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.

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.

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.

 

Before we excuse ourselves from serving God because of our many flaws, we should remember the people that God used mightily were also flawed. And they were used while still full of faults. (God did not endorse their sin. But He also did not refuse to summon them until they had purified their own lives.) The Lord met them where they were. Consider with me just a few examples:

1) Rahab – This woman is introduced not as a moral example. She is presented to the reader as Canaanite prostitute living in a condemned city (Joshua 2). She is triple marginalized: by occupation, by ethnicity, and by gender. What is striking is that God does not reform Rahab before using her to help others. He first reveals Himself to her. Rahab’s journey begins not with covenant knowledge, but with fear-informed faith. Listen to her:

For the LORD your God,
He is God in heaven above
and on earth beneath.
Joshua 2:11

She does not yet possess Israel’s law, worship, or moral framework. What she possesses is a growing conviction about who God is — and the courage to act on it at great personal risk.

2) Gideon – Although many commentators find fault with this man for his repeated requests for proof, God does not reprimand him. Gideon was raised in a household of idolatry and needed time and mentoring to come out of Canaanized thinking. God met Gideon where he was – fearful, secretly threshing wheat in a wine press, and ignorant of what God could do.

3) Samson – Although he had been given great gifts for helping others, this man would not move to help anyone. He was only motivated by self interests. And so God used Samson’s narcissism to nettle the man into the work that was needed by the people. How? When it seemed like all was in ruins, this egotistical womanizer called out to God. And God met him where he was and gave him the strength to die doing what he was supposed to be doing all along. You will reply, “But, he died!” And I will answer, “On purpose! That is, although he had been distracted and nearly destroyed by his own desires, Samson was now focused on striking a blow against the enemies of God and his own people. Yes, he died. But he died in the purpose that God had given him as God met him where he was.”

4) Peter – After his tragic failures, Peter could not bring himself to say that he had agape (ἀγάπη) love for Jesus. So Jesus met the big fisherman where he was and said that if philia (φιλία – brotherly love) was all that Peter could muster, then let it be demonstrated by feeding Jesus’ sheep.

I could go on. But these are enough to show the truth: God is not waiting for you to get it together so that you can live in a way that pleases Him. He is meeting you where you are. How? Through Jesus Christ. The Father has sent the Son into the world to save us (John 3:16). Christ came here to meet us where we are in the human condition (John 1:14). He went beyond becoming a human being to paying the price of our rebellion against God (1 John 4:10). A life of purpose and living effectively, like Rahab or Gideon or Samson or Peter, begins with acknowledging and accepting who God is and what He has done for us.

Rahab did not know a lot about God. But she accepted that He is sovereign and had a right to reign in her life (Joshua 2:11). Next is admitting our great need (Romans 3:23); it is best if we look to the example of children (Matthew 18:3-4; Matthew 19:14). They know they need help. They are ever mindful of their need for help and the possibility of getting help through a parent or guardian. Acknowledge your need and then receive the Son by faith (John 1:11-12) and begin letting Him teach and care for you (Matthew 11:28-30; John 5:24). Under His teachings you will become a blessing to others… like Rahab, and Gideon, and Peter.

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

It is more than a little cool to hear someone recite Scripture as they answer a question, deliver a sermon, or when praying. (Sometime it is done in a way that is showy and with the aim of drawing attention to themselves. Those times are not more than a little cool. At other times, though, the word-for-word recalling of Scripture in conversations can be helpful in unpacking an argument, encouraging the listener, or ensuring that the language and aims of prayer are in line with the will of God.) Consistently memorizing scripture offers several spiritual, mental, and other day-to-day practical benefits. Here are five:

Reason 1 — Strengthening Faith and Promoting Spiritual Growth

Memorizing Scripture helps internalize God’s Word. When the words of the Bible are readily available, they becomes easier to apply in daily life. Memorizing Scripture also helps to deepen our understanding of God’s promises, increasing trust and faith. How? In meditation we should talk out loud about Scripture with God and ourselves (Psalm 1; Joshua 1:8-9; 1 Timothy 4:15). This is what the writers have in mind when they use the word meditate. When Scripture has been memorized we are able to ruminate over it to ourselves and with the Lord without having to have a physical Bible on hand. This could be while walking, during exercise, or in the midst of chores around the house (yard work, dishes, or cleaning).

Reason 2 — Provides Strength in Trials and Temptations

When faced with challenges, having Scripture in our hearts provides comfort, wisdom, and encouragement. Jesus Himself used Scripture to resist temptation (Matthew 4:1-11). As the enemy of all mankind attacked Jesus, full of the Holy Spirit, responded with quotes from Deuteronomy. He had memorized those passages and was able to readily recall them in His moment of need. The Spirit was also involved; He assists believers in using and wielding the Scriptures as a sword (Ephesians 6:17; Hebrews 4:12). Memorized Scripture will help us in the ongoing effort of pursuing holiness. Hear King David on the matter:

Psalm 119:11 – “Your word I have hidden in my heart, that I might not sin against You.” (NKJV)

Reason 3 — Enhances Prayer and Worship

Memorized scripture allows you to pray more effectively, aligning your prayers with God’s will. It enriches personal and corporate worship, as scripture-filled prayers and songs become more meaningful.

Reason 4 — Equips for Sharing the Gospel and Encouraging Others

Knowing scripture makes it easier to witness to others, defend your faith, and offer biblical encouragement. Dr. Kyumin Whang, a godly man and friend of mine were reconnecting yesterday. After catching up I reached out this morning to ask him for a reason for Scripture memorization. This is what Dr. Whang had to say:

[Scripture Memorization] helps substantiate what you are saying to people.

Dr. Whang has served as a pastor, currently teaches medicine, and is a solid thinker. I appreciate is clear and brief reason on a practical reason for Scripture memorization for people who want to be effective in giving an answer for the faith that is in them; it is part of being ready to share our faith (1 Peter 3:15).

It allows you to give wise, scriptural advice in conversations. Whether offering words of biblical teaching (doctrine), reproof of ungodly attitudes or actions, or guidance for godliness, the Scriptures should be a primary source. Paul put it this way

2 Timothy 3:16-17 – “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.” (NKJV)

Reason 5 — Improves Mental Focus and Cognitive Health

• Memorization is an excellent exercise for the brain, improving mental discipline, focus, and memory retention.
• Studies suggest that engaging the mind in memorization helps with mental clarity and long-term cognitive health.
• Example: Isaiah 26:3 – “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You.” (NKJV)

References

Introduction

The itinerant ministry of Jesus, with all His miracle-working power, was all that His men knew.  In His presence for over three years they were made to see with their own eyes the lifestyle of witness-with-wonders evangelism even before they could understand their Master’s messages. But Jesus took time to make sure that they knew how to use signs properly. “Do what I do” was and is the most effective strategy for educating Jesus followers in evangelism… especially when miracles are involved. Robert Coleman puts it this way:

Amazing as it may seem, all Jesus did to teach these men his way was to draw them close to himself. He was his own school and curriculum. Coleman, Robert E. (2006-04-01). Master Plan of Evangelism, The (pp. 37-38). Baker Publishing Group. Kindle Edition.

Through His example they were witnesses to His way of bringing the gospel to the world. Although they did not realize it at the time of their teaching, they were students of the principles that must be honored by anyone that would be effective when using miracles for the King and His kingdom. In the closing of chapter nine we will see that the gospel, advanced using amazing and gracious displays of healing power, is going to move most effectively when (1) there is a right going, when (2) there is a right giving, and when (3) there is a right getting.

Right Going and Giving (Acts 9:32-35)

32 Now it came to pass, as Peter went through all parts of the country, that he also came down to the saints who dwelt in Lydda. 33 There he found a certain man named Aeneas, who had been bedridden eight years and was paralyzed. 34 And Peter said to him, “Aeneas, Jesus the Christ heals you. Arise and make your bed.” Then he arose immediately. 35 So all who dwelt at Lydda and Sharon saw him and turned to the Lord.

Verse 32 picks up after the brief account of Saul’s conversion. It came to pass is Luke’s way of unpacking the how and why of Acts 9:31.

Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied. (Acts 9:31, NKJV)

In that verse we hear that the churches had peace and were edified. The peace was twofold. First, it is the work of the Holy Spirit; He metes out a peace that surpasses understanding (Philippians 4:7). Such a peace would be a comfort of the Holy Spirit. Second, it is no doubt a consequence of converting the leading critic — Saul of Tarsus. The one who had waged war with the people of God had become a Jesus follower himself. But how were they edified?

In the New Testament edification is the building up of the commitment and character of saints; it can be the result of teaching or revelation that causes the hearer to be strengthened in their faith and more mature in their service of God (1 Corinthians 14:4, 17). This had been happening in Jerusalem for over two years (AD 33 – 35). Now Peter is bringing the ministry of teaching to the saints dispersed by recent persecution. He is going through all parts of the country teaching. While the ministry of teaching or preaching is not explicitly mentioned, it is implied that Peter is teaching and preaching as he goes. As a shepherd he is going to where the flocks have been moved by recent persecution; when he arrives on the scene he teaches them. This is what he has been called and trained to do:

• Peter Has Been Trained to Teach (Mark 3:14; Acts 4:13) – Then He appointed twelve, that they might be with Him and that He might send them out to preach,
• Peter Has Been Charged to Teach (John 21:15-17; Acts 5:19) – He said to him the third time, “Simon, son of Jonah, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Feed My sheep. …”
• Peter Has Been Changed to Teach (Luke 24:45) – And He opened their understanding, that they might comprehend the Scriptures.

The Principle of Right Going: The Mission, Missionary, and Ministry Must be His

The first principle of effective ministry involving miracles is that the person through whom the work is done must have been sent. Carts are placed before horses and woe follows when unconverted people attempt to use Heaven’s power without the permission of Heaven’s Prince. For at least two reasons, if Jesus is not involved, using miracles in ministry will not work. First, the work done will not be rewarded and the workers will not be recognized (Matthew 7:21-23). Second, the hellions being exorcised are able to distinguish between genuine practitioners of the Christian faith and powerless soothsayers. Simply making mention of Jesus’ name will not work when Jesus has no intention of working through the person for His own glory and the good of His own people (Acts 19:11-16). There will be no genuine miracle apart from genuine mission.

Philip the Evangelist, under the leading of the Holy Spirit, has already come through this region preaching in all the cities till he came to Caesarea (Act 8:40). As Peter was serving in Lydda he found a certain man named Aeneas (praiseworthy; praise). Luke tells us that the man had been bedridden eight years.

The healing power present in Peter does not require his voice. His shadow was enough to effect healing. So then, why did he feel it necessary to speak to the man? During his time with Jesus the former fisherman had seen many miracles. On some occasions, preceding the miracle, there were words spoken by Jesus that were aimed at helping the audience understand the meaning of the miracle. When the sense and significance of the miracle were present with the work it became more than a miracle; it became a sign (John 11:41-42).

What Jesus began to do in the flesh he continues to do in the Spirit through surrendered people. He continues to do the work for His own glory and the good of His own people. When miracles are going to be used in ministry the minister must recognize the purpose of the power that runs through him.

The Principle of Right Giving: Give God the Glory

The second principle says that miracles must always make much of God and give more force to the argument for following Jesus. When there is going to be a healing that actually helps the cause of evangelism the evangelist cannot get away from the goal of giving God all the glory. While the miracle may serve to give credibility to the minister and his ministry it must ultimately be used as a means for magnifying the Son of Man, as a platform for promoting Jesus, as a sign pointing toward the Savior, and a reinforcement of the requirement to repent and believe the gospel.

Peter gives the glory away when he says, “Jesus Christ heals you.” He uses the miracle of making a man well to make the Master well known. And the desired effect is achieved:

So all who dwelt at Lydda and Sharon saw him and turned to the Lord. (Acts 9:35)

The So of Acts 9:35 translates a conjunction that ties the action of healing in Jesus’ name (Acts 9:34) to the reaction of surrounding peoples (Acts 9:36-43) at the sight of the restored man. After eight years his muscles would have been atrophied and the neurological framework required to support an activity like making a bed would have to be retrained. But after Jesus heals Aeneas he is in a state like he was before becoming paralyzed. He was a wonder to behold. So great was the transformation that, with the enabling that comes from the Spirit, believing in Jesus was the unanimous response.

Some may ask if it is really necessary to give God the glory. This is a good question. I believe that He should only get the glory for His part in ministry. The opening of Acts makes it clear that Jesus continues to have a part:

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

Jesus began his ministry with His men and continued to do ministry through them. The apostle Paul has this to say concerning the ministry of Christ’s ministers:

I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (Galatians 2:20)

Questions for Community Discussion

1. How does Peter ensure that the focus goes to Jesus when Aeneas is healed?
2. When people comment on how your life has changed since you started following Christ what do you typically say? Are you prepared to share your testimony with others?

The Ministry of the Spirit in Stephen (Acts 6:8-15)

⁸ And Stephen, full of faith and power, did great wonders and signs among the people. ⁹ Then there arose some from what is called the Synagogue of the Freedmen (Cyrenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen. ¹⁰ And they were not able to resist the wisdom and the Spirit by which he spoke.

The Special Abilities of Stephen (Acts 6:8) — The former mentions of signs and wonders among the people were about work done by the Spirit through the apostles (Acts 2:43; 3:1-9; 4:33; 5:12, 15). This is the first time that we hear of supernatural work being done by the Spirit through people outside of the twelve. Why? That is, (1) why were these abilities formerly only seen in the apostles and (2) what changed?

The signs, miracles, and wonders of the apostles, and Jesus before them, served to certify that they were sent by God (John 3:1-2; Acts 2:22). Think with me on the purpose of such power in the life of the Lord. Jesus pointed to the signs and wonders being done through Him when He encountered detractors. He used them to reinforce His claims when people expressed reservations about receiving a Messiah from Nazareth:

• The Works Were Given to Help Get Over Unbelief (John 10:37-38) — If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him.
• The Works Were to Help Deal with Doubt (John 14:11) — Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.

The supernatural works being done through Jesus were aimed at helping people believe in Jesus. Through the works the Father attested to the veracity of the Son’s claims (Acts 2:22). The ministry of Jesus was validated by His miracles.

The ministry of the apostles was also validated by signs, wonders, and miracles (Hebrews 2:3-4). Through supernatural acts Jesus was made more credible. And through similar works the apostles were also validated. And so it is with the new deacons. That is, the signs and wonders serve as validation for deacons Stephen (Acts 6:8) and Philip (Acts 8:5-8). Stephen is now doing great wonders and signs among the people (Acts 6:8). In this way the new deacon is authenticated. Like Jesus and his apostles, the man upon whom the apostles have laid their hands is now being certified by miracles. Through the miracles Stephen is given a platform for promoting faith in Christ. Like Jesus and the apostles, Stephen is using the spotlight created by the miracles for declaring the word of God. And the Holy Spirit is on board with this plan; it is all part of the plan. Stephen is now someone to be regarded as having sound doctrine and speaking the words of life (Titus 1:9; 1 Timothy 3:9). And he was teaching!

The Speech of Stephen (Acts 6:9-10) — The teaching ministry of Stephen was controversial. He was saying things that disturbed both the camps of the Pharisees and the Sadducees. On account of Stephen’s teachings there arose men from five different synagogues disputing with him.

Freedmen were former slaves (or the children of former slaves) who had been emancipated by their owners; if their owners were Roman citizens, their freedmen were enrolled as members of their family. Many Jews who were taken captive to Rome at the time of Pompey’s conquest of Judaea (63 B.C.) were subsequently emancipated and thenceforth had the status of freedmen. (Bruce, 1988, p. 125)

Those who argued with Stephen were Hellenists; they were Greek-speaking Jews that were formerly dispersed among the nations. They have now come back to Jerusalem and gather according to cultural affinities.

In this verse, the term “synagogue” is singular, but Luke named five of them. First, there was the synagogue of the Libertines, a word that means “freedmen.” These were Jews who were once slaves of Rome or sons of Jewish slaves of Rome, but now had been freed. They came from Rome and built their own synagogue. Second, there was the synagogue of the Cyrenians, Jews from North Africa. Third, there was the synagogue of the Alexandrians, Jews from Egypt. The Jerusalem Talmud states that they built their synagogue at their own expense. The Babylonian Talmud tells the story of Rabbi Eliezer Ben Zadok, who acquired from some Alexandrian Jews a building formerly used as a private synagogue[ 148] “and turned it to his own use.”[ 149] Fourth, there was the synagogue of Cilicia, built by Jews who came from Asia Minor or present-day Turkey. The province of Cilicia included the city of Tarsus. Hence, these were people who came from the same region as Paul, and this synagogue of the Cilicians may very well have been his place of worship. That may also mean that he would have been involved in the disputations with Stephen and would have been among those who lost their arguments with him. Finally, there was the synagogue of Asia, meaning other parts of Asia Minor. (Fruchtenbaum, 2020, Kindle Locations 2805-2815)

But in their midst is a Hellenist full of faith and power, performing miracles, and preaching things that sound like blasphemy. They tried to take Stephen on and refute his statements. But he defeated all of them; they were not able to resist the wisdom and the Spirit by which he spoke (Acts 6:10). What is going on? Is Stephen so smart that he can best anyone in an argument? While he was likely intelligent and certainly wise (Acts 6:3), that is not why he has become unbeatable in debate. Stephen, my fellow Jesus follower, is filled with the Spirit. (See the previous post in this series.) His invincible power in verbal combat is actually the outworking of God’s presence in a chosen vessel.

• The Precedent of God’s Presence for His Servant’s Speech (Exodus 4:12; Numbers 11:17) — Between 1,300 and 1,500 years before Jesus, God told a man who was not a capable speaker that he be helped with speaking. What man? Moses. Here below is Moses’ self assessment of his speaking abilities:

O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but I am slow of speech and slow of tongue. (Exodus 4:10, NKJV)

Figure 1 – Moses protested his calling to lead based on his difficulty speaking.

Do you see it? That is, do you see Moses’ low view of his own speaking abilities? In his own words he was not eloquent. No. Instead he had some problem speaking that made his oration slow in delivery and perhaps pronunciation. Did he stammer? Whatever the problem was, in light of the help he had, it was actually not a problem. In the moment and as needed God would enable Moses to speak. His mouth was aided by the indwelling Spirit in saying what the occasion required. This is God’s response of encouragement and about the help His servant would have in speaking:

Now therefore, go, and I will be with your mouth and teach you what you shall say. (Exodus 4:12, NKJV)

• The Power is Unbeatable (Isaiah 54:17) — Between 700 and 740 years before Christ, Isaiah the prophet will add some clarity to what God will do through to make his spokespersons effective. Isaiah says that dealing successfully with opposition in our response to attacks is our heritage; when the time comes, we do not back down from the difficulty or danger associated with declaring the truth. This will be played out in the text that follows. The weapons formed against Stephen will not prosper.

“No weapon formed against you shall prosper,
And every tongue which rises against you in judgment
You shall condemn.
This is the heritage of the servants of the Lord,
And their righteousness is from Me,”
Says the Lord. (Isaiah 54:17, NKJV)

Further, instead of being condemned, the man of God will speak cutting truth about his accusers (Acts 7:54).

• The Promise of In-the-Moment Provisions of Irresistible Speech (Luke 21:12-15) — Jesus prepared his disciples for the moments when they would need to give an answer to their adversaries. He told them that they would be put on trial for the benefit of His Person and program (Luke 21:12). Jesus said those trials will look, at first glance, like a day of triumph for the enemy. However, it will be your opportunity! The Son of Man says, in effect, “What the devil would use as a time to demean you and discourage you will become a singular time of telling them the truth about who I am” (Luke 21:13); “The setback of being made to stand before your accusers will actually be a setup for you to stand for the Truth” (John 14:6).

What do we do with this? We are not far enough through the narrative of what happens to Stephen to say. Not enough of Luke’s account of the trial of Stephen has been considered. We need more to know how to operate in our day to face opposition? But here are some questions that will help us to think deeply about the text and God’s reasons for wanting us to be filled with the Spirit.

Questions for Group Discussion

1. What is the purpose of exceptional or supernatural work in the life of a believer?
2. Am I ever guilty of taking credit for what God is doing through me for His own purposes?
3. What would God have me do with the attention garnered through great work?
4. Am I preparing to use the platform occasioned by good performance to proclaim the truth about Jesus? Things that can help me to prepare for questions are (1) a time to pray for understanding, (2) a reading plan, and (3) study aimed at learning to explain the truth to others (Ezra 7:10).
5. Do I regard the company of God as sufficient equipping for everything I will face (Joshua 1:9; Matthew 28:20)? In what ways do I discount the value of God’s help? How could I be more positive about the provisions of God (Luke 21:12-15; Philippians 4:8)?

Note: The featured image for this post is of a friend and mentor — Pastor Dave Smith. One thing that Dave has taught me about being effective as a speaker is the importance of reviewing the entire message a few times before presenting. In the photo it is Sunday, 21 March 2021 and Pastor Dave is guest speaking at Communion Chapel.

Introduction

When we receive Jesus we receive pardon, we receive purpose, and we receive the Person of the Holy Spirit (Ephesians 1:13). Once He has come gone are the days of being without power, without counsel, without comfort, without companionship (John 14:15-18). Through the Holy Spirit the Lord keeps His promise to (1) never leave us nor forsake us (Matthew 28:20; Hebrews 13:5) and (2) enable us for amazing acts of service. But with His coming also comes the unresolvable conflict that results from being indwelt by the Spirit of Christ. When the Jesus follower surrenders gladly and becomes Spirit-filled, he also becomes, from the world’s perspective, as irritating as Jesus.

While we should always endeavor to promote peace, love our enemies, and be a blessing to the community – we should not be surprised when living like Jesus brings out unavoidable angst toward us from the world. Some believers, having failed to see or accept this truth, are working in vain to make peace with the world. They have a great zeal for Jesus. But the same believer is terribly wrong in thinking that their white hot faith is compatible with a society that is surrendered to Satan and cold toward Christ. The account in Acts 6:8-8:4, with the focus on Stephen, shows us as much.

The narrative about Stephen constitutes a major turning point in Acts. It ends a series of three trials before the Sanhedrin. The first ended in a warning (4:21), the second in a flogging (5:40), and Stephen’s in his death. (Polhill, 1992, p. 183)

In the few verses under consideration we see the consequence of being Spirit-filled.

Called to Conflict (Acts 6:8)

Luke has presented the Lord and His apostles as having power to perform signs and wonders (Luke 2:40; 4:1,14-15; Acts 2:43; 5:12). Now, for the first time in the records of Luke we are hearing of wonders and signs among the people being done through someone other than the Lord or one His apostles.

[Stephen] was the first other than the apostles to be described as working miracles. (Polhill, 1992, p. 184)

A naive reading of this verse begins to cheer about this new thing: regular people of faith are doing great work. But do not miss the fact that Stephen has already been introduced as a (1) a man full of the Holy Spirit and wisdom (Acts 6:3), (2) man full of faith and the Holy Spirit (Acts 6:5). If you are mindful of his introduction the words of Acts 6:8 seem odd. You might think, “Okay. He was full of the Holy Spirit. It has been said three times. Got it!” But this third mention should make me ask if the author is trying to tell me something through the pattern of words (full of the Holy Spirit) and their rapid repetition (Acts 6:3, 5, 8). What do we find in the writings of Luke?

• Before Jesus’ Temptation in the Wilderness (Luke 4:1) – Jesus is said to be full of the Holy Spirit before He enters terrible conflict with Satan. He is victorious but certainly worn down and needed refreshing (Matthew 4:11).
• Before Jesus Rejection at Home (Luke 4:14-15) – Again Luke relates that the presence and power of the Spirit are pronounced in the man from Nazareth. This is what we are told just before Jesus’ claims cause anger in His hometown synagogue. He is successful in demonstrating the nearness of the kingdom but they try to kill him by throwing Him down over a cliff (Luke 4:28-30).
• Before Peter Preaches to the Sanhedrin (Acts 4:8-12) – These words are used before Peter indicts the court and makes one of the most inflammatory remarks of Scripture – especially to a group that had just murdered the Messiah.

It does not take a Bible sleuth to see that where these words occur in the writings of Luke, we can expect to see conflict that cannot be resolved. The Spirit-filled person was called to it! The story with Stephen is no exception. Indeed, because of the threefold mention of his filling with the Spirit we should expect unprecedented animosity.

References

Polhill, J. B. (1992). Acts. Nashville: Broadman & Holman Publishers.

Introduction

What are you going to do when the consequences of keeping company with Christ come home? We cannot be so naive as to think that periods of peace will last always. Indeed, it is not wise to ignore the advisories and admonitions of Scripture regarding persecution:

• Positive Perspectives on Persecution (Matthew 5:11-12 – part of the profile of a prize winner) ¹¹ “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. ¹² Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.

Persecution is an indicator of imminent great reward

• Promises of Persecution (2 Timothy 3:12 – more than a high probability) Yes, and all who desire to live godly in Christ Jesus will suffer persecution.

Persecution is an indispensable part of godly living

• Purposes of Persecution (1 Peter 4:14-16 – promotion of God’s glory; Romans 5:1-5; James 1:1-2 – purifying of character) ¹⁴ If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. ¹⁵ But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. ¹⁶ Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.

Persecution is an instigation of glory for God. The persecutor pushes the persecuted into worship.

All of these words from Scripture are helpful insofar as they keep me from falling into despair. But what are we to do when it is our day to pay for following Jesus? If you think this question is little more than the rhetoric required for opening this message consider the following:

• Sang-chul: North Korea – The Story of Pastor Han, (https://www.youtube.com/watch?v=oGqEgxkF7I8)
• BBC News, Christian Persecution at Near Genocide Levels (https://www.bbc.com/news/uk-48146305)
• Persecution, Pastor Left Hospitalized After Attack by Religious Fanatics in Northern India (https://www.persecution.org/2020/10/08/pastor-left-hospitalized-attack-religious-fanatics-northern-india/)
• The Gospel Coalition, Is There Really Anti-Christian Discrimination in America? (https://www.thegospelcoalition.org/article/anti-christian-discrimination-america/)

Do not be deceived into thinking that modern persecution of Jesus followers is fiction, or that it is random, or that it is seldom, or that it is remote. The opposition to following Christ is real, it is frequent, it is progressing, and it is local. (In fact, it can become very personal. If your devotion to Christ is getting in the way of someone’s ungodliness, they will intentionally injure you with the goal of getting you to stop standing your ground, to stop stating the truth, and to stop promoting their repentance.) What should we do? Thank God for the Bible! His word is telling us the perspective to have and the plan to execute when adversity arrives; the precedents and guidance are found in the history of our faith as recorded in Acts. Specifically, we need to study the writings of Luke in Acts; there are principles for us in this book. Concerning the situation in Jerusalem, J. B. Polhill writes

The opposition to the Christians had been gaining momentum throughout chaps. 4–6. It came first from the Jewish officials in the arrest of the apostles and the two hearings before the Sanhedrin. The first resulted in a warning (4:21); the second, in a flogging (5:40). With the Hellenist Stephen came a third Sanhedrin trial, and this one resulted in death for the Christian witness (7:58–60). The new factor was that this time the officials had the backing of the people (6:12)

Polhill, J. B. (1992). Acts (Vol. 26, p. 211). Nashville: Broadman & Holman Publishers.

In Acts 8 we are reading about the intolerance that was heaped on the early Hellenists (Greek-speaking Jews) because of their grand view of God and their promotion of Jesus. They insist that God is global in His concerns and that the true temple of God is not a location on earth (Isaiah 66:1-2) but the moving body of Christ. They have the audacity to say that the purpose of the law in preparing for the coming of the Christ has been fulfilled (Galatians 3:24) in Jesus of Nazareth and that now the relationship between Jew (or Gentile) and God will not be based on the law of Moses. The former things had become items of pride for many Jews; the idea that the law and temple were no longer needed was threatening to the egos, empires, and economies of people who had learned to use the law and the temple for self-promotion.

The Hellenist vision of an “unbounded God” was intolerable, particularly for the “Zionists” of the Diaspora-Jewish synagogues; and they unleashed their fury on these Greek-speaking Christian “radicals” in their midst.

Polhill, J. B. (1992). Acts (Vol. 26, p. 211). Nashville: Broadman & Holman Publishers.

These new perspectives coming out of the Jesus community were threatening to people who used the religion to ruthlessly control others, stay in power, feed their appetites for vain glory, and line their pockets. They saw no choice but to rid their communities of the new sect of Jesus followers.

Questions for Consideration

1. How have you experienced persecution for your devotion to Christ, being godly, and being truthful? Are you willing to accept that it is part of the promises of God (2 Timothy 3:12) and consequence of keeping company with Christ (1 Peter?
2. The command and approved response to being mistreated for serving Jesus is worship (Matthew 5:11-12; 1 Peter 4:16) and giving thanks (1 Thessalonians 5:18). What are you doing with this command from Christ?
3. You have been counted worthy! Of what? Read all of these verses and then answer the question (Matthew 5:11-12; Acts 5:40-41).

Your persecution for following Jesus is your participation in the suffering that was once directed at the head. Now the body of Christ is suffering; you have been made part of that body through faith in Christ. To be included in that suffering is confirmation that you are His and that He is yours. Rejoice that you have been counted worthy to suffer shameful treatment for His name.

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

References

Polhill, J. B. (1992). Acts (Vol. 26, p. 211). Nashville: Broadman & Holman Publishers.