕 𝕥𝕠 𝔹𝕖𝕔𝕠𝕞𝕖 𝕄𝕠𝕣𝕖 𝔼𝕗𝕗𝕖𝕔𝕥𝕚𝕧𝕖 𝕚𝕟 𝔻𝕚𝕤𝕔𝕚𝕡𝕝𝕖𝕤𝕙𝕚𝕡

① Sanctification of the Caller (John 17:9) – The person calling has to be willing to let things go in order to become an effective mentor. In addition to a commitment to a consecrated life (holiness), there must be a willingness to eliminate people and things that distract us from discipleship. The person that is going to call others to Christ, to be maximally effective, must cut away everything that hinders in the work of helping others to walk with Jesus.

② Simplification of the Call (Matthew 4:19; 8:22; 19:21; John 1:43; 12:26; 21:19, 22; Luke 9:59) – The call cannot be complicated. It is not a call to circumcision, a certain style of worship, joining an organization, or accepting a title. Effective discipleship occurs when we focus on calling people to follow Jesus. That is all! When we add other qualifications, although well-meaning, we weigh people down with traditions and man-made religion.

③ Nurture and Nourish the Called (John 21:17; 1 Peter 2:2) – The person being called may have the faith to follow. But they will certainly lack almost everything else. Effective discipleship happens when we are longsuffering like Jesus in nurturing followers into maturity. It is painstaking work that involves discouraging setbacks, conflict, and the need to persevere through big problems. It is spiritual work. Feed them the word and help them see how it relates to the relationship with Jesus.

The Consequence of Calling the Outcast (Matthew 9:10) — In humility Matthew does not make mention of who owned the house. We have to look at parallel accounts to discover that the dwelling belongs to the tax collector (Mark 2:15; Luke 5:29) and that the feast, a party that included his friends, was thrown by Matthew for Jesus. In his recounting of the event for the reader Matthew calls to the readers attention the kind of people that came and sat down with [Jesus] and His disciples — many tax collectors and sinners (καὶ ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ). Look at this, says Matthew. It was shocking to see someone considered to be righteous and a teacher sitting with people hated and not allowed into normal fellowship. They were not at the door but they were sitting down with Jesus and His disciples.

The consequence of calling Matthew matters to us as we attempt to make disciples today. In this particular event is a timeless principle and strategy for reaching those who need Christ most: those who would be good fishers of men must see that the well-loved outcast is a lure for lost men of the same kind.

This was the plan all along: use somebody to reach others.

https://www.youtube.com/watch?v=MRgFeZa_I48

The Reaction of the Religious (Matthew 9:11) — Notice the reaction of religious people. They are unable to understand Jesus. He is outside. Of what? Outside of their model of unhealthy ministry, their puritanical focus on rules, and their condescending attitude toward people who need help. They are looking at what Jesus is doing but cannot make sense of it. Why?

Pharisees don’t see. They don’t see the value of people that have lost their way. They don’t grieve over the great tragedy of a soul that rejects God’s right to reign. Pharisees, both then and now, are beset by a blindness that makes that unable to understand the undertaking of showing mercy and kindness in the mission of promoting reconciliation to God.

The Pharisee in you and me is all too ready to be rid of what we don’t like regardless of what God wants.

Answering the Critics (Matthew 9:12) — They put the question to the disciples. Jesus heard (ὁ δὲ ἀκούσας) and put the answer to the critics themselves. He is not running from the question or using intermediaries to answer His critics; Jesus is not afraid of them. He is saying more than one thing with this statement. First, those who are well are the spiritually healthy. Those who are well are those who are walking with God and enjoying fellowship with Him and His people. Jesus did not come to merely high five the holy folk, recline with the righteous, and sing songs with the sanctified.

Jesus indicates His intentions by initiating fellowship with someone that everyone would say is not worth saving. I am here for him… and them!

The Teacher Gives Homework (Matthew 9:13) — What Jesus says next is a rebuke. It is an assignment to learn something about God that they should have already known. He says you are confused about my conduct because you don’t know my concerns, my character, and my call. You cannot make sense of me because you do not know my Father; I look just like Him (John 14:8-9).

• Knowing Me is More Important than Religious Activity (Hosea 6:6)
• Saving Them is the Heart of God (Ezekiel 33:11)

References

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

Miller, J. E. (2016). Tax Collector. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, L. Wentz, E. Ritzema, & W. Widder (Eds.), The Lexham Bible Dictionary. Lexham Press.

Robertson, A. T. (1933). Word Pictures in the New Testament (Mt 9:9). Broadman Press.

Missions Business Intelligence

U.S. Missionary Sending Overview

• Missionary Count: U.S. churches support approximately 127,000 of the estimated 430,000 full-time missionaries serving worldwide. Union Baptist Association
• Global Leadership: The United States remains the leading sender of missionaries globally, followed by Brazil, South Korea, the Philippines, and Nigeria. Christianity Today

Missionary Focus and Distribution

• Reached vs. Unreached: About 97% of missionaries serve in regions where the gospel is already accessible, while only 3% focus on unreached people groups. Christianity Today
• Unreached Engagement: Only 1 in every 41,707 Protestant Christians becomes a missionary to unreached populations. The Traveling Team

Financial Commitment to Missions

• Giving Patterns: For every $100,000 earned by Christians, an average of $107 is donated to world missions. Of this, only about 1% supports efforts among the 3.1 billion people in unreached groups. missionaryportal.webflow.io

Missionary Tenure and Challenges

• Service Duration: Nearly 50% of missionaries serve for 5 years or less. Common reasons for early departure include financial constraints, lack of support, and burnout. Nations Outreach+1The Salt Lake Tribune+1

Domestic Mission Field

• Church Reproduction: In the U.S., less than 5% of churches are actively reproducing or planting new congregations. ABWE

Trends and Observations

• Global Shift: The center of Christianity is moving towards the Global South, with countries like Brazil, South Korea, and Nigeria becoming significant missionary-sending nations. THE OTHER CHEEK+2Union Baptist Association+2Christianity Today+2
• Missionary Allocation: Despite the vast number of unreached people groups, a disproportionate number of missionaries are sent to already evangelized regions.

Introduction
Barnabas and Saul have been called and sent out by the Holy Spirit (Acts 13:2,4) from the church in Antioch for missionary work. In their company is the young man John Mark. He is unprepared for the changes that will take place in their team and the challenges they face; but taking him along is a key part of keeping the command to make disciples (Matthew 28:18-20). The trio will boldly go where men have gone before; they are different from earlier people that went out because they go with a particular sending out of a local church by the Holy Spirit. Earlier in Luke’s account it was the scattering of Jewish believers after the persecution that arose over Stephen (Acts 8:1,4) that saw Jesus followers going to Cyprus preaching the word (Acts 11:19).

Figure 1: The First Missionary Journey of Paul and Barnabas

As they step out into this new work they have a curious practice of preaching the word of God in the synagogues before going to the Gentiles (Acts 13:5). Wait. Wasn’t Saul called to reach the Gentiles? (Acts 9:11-16) Isn’t this preaching to the choir? Not really. Although the Jews had been prepared for the coming of Messiah by the tutelage of the Law (Galatians 3:23-24), many do not realize that He has come in the person of Jesus Christ of Nazareth. By going to the Jews first Barnabas and Saul (Romans 1:16; 2:9; 2:10) are making the most of two opportunities: (i) a season of harvest and (ii) securing help.

The genuine or true prophet speaks on God’s behalf.

• Deuteronomy 18:18-19
• Jeremiah 1:9
• Amos 3:7
• 2 Peter 1:20-21

The false prophet claims to speak for God but does not.

• Deuteronomy 18:20-22
• Jeremiah 14:14; 23:16
• Ezekiel 13:3
• Matthew 7:15-16
• 2 Peter 2:1-3; 2 Samuel 12:14
• 1 John 4:1-3; Titus 1:16

The Lord Jesus Christ does not begin his ministry with large revivals. In relative obscurity he recruits a few Jewish men to just be with him (Mark 3:14). They were ready to be recruited because of the preparation by John the Baptist. (It had always been God’s desire to use the Jews to reach and change the world. See Genesis 12:1-3.) Going to the synagogues first, then, was in keeping with an ancient plan to get the help of a people specially prepared to promote the gospel.
Are you a missionary? Are you an evangelist? Do not miss the timeless principles presented in the examples of Barnabas and Saul.
Missions Assessment

• First, always look for people that can become helps with the harvest (Matthew 9:37). That might mean visiting with local churches in the region you are reaching before trying enter a culture with the gospel. Key Question: Who has God been preparing to participate in this work?
• Second, do not miss your Mark; there may be people willing to help you as you go. As they go with you there are lessons being caught through your conduct and conversation. Key Question: Who does God want with me as I work?
• Third, work your way out. Before going to the ends of the earth trying going to the end of the block, the neighborhood, and the city that you are in. Key Question: Have we reached our own region before going remote?

The Spirit Works Through Saul Called Paul (Acts 13:9)
As a Roman citizen, Paul would have had three names —praenomen, nomen gentile, and cognomen. Paulos (Παῦλος) was his cognomen. The apostle’s praenomen and nomen gentile names have, unfortunately, not been preserved; the nomen gentile would have indicated the circumstances in which his family acquired Roman citizenship (Acts 22:25-29; 23:27). (Acts 13:8-10; John 16:7-11) The sorcerer thinks he is opposing a competing cult leader. Actually he is taking on the Holy Spirit; when Paul speaks to the opposition Luke says he was “filled with the Holy Spirit” (Acts 13:9).

• The Spirit Uses Jesus Followers to Convict the World ⁷ Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. ⁸ And when He has come, He will convict the world of sin, and of righteousness, and of judgment: ⁹ of sin, because they do not believe in Me; ¹⁰ of righteousness, because I go to My Father and you see Me no more; ¹¹ of judgment, because the ruler of this world is judged. (John 16:7–11, NKJV)
• The Spirit Uses Jesus Followers to Disclose Deception and Deal with the Devil ³ But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? ⁴ While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.” ⁵ Then Ananias, hearing these words, fell down and breathed his last. So great fear came upon all those who heard these things. (Acts 5:3–5, NKJV)
• The Cause of Condemnation – Recognizing and Rejecting the Truth (Acts 13:11; John 3:19-20; 9:39) ¹⁹ And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. ²⁰ For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. (John 3:19–20, NKJV)
• How He Handles Haters ³⁹ And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.” (John 9:39, NKJV)

Making the Most of a Moment (Acts 13:12)
Three things have come together for the conversion of the proconsul Sergius Paullus – (1) the problem of a false prophet, (2) the miraculous handling of the issue, and (3) the teaching of the Lord. This is a pattern in the narrative. Earlier the apostles Peter and John came across a lame beggar; the handicap of the beggar was the problem. Peter looked intently at the man and released the miracle of healing him (Acts 3:1-9); that was the miraculous handling of the issue. The miracle amazed the crowds (Acts 3:11). Back then the gathering of astounded people was a platform for preaching and teaching that led many to faith (Acts 4:4). It is happening again with Paul and Barnabas on the island of Cyprus. Do you see it? There are three parts in the pattern. Let us look at them.

The Problem of the False Prophet (Acts 13:8)
The proconsul had called for Barnabas and Paul seeking to hear the word of God (ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ). In the act of answering the call the missionaries encountered opposition – a false prophet connected to the proconsul. Barnabas and Paul had been sent by the Spirit and called by the Roman official. However, Elymas the sorcerer withstood them.
The Miraculous Handling of the Issue (Acts 13:9-11)
And then there is the attention grabber. In the rebuke of the false prophet Paul gets the attention of the proconsul (Acts 13:9-11). The sorcerer and deceiver Elymas had opposed the work of the Spirit (Acts 13:8). Now the false prophet was being used by the Spirit to show that the faith being presented by Paul is

(i) Excellent – The God and power in Paul is greater than what was being presented by the false prophet.

(ii) Exclusive (1 Samuel 5:1-5) – There is no peace or fellowship with Christianity and the mystics of this world, and

(iii) Extended – that Paul should be heard while there is a chance.

Teaching Time (Acts 13:12)
That brings us to the next part in the pattern. It is the teaching time. Paul did not waste what he had been given – the undivided attention of the Roman official. What did Paul do? He taught the proconsul. The teaching of Paul amazed the student. It changed him. How much? That brings us to the final part in the pattern. There is conversion. (This does not always happen.) As it is presented in the text the belief happened as a result of (1) the attention grabber and (2) the teaching time. It was all used by the Spirit to bring about faith in Jesus.
Is there a timeless principle and probing question here? I see at least one of each. The Spirit of the Lord works through moments both good and bad to get the attention of people. The same Spirit then works through the missionary to explain the gospel and exhort people to make a decision. Finally, the Spirit of the Lord causes the listening person to believe in Jesus. Paul and Barnabas have been called away from the comfort of fellowship in Antioch to a mission of making Jesus known. Along the way amazing moments, good and bad, are being used to get the attention of the people they will meet. As effective missionaries they use such moments to make Christ known. The question is, on my missionary journey what am I doing with my moments?

Here is a small action plan for making the most of your moments:

• Pray (Acts 13:3) – Ask God to show you how to make the most of your moments, to reveal the nature of your missionary journey, to lead your travels, and to help you deal with your own fears.
• Prepare (Acts 10:38) – Moments good and bad come upon us. But some of them can be made. Consider making some good moments and then using them as a platform to present Christ. In this time also spend time with Jesus learning the gospel so that you can share it effectively.
• Present (Acts 13:12) – When the moment comes turn the attention to Jesus. Present the gospel – the good news – to the person while you have their attention. Let the Lord do the rest.

Barnabas and Saul (Acts 13:1,7; 11:30; 12:25)
Paul and Barnabas (Acts 13:42, 46)
Paul and His Companions (Acts 13:13)
In His grip by His grace,
Roderick L. Barnes

References

Christianity Today. (2024, September). Lausanne Report: Most Missionaries Are Reaching the Reached. Retrieved from https://www.christianitytoday.com/2024/09/lausanne-missions-state-great-commission-christianity-polycentrism/

The Traveling Team. (n.d.). Missions Statistics. Retrieved April 23, 2025, from https://www.thetravelingteam.org/stats