Milo

JULY 20

Reading 201

DISCIPLES OF THE KING

Matthew 10–11“I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves” (Matt. 10:16).There is no greater challenge than to live our lives as disciples of Jesus, the Servant-King.

Definition of Key Terms

Disciple.

In the first century an apprenticeship system was used to train spiritual leaders. Those in training attached themselves to a rabbi, and literally lived with him. Their goal was to both learn all their teacher knew, and to imitate his way of life. Jesus used this then-familiar model to train His Twelve. Matthew 10 records special instructions Jesus gave them for a preaching mission, and further instructions that relate more to the period after His death and resurrection. The word “disciple” is also used in a looser sense in the Gospels, to mean “believer” or “follower.” But it is used in the narrower, technical sense of “leader-in-training” whenever applied to the Twelve.

Overview

Jesus commissioned the Twelve (10:1–4). He instructed them on an immediate preaching mission (vv. 5–16), and spoke of future challenges (vv. 17–31). Jesus explained what He expects of disciples (vv. 32–39) and the disciple’s reward (vv. 40–42). A demoralized John was encouraged (11:1–6) and praised (vv. 7–19) by Jesus, who damned the cities that refused to repent despite His miracles (vv. 20–24). Yet the weary who come to Jesus will find rest (vv. 25–30).

Understanding the Text

“He called His twelve disciples to Him and gave them authority” Matt. 10:1–4. We may be impressed at the authority Jesus gave His disciples. Driving out evil spirits and healing the sick sounds so impressive. But note that Jesus gave this authority only to the Twelve whom He had chosen and trained. You and I may sometimes wish we had special spiritual powers. Let’s remember that the only way to receive them is to serve our apprenticeship with Jesus as the Twelve did. We must stay close to Jesus, and learn from Him, before we can be trusted with spiritual authority. This is one of four lists of the Twelve found in the New Testament (cf. Mark 3:16–19; Luke 6:13–16; Acts 1:13). Simon Peter is first on each list, and Andrew, James, and John always complete the first four. In each list, Judas Iscariot is last. Each of the Twelve except Judas was a fully committed follower of Jesus. Yet there is no doubt that some were closer to Christ than others. Let’s not only be disciples of Jesus, but be disciples who concentrate on remaining close to our Lord. “Freely you have received, freely give” Matt. 10:5–10. At first Christ’s ministry was directed to God’s covenant people, the Jews. This first mission of the disciples was also directed to Israel. What’s most significant here, however, is Christ’s directive to take no extra money, clothing, or traveling equipment. The disciples were to shun luxury. They were to depend on God to supply their needs through the hospitality of others. They were to give freely what they had themselves freely received. If every Christian in ministry today were to adopt the attitudes commanded here—a contempt for material possessions, matched by a bold reliance on God alone—many who have exposed the Gospel to ridicule would today be ministering to the glory of God. “Search for some worthy person there” Matt. 10:11–15. In New Testament times travelers seldom stayed at inns, but rather stayed with any householder who invited them. Hospitality was considered a great virtue among Jews, and few travelers had to sleep out overnight unless they wished to. But Jesus encouraged His disciples to find some “worthy” person to stay with. The text defines a worthy person: it is one who “welcomes you,” and who “listens to your words” (v. 14). Both are important. The disciples came as emissaries of Jesus, not ordinary travelers. The “worthy” are still identified by their response to the Master, not the disciple, and by their willingness to listen to His words. Most travel in the first century was on foot. From Matthew 10 and other written sources, as well as the finds of archeologists, we can reconstruct how the disciples must have looked as they set out by twos on their mission of preaching and healing. “Be as shrewd as snakes and as innocent as doves” Matt. 10:16. Jesus’ disciples were like sheep surrounded by a pack of wolves. They had no obvious defense against the hostility of the world. So they had to be both “shrewd” and “innocent.” In the Near East serpents were viewed as prudent beasts, who avoided danger. Hosea 7:11 pictures doves as “easily deceived and senseless.” Yet the dove was also a harmless and innocent bird, while the serpent was seen as a dangerous and repelling beast. Somehow the believer is to walk a very fine line in carrying out Christ’s mission to the world. Jesus’ disciples were to be prudent without being dangerous, and innocent without being foolish. How much we need Christ’s help to deal wisely with the challenges of our Christian life. “On My account you will be brought before governors and kings” Matt. 10:17–23. In these verses the focus of Christ’s instruction seems to shift from the immediate, local mission, to the post-Resurrection mission to the whole world. Jesus warned of future hostility and suffering, but gave a very special promise. In the first century those charged in court relied on orator-lawyers to plead their cases. Usually a person without this kind of expert help could expect the verdict to go against him! But Jesus told His own not to worry when arrested, for the Spirit of God would show them what to say when the time to speak in court came. What a promise! Who speaks for us when we are persecuted or accused unjustly? God Himself is our Orator-Lawyer. We need never fear with the Holy Spirit handling our defense! “So do not be afraid of them” Matt. 10:24–31. Jesus had bluntly warned His disciples that they must face danger and hostility (vv. 17–23). Now He told them not to fear. Some fears—as of those proverbial things that go bump in the night—are imaginary. But sometimes disciples face very real dangers and truly hostile enemies. In this passage Jesus wasn’t speaking about neurotic fear, but about the fear generated by very real perils. How do disciples deal with fear of real and present dangers? First, we remember the men of Jesus’ day were hostile to Him. Why should we who follow Jesus expect to have things better than our Lord? Second, we remember that one day all they do to us will be exposed to the light—and they will face judgment. Third, we remember that even if Christ’s enemies kill our bodies, our essential selves do not perish, and we enter the realm of eternal life. Finally, we remember that nothing happens to us “apart from the will of your Father.” Confidence in God’s Father-love sustains us. If you’re an anxious kind of person, meditate for a time on these verses. Let the perspective of Jesus reshape your way of looking at life, and bring you peace. “Whoever acknowledges Me before men” Matt. 10:32–42. What are the marks of Jesus’ disciples, and their rewards? We can list the following. A disciple of Jesus acknowledges Him before men (v. 32). A disciple of Jesus places loyalty to Christ above even the bonds of family (vv. 34–35). A disciple of Jesus takes up his cross and follows Jesus, a phrase which means subjecting one’s will to God even as Jesus chose to subject Himself to the cross (v. 38). A disciple of Jesus surrenders all for the sake of his Lord (v. 37). (See Matt. 16 for “taking up the cross” and “losing oneself.”) So far it seems that the disciple’s life is all “give up” and no “gain.” But there are rewards! In the world of the New Testament a person’s representative was treated as that person himself. As Jesus’ disciples minister, some will welcome them as Christ’s emissaries. Those who do so will gain rewards in the world to come—and the follower of Jesus will have the joy of knowing that it was through him or her that others were thus blessed. The Apostle Paul put it this way in his Letter to the Thessalonians: “For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when He comes? Is it not you? Indeed, you are our glory and joy” (1 Thes. 2:19). You and I, with Paul, have the same joy in discipleship that Jesus had in fulfilling His mission. Jesus had the joy of knowing that because of His faithfulness, many would be saved. As others respond to our witness to Christ, we who share Christ’s sufferings in discipleship will also experience this joy. “Are you the One who was to come?” Matt. 11:2–6 John was imprisoned for over a year in the fortress of Machaerus, east of the Dead Sea. There he began to doubt. John had announced a Messiah who would bless but also judge (3:11–12). Jesus truly blessed the people by His healings and teachings. But where was the judgment of evil men, like Herod who had imprisoned John? Jesus answered by quoting from Isaiah 35:5–6; 61:1, with possible reference to 26:19 and 29:18–19. Each of these passages speaks of blessings—and judgment! In essence Jesus was telling John, I am blessing now. In God’s time, I will also judge. We want to remember Christ’s careful selection of the blessing sections of these verses. We too rightly emphasize the grace and love of God. After all, today is the day of blessing! Let’s spread the Good News while we can. The day of judgment will come all too soon. “There has not risen anyone greater than John the Baptist” Matt. 11:7–14. Jesus praised John as the greatest of the Old Testament prophets. Why? Because of all the prophets, John pointed most clearly to the Messiah. Many prophets spoke of Jesus’ day. But John was privileged not only to announce that the Messiah was at hand, but also to point directly to Jesus and say, “I have seen and I testify that this is the Son of God” (John 1:34). What did Jesus mean when He said that “he who is least in the kingdom of heaven is greater than [John]”? Simply that now, looking back on Jesus’ cross, the simplest believer can point even more clearly to the Messiah, and more fully explain the meaning of His life, death, and resurrection for lost humankind. What a stunning thought. When you or I point someone to Jesus as Saviour and Lord, we perform a ministry greater than that of any prophet of old. “Woe to you, Korazin!” Matt. 11:16–24 John and Jesus both preached the kingdom of God and presented Israel with her King. But the people, like children bored with playing children’s games (vv. 16–17), were satisfied with neither. And so Jesus pronounced, “Woe,” an expression communicating both grief and denunciation, on the cities where He had performed so many miracles. Even the most wicked pagan city would have responded if such wonders had been performed there. But God’s own people refused to believe. We have to be careful not to lose our own sensitivity to Jesus’ voice. It’s all too easy to let what we’ve been taught close our minds to fresh interpretations of Scripture, or to the guidance of God’s Spirit. “Come to Me, all you who are weary” Matt. 11:25–30. God reveals His Son to little children, but hides Him from “the wise and learned.” Christ isn’t teaching predestination here, but judgment. The little child responds trustingly to Jesus’ word. The “wise and learned” stand back, evaluate, and rely on their own judgment. In the same way the person who is weary and burdened is ready to respond to Christ, while the individual who arrogantly rushes on in his own strength sees no need of the Lord.

DEVOTIONAL

Discipleship’s Cost(Matt. 10:16–31; 11:28–29)

Here it is again! A description of a job nobody wants. I mean, who wants work as a sheep among wolves? (10:16) Who wants to be handed over to local councils to be flogged? (v. 18) Who wants family conflict? (v. 21) Who wants to be hated? (v. 22) Who wants to be persecuted? (v. 23) It’s fine to say things like, all this happened to Jesus first (vv. 24–25). And, hey, they can only kill your body, can’t they? (v. 28) But no matter how you cut it, this business of being a disciple doesn’t look all that attractive. Try putting this kind of ad in the paper, and see how many applicants you get. But then, at the end of Matthew 11, Jesus added something that makes it all worthwhile. He invites us, “Take My yoke upon you and learn from Me” (11:29). The yoke, which rested on the shoulders of oxen hitched to a plow, was used to distribute the burden of work. The oxen pulled together, and neither was overwhelmed. Being yoked to Jesus doesn’t so much mean that we take on His burdens, but that He, pulling alongside us, takes on ours. Yes, it’s tough to be a disciple. It’s a challenging and disciplined life. Yet the disciple by the very fact of his commitment is yoked to Jesus. And in that relationship, with Jesus taking on most of the load, we find not added burdens but an amazing inner rest. Despite all appearances, the disciple of Jesus knows the truth. Jesus’ “yoke is easy and My burden is light.”

Personal Application

The lightest load we try to carry alone is crushing.

Quotable
“I have read in Plato and Cicero sayings that are wise and very beautiful; but I never read in either of them: ’Come unto Me all ye that labour and are heavy laden.’ “—St. Augustine

JULY 19

Reading 200

KINGLY POWER Matthew 8–9

” ‘But so that you may know that the Son of man has authority on earth to forgive sins. . . . ’ Then He said to the paralytic, ‘Get up, take your mat and go home’ ” (Matt. 9:6).Jesus had called for citizens to populate His kingdom. Now He displayed a royal power over all forces in natural and supernatural worlds.

Definition of Key Terms

Authority.

The Greek word for “authority” is exousia. Its basic meaning is “freedom of action.” A person with total authority has total freedom of action. No human being has total freedom of action. All of us are limited by others who act in ways that limit our freedom, as a slave is limited by his master, a soldier by his commander, a student by his teacher, or a citizen by his ruler. We are also limited by circumstances: our state of health, our financial condition, sex, size, etc. Yet in Matthew 8–9 Jesus demonstrated an authority that is total! He is not limited by natural laws, by the sicknesses or sin that bind humanity, or by the demonic forces that attack us. His freedom to act is not even limited by death! In the Sermon on the Mount (Matt. 5–7) Jesus laid down principles by which to live. His miracles of healing remind us that we can trust ourselves totally to Him, for He is Lord of all.

Overview

King Jesus, willing and able to heal (8:1–17), expects total allegiance (vv. 18–22). His authority to overcome nature (vv. 23–27), demons (vv. 28–34), and even human sin (9:1–13), shows that God was doing a new work among men (vv. 14–17). Jesus raised a dead girl (vv. 18–26) and continued to heal and cast out demons (vv. 27–34), providing a ministry model for workers in His kingdom (vv. 35–38).

Understanding the Text

“Lord, if You are willing, You can make me clean” Matt. 8:1–4. The old argument raised by skeptics states that if God has power to correct the evils that torment mankind, He must not be good, for He has not done so. On the other hand, if He does not have that power, He must not be God. The argument breaks down as soon as we introduce the element of free will. A good and all-powerful God has given human beings freedom of choice, even though the choices men have made introduced pain and evil into our world. The argument also breaks down when we read these chapters of Matthew’s Gospel. Here we see a Jesus who is both good and all-powerful. Again and again Jesus exercised His power as God, and each time it was to help or heal a human being in need. Christ is willing. And He is able too. “I do not deserve to have You come under my roof” Matt. 8:5–8.The centurion was a Roman army officer, not a Jew. Yet when one of his servants was stricken, he himself hurried to Jesus. Christ was willing to go with the centurion and heal his sick servant. But the Roman officer, one of the conquering race that dominated Judea and most of the world, humbly replied, “I am not worthy” (KJV). What an example this is. At the feet of Jesus all human distinctions are lost, and every man becomes a supplicant no matter how high his worldly position. At our local church we often serve Communion at the altar rail. Each person comes and kneels there, to receive the bread and wine. The wealthy and poor, the young and the old, the men and the women, the sick and the well, kneel together to worship and receive the elements that remind us of the price Jesus paid for our redemption. Kneeling there each of us is nothing more than a sinner saved by grace, yet nothing less than a citizen of Jesus’ kingdom and a member of God’s forever family. In bowing before a mere Jew the Roman centurion affirmed a great truth. The most important rank a human being can carry is that of subject to the King of kings. “I myself am a man under authority” Matt. 8:9–13. There is more in the story of the centurion for us. He felt unworthy to entertain Jesus under his roof. But he also knew that Jesus’ authority over sickness was not limited by distance. When he said, “I myself am a man under authority,” the centurion meant that his authority in the Roman army did not depend on him, but was granted him by his commanders in a chain leading ultimately to the Emperor himself. The centurion’s orders were obeyed because the full weight of mighty Rome lay behind each command. In asking Jesus to “just say the word,” and in affirming his faith that “my servant will be healed,” the centurion confessed his belief that Christ too was one “under authority.” When Jesus spoke, the full weight of God’s sovereign power was available to enforce Christ’s decree. The centurion’s faith was honored. Christ did speak the word, and the power of God, which neither distance nor evil forces can limit, flowed. Let’s remember the centurion’s faith when we pray. Jesus has the power to meet any and every need. “First let me go and bury my father” Matt. 8:18–22. The first flurry of healings stimulated great excitement. Many were eager to join the “Jesus Brigade,” undoubtedly supposing that Christ would use His powers to break the grip of Rome and usher in the Messianic Age. Two incidents cooled the early ardor. One “teacher of the Law” offered to follow Jesus wherever He went. Such persons were highly respected in first-century Judaism, and typically were relatively well off. When Christ answered that “the Son of man has no place to lay His head,” the man’s fervor faded away! A follower of Jesus must be willing to live as He did, and abandon hope of worldly gain. Another man promised to follow, but “first” he must go and “bury my father.” In Judaism the corpse was buried the very day of death. This man’s father was not yet dead. What his words meant was, “First let me fulfill my obligation to stay with my father until he dies.” Jesus’ answer, “Follow Me, and let the dead bury their own dead,” was clearly understood. No competing loyalty must outweigh our allegiance to Christ the King. These words of Jesus are spoken to us too. God gives us many material blessings, and many fulfilling relationships. But neither possessions nor relationships can be more important to us than serving Christ. In Jesus’ time some 300 small fishing boats like this one were operated on the Sea of Galilee. The preserved remains of one of these boats was recently found buried under the lake bottom, telling us how the boat was constructed and its inner frame designed. Jesus undoubtedly was in just this kind of boat when He stilled the storm that threatened Him and His disciples (vv. 23–27). “Why are you so afraid?” Matt. 8:23–27 Those who were already committed followers of Jesus were privileged to see Him display His power over nature. A furious storm came up as the little company traveled by boat on the Sea of Galilee, terrifying even Christ’s fishermen disciples. Christ’s question after He had stilled the storm is one we can ask ourselves when we face trials or danger today: “Why are you so afraid?” The question seems a foolish one if we look only at the tossing waves and hear only the shrieking winds. If we stop to realize that we are never alone, but Christ Himself is with us, the question is prudent indeed. Jesus has all power, and He can use it to deliver those who are His. Nothing can touch us that He does not permit. We have no need to go through life “so afraid.” “They pleaded with Him to leave their region” Matt. 8:28–34. Jesus’ healing of two demon-possessed men in a Gentile district brought an unexpected reaction. It seems the demons Christ released went into a herd of pigs, and “the whole herd rushed down the steep bank into the lake and died in the water.” The local folk were terribly upset. Maybe two men were delivered from demonic possession. But their pigs were gone! Wherever human beings place more value on possessions than people, Jesus will be unwelcome. Let’s be sure that we never drive Him away by caring more for our “pigs” than for our fellow human beings. “The Son of Man has authority on earth to forgive sins” Matt. 9:1–7. Christ had demonstrated His authority as King—over sickness, over nature, and even over evil spirits. But how could Christ demonstrate His authority over man’s greatest antagonist, sin? The answer is contained in this story and the one that follows it. When Jesus told a paralytic that his sins were forgiven, some “teachers of [biblical] Law” thought He was speaking blasphemy. After all, God alone can forgive sin. So Jesus proposed a test. It would be easy for anyone to say, “You’re forgiven.” After all, there’s no way to prove forgiveness one way or another! But Jesus could prove that He spoke with God’s own authority. He could tell the paralytic, “Get up and walk.” Then everyone could see whether or not the paralyzed man walked. This is exactly what Jesus did, and the Bible says that all who saw were “filled with awe.” It adds “and they praised God, who had given such authority to men.” Jesus’ works proved that He did speak with God’s own authority. His works in the physical realm were conclusive proof that His promise of forgiveness was valid indeed. God still gives us physical proof of inner forgiveness—a truth we discover in the calling of Matthew (vv. 9–13). (See DEVOTIONAL.) “Pour new wine into new wineskins” Matt. 9:14–17. Jesus puzzled nearly all who watched Him heal and listened to Him speak. Neither His actions nor His teachings seemed to fit the religion they knew so well. Even John’s disciples were puzzled, and so asked Him questions about His practices. Jesus responded with two illustrations from ordinary life. A person doesn’t patch an old garment with new cloth. And a person doesn’t pour new (unfermented) wine in an old wineskin. In biblical times some containers for liquid were made of animal skins, typically scraped clean of flesh and then sewn tightly at the legs and other openings. Freshly squeezed grape juice was poured into a new skin, which would stretch as the wine fermented. Old skins lost the capacity to stretch, and would split if “new wine” were poured in them. By these stories Jesus warned His listeners not to try to fit Him or His teachings in the categories in use in first-century Judaism. Jesus must be permitted to define a new way to think and to live in the kingdom He was even then about to establish. You and I too have to be careful. It’s so easy to force Jesus’ teachings into our old ways of thinking. Jesus is Lord, and He alone has the right to define our way of life. Never try to make a teaching of Jesus fit one of our prejudices. Let’s let Jesus’ words reveal His own fresh, new way to face life’s challenges. “My daughter has just died” Matt. 9:18–26. The New Testament pictures death as the “last enemy” (1 Cor. 15:26). When Jesus went to the home of a ruler and spoke to his dead daughter, she revived. What a foretaste of the victory we will experience when Christ raises us from the dead, gives us resurrection bodies, and welcomes us to an eternity with Him. “Nothing like this has ever been seen in Israel” Matt. 9:27–34. The evidence of King Jesus’ authority that Matthew presents is summed up here, in the report of many more healings and exorcisms. The evidence was conclusive: all who saw it acknowledged that even in the wonder-working ages of Moses or Elijah, no comparable miracles had been performed. Even the Pharisees could not deny the miracle, but muttered, “Well, He must be doing them in Satan’s power.” The evidence is in. And each person today too must determine for himself or herself whether to gladly submit to Jesus as Lord, or to reject Him and turn away. “The harvest is plentiful but the workers arefew” Matt. 9:35–38 How do we display a decision to submit to Jesus as Lord? Very simply. We take the burden of continuing His mission on ourselves. We become the workers who, moved by compassion for the lost, go out as Jesus did “preaching the Good News of the kingdom and healing every disease and sickness.” Evangelicals have been accused of emphasizing evangelism and disregarding the physical and social needs of humanity. Let’s remember that Jesus in compassion sought to heal the whole person. We are to preach and teach, yes. But we are to model our ministry on Christ’s, and communicate the love of God as Jesus did by also feeding the hungry, caring for the sick, and doing justice to the oppressed.

DEVOTIONAL

That You May Know(Matt. 9:1–13)

Some folks scoff at Christianity as “pie in the sky by and by.” Others just shrug, and say they’ll wait and find out after they die. When Jesus was here He made sure no one had to wait to see. He told a paralytic, “Your sins are forgiven” (vv. 1–8). When some bystanders were upset by this claim, He offered proof. “So that you may know the Son of man has authority on earth to forgive sins.” He told the paralyzed man, “Get up, take your mat and go home.” When the man stood up, and walked, the authority of Jesus was proved. The men of that day knew that Jesus could forgive sins. But how about our day? The next story is for us. It’s the story of a man named Matthew who sat at a tax booth (vv. 9–13). In the first century such men were scorned as sinners, and most did extort more money than was due. Jesus came to Matthew’s booth and told him, “Follow Me.” And Matthew got up and followed. Matthew the tax collector. Matthew, whose friends were the outcasts of pious society, became a follower of Jesus. This is the proof we see all around us of the fact that when Jesus says, “Your sins are forgiven,” our sins truly are. Forgiveness makes just as dramatic a change in the moral life of the believer as Jesus’ healing did in the frozen limbs of the paralytic. A world that wants proof that Jesus saves can find it in the transformed lives of those who have accepted Him as Saviour.

Personal Application

Your life is to be presented to the world as evidence that Jesus saves.

Quotable
“Non-Christians first need to detect the reality of genuine Christian experience in our lives. Then they will be attracted by our words about Jesus Christ and what it means to know Him personally. After I have spoken to a group, students often approach me with personal questions: ’How does it work?’ ’How can I have the kind of life you’ve been talking about?’ ’Is there any hope for me?’ It’s always a privilege to sit down and explain how forgiveness, cleansing, and power can be individually ours in and through the Lord Jesus Christ.”—Paul Little

JULY 18

Reading 199

PRAYER AND KINGDOM Matthew 6–7

“Your Father, who sees what is done in secret, will reward you” (Matt. 6:6).Prayer is an expression of intimate relationship with God. Here Jesus invites us to explore what prayer is—and what it can mean to you and me.

Definition of Key Terms

Hypocrite.

The Greek word means “one acting a part,” a character in a play. Some 16 of the 27 uses of this word in the New Testament are found in Matthew, which characterizes the hypocrite as a person (1) whose actions are intended to impress observers (6:1–3, 16–18), (2) whose focus is on the trappings rather than the heart issues of religion (15:1–21), and (3) whose spiritual-sounding talk hides corrupt motives. In Matthew 6 the hypocrite stands in contrast with the person of faith, whose relationship with God is “in secret.” Father. In these two chapters God is identified as “your Father” or “our Father” 10 times! The Old Testament speaks of God as Father, but in the sense of founder of Israel and Israel’s religion (cf. Deut. 32:6). God cared for His people “as a father” would (1:31; Ps. 103:13), but the Old Testament stops short of suggesting an actual father/child relationship between God and believers. Here Christ introduced a new and stunning view of relationship with God. God is the Father of those who come to Him by Jesus Christ. What does this new relationship mean to you and me? It means that we can trust God as Father (1) to reward us (Matt. 6:4, 6, 18), (2) to fully understand our needs (vv. 8, 32), (3) to forgive our sins and failures (v. 14), and (4) to give us good gifts when we ask Him (7:11). Some of us have had human fathers who betrayed our trust. God is the ideal Father, whose every act is motivated by love. How beautifully these two chapters display God’s unfailing Father-love.

Overview

Kingdom citizens have an “in-secret” relationship with God (6:1–5), knowing how (vv. 6–8) and what (vv. 9–15) to pray. Such prayer has nothing to do with outward show (vv. 16–18). With our attention on heaven (vv. 19–24) and our trust in God as Father, we are freed to concentrate on kingdom living (vv. 25–34). Because relationship with God is “in secret,” we do not judge others (7:1–6), we consciously depend on our Father (vv. 7–12), and we choose His “narrow gate” (vv. 13–14). As we do, God’s power is exhibited in our good lives (vv. 15–23) and obedience (vv. 24–29).

Understanding the Text

“Your Father, who sees what is done in secret” Matt. 6:1–6. Matthew 6 repeats the phrase “in secret” four times, and twice emphasizes the fact that God is “unseen.” Why? Because Jesus wants us to understand our relationship with God as a deeply personal and intimate relationship, a bonding of our hearts to Him. Religion is not a matter of outward show. Too many people attend church and make a show of being religious without having a personal, in-secret relationship with the Lord. Christ wants us to understand that in His kingdom, relationship with God must be real and personal, not like the “playacting” of the hypocrite, who does what he does to impress other human beings. This emphasis in Matthew reminds us that we need to take time to nurture our in-secret relationship with the Lord. We need to “go into your room, close the door and pray to your Father, who is unseen.” When we do nourish this relationship with the Lord, we can be sure that our “Father, who sees what is done in secret, will reward you.” “When you pray” Matt. 6:7–13. Jesus did not give His disciples what we call the Lord’s Prayer to be repeated together when they gathered in church. He taught it as a model showing how each of us is to pray “in secret.” This does not mean, of course, that we should not use it in church. What it does mean is that we need to explore the pattern prayer to discern what it teaches you and me about developing a deeper “in-secret” relationship with our God. The challenge to explore the meaning is clear in Christ’s contrast between it and pagans, who “babble” on and think that they will be heard “because of their many words” (v. 7). God wants us to understand the nature of prayer, and to make our prayer meaningful (see DEVOTIONAL). “If you forgive men when they sin against you” Matt. 6:14–15. Some have been troubled by Jesus saying that God will forgive us “if you forgive men when they sin against you,” but will not if we fail to forgive. Isn’t the Gospel the Good News that God forgives our sins, not because of what we do, but because Jesus has died for us? (cf. Eph. 1:7; 4:32; Col. 1:14) The conflict is apparent rather than real. The epistles describe a theological reality. Forgiveness is assured to all who truly trust in Christ. Here Jesus described a psychological reality. Forgiveness is experienced only by the forgiving. Forgiveness is like a coin. A coin has two sides, heads and tails. It is impossible to have just one side of a coin. Forgiveness is like this. Its two sides are accepting and extending. We cannot grasp just one side of this coin. A humble person, who is aware of his own and others’ frailties, will accept God’s forgiveness. That attitude of humility which frees us to experience forgiveness is the very attitude that enables us to have compassion on others and to forgive them. God does not not forgive the unforgiving because He is unwilling. Our own unforgiving attitude toward others keeps us from experiencing the forgiveness our Father is eager for us to know. “When you fast, do not look somber” Matt. 6:16–18. Many Pharisees fasted twice a week as a religious duty. These were not 24-hour fasts, but 12-hour fasts, from dawn to dusk. Jesus did not criticize the practice of fasting. What He did criticize was those who advertised their fasts by putting streaks of dirt on their faces. What we do for God must be done for God. Whatever we do “to show men” is tainted. “Do not worry about your life” Matt. 6:25–34. Jesus never suggested that it’s wrong to be concerned about basic needs. He simply said it’s unnecessary. The pagan is gripped by anxiety because he faces an uncertain tomorrow. The Christian, who has a personal relationship with God as his Father, relies on One who not only knows, but also controls tomorrow. When we appreciate how much God loves us, we no longer feel pressure to “run after” even the necessities of life. This frees us to set right priorities, and “seek first His kingdom and His righteousness”. What a joy to worry about nothing except pleasing Jesus! “Do not judge, or you too will be judged” Matt. 7:1–6. Here “judge” is not “to evaluate,” but rather “to condemn” or “to be critical of.” Because each Christian’s relationship with God is “in secret,” we have no basis for judging the motives or convictions of others, or even their failings and weaknesses. If we want to be critical, we are to be critical of ourselves! There’s a difference between this warning and Paul’s call for the church to discipline sinners (1 Cor. 5:1–12). When a professing believer persists in behavior that the Bible clearly identifies as sin, we are to agree with Scripture and discipline. In this case we do not judge, but agree with the judgment of the Word of God. What Jesus was talking about in Matthew is a spirit of criticism, or an arrogance that leads us to assume we have a right to judge the hearts of others. We do not. Just as the real nature of our own relationship with God is an “in-secret” kind of thing, so is the real nature of the relationship of others. Those who would live successfully in Christ’s present kingdom must guard against that spirit of criticism and pride. “Ask and it will be given to you” Matt. 7:7–12. Each of these images of prayer suggests persistence. Each also conveys a promise. Ask, it will be given. Seek, you will find. Knock, the door will be opened. What encourages us to be actively involved in prayer, and to claim these promises, is the certainty that God is our Father. As our Father, He is eager to give us good gifts. “By their fruit you will recognize them” Matt. 7:15–23. Throughout Scripture, fruit is a symbol of God’s transforming work within believers (cf. Isa. 5:1–7; John 15:1–11; Gal. 5:22–23). While our relationship with God is “in secret,” the product of that relationship is highly visible! Yet here Jesus spoke of recognizing false prophets by their bitter fruit. He did not suggest we go about pinching the fruit of believers to see how good it is! Perhaps the reason is that good fruit takes time to ripen. The Christian’s life will produce good fruit—but it will take time for that fruit to mature. Let’s give others—and ourselves—the time needed for God’s fruit to ripen rather than demand immediate evidence of His work in our lives. “Everyone who hears these words of Mine and puts them into practice” Matt. 7:24–29. The clearest evidence of a vital relationship with God is that we hear God’s words—and put them into practice. The person who truly loves Jesus will keep His commandments.

DEVOTIONAL

How to Pray (Matt. 6:5–13)

Anyone who plans to build a house would be wise to look at the blueprint first. In the same way, anyone who seeks to develop his or her “in-secret” relationship with God would be wise to study Jesus’ “Lord’s Prayer” carefully. It reveals the basic attitudes with which you and I are to come to God in prayer. Note how each petition teaches. “Hallowed be Your name.” We acknowledge God as He has revealed Himself. We express our respect for God, knowing Him to be living and active, sure that He is able to act in our lives. “Your kingdom come.” We acknowledge God as rightful King over all, and take our place as His subjects. We make a conscious choice to live as citizens of His kingdom, inviting it to come fully into our lives as well as into the world at large. “Your will be done.” We submit to God, choosing to obey His revealed Word, yet aware that we must also be sensitive to any personal guidance He may give us through His Holy Spirit. “On earth as it is in heaven.” We expect God’s will for us to have an impact on what we do here on earth. We do not compartmentalize the “sacred” and “secular,” but constantly look for ways to honor God in our work, our play, our everyday relationships with others. “Give us today our daily bread.” We trust God so much that we are secure in what He gives us each day, without being driven to pile up treasures on earth against tomorrow. We see each new day as an opportunity for some fresh experience of God’s goodness to us. “Forgive us our debts.” We humble ourselves before God. We are deeply aware of our faults and failings, yet we rejoice that we are loved anyway. Further humbled by God’s forgiving love, we have compassion on those who hurt or harm us. We take such hurts as an opportunity to demonstrate the reality of God’s mercy by freely forgiving others. “Lead us not into temptation.” We rest in God. We know that He delivers us from evil and, while we seek no confrontation with the evil one, we know that should tests come, God will be present to deliver us. When we approach “in-secret” prayer infused with these deep convictions, our personal relationship with the Lord is sure to deepen and grow.

Personal Application

Begin your prayer time with the Lord’s Prayer, aware of the faith and dependence it expresses.

Quotable

MEDITATION ON THE Lord’S PRAYER Lord, I cannot say “Our” . . . if my religion has no room for other people and their needs. Lord, I cannot say “Father” . . . if I fail to resemble You in the way I live my daily life. Lord, I cannot say “Who art in Heaven” . . . if my attention is focused only on earthly things. Lord, I cannot say “Hallowed be Thy name” . . . if I who am called by Your name am not holy. Lord, I cannot say “Thy Kingdom come” . . . if I fail to acknowledge Your sovereignty in my life. Lord, I cannot say, “On earth as it is in Heaven” . . . unless I am truly ready to serve You here and now. Lord, I cannot say “Give us this day our daily bread” . . . without doing an honest day’s work, and without considering the needs of those less fortunate. Lord, I cannot say “Forgive us our debts as we forgive our debtors” . . . if I harbor a grudge against my brother or sister. Lord, I cannot say “Lead us not into temptation” . . . if I deliberately choose to remain in a situation where I am likely to be tempted. Lord, I cannot say “Deliver us from evil” . . . if I am not prepared to take a stand against injustice in my society. Lord, I cannot say “Thine is the Kingdom, the Power, and the Glory” . . . if I do not submit to Christ as King, if I fail to trust You to act in my life, or if in pride I seek my own glory. Lord, I cannot say “Amen” . . . unless I can honestly say, “Come what may, this is my prayer.” -Adapted from “Lamplighter,” Speedway Christian Church, Indianapolis, Indiana

JULY 17

Reading 198

RIGHTEOUS KINGDOM Matthew 5

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matt. 5:17).

Jesus spoke as King, with absolute authority in His kingdom. And Jesus spoke as God, not abolishing, but reinterpreting the meaning of biblical words whose implications had long been lost. As we listen closely, familiar Scriptures become fresh and new for us as well.

Background

Kingdom.

In the ancient world a “kingdom” was the area ruled by a king. The definition is less simple than it seems. The ancient kingdom was not defined so much by territory, or by the language of the inhabitants, as by the ruler. Wherever a king’s will was supreme, that was his kingdom. Wherever a king was free to act, and the populace obeyed, that was his kingdom. Scripture presents God as King of the universe, in the sense that His will is sovereign. Yet many in this overarching kingdom of God are in rebellion. And so the fullest meaning of kingdom is not presently achieved in our universe. The Old Testament particularly, but the New as well, speaks of a coming time when Christ will rule a kingdom that extends over the entire earth. Then the rebellious will be judged, and all will submit to His will. Then the universal kingdom and earthly kingdom will be one, and will be complete. Scripture, however, also presents Jesus as King of a present spiritual kingdom. This kingdom exists alongside and within the present rebellious universal kingdom of God. Wherever human beings bow to Christ as Lord, and do His will, there the kingdom of Jesus has come. And there Christ, our King, acts in power to guide and protect His own. We need to understand the nature of Christ’s present kingdom, for the major thrust of what is known as the “Sermon on the Mount,” reported in Matthew 5–7, is to teach us how to live as its citizens. These words are spoken to us, just as vital and filled with power as when Christ first uttered them nearly 2,000 years ago. As we take them to heart and apply them to our lives, we submit to Christ our King, and experience His blessed kingdom now.

Overview

Jesus announced blessings for citizens of His kingdom (5:1–12). He expects citizens of His kingdom to do good deeds (vv. 13–16), for He requires a righteousness that surpasses that of even the zealous Pharisees (vv. 17–20). Christ looked behind the acts the Law regulated to call for purity of heart (vv. 21–42) and that crowning expression of kingdom righteousness: a love like the Heavenly Father’s for one’s enemies (vv. 43–48).

Understanding the Text

“Blessed are the poor in spirit” Matt. 5:1–12.

King Herod established many new cities during his 40-year reign. Each time he enlisted citizens by promising them many special benefits, including citizenship, a reduction of taxes, land, etc. This was a common practice in the Roman Empire during the age of Augustus, when many new cities were established. But it is hard to imagine a ruler calling for citizens, and announcing that in his kingdom recruits will receive poverty of spirit, meekness, mourning, hunger, and thirst, and even persecution. Yet these are the blessings Jesus offers those who claim the citizenship He described. What’s more, King Jesus said that the poor in spirit, the meek, and mourning are blessed! He does not offer a change of condition, but blessing in and through settings that repel citizens of this world. The Beatitudes will remain a mystery unless we realize that Jesus is speaking of the basic attitudes and values that produce spiritual fruit. It is not the person who claims to “have it made” spiritually who finds the kingdom, but the individual who recognizes how poor he is (v. 3). It is not the person who is satisfied with what the world offers, but the person who mourns and looks beyond its glitter, who finds comfort (v. 4). It is not the person who is arrogant, but the meek, who responds to God’s voice, who inherits the earth (v. 5). It is not those who are satisfied with their own righteousness, but those who hunger and thirst for a righteousness they do not have who will be satisfied (v. 6). To experience life in Jesus’ kingdom, we need to reject the values and attitudes of this world and adopt the values portrayed here by our Lord.

The Beautitudes: Matthew 5:3–10

Jesus’ Values	Countervalues
BLESSED ARE THOSE WHO . . .	BLESSED ARE THOSE WHO ARE . . .
(v. 3) are poor in spirit	self-confident competent self-reliant
(v. 4) mourn	pleasure-seeking hedonistic “the beautiful people”
(v. 5) are meek	proud powerful important
(v. 6) hunger for righteousness	satisfied “well adjusted” practical
(v. 7) are merciful	self-righteous “able to take care of themselves”
(v. 8) are pure in heart	“adult” sophisticated broad-minded
(v. 9) are peacemakeers	competitive aggressive
(v. 10) are persecuted becuase of righteousness	adaptable popular “don’t rock the boat”

“Let your light shine before men” Matt. 5:13–16. In biblical times every home had its lamp burning all night. The lamp did not give much light, but it testified to the fact that the house was inhabited. These lamps, small oil-filled bowls, were set high on pottery stands. Jesus told His hearers that citizens in His kingdom are to be like lamps, lights in the world. The good deeds performed by Jesus’ people are to testify to the fact that this world, however dark it may be, still is inhabited by the King. When the good deeds of Christ’s people are seen, men will grasp the source and praise “your Father in heaven.” Don’t let anyone deny the role of good deeds in the Christian life. A Christian who does not perform good deeds is as useless to God and others as a lamp hidden under a bowl. “I have not come to abolish them but to fulfill them” Matt. 5:17–20. Many have puzzled over Jesus’ statement that He came to fulfill the Law and the Prophets. Christ speaks here as a Jew, dedicated as other rabbis of the first century to a single task: to explain the true meaning of God’s words, and thus to “fulfill” them. Yet Christ immediately sets Himself apart from other teachers. The Pharisees were zealous in keeping both the written and oral law. But in explaining the real meaning of God’s Word, Christ was about to reveal a righteousness that “surpassed” any righteousness the Pharisees imagined they possessed through keeping the commandments. As citizens of Jesus’ kingdom, you and I are called to live a righteous life. But we must avoid the error of the Pharisees. We must not mistake true righteousness, or suppose that because we do certain things and refrain from others that we have reached spiritual heights. What we do is important, yes. But God is most concerned with what we are. “You have heard that it was said . . . ’Do not murder’ “ Matt. 5:21–26. This is the first of six illustrations Jesus used to explain surpassing righteousness. All had heard the Old Testament Law that legislated against murder. The act of killing was wrong. But Jesus went on to explain that God is not just concerned with murder. He noted the anger that flared up and led to murder! The truly righteous person is not one who just refrains from murder. He or she is one who does not respond to others with anger. In this and in the following illustrations Jesus emphasized God’s concern with the heart. Keeping the law about not murdering makes no one righteous. The truly righteous man is the one who does not become angry! Actually, this kind of perfect righteousness is beyond us all. That’s why we must become citizens of Jesus’ kingdom. Only Christ’s work in our hearts can transform us into the persons God calls us to be. “Leave your gift there in front of the altar” Matt. 5:23–24. Is worshiping God important? Yes! But Jesus underlined the importance of the pure heart by saying that if we remember anyone has something against us, we are to go get that straightened out even if it means putting off worship! But what’s most important is the phrase, “If . . . your brother has something against you.” We’re not only responsible for our own anger, but for our brother’s! If we’ve done anything to cause another to be upset, we must resolve that issue immediately, in order to preserve our brother from an anger that is inappropriate in the kingdom of God. It perhaps seems too much! It seems hard enough to care for our own relationship with God. And the fact is, it is too much. But it is what our King expects. As we obey, He will do in us and in our relationships what we could never do alone. This is the glory of living in Christ’s kingdom. Jesus is Lord. And He can do in us and in others what we could never do by ourselves. “Anyone who looks at a woman lustfully” Matt. 5:27–30. Again we see the shift in emphasis. Adultery is using another person as a sex object. Lust is viewing another person as a sex object. Christ wants us to realize that both the act and attitude are sinful. Righteousness calls for us to view all human beings as persons of worth and value. We are to serve others, not use them. Again Jesus calls us to view the Law as a revelation of the heart of God—and a revelation of the kind of person those who live in Jesus’ kingdom will become as the King uses His power to transform them. “Anyone who divorces his wife” Matt. 5:31–32. This follows the pattern of the others. The Law permitted divorce, but Christ returned to God’s ideal. While divorce might not be adultery technically, it is a violation of the covenant loyalty spouses owe to one another. This is not a “no divorce” law, any more than the “no anger” and “no lust” principles are intended to be laws on the books of Christ’s kingdom. It, like the others, is a reminder that what man needs is not rules to follow, but an inward renewal that makes us truly righteous. Only the truly righteous will find freedom from anger, freedom from lust, and freedom from the desire to divorce. In Jesus’ kingdom alone, through the power of the King, a righteous life is possible. “Do not swear at all” Matt. 5:33–37. It was common in first-century Judaism to make a distinction between binding and nonbinding promises. For instance, a person who swore by the temple altar was not bound by his oath, but if he swore by the gold on the altar, he was bound to fulfill his oath. Jesus cut through the deceit involved and said, “Let your ’Yes’ be ’Yes.’ ” Be the kind of person whose simple word is his or her bond. “Do not resist an evil person” Matt. 5:38–42. The “eye for an eye” principle in the Old Testament established limits on the retribution a person might demand. If someone injured you and cost you the sight of an eye, you could not, for instance, justify taking his life. All you could claim was taking the sight of an eye. Jesus now said, don’t relate to others by what’s “fair” at all! Rather than trying to get back at others who harm you, do good to them! The passage has no direct application to the issue of pacifism. Rather, it applies directly to Jesus’ challenge of values and attitudes, and describes the “surpassing righteousness” expected of those of us in Jesus’ kingdom. We don’t demand retribution. We do good, even to those who harm us. The person who has learned to love even his or her enemies is a person who has lived long in the kingdom of Christ and a person who has known His transforming touch.

DEVOTIONAL

Love Your WHOM?(Matt. 5:21–48)

Jesus at first seems such a demanding King. In this portion of His Sermon on the Mount Jesus made it clear that He expects citizens of His kingdom to do more than keep laws. He expects us to be the kind of people who never even want to break them! In a series of illustrations He explained that His citizens aren’t to get angry, much less strike out at another. We citizens aren’t to lust, much less commit adultery. We’re not to want a divorce, to plan to deceive, or even to want revenge when injured (vv. 21–42). But then Jesus topped it off. Citizens of His kingdom are to “love your enemies and pray for those who persecute you” (v. 44). He explained that God is the kind of Person who “causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (v. 45). And we are to be “sons of your Father in heaven.” It’s really simple. We can sum up everything Jesus asks in a single phrase. “Just be like God.” This would be impossible if it weren’t for one thing. Jesus said, “Sons of your Father in heaven.” You see, everyone in Jesus’ kingdom is also family. Through faith in Christ we enter a unique “your Father” relationship with God Himself. And God establishes a unique relationship with us. In Peter’s words, God shares with us “His own indestructible heredity” (1 Peter 1:23, ºF). Because God has poured His own life into us, it’s not unreasonable at all to expect us to display a family resemblance. I remember discovering as a teenager why I had the habit of cocking my head to one side when I rode in the car. Sitting in the backseat one day, I noticed that my dad held his head the same way, due to an old injury. From childhood I had been imitating him, without ever realizing it. God isn’t interested in the way we hold our heads. But He does want us to watch Him intently, see how He relates to us and to others, and so gradually become more and more like Him within. As we live as faithful citizens of Jesus’ present kingdom, this is just what happens. We find to our amazement that we not only do good, we are becoming good! Transformed from within by the power of the King, we increasingly resemble our righteous and perfect God.

Personal Application

We are not to be satisfied with doing good, but must ask the King to help us be good.

Quotable

Make me, O Lord, Thy Spinning Wheel complete. Thy Holy Word my Distaff make for me. Make mine Affections thy Swift Flyers neat And make my Soul Thy holy Spool to be. My Conversation make to be Thy Reel And Reel the yarn thereon spun of Thy Wheel. Make me Thy Loom then, knit therein this Twine: And make Thy Holy Spirit, Lord, wind quills: Then weave the Web Thyself. The yarn is fine. Thine Ordinances make my Fulling Mills. Then dye the same in Heavenly Colours Choice. All pinked with Varnished Flowers of Paradise. Then clothe therewith mine Understanding, Will, Affections, Judgment, Conscience, Memory, My Words and Actions, that their shine may fill My ways with glory and Thee glorify. Then mine apparel shall display before Ye That I am Clothed in Holy robes for glory. -Edward Taylor

JULY 16

Reading 197

THE KING’S PREPARATION Matthew 3–4

“Jesus was led by the Spirit into the desert to be tempted by the devil” (Matt. 4:1).Before Jesus began to preach, John the Baptist prepared Judea for His appearance. And God did a preparatory work in Christ’s own life!

Biography: John the Baptist

John was Jesus’ cousin, about six months older than Christ. He had been filled by the Spirit from his birth, being readied for his mission (Luke 1:14–17). We don’t know how long John lived a hermit’s life in the Judean wilderness (Matt. 3:4). But when Jesus was about 30, John appeared on the banks of the Jordan and began to preach. John’s appearance excited the Jewish population. Burdened by heavy taxes and ruled by an increasingly brutal Herod, there was an intense yearning for the Messiah to appear, a yearning attested in many first-century sources. John, austere and ascetic, burning with passion for God and holiness, seemed a likely candidate. His announcement that “the kingdom of heaven is near” stirred Jewish yearning into bright expectation. John persistently denied that he was the Messiah (John 1:19–28). Instead he called for his listeners to confess their sins, repent, and prepare themselves spiritually for the true Messiah, whom God had revealed to him was even then living among them. Matthew quotes from Isaiah 40 to define John’s role. That passage launched the second half of the mighty Old Testament prophecy; a half in which the dominant theme shifts from judgment to joy. John’s mission of preparation was to ready the people spiritually, for in a brief moment “the glory of the Lord [would] be revealed, and all mankind together will see it” (Isa. 40:5). I suspect that when John denied being Messiah, many turned away. “Nothing but a messenger,” they may well have thought. Yet this messenger readied hearts for Jesus, and thus for endless joy. There is no greater ministry any of us can have than John’s. We cannot meet the deepest needs of others. But we can introduce them to Him who can meet every one.

Overview

John predicted Messiah’s appearance, and preached baptism as a sign of repentance (3:1–12). Christ was baptized to identify Himself with John’s righteous message (vv. 13–17). The Spirit then led Jesus into the wilderness, where He overcame temptation and demonstrated His commitment to God (4:1–11). Thus prepared, Jesus began to preach (vv. 12–17), called His first disciples (vv. 18–22), and demonstrated His God-given authority by miracles of healing (vv. 23–25).

Understanding the Text

“John the Baptist came, preaching . . . and saying, ’Repent’ “ Matt. 3:1–6. It’s clear from Matthew and especially from Luke that John’s preaching, like that of the Old Testament prophets, focused on the personal and social sins that marred society. John preached against materialism and selfishness (Luke 3:11), and against such widespread sins as overcharging (v. 13) and extortion (v. 14). Those who confessed their sins were warned to “produce fruit in keeping with repentance” (Matt. 3:8). John’s emphasis is important. In the first century the Jews took a bath in a mikvah in order to be ritually pure for worship. In contrast John called for an inner change of heart and mind (repentance), which is to produce a pure and holy life. Repentance has always been a part of the Christian Gospel. Not “repentance” as being sorry for sin, or an effort at self-reform. In Scripture repentance is a change of heart and mind about God that bears fruit in a holy life. Without repentance there is no salvation, simply because whenever Jesus enters a life by faith, He does just such a transforming work in the human heart. “Do this to fulfill all righteousness” Matt. 3:15. Many have debated why Jesus wanted to be baptized. John, His cousin, who knew Him well, was embarrassed to baptize Jesus even before he knew that Jesus was the Messiah. John’s baptism was for repentance—and John knew Jesus as a godly Jew who had no need to repent. As a young sailor I went with my church youth group to a Billy Graham meeting in Madison Square Garden. When Billy called for those in the great hall who would dedicate their lives to the Lord to stand, the others in my youth group all stood. I remained seated. I had already dedicated myself to God, and it didn’t seem right to just “go through the motions.” The Lord knew where I stood with Him, and I was satisfied with that. If I had understood these verses in Matthew better, I would have stood with them. Why? Because I would have realized that Jesus was baptized not because He needed to be, but in order to identify Himself with John’s message! It was right for Jesus to take a stand with John. Just as it would have been right for me to identify myself with Billy’s call to commitment. It’s an important principle for us to apply. We too need to be identified with what is right, and what is righteous. We too need to be willing to take a public stand. John’s Gospel tells us that it was only as Christ stood in the water beside His cousin, and the Spirit descended on Him as a dove, that John realized who Jesus is—the Messiah he had been commissioned to announce. “Jesus was led by the Spirit into the desert to be tempted” Matt. 4:1. This verse emphasizes the importance of the temptation in preparing Jesus for His mission. The Spirit of God specifically led Christ into the wilderness “to be tempted.” Why was the temptation so important in Jesus’ life? Because soon He would begin to preach, presenting not only the kingdom, but Himself as King. And as King, Christ must be Victor—not merely over the puny powers of nature or Satan, but over the pull of His human nature. Adam and Eve were unable to resist temptation, and all mankind fell. Christ now had to triumph over temptation, and in triumphing qualify Himself to lift all mankind up again. Our temptations seem insignificant beside His: no cosmic issues are at stake. Yet Jesus’ temptation does put ours in a special light. Temptations are not “bad.” Nor are they intended to trip us up. God permits us to be tested, and sometimes even brings tests our way, in order that we might triumph over them. Each test passed victoriously strengthens us for the productive life God intends us to lead. “Man does not live on bread alone” Matt. 4:2–4. Medical science has shown that after 30 to 40 days of fasting, hunger, which disappears the second or third day, returns. All the body’s stored resources have been used, and the return of hunger is a sign that the body must have food again. Jesus had fasted 40 days and “was hungry” when Satan approached our Lord and challenged Him to turn stones into bread. After all, as Satan suggested, that would be a minor miracle for the Son of God to perform! Jesus answered by quoting a passage in Deuteronomy: “Man does not live on bread alone.” Perhaps the most important word here is “man.” Think about it. Jesus did not respond to temptation by calling on His resources as Son of God, but instead met each one as “man.” If Christ had met temptation by drawing on His deity, there would be no help for us in His example. But since Jesus met temptation as a man, using no more resources than are available to any human being, you and I have hope! We too can overcome our temptations. We can follow Jesus’ example, draw on the resources He used, and triumph! (See DEVOTIONAL.) This first temptation was directed against Jesus’ physical nature. He was hungry. He wanted bread. Why not make bread? Christ quoted Deuteronomy 8:3, which calls on man to live by the Word of God. The point of Christ’s response is this: human beings are physical creatures. But we are more than animals. We have a spiritual nature that is to control the physical. God’s will, not our physical needs or desires, is to govern our choices. Today many people argue that if you want something, take it. If you feel an urge for sex, satisfy it. After all, it’s “natural.” Yes, it’s natural for animals to satisfy their desires. But because we are more than animals, it is not “natural” for man to be driven by physical hungers. We are spiritual beings, and what is right and natural for us is to be driven by the living Word of our God. “Throw Yourself down” Matt. 4:5–7. This temptation is a subtle one. Understanding it hinges on the nature of the “if” Satan used in speaking to Jesus. Christ had been led by the Spirit into the wilderness. He had fasted 40 days, and was hungry and weak. And then, when He was weakest, Satan appeared! It would only be natural if Jesus, acting by choice in His humanity, had felt doubt. You or I surely would have. “God,” we might have cried out, “if You really love me, why are You doing this to me now!” Satan picked up on this doubt, and said, “If You are the Son of God.” This is not the “if” we use in place of “since.” It is the “if” of uncertainty. Satan was trying to nurture any kernel of doubt that might exist in Christ’s human heart. And then Satan suggested a way to find out. “Jump off the pinnacle of the temple, and the Bible promises angels will catch You before You land. Then You’ll know You have a special relationship with God.” Again Jesus quoted Deuteronomy, this time 6:16. Human beings are not to test God. They are to trust Him. God has shown His love throughout history, and has no need to prove it again to His own. This is one temptation we are particularly susceptible to. When troubles come, we feel panic and uncertainty. We begin to doubt, and to wonder if God is with us or not. Jesus reminds us that the way to triumph in such situations is not to demand God prove His presence, but simply to trust the love He has demonstrated so clearly. For us, that ultimate demonstration is in Christ’s death and resurrection. Surely He who has given His own Son to redeem us will never leave or forsake His own. The “pinnacle” was the corner of one of the great walls that surrounded the temple court, and fell off into the Kidron Valley far below. Jesus would not have been observed leaping into the valley. The test Satan proposed was not intended as a shortcut to popularity, but as reassurance of God’s love. See Matthew 4:5–7. “All this I will give You” Matt. 4:8–10. Satan’s third temptation was also subtle. He offered Christ immediate authority over all this world’s kingdoms. Why would this be a temptation? Surely the Creator of the world could hardly be bribed with what He already possessed, and would one day claim. I suspect that Satan’s appeal was to Jesus’ compassion. The world of that day as today reeked with injustice, and was deluged in the tears of human tragedy. Think of all the wars that would have been avoided were Jesus to rule today. Think of the sick who would be healed, the injustices corrected. It would surely be a good thing for Jesus to rule: good as far as you and I are concerned. Jesus responded by refusing to pay the price. God, not Satan, is to be worshiped. God’s will is to be our ultimate authority, and we are to bow to Him in all things. Even something “good” could not deter Jesus from obedience to the will of God. Even when that will would lead Him to a cross. All too often we Christians are tempted by opportunities to do good. We may rush in, sure that God is pleased because our motives are so pure. But even the opportunity to do good can be one of Satan’s traps. Like Jesus, we are to determine God’s will for us, and to choose that will, even when God’s will keeps us from doing something that seems good. I am far more tempted by opportunities to do good than to do evil. Recently I was invited to spend a number of weeks in South Africa, where some of my books seem to be making an impact on the church. Everything I could learn about the invitation marked it as an opportunity to do good, and I wanted to accept. Yet I was unsure, and after asking a number of friends to pray, finally decided that the Lord didn’t want me to accept the invitation at that time. What a hard thing, this turning down opportunities to do good. I suspect many of us, already overloaded with church duties, find it hard to resist the invitation to do one more thing. We need to make it a habit not to say yes lightly. We need to remember that we are to live our lives as Jesus did, by the will of God. And that sometimes God has other priorities for us than a “good” that may keep us overactive, even if we are active “for Him.” “From that time on Jesus began to preach” Matt. 4:12–17. With His victory won and His authority over inner, human frailties demonstrated, Jesus began His public ministry. He returned to Galilee, and made Capernaum the headquarters of His mission. It’s significant that the personal, inner issues were settled before public ministry began. God wants to do an inner work in our lives too, to qualify us for ministry with others “Preaching the Good News . . . and healing every disease and sickness” Matt. 4:23–25. The miracles Jesus performed did authenticate His claim to be sent from God. But we need to note something important about those miracles. Jesus performed no miracle to ease His own hardships—not even the miracle of turning stones into bread. His miracles were performed for the benefit of others, and most frequently took the form of healing the sick and restoring the injured. There’s something appropriate about this kind of miracle. Jesus came offering inner healing to a lost humanity. And to demonstrate God’s compassion, He healed their bodies as well. It is still appropriate that those who share the Gospel with others have an equal concern for the social and physical ills that cause human beings so much pain. We demonstrate God’s compassion today when we minister not just to men’s souls, but to material needs as well.

DEVOTIONAL

Overcoming Temptation(Matt. 4:1–11)

I memorized the Bible verse. I quoted it to myself over and over again. I thought it surely would give me victory over the particular temptation that had me so defeated. But quote as much as I would, no victory came. I was just as vulnerable with my Bible verse as without it. I suspect many of us have had this experience. We see Jesus recalling verses from the Old Testament and quoting them to Satan. Jesus was victorious. Why aren’t we when we do the same thing? The answer lies in the distinction between magic and faith. Magic is using an object or chant in a desperate attempt to ward off evil or control circumstances. Faith is a quiet confidence that what God says is true enough to act on. I had been using my Bible verse as a magic talisman, waving it desperately to repel temptation. But when we look at Matthew 4, we see that Jesus used Scripture in quite another way. He went into the Word, found a principle or truth, and said in effect, “I will now live by this truth.” Jesus saw the Word of God as truth, and determined to act on that truth. It was this exercise of faith that gave Him victory over His temptations. And it is just such an exercise of faith that will give us victory when we are tempted today. Yes, let’s look for the key to our victory in the Word of God. But let’s not use the Bible in a pagan, magical way. Let’s take God at His Word, act on what He says, and let God use our faith to give us the victory in Him.

Personal Application

Find victory by following Christ’s example and living the Word of God.

Quotable

“The Bible tells only two temptation stories, the temptation of the first man and the temptation of Christ, that is, the temptation which led to man’s fall, and the temptation which led to Satan’s failure. All other temptations in human history have to do with these two stories of temptation. Either we are tempted in Adam or we are tempted in Christ. Either the Adam in me is tempted—in which case I fall. Or the Christ in us is tempted—in which case Satan is bound to fall.”—Dietrich Bonhoeffer