The discipline of study does not begin with curiosity or academic rigor. It begins with acknowledging the rightful reign of God and the need for His leading in our learning; it begins with submission. When this happens, God gets involved in the studies of the believer to help them move forward in the subject:

⁵ Trust in the LORD with all your heart,
And lean not on your own understanding;
⁶ In all your ways acknowledge Him,
And He shall direct your paths. (Proverbs 3:5-6)

Any serious study begins with accepting that all things — life itself, the covenant of marriage, the meaning of humanity, and even the laws uncovered by science — exist for and find their coherence in Christ.

Paul expresses this profound truth with power and clarity:

“Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out! … For of Him and through Him and to Him are all things, to whom be glory forever. Amen.” (Romans 11:33, 36)

What is the Pharisee-turned church apostle saying. Only these three things: All things are of Christ; He is their source. All things are through Christ; He is their sustainer. All things are to Christ; He is their goal.

Thus, there are no neutral subjects. Marriage is about Christ (Ephesians 5:31–32). Humanity is about Christ (Colossians 1:16). The natural order of the cosmos itself exists through Christ (John 1:3). To study anything rightly is to study something that exists because of Him, through Him, and for Him. Study, therefore, is not merely intellectual; it is devotional. It begins with trust and an acknowledgement of truth about the relationship between Creation and Christ.

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

The spiritual disciplines are not the focus; we cannot reduce Christianity to regular practices. Spiritual disciplines are aimed at getting the Jesus follower into Jesus’ presence. Through spiritual disciplines we are not trying to optimize our Christianity; we are abiding in His presence. Each discipline is a way of sitting at His feet like Mary (Luke 10:38-42); the discipline is merely a context for being with Christ and receiving desperately-needed grace.

The focus is not the discipline. When we are busy with the business of spiritual disciplines we are Martha — more concerned with performance than the Presence that makes it possible to serve well. Discipline-centered living will have us scurrying around Jesus but not enjoying His fellowship or hearing His words. Focus on the disciplines leads to pride over our regular praying, ritual fasting, meditation routines, and visible acts of submission. It leads to an attitude of disdain for the sad folk who ain’t doing what we do.

We need to focus on Christ through the discipline. Praying is pressing into the presence of Christ to acknowledge His worth, admit our need, and seek His help. When the goal is not God Himself, the discipline of praying becomes a practice that makes us smug.

He wants us to draw near. He has revealed how to do that in the Scriptures through the explanations and examples of Jesus and others; the means of drawing near as revealed in the Scriptures are spiritual disciplines.

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.

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).

Moment	Distraction	Divine Correction
Luke 10:38-42	Martha’s service	“Mary has chosen the good part”
Luke 9:33-35	Peter’s ministry plan	“Hear Him!”

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

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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

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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

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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

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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.

³² At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed. ³³ And the whole city was gathered together at the door. ³⁴ Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him. ³⁵ Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed. ³⁶ And Simon and those who were with Him searched for Him. ³⁷ When they found Him, they said to Him, “Everyone is looking for You.” (Mark 1:32-37)

Although the day is done, the demands have not diminished. When the sun had set the people are still bringing their diseased and demon-possessed loved ones to Jesus. Why? For healing and the delivering effect of the power that was in Him (Mark 1:32; Acts 10:38). Diseases and demons are no match for Him… and the people now know it; accordingly they are going to Him for help even when the hour is late (Luke 4:40-41). Notice this, fellow Jesus follower:

There is an occupational hazard to becoming effective in the enabling of God. It is an unending pressure to relieve pain, release prisoners, and remain in place (Luke 4:42).

There are no off hours. Jesus has no time to call His own. Look at our Lord in this scene and get insight for what lies ahead for those who would become Spirit-filled servant leaders (John 12:26).

The best part, though, is the response of Jesus to the pressures. (See also Luke 5:12-16.) In His handling of the situation I am made to see at least two things. First, I can what pleases the Father. (This is always true when watching Jesus. See John 8:29.) Second, I can see the main thing for my own ministry (Mark 9:28-29; Luke 6:12-13; Matthew 9:37-38; John 15:5-7; Luke 11:1-13; Mark 1:35-38). For the sake of time, let us focus on the former – what pleases the Father as it is revealed here in this part of Mark’s narrative.

More important than getting enough rest is the practice of pulling myself away from the crowed to be before God requesting His help for myself and His people. I must be willing to lay aside lying down, set aside slumber, and become at times intentionally inconvenient to reach (Matthew 6:6; Luke 5:15-16; Luke 6:12; Matthew 14:22-23). Why? So that I can, at last, be undistracted in hearing God (Acts 6:4) and unhindered being helped by God for His ministry. It was pleasing to the Father that His beloved Son prioritized the humbling act of prayer before rest, before planning, and the unending pressures of the crowd.

Jesus’ Model of Ministry versus Hyper-Connectivity

In our text Jesus has retreated to pray. Both his core and the crowd are looking for Him (Mark 1:36; Luke 4:42). They have to look, beloved, because Jesus made Himself less available on purpose. You have to see that the Son of Man removed Himself from easy access so that he could be uninterrupted in prayer.

Momentarily detaching from the social scene was intentional. Jesus wants unbroken time asking and listening; He is not going to be disturbed by casual conversation in the room or the person just passing by where He was praying.

God’s grace for personal growth and effective living has been made available to us for the asking (Matthew  7:7-8). In the spiritual discipline of prayer we position ourselves to receive that grace. But there is a modern theological and practical model of ministry irreconcilably at odds with the way of Jesus in prayer and ministry. The inveterate antagonist of Jesus’ model is hyper-connectivity. Let us compare these models:

	Jesus’ Model	Hyper-Connectivity
Accessibility	Go into your room and shut the door (Matthew 6:6).	Keep the channel of communication constantly open.
Effectiveness	The inevitable outcome of an unseen commitment to being in the presence of God praying. [Moses (Sinai), Elijah (Horeb), Jesus (wilderness), Peter (housetop)]	The inevitable outcome of increasing our reach through uninterrupted and increased visibility.
Prayer Quality	Extended, unbroken, immersive	Shallow presence with God due to a readiness to respond to every request.
Dependency and Validation	Jesus’ model says that our dependency is on the Father (Deuteronomy 8:3; Matthew 4:4).	We must have feedback based on likes, views, and praise in comments.

Making It Practical (Psalm 63:1; Acts 6:4)

• PRIORITIZE YOUR PRAYING (Psalm 63:1; Mark 1:35) → Psalm 63:1 presents prayer as the first movement of the soul: “Early will I seek You.” David’s prayer is oriented toward God before circumstances are addressed. Mark 1:35 shows Jesus rising “a long while before daylight” to pray. He is going after time with the Father after a successful ministry day and before the next demands arrive.

Practical Implication – Give God the first fruits of the day, not the tired remainder. It must be regarded as non-negotiable.

Figure 1: Pirates do not politely ask for valuables.
We should not be too nice about getting time with
God. It is a non-negotiable.

• PROTECT and PLAN YOUR PRAYING (Acts 6:4; Luke 5:16) → Acts 6:4 records a deliberate apostolic decision: “But we will give ourselves continually to prayer and to the ministry of the word.” The phrase “give ourselves” implies intentional allocation and protection. Luke 5:16 says of Jesus: “So He Himself often withdrew into the wilderness and prayed.” “Often” indicates a pattern, not an exception. Prayer does not survive on good intentions. In Scripture, it survives because it is: (1) Protected from intrusion, (2) planned into life rhythms, and (3) pursued when other things are pressing in.

Practical Implication – Schedule prayer (time with God) as deliberately as meetings with supervisors, coworkers, congregants, and friends. Create physical and temporal boundaries. Be okay with the fact that some good things are going to be sacrificed for the best.

• PERSIST in YOUR PRAYING (Daniel 6:1-10) → Daniel 6:10 records Daniel’s response to a legal threat against prayer: “He knelt down on his knees three times that day, and prayed and gave thanks before his God, as was his custom since early days.” Prayer here is three things: (1) Custom (“as was his custom”), (2) Costly (it risks death), and (3) Continuous even when the conditions were contrary. Daniel does not increase prayer for show, nor does he reduce it for safety. He simply continues.

Practical Implication – Persisting in prayer means praying when answers delay (Daniel 10:2-3; Daniel 10:12-13), when obedience becomes costly, and when pressure increases rather than receding.

Figure 2: Daniel did not compromise his commitment to prayer.
When it became inconvenient or could cost him his life. This
custom has been part of forming his excellent spirit (Daniel 6:3).

 

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