Do You Have Reluctant Obedience?

Throughout history, when God has chosen to speak to the world through men, he has sometimes chosen to send signs and wonders to authenticate the message. Moses was a part of this pattern; not only did Moses receive a powerful call to the Ministry through the Burning Bush, but he was given powerful signs as well.

Despite the powerful signs God gave Moses to perform, he still shows extreme reluctance to return to Egypt. In this passage, we see God provide Moses with those signs, and also with a spokesman to speak for him. We see God’s mercy and provision despite Moses’ disobedience to his calling.

In Exodus 4:5-7 God said to Moses, “Reach out and grab it by the tail.” He reached out and grabbed it—and he was holding his staff again. “That’s so they will trust that God appeared to you, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob.”

God then said, “Put your hand inside your shirt.” He slipped his hand under his shirt, then took it out. His hand had turned leprous, like snow.  He said, “Put your hand back under your shirt.” He did it, then took it back out—as healthy as before.

The signs given to Moses were for his sake, to prove that God was with him. Often signs or miracles are given to prove God is on the scene on behalf of His people.

Just as Moses went to Egypt with powerful signs that demonstrated God’s presence with him, so too Jesus’ ministry was accompanied by powerful signs. When John the Baptist’s disciples came to see if Jesus was the Messiah, he replied: “the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them” (Matthew 11:4-5). God’s powerful signs demonstrated Jesus was the promised Messiah, come to rescue us from slavery to our sins.

Thankfully Christ did not try to run away from his calling. At Gethsemane on the night he was betrayed, Jesus prayed to God for strength and humbly submitted to God’s will, even though he wished there might be another way. Where Moses disobeyed God, Jesus was humble and obedient all his days, all the way to the Cross. It is through Christ’s righteousness and his sacrifice we are rescued from slavery to sin.

We rely on God’s strength to win our battle against sin. Like Moses and Aaron, we have no power of our own but God’s words given to us in Scripture, and the powerful signs performed by God through Jesus. His strength, not ours.

In Luke 5, Peter’s first response to a simple request was, “We’ve tried that, didn’t work.” Yet he obeyed simply because Jesus had asked. Just as Peter stepped over his resistance and lowered his nets to experience a boatload of fish, we too can see the supernatural work of God. But we must be willing to try.

Will you step over your resistance to experience the joy of being used by God?

Prayer: Dear Father, I want to obey your Spirit’s prompting and direction. I have questions and doubts. Give me the strength to step over them and simply say as Peter did, “But because you say so, I will…” I know you have a good plan and would never ask me to do anything that would not fit into your will and purpose. Thank you for your work in me and through me! Amen.

~Bits and Pieces of thelife.com Reluctant-Obedience

THE LORD MOVES HEAVEN AND EARTH TO ACCOMPLISH HIS SAVING PURPOSES IN EVERY AGE

THE GOSPEL OF MATTHEW SETTING THE THEME

STORYLINE: (Galatians 4:4) says that “when the set time had fully come, God sent his Son, born of a woman . . .” And it was not just the perfect time; it was the perfect place. Jesus came from the line of David, and Bethlehem was David’s town. Jesus was Lord of all creation, but He signaled His servant role by entering the world in the humblest of circumstances in this little town (Micah 5:2). Jesus was born in the “house of bread” and would, Himself, become the “bread of life” (John 6:35). For all these and other reasons, God moved the leader of the Roman Empire to call a census sending Joseph and Mary to Bethlehem. Indeed, the Lord moves heaven and earth to accomplish His saving purposes in every age.

Though a small, insignificant town by the world’s standards, Bethlehem was mighty in God’s plan, for it was there that Jesus was born, becoming God in the flesh. Bethlehem means “house of bread” in the Hebrew language, and it served as an important location at different points in the biblical story. Rachel, Jacob’s wife, died there (Genesis 35:19), and David, Israel’s most famous king, was born in this village. Most significantly, Jesus Christ Himself was born there since His parents, residents of Nazareth were required to travel to Bethlehem to register in a Roman census.

In the prologue (Matthew 1:1—2:23), Matthew shows that Jesus is the Messiah by linking Him with promises made to Abraham and David. The birth of Jesus highlights the fulfillment theme, portrays Jesus’ royalty, and underscores the significance of Jesus for the Gentiles. The first division (chs. 3—7) contains the Sermon on the Mount, in which Jesus describes how people should live under God’s reign.

Matthew 2:1 - The wise men or, more correctly, Magi were Eastern astrologers. Astrology was a sophisticated science in this era. Their visit serves to emphasize Jesus’ kingly identity (v. 11), affirm the Bethlehem origin of the Messiah (v. 6), and emphasize the Gentile faith and worship (v. 8) in contrast to Jewish hostility (v. 3).

Matthew 2:2 - Star in the East: As trained students of the stars, the wise men observed an unexplained phenomenon in the heavens, which was somehow interpreted by them as a sign of the birth of the King of the Jews. The reference in v. 1 to “Herod the king” (“Herod the Great”) would make their visit prior to 4 b.c., when he died and was succeeded by his son Archelaus (v. 22). Matthew consistently uses the verb worship to describe the attitude and posture of people before Jesus (vv. 8, 11; 8:2; 9:18; 14:33).

Matthew 2:5, 6 - The birth of Jesus fulfilled, Mic. 5:2 and 2 Sam. 5:2, which link the Ruler with David’s family (1:6).

Matthew 2:13–23 - The accounts of the flight into Egypt (vv. 13–15), the massacre of the innocents (vv.16–18), and the settlement in Nazareth (vv. 19–23) underscore the theme of fulfillment. See Is. 11:1; 49:6; Jer. 31:15; Hos. 11:1.

Matthew 2:15, 16 - Out of Egypt: Matthew intends that his readers see an implicit link with a new Son who emerges from Egypt (Hos. 11:1). Matthew reinterprets Son (Israel in Hos.) to mean Jesus, who comes out of Egypt with Joseph and Mary and settles in Nazareth. Herod’s attempt to destroy Jesus is analogous to Pharaoh’s attempt to kill Moses (Ex. 1:15—2:10).

Matthew 2:18 - The distress of the Hebrew mothers at the time of the Babylonian captivity (Jer. 31:15) received a deeper significance by the weeping mothers of Bethlehem.

Matthew 2:22 - Archelaus, King Herod the Great’s eldest son, ruled as governor of Judea and Samaria from 4 b.c. to a.d. 6, when he was deposed for misrule. Galilee was ruled by his half brother Herod Antipas and was considered a safer place to reside.

Matthew 2:23 - The term Nazarene may be a reference to the Hebrew term for “branch,” “sprout,” or “shoot” in Is. 11:1.

Matthew’s emphasis on Jesus as the fulfillment of prophecy (41 OT quotes) shows that Jesus’ life and ministry were part of the single plan of God throughout the history of Israel, and that His death and Resurrection were part of God’s divine plan from the beginning. The entire Gospel stresses that Jesus is Immanuel—God-With-Us.

Because God is with us in the Person of Jesus, Matthew’s Gospel calls for complete obedience in personal and corporate life.

The book also gives to the church a clarion call to mission, the proclamation of the good news to all peoples. Christian disciples must learn to live within the tension of two ages, the present age of fulfillment in the Person of Jesus (in His words and works through His church by the Spirit’s power) and the Age to Come, that is, the consummation of all things. In the interim, Christians are called to be humble, patient, genuine, faithful, watchful, and responsible—assured of the risen Jesus’ presence as they are expectant of His return when faith will give way to sight.

This Gospel presents Jesus as the fulfillment of all messianic hopes and expectations. Matthew carefully structures his narratives to reveal Jesus as fulfilling specific prophecies. Therefore, he saturates his Gospel with both quotations from and allusions to the Old Testament, introducing many of them with the formula “that it might be fulfilled.”

In the Gospel, Jesus often refers to Himself as the Son of Man, a veiled reference to His messiahship (see Dan. 7:13, 14). Not only did the term allow Jesus to avoid common misunderstandings stemming from more popular messianic titles, but it enabled Him to interpret both His redemptive mission (as in 17:12, 22; 20:28; 26:24) and His return in glory (as in 13:41; 16:27; 19:28; 24:30, 44; 26:64).

Matthew’s use of the title “Son of God” clearly underscores Jesus’ deity (see 1:23; 2:15; 3:17; 16:16). As the Son, Jesus has a direct and unmediated relationship with the Father (11:27).

Matthew presents Jesus as Lord and Teacher of the church, the new community, which is called to live out the new ethic of the kingdom of heaven. Jesus declares “the church” as His select instrument for fulfilling the purposes of God on Earth (16:18; 18:15–20). Matthew’s Gospel may have served as a teaching manual for the early church, including the amazing world-oriented Great Commission (28:12–20), with its guarantee of Jesus’ living presence.

The activity of the Holy Spirit is evident at every phase of the life and ministry of Jesus. It was by the power of the Spirit that Jesus was conceived in Mary’s womb (1:18, 20).

Before Jesus began His public ministry, He was filled with the Spirit of God (3:16), and followed the Spirit’s leading into the wilderness to be tempted by the Devil as further preparation for His messianic role (4:1). The power of the Spirit enabled Jesus to heal (12:15–21) and to cast out demons (12:28).

Just as John immersed his followers in water, Jesus will immerse His followers in the Holy Spirit (3:11). In (7:21–23) we find a warning directed against false charismatics, those in the church who prophesy, cast out demons, and do wonders, but do not do the will of the Father. Presumably, the same Holy Spirit who inspires charismatic activities, must also empower the people of the church to do the will of God (7:21).

Jesus declared that His works were done in the power of the Holy Spirit, giving evidence that the kingdom of God had come and that the power of Satan was being overthrown. Therefore, to ascribe the power of the Spirit to the Devil was to commit an unpardonable sin (12:28–32).

In (12:28) the Holy Spirit is connected to Jesus’ exorcisms and the present reality of the kingdom of God, not solely by the fact of exorcism per se, for the Pharisees’ sons (disciples) also practice exorcism (12:27). Rather, the Holy Spirit is with the Messiah effecting a new event—“the kingdom of God has come upon you” (v. 28).

Finally, the Holy Spirit is found in the Great Commission (28:16–20). The disciples are commanded to go and make disciples of all nations, “baptizing them in the name of the Father and of the Son and of the Holy Spirit” (v. 19). That is, they are to baptize them “unto/with reference to” the name, or authority, of the triune God. In their obedience to this commission, Jesus’ disciples are assured of His ongoing presence with them. 

~Bits and pieces of NSFLB Study by Thomas Nelson, Inc.

THE SAVIOR OF THE WHOLE WORLD

Luke clearly states that his purpose in writing this Gospel is to present “an orderly account” (1:3) “of all that Jesus began both to do and teach” (Acts 1:1), so that Theophilus may have historical evidence of the teachings he had received (1:4). While the Gospel is specifically addressed to one individual, apparently a high official, its intent is to give all believers the assurance that Christianity is not one of many speculative systems searching for theological or ethical values, but that this movement is bound up with an event in history. Luke substantiates the certainty/accuracy of his work with four reasons:

1) His concern with early origins, with priority given to eyewitnesses (v. 2). 

2) His aim to be comprehensive, “all things”.

3) Chronological, “an orderly account”.

4) Accurate, “the certainty” (v. 4).

In achieving his purpose, Luke traces in his two volumes the Christian movement from its beginnings with Jesus of Nazareth to its development into a worldwide fellowship transcending the limits of Jewish nationality and embracing Jews and Gentiles impartially. Luke presents Jesus not as a mere Jewish Messiah, but as a world Savior.

A distinguishing feature of Luke’s Gospel is its emphasis on the universality of the Christian message. From Simeon’s song praising Jesus as “a light. . .to the Gentiles” (2:32) to the risen Lord’s commission to preach “to all nations” (24:47), Luke stresses the fact that Jesus is not merely the Jewish Deliverer, but the Savior of the entire world.

In order to support this theme, Luke omits much material that is strictly Jewish in character. For example, he does not include Jesus’ pronouncement of condemnation upon the scribes and Pharisees (Matt. 23), nor the discussion about Jewish tradition (Matt. 15:1–20; Mark 7:1–23). Luke also excludes the teachings of Jesus in the Sermon on the Mount that deal directly with His relation to the Jewish Law (see Matt. 5:21–48; 6:1–8, 16–18). Luke also omits the instructions of Jesus to the Twelve to refrain from ministering to the Gentiles and Samaritans (Matt. 10:5).

On the other hand, Luke includes many features that demonstrate universality. He sets the birth of Jesus in a Roman context (2:1, 2; 3:1), showing that what he records has meaning for all people. While Matthew traces Jesus’ ancestry from Abraham, Luke follows it back to Adam, connecting the Lord to the entire human race.

However, Luke also emphasizes the Jewish roots of Jesus. Of all the Gospel writers, he alone records the circumcision and dedication of Jesus (2:21–24), as well as His temple visit as a Boy of twelve (2:41–52). Luke alone relates the birth and infancy of Jesus in the context of pious Jews such as Simeon, Anna, Zacharias, and Elizabeth, who were among the faithful remnant “waiting for the Consolation of Israel” (2:25). Throughout his Gospel, Luke makes it clear that Jesus is the fulfillment of Old Testament expectations concerning salvation.

A key verse in Luke’s Gospel is 19:10, which states that Jesus “has come to seek and to save that which was lost.” In presenting Jesus as the Savior of all sorts of people, Luke includes material not found in the other Gospels, such as the account of the Pharisee and the sinful woman (7:36–50); the parables of the lost coin and the lost son (15:1–32); the parable of the Pharisee and the tax collector (18:9–14); the story of Zacchaeus (19:1–10); and the pardon of the thief on the cross (23:39–43).

Luke highlights Jesus’ warnings about the danger of riches and His sympathy for the poor (see 1:53; 4:18; 6:20, 21, 24, 25; 12:13–21; 14:13; 16:19–31; 19:1–10). Special attention is given to the issues of money and stewardship since slavery and economic disparity were widespread throughout the Roman world of the first century.

This Gospel has more references to prayer than do the other Gospels. Luke especially emphasizes the prayer life of Jesus, recording seven occasions on which Jesus prayed that are not found elsewhere (see 3:21; 5:16; 6:12; 9:18, 29; 11:1; 23:34, 46). Luke alone has the Lord’s lessons on prayer taught in the parables of the persistent friend (11:5–10), the persistent widow (18:1–8), and the Pharisee and the tax collector (18:9–14). In addition, the Gospel abounds in notes of praise and thanksgiving (see 1:28, 46–56, 68–79; 2:14, 20, 29–32; 5:25, 26; 7:16; 13:13; 17:15; 18:43).

In addition to presenting Jesus as the Savior of the world, Luke gives the following witness to Him:

1. Jesus is the Prophet: whose role becomes equated with Servant and Messiah (see 4:24; 7:16, 39; 9:19; 24:19).

2. Jesus is the Ideal Man: The perfect Savior of imperfect humankind. The title “Son of Man” is found twenty-six times in the Gospel. The term not only emphasizes the humanity of Christ in contrast to the expression “Son of God,” which stresses His deity, but it describes Jesus as the perfect, ideal Man, the true representative of the entire human race.

3. Jesus is Messiah: Not only does Luke affirm Jesus’ messianic identity, but he is careful to define the nature of His messiahship. Jesus is preeminently the Servant who steadfastly sets His face to go to Jerusalem to fulfill His role (9:31, 51). Jesus is the Son of David (20:41–44), the Son of Man (5:24), and the Suffering Servant (4:17–19) who was numbered with transgressors (22:37).

4. Jesus is the exalted Lord: Luke refers to Jesus as “Lord” eighteen times in his Gospel (fifty times in Acts). Even though the title takes on new significance after the Resurrection (see Acts 2:36), it denotes the divine Person of Jesus even during His earthly ministry.

5. Jesus is the friend of lowly outcasts: He is consistently gracious to society’s rejected ones—publicly acknowledged sinners, Samaritans, Gentiles, and the poor. His attitude toward women in a patriarchal age is likewise affirming and sensitive. Luke includes much material that underscores Jesus’ positive ministry of kindness and sympathy toward these groups.

There are seventeen explicit references to the Holy Spirit in Luke, stressing His activity both in the life of Jesus and in the continuing ministry of the church.

First, the Holy Spirit’s action is seen in the lives of various faithful people connected with the births of John the Baptist and Jesus (1:35, 41, 67; 2:25–27), as well as in the fact that John fulfilled his ministry under the anointing of the Holy Spirit (1:15). The same Spirit enabled Jesus to carry out His messianic role.

Second, the Holy Spirit enables Jesus to fulfill His ministry—the Spirit-anointed Messiah. In chapters 3 and 4, there are five explicit references to the Spirit, used with progressive force. 1) The Spirit comes upon Jesus in bodily form like a dove (3:22); 2) He leads Jesus into the wilderness to be tempted (4:1); 3) following His victory over temptation, Jesus returns to Galilee in the power of the same Spirit (4:14); 4) In the Nazareth synagogue Jesus reads the messianic passage, “The Spirit of the Lord is upon Me. . .” (4:18; Is. 61:1, 2) claiming their fulfillment in Him (4:21). Then, 5) evidence for His charismatic ministry abounds (4:31–44), and continues into the whole of His ministry of power and compassion.

Third, the Holy Spirit, through petitionary prayer, effects the messianic ministry. At critical junctures in that ministry, Jesus prays, before, during, or after the crucial event (3:21; 6:12; 9:18, 28; 10:21). The same Holy Spirit who was effective through Jesus’ prayers will empower the disciples’ prayers (18:1–8), and link the messianic ministry of Jesus to their mighty ministry through the church (see 24:48, 49).

Fourth, the Holy Spirit spreads joy, both to Jesus and the new community. Five Greek words denoting joy or exultation are used twice as often in Luke as they are in Matthew or Mark. At the time when the disciples return with joy from their mission (10:17), “In that hour Jesus rejoiced in the Spirit and said. . .” (10:21). As the disciples are waiting for the promised Spirit (24:49), “they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God” (24:52, 53).

No one who reads this book should feel that he is beyond the reach of the gospel of salvation. Throughout the book, Luke presents Jesus as the Savior of the whole world. This is true from Simeon’s song about Jesus being “a light. . .to the Gentiles” (2:32) to the final instructions of the risen Lord to His disciples, in which He told them that “repentance and remission of sins should be preached in His name to all nations” (24:47). Luke emphasizes the fact that the gospel is not only for Jews, but for all peoples—Greeks, Romans, Samaritans, and all others without regard to race or condition. It is not only for males, but also for females, including widows and prostitutes as well as the socially prominent. It is not only for freemen, but also for slaves and all others rejected by society—the lowly poor, the helplessly weak, the crucified thief, the outcast sinner, the despised tax collector. ~Thomas Nelson, Inc

A Prayer For Holiness Of Heart

Dear Heavenly Father, You are a holy God and I desire to be holy too. Set apart unto You, and living my life in a manner that is worthy of You and pleasing to You. 

Search my heart I pray, and if there is any cherished sin lurking within, I ask that You would search it out and destroy it, for I know that only the one that has clean hands and a pure heart may stand in Your presence. 

Purify my heart, cleanse my inner thoughts and examine the very motives behind my acts and attitudes, for I desire to live in holiness of heart. If there is anything that is displeasing to You in my life, I ask that in Your grace You would root it out, so that I may live in godly holiness all the days of my life, clothed in Christ’s righteousness, separated unto You and walking in godly love. This I ask in Jesus' name, Amen.