Today is a new day. Each day that you and I wake up, remember to be thankful to God for allowing one more day to live on earth. When we wake up, realize that we have something to accomplish for God's glory today and that our mission on earth is not finished. If it was, we wouldn't have been blessed with His gift of another day to live. View each day with this on your mind: Our Lord and Master has seen fit to use you to be a positive influence in someone else's life. "Believers" we all know that one day we will no longer be alive and finally in the comfort of our Lord and Master, so seize this day and use it to be an encouragement to those with whom you come in contact. Show others how much you appreciate God's gift of life by showing them how thankful you are for His mercy, grace, and forgiveness. Be a reflection of God's love, truth, and light every moment of every today. Point others toward Jesus Christ, and help those you meet to see their path and purpose. God be with you Brothers and Sisters!!!
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When a church’s mission statement is “To do everything we can to advance the Kingdom of God by making the Great Commission our daily mission,” it is apparent that their focus is in step with the words of Jesus when He said that His mission is to “seek and save that which was lost” (Luke 19:10). Jesus’ last commands were reiterated five times, and when the Creator of the universe and everything in it repeats something, as Christians we better perk up our ears and realize that He did not merely desire His mission to be for the Apostles but also for every one that follows Him. Jesus repeated what is known as the “Great Commission” when speaking to the Disciples, and five versions of it are offered in Matthew 28:18-20, Mark 16:15, Luke 24:46-49, John 20:21, and Acts 1:8. In order for the mission statement previously mentioned to be carried out effectively, three things are needed to be implemented: Discipleship (inward), Evangelism (outward), Fellowship (together).
Growing more each and every day to be like Christ is the result of effective discipleship. If a soldier is not equipped or trained to go into battle, he or she will fail. The same is true of a “soldier” of Christ (2 Tim. 2:3-4; Phil. 2:25; Philem. 2). He or she must be properly trained by their local church through receiving biblical training of the Word of God. They must always “be ready to give a defense to everyone who asks for the hope that is in” them, not only toward others, but most importantly, for themselves (1 Pet. 3:15). If a person does not what they believe, they will never be able to show and articulate it to others. An effective strategy for a local church to train disciples is to implement “The Way of the Master” training course for all their members, as well as all of them taking an online course called “The School of Biblical Evangelism” (LivingWaters.com) These courses are evangelism focused, but they are a means of providing biblical roots for a disciple to properly understand and defend their own faith. Two birds; one stone. As the members begin to understand their own faith through discipleship, these programs light fires of evangelism into the hearts of those being trained. Fear is the biggest factor for those who do not share the gospel with others. I personally think that the fear that has its roots dug deep into most Christians is not really “fear” at all; it is lack of knowledge, and the “fear” is someone who believes in something for which they cannot explain themselves being exposed. They are not studying to show themselves approved and therefore cannot rightly divide the Word of Truth (2 Tim. 2:15). Once a disciple is properly trained and evangelism is burning in their hearts, fellowship becomes second nature to them because a common subject is now be established. Conversations do not become self-centered; dialogues are now about the Bible, Jesus, and the lost, and the wonderful things that each person has learned through speaking with the unsaved outside the church. Meals are no longer merely a time to eat; they are a time for each member to speak of the wonderful times they have had learning and witnessing. Activities and Bible studies scheduled during the week are no longer scarcely attended; they are overfilled with people that have become so closely connected through their Christ-centered conversations that they actually want to attend, and they even want more of them! Discipleship, evangelism, and fellowship are key ingredients to make each Body of Christ remain healthy. Members learn and grow in their own faith, proclaim it to the lost and invite them to their church to learn more, and they all do it together as a family of God. It’s a simple three step process, and The Way of the Master training course and The School of Biblical Evangelism are two means that the Holy Spirit can use to keep members learning, proclaiming, and binding everyone together into effectively advancing the Kingdom of God. God does this by each person making the “Great Commission” their daily mission each and every single day. Works Cited The Holy Bible: New King James Version. Nashville: Thomas Nelson, 1982. Print. “Stephen Covey, author of The 7 Habits of Highly Effective People, said, ‘The main thing is to keep the main thing the main thing’” (Malphurs, Chapter 6). The hard part is finding out what is the “main thing.” Jesus began His teaching us how to pray by saying “Hallowed be thy name” (Matt. 6:9; Luke 11:2). I understand “hallowed” to be the understanding that God’s name – Jesus Christ – and the gospel should be heard by all peoples; He is worthy to be worshiped. The desired goal of a true believer is for His name to be confessed as Lord and Master by everyone that He has given life, and it is inferred through the “Great Commission” that this happens through proclamation of the gospel message. God desires and deserves worship. Our goal as Christians is for Him to be worshiped by everyone that has breath. Jesus’ command of the “Great Commission” makes this the highest priority. Therefore, my mission statement that I have personally produced is as follows: “To do everything we can to advance the Kingdom of God by making the Great Commission our daily mission.” Thankfully, Jesus repeated the “Great Commission” when speaking to the Disciples, and five versions of it are offered in Matthew 28:18-20, Mark 16:15, Luke 24:46-49, John 20:21, and Acts 1:8. For sake of space, I cannot place these verses or references individually onto this paper, so I will only speak of them in essence as I briefly communicate my vision in the following paragraphs.
When the Creator of the universe – the One who has given us life – repeats something, in this case the Great Commission, a true believer who is born again needs to obey the One he calls Master or else his or her relationship to God will be hindered. “Go,” “Go,” “…should be preached,” “…I also send you,” “You shall be…” All are commands that require an action by the hearer. We each to need be doing what is directed, and, as each day is a gift from God, we have work to do as instructed each and every day; one part of that work is preaching “the gospel” and “that repentance and remission of sins” is expected from God. Today, that work is typically called “evangelism.” The gospel message to be included is that “it was necessary for Christ to suffer and to rise from the dead the third day,” because it allows one to understand that His work is the only work that “takes away the sins of the world” (John 1:29) and not any work on our part “lest any man boast” (Eph. 2:9). Salvation is offered to each and every person regardless of race: Jesus says to fulfill the commission “into all the world,” “of all nations,” “to all of mankind,” “unto the ends of the earth.” Upon personal salvation, we are to publically immerse true believers in water to picture the death, burial, and resurrection. We are told to “make disciples” and “teach them,” implying that believers are also disciples themselves, and that inward growth upon receiving Jesus as Master is commanded. Each day we are to grow more into Christ-likeness than the previous day by learning “to observe all things” that Jesus has commanded. Since the Bible is also His Word, observing and doing “all things” He has commanded is not merely limited to Jesus’ own words in the Gospels or even the New Testament alone but is by reading and studying the Bible as the Word of God daily (2 Tim. 2:15), as well as serving others, fellowshipping, praying together; As the list goes on and on, all of these activities produce worship. We do not do things alone or without any help by our God. He is with each of us “always” and forever as we are “endued with power from on high;” He gives us “power when the Holy Spirit” comes to indwell us when we are saved by the “promise” of Jesus Christ of whom “all power and authority… in Heaven and on earth” resides forever. Amen. Works Cited The Holy Bible: New King James Version. Nashville: Thomas Nelson, 1982. Print. Malphurs, Aubrey. The Nuts and Bolts of Church Planting: A Guide for Starting Any Kind of Church. Grand Rapids, MI: Baker, 2011. Kindle file. Core values of a church is defined by professor and author Aubrey Malphurs in his book, Nuts and Bolts of Church Planting, as its “constant, passionate, biblical core beliefs that drive its ministry” (Chapter 5). Therefore, when assessing what my core values are, I must first understand what I am constantly passionate about in my ministry for the Lord Jesus Christ. As Malphurs states in the same chapter, they must also grab hold of my “heart” as well as my “head.” Searching my heart and mind, I find that what drives me the most is discipleship (inward), evangelism (outward), and fellowship (together).
Discipleship is my main focus. Without being trained in the Bible properly and studying God’s Word, no ministry I enter will reflect the glory of God to my fullest capacity. Inward development is the core value of which I am most passionate; my main focus is that I am walking and growing more into Christlikeness each and every day. If I am not growing, I see it as detrimental to my relationship with God. No one can be properly trained without instruction from another believer in Christ. Each believer must be taught by someone with more knowledge than themselves so that they can mature in their faith. If I do not have a rock of foundation (the Word of God) on which to personally stand and developing me, nothing will work correctly. I am accountable for every word, thought, and deed in the Judgment, therefore, internal growth to capture every word, thought, and deed for Christ must be my first priority. Evangelism drives me to share what I have learned through discipleship with the lost souls that I come into contact with on a daily basis. When looking out a high-rise window into a park filled with thousands of people, some may only see thousands of people enjoying their day together. However, I see thousands of unsaved people lost in a world driven by the devil to lead them further away from worship of Jesus Christ. I turn on the TV and read through the daily news, and all I see is a bunch a bad news. Inside myself, I understand how wonderful the gospel message is, and I realize that it is truly the only good news in a fallen world filled with bad news. My main focus is sharing what has transformed my life: what has turned me around in a 180° toward God in repentance and trust in Jesus Christ. Fellowship has turned into a bunch a believers hanging out with no real focus on steering their conversations toward things not on this earth. I know many newly saved older Christians who just do not understand how people that claim Jesus as their Master can sit around and talk about the mundane things of this world. I also find this the case, and so in my fellowship with other believers, I concentrate on encouragement. My encouragement turns into me actively seeking to turn conversations around from the mundane and toward talk about God and their personal ministries. Like others, I tend to get discouraged; it seems that I am evangelizing and motivating saved people who are constantly luke-warm, but I realize that as a self-described “hot” Christian, I may one day fall into the category or luke-warm and, therefore, I will need the same encouragement at some point in my life. Since my life has been turned so dramatically around since becoming a follower of Jesus Christ, I find it tragic that so few believers and churches have any type of discipleship, evangelism, and fellowship that truly glorifies God. Discipleship is mostly considered to be merely an hour during a Sunday school class. Evangelism has turned into merely asking a friend to come to church. Fellowship has turned into “what’s going on in the world today.” Sadly, most people who call Jesus “Lord” do not do what He says to do. “Why do you call me ‘Lord, Lord,’ and not do things which I say?” (Luke 6:46). “Many will say to Me in that day, ‘Lord, Lord, have we not…?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matt. 7:22-23). Or they are the luke-warm people that Jesus will vomit out of His mouth (Rev. 3:16). How tragic that some people are pretending that Jesus is their Master while they say “No” in all their actions! I use my core values to do what Jesus has commanded in the "Great Commission" and to keep myself growing spiritually each day. If everyone else did the same, we would all be growing inward (discipleship), telling others outward (evangelism), and we would be doing it all together (fellowship). Works Cited The Holy Bible: New King James Version. Nashville: Thomas Nelson, 1982. Print. Malphurs, Aubrey. The Nuts and Bolts of Church Planting: A Guide for Starting Any Kind of Church. Grand Rapids, MI: Baker, 2011. Kindle. In the book, God, Marriage, and Family, author Andreas J. Kostenberger sounds an alarm by announcing that “it can rightly be said that marriage and the family are institutions under siege in our world today, and that with marriage and the family, our very civilization is in crisis” (15). Initially, one may think that the crisis of society involves poverty, social injustice, and corrupt governments, however, those are merely the effects of the root cause of the problem. When one focuses the majority of their time on championing these causes, they are merely trimming the branches of a tree rooted in bad soil, and no amount of pruning will make a tree produce good fruit if the soil has been poisoned. Society must firstly understand the underlying causes, identify them, and make the necessary changes, if they wish to truly change the world for the betterment of all who live in it. Only by redirecting one’s passion to the real problem can one be effective in making the real change needed to positively influence society.
Kostenberger’s revelation is that the real problem is imbedded in society’s attack on marriage and the family. His research into that very issue leads him to the conclusion that “the Judeo-Christian view of marriage and the family with its roots in the Hebrew Scriptures has to a significant extent been replaced with a set of values that prizes human rights, self-fulfillment, and pragmatic utility on an individual or societal level” (Kostenberger,15). Essentially, instead of valuing and obeying God’s intended plan for marriage and family, society has taken God’s instruction out of His own divinely instituted institution and replaced Him with things that we think are far superior. Kostenberger is not saying that human rights, becoming self-fulfilled, and focusing on one’s own life are “problems.” He is saying that these issues have taken over the biblical basis for marriage and family. Satan’s targeted arena to destroy society began with the very first married couple, Adam and Eve, and he hasn’t ceased his onslaught to this very day. As a whole, society reflects that the devil has stepped up his game in the last sixty years. Census data reflects a declining rate of marriage since 1960, falling from approximately 72% to 50% (Bedard, Census). It is also widely held that 50% of marriages end in divorce. On-demand abortion, gender-role confusion, sexual promiscuity, and governments redefining marriage are other major factors that influence society’s families which, in turn, shapes each individual’s life. Children are seen as a problem instead of a blessing. Men and women are influenced to become whatever sex they desire. Marriage is seen as something negative so that children have no real structure to emulate themselves when they reach adulthood. Laws have been passed that are fundamentally destroying God’s intention of one man and one woman heading households through a sacred bond of marriage. Society is worse today than yesterday because of these factors. Since the 1960’s, when Satan’s attack on marriage and family went “full steam ahead,” the poverty level has increased, taxes are higher because of new social programs designed to fill the needs of single mom households creating an economic strain on society, and even personal freedoms are being threatened because they have allowed the government to be the “father” of the family. A serious question to ask oneself is, “Are we better off today because of all these changes in the past?” People are taught in schools that our society is growing and changing for the better and that one day humanity will reach a utopian plateau where everything will finally be ok. All society has to do as a whole is keep working hard and press on making changes in certain areas. That is a lie from the devil. It is a fairy tale that he has used to distort truth and accomplish his goal of eternally separating people from God. Sadly, churches have also fallen victim to his lies. Male leadership is severely lacking. When men won’t step up and willingly step down, the feminist movement instructs women to assume these roles. Marriage and the family is supposed to picture the relationship Jesus has with the church, however, most families are broken and being led now by single mothers who have usurped God’s design because men have failed and neglected their God given place as head of the household (1 Cor. 11:3). Women are taking on more prominent roles in churches that God designed to be a picture of Christ with man as the head. Kostenberger correctly asserts that the root cause of these problem stems from a “lack of commitment to seriously engage the Bible as a whole” (17). Churches are not the only ones affected by a lack of biblical commitment. Children that have no truth to stand on fall when the world’s problems invade their lives. “Sociologist Paul Amato estimates that if the United States enjoyed the same level of family stability today as it did in 1960, the nation would have 750,000 fewer children repeating grades, 1.2 million fewer school suspensions, approximately 500,000 fewer acts of teenage delinquency, about 600,000 fewer kids receiving therapy, and approximately 70,000 fewer suicides every year” (Whitehead). All of the changes society has made in the last sixty years has not made families come any closer to the utopia that humanity has been duped into believing. People have been tricked into believing that they are taking “one small step” forward for mankind toward complete bliss while the evidence suggests that, as a whole, society has actually taken a “giant leap” backwards. Obeying God’s design and plan for marriage and the family is the solution, not following society ever further into a black hole of chaos. We are created in God’s image and according to His likeness (Gen. 1:26-27). Professor Don Dunavant correctly quotes in his article, Man – Made in the Image of God, Genesis 1:26, “would have meant to the original readers, 'Let us make man to be like us and to represent us.’” Bruce Ware in his journal article, Male and Female Complementarity and the Image of God, notes that “the image of God in man involves God's creation of divine representations (images of God) who, in relationship with God and each other, function to represent God (imaging God) in carrying out God's designated responsibilities.” Each person reflects the authority of God because they are created by Him and in His image; this is a truth that cannot be changed regardless of one’s faith in Him. Each person is also commanded to function as a faithful representative of God, as His ambassadors to everyone else, proclaiming the Gospel to all mankind; this is commanded, but, unfortunately, it is very seldom obeyed. “Marriage is a covenant, a sacred bond between a man and a woman instituted by and publicly entered into before God and normally consummated by sexual intercourse.” (Kostenberger, The Bible's Teaching on Marriage and Family). Marriage and family are created by God. He initiated marriage. Marriage involves complementary roles for the man and woman. Neither is created superior or inferior to the other; they are just created differently. She supplies what he lacks and vice versa. Marriage involves a joining of one man and one woman. God did not join Adam with an animal, another man, or even multiple women; this tells us that beastiality, homosexuality, and polygamy are sin. Marriage forms a new family unit into a permanent “one flesh” bond where both people leave their mother and father and cleave to each other, and is only dissolved by death; on earth, God intends marriage to be permanent (Mark 10:9). In God’s original plan, He created man first and woman to be comparable to him (Gen. 2). The curse has made the relationships of husbands and wives difficult, but not hopeless. The pain of the curse is not only physical, but also mental. From that day forward, parents would know that they are giving birth to children who would now die and be eternally separated from God forever. However, God has given a remedy to the sin problem; Jesus died for our sins, and sent His Holy Spirit to accomplish His will in our lives. With that power in our lives, Parents can now raise their children up in a household that creates an environment where they will have the best chance to know the Lord and be saved. Children are the heritage of the Lord. Children are God’s reward to a marriage, not a curse as the world wants you to think. However, they are God’s property, His “heritage,” entrusted to parents for only a short time (Ps. 127:3). With the knowledge and power God has given us through the Holy Spirit, parents can now bring their children into obedience correctly and lovingly. We are not to provoke our children to anger but bring them up in nurture and admonition. Parents should and are commanded to correct their children early so, later the rod is not needed; once a child is fixed in his ways as a teenager it is extremely difficult for any real change to take place (Eph. 6:4). Husbands and wives must set the example between themselves. The Apostle Paul’s instructions are for wives to biblically submit to their husbands as “to the Lord” (Eph. 5:22). “Biblical submission means to willingly yield one’s self to God-given authority and to arrange one’s self under that authority with the proper attitude” (Doucet, Final Exam Review). The world has skewed the word “submission” into a negative connotation, but it is not negative in any way. Submission is not inequality, inferiority, or weakness. Submission is not doing everything your husband says like a slave to a master. Wives are free to express their feelings and concerns. Husbands are to love their wives as Christ loves the church following His sacrificial example. They are both to yield to God’s authority and willingly do it with a happy attitude. This is only possible as a result of being filled with the Holy Spirit of God (Eph. 5:18). Husbands and wives must let the word of Christ richly dwell in them both with all wisdom. They must read the Word of God, not as a rule book, but as love. They must submit to Christ by doing what He says. They must do all these things with a willing and happy attitude, not merely outward, but inward, in their hearts. Communication is one key to unlock a happy marriage. In his book, Families Where Grace is in Place, author Jeff VanVonderen reminds spouses that “Phrases like “I love you,” “You are so capable,” “I’m here for you when you need me,” “I’m glad God put you in our family,” “I’m glad you’re a boy/girl,” “I feel good when I’m with you,” and using a person’s name when speaking to him are just some of the out-loud ways to affirm people” (141). These must be said from a willing heart with a happy attitude. If you are merely saying those phrases to say them without truly meaning them, the recipient will understand through your actions that you do not truly love them, but only placating to their ears. We are constantly reminded that love is not a word, but an action. So you must actively show love, even when you feel wronged. Problems between spouses will always happen. God does not say that when you get saved you will never sin again, but He does say that He is “just and faithful to forgive sins” (1 John 1:9). When any party in the marriage, whether husband, wife, or children, is sinned against, it is very important to practice forgiveness. Kevin DeYoung cites Chris Brauns definition of forgiveness, in his article, Following Up on Forgiveness, as “a commitment by the offended to pardon graciously the repentant from moral liability and to be reconciled to that person, although not all consequences are necessarily eliminated” (DeYoung). When we are forgiven, God says that He “remembers our sin no more” (Isa. 43:25; Jer. 31:34; Heb. 8:12). God does not forget our sins; He simply does not hold them against us anymore. The same must be true when we forgive the repentant person when they ask for it. Refusing to acknowledge sin and forgive others corrupts relationships and cuts us off from God’s forgiveness. “And forgive us our sins, for we also forgive everyone who is indebted to us” (Luke 11:4), is a casuistic phrase; one causes the other to happen. You will not be forgiven of your sins by God if you do not forgive others of theirs against you (Matt. 6:15). That is why it is so important to understand what forgiveness means and to do it whenever you are asked to do so. The Apostle Peter came to Jesus and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven” (Matt. 18:21). Jesus is indicating that you are to forgive whenever you are asked. He is not saying that after 490 times you do not have to forgive; if you are keeping a mental tally or list of sins against you, you are not truly forgiving at all. Our vertical relationship to God, and our horizontal relationship to others depends on us forgiving as we have been forgiven. We forgive others on the same basis, through the shed blood of Jesus Christ, and His blood “cleanses us from all sin” (1 John 1:7). We are spiritual and moral beings created to be relational to each other, but too often we allow our emotions and creativity to be twisted and used not for the glory of God but to further Satan’s agenda. He is the “prince of the power of the air.” He is the architect of this world’s power structures, directing the course of this world through the powers that be (Eph. 2:2). As the late J.H. Melton writes in his book, Biblical Baptist Theology, “The natural man is always more susceptible to error than truth” (359). The world is the way it is because of sin. Satan is the father of lies (John 8:44). He wishes to drag as many souls as he can with him into the Lake of Fire by corrupting and twisting every good thing that comes from God. The events and future of this world are fixed; things will get worse and worse for the world as a whole (Book of Revelation, Holy Bible), however, the things of the world are not fixed when concerning your own family. God desires a personal relationship with every person; to be their Lord, their Master, and also their Father. He desires your family to be a model of the Church and will help you as a true loving Father. You must repent of your sin, and place your trust and faith in Jesus Christ. The Heavenly Father has written His will for our lives in His word, and He has given every one of His children (those who are born-again) power to overcome the temptations of sin through the Holy Spirit. Only with God’s help can any of the problems in your life and family be fixed. Without Him directing, preparing, and guiding you on the righteous path He desires for you, can you truly have a family that effectively communicates and truly loves each other. Without Jesus Christ, you are relying on your own ways, your own thoughts and desires. The evidence listed in this paper about the increasing degradation of our society is enough for you to realize that, as a whole, humanity is not going to “arrive” at a utopia. There is no fairy tale end in store for this world, it will burn up and be destroyed; it will be replaced with a new Heaven and a new earth, but there is hope for your own life, for your own spouse, and for your children. Salvation is a free gift of God (Eph. 2:8). “Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.” (Rom. 12:2). Works Cited Holy Bible, New King James Version. Nashville: Thomas Nelson, 1982. Print. Bedard, Paul. "Census: Marriage Rate at 93-year Low, Even including Same-sex Couples." Washington Examiner. Washingtonexaminer.com, 18 Sept. 2014. Web. 11 Feb. 2016. <http://www.washingtonexaminer.com/census-marriage-rate-at-93-year-low-even-including-same-sex-couples/article/2553600>. DeYoung, Kevin. "Following Up on Forgiveness." The Aquila Report. N.p., 19 Feb. 2014. Web. 11 Feb. 2016. <http://theaquilareport.com/following-up-on-forgiveness/>. Dunavant, Don. “Man - Made in the Image of God.” Man - Made in the Image of God. N.p., Oct. 2009. Web. 11 Feb. 2016. <http://www.sbclife.net/articles/2009/10/sla6>. Kostenberger, Andreas. “The Bible's Teaching on Marriage and Family.” Family Research Council. N.p., n.d. Web. 11 Feb. 2016. <http://www.frc.org/brochure/the-bibles-teaching-on-marriage-and-family>. Whitehead, John W. "The Breakdown of the Traditional Family: Why Conservative Christians Should Rethink Their Blame Game." The Huffington Post. TheHuffingtonPost.com, 26 May 2011. Web. 11 Feb. 2016. <http://www.huffingtonpost.com/john-w-whitehead/the-breakdown-of-the-trad_b_675444.html>. VanVonderen, Jeff. “Families Where Grace Is in Place.” Baker Publishing Group. (2010-11-01) p. 8. Kindle Edition. Ware, Bruce. "Male and Female Complementarity and the Image of God." Default Podcast. CBMW, 1 May 2002. Web. 11 Feb. 2016. <http://www.cbmw.org/Journal/Vol-7-No-1/Male-and-Female-Complementarity-and-the-Image-of-God>. An Exposition of Luke 9:18-26
(NKJV), [18] And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, “Who do the crowds say that I am?” [19] So they answered and said, “John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again.” [20] He said to them, “But who do you say that I am?” Peter answered and said, “The Christ of God.” [21] And He strictly warned and commanded them to tell this to no one, [22] saying, “The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day.” [23] Then He said to them all, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. [24] For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. [25] For what profit is it to a man if he gains the whole world, and is himself destroyed or lost? [26] For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels.” SECTION ONE - Exegesis (What does it say) Up until this point in Jesus’ ministry many people had given multiple different questions and answers about who they thought Jesus was and with what authority He did the things He did. Jesus did not go around merely pronouncing His “Messiah-ship” among the people, instead, He let His works testify for Him (John 5:36). All the people that He had come into contact with could acknowledge that He came from God because of what they themselves had “seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.” (Luke 7:22). Jesus’ many miracles where now widely known, and many people, including the Pharisees and even Herod, the Tetrarch of Judaea, were seeking to speak with Him for various personal reasons, but even from His own Disciples this question still remained: “Who can this be?” (Luke 8:25). The text to be exposited is Luke 9:18-26, which answers the question of who is Jesus, clarifies His role as the Messiah, and states what it means to follow Jesus and truly be His disciple. Beginning with the names of the various people in this particular section, the foremost is that of Jesus, the promised Jewish Messiah who fulfilled all the Old Testament prophesies concerning Him (Luke 24:44). In this section of Luke, Peter is also involved (v20). He is one of Jesus’ twelve specific disciples, and he is the one that confesses the answer to the long sought after question: “who can this [Jesus] be?” The other disciples are also present during this whole scenario, but they are not mentioned by a specific number. Also, mentioned by the disciples, in response to Jesus’ question, is John the Baptist, who made “straight the way of the LORD” (John 1:23), and the prophet Elijah, who was promised to return before “the great and dreadful day of the LORD” (Mal. 4:5). Lastly, in the final address of Jesus, He speaks to a group labeled as “them all” (v23), which must include the disciples previously mentioned as being present, but also leaves room for others besides only them since the wording is not specific. There are no specific date or time references for this event. Luke only gives an extremely vague “and it happened” to introduce this section (v18). Luke also fails to mention where this specific event actually takes place. The previous event is the feeding of the five thousand, which occurs in “a deserted place belonging to the city called Bethsaida” (v10), but the “and it happened” leaves so much leeway that a specific location cannot be determined from Luke’s gospel alone. It is only by a cross reference of the same event from the other Gospels that one can be sure that this section takes place “on the road” (Mark 8:27), “when Jesus came into the region of Caesarea Philippi” (Matt. 16:13), as Jesus “was alone praying” (Luke 9:18). One possibility for Luke’s omission of the “gentile” location is given by Robert Stein in his book, The New American Commentary Volume 24, in which he states that “Luke wanted to limit Jesus' ministry to Galilee due to his geographical scheme” (265). Since Luke is trying to provide “an orderly account,” it does seem logical that a quick change of location only to return back to Galilee after these nine verses would not seem to be very “orderly” at all (Luke 1:3). Furthermore, this section involves instructions to the disciples only, and nothing from what occurred in Philippi is even mentioned. Luke’s literary features in this section include narrative with two questions and two answers (v18-20), and narrative with teaching and instruction (v21-26). The scholarly consensus is that because of textual dating, early church father quotes, and unmistakable similarities between the synoptic Gospels, Luke had access to at least Matthew or Mark’s Gospel, if not both. From that conclusion, one can understand the striking similarities in the accounts of this section, and attempt to understand why they differ in places. The basic story is essentially the same in all three, but there are some minor word variations such as Mark’s use of the word “soul” (8:36) being omitted in Luke (9:25), which is also most likely the reason that he omits Mark’s next verse altogether (8:37), since it contains a reference back to the same word. Furthermore, there are some “major” omissions in Luke’s account: the location of the episode is mentioned in Matthew (16:13) and Mark (8:27), Peter’s rebuke of Jesus, and vice versa (Mark 8:32-33), Jesus’ praise of Peter (Matt. 16:17-19), and the most glaring difference is that Luke has Jesus’ words being directly spoken by Him (9:22), whereas Matthew (16:21) and Mark (8:31) have the same words being used to only summarize His teaching. Finally, one must read Isaiah chapter 53 to see the correlation of what Jesus spoke of Himself in Luke 9:22 relating to how He “must” suffer and die. A study of the various words and theological features also yields great knowledge and insight. The verb “praying” (v18) shows Jesus communing with God to seek how He should properly reveal the true nature of His mission on earth and Messiah-ship to the disciples (v22), and the expected forfeiture of one’s own life in order to truly follow Him. He drew their curiosity in with His question, and ceased upon Peter’s answer (v18-20). The serious nature of what Jesus spoke is communicated by how He “warned and commanded” to keep what was spoken private (v21). Jesus “prayed” to God, “asked” the disciples a question, which, in turn, Peter answered and confessed Him as “Christ [Messiah] of God,” and then Jesus revealed what “must” happen to “the Son of Man” with a “warning” and commandment to not tell anyone what they had heard. The key theological feature to this section is the Christology revealing Jesus’ true nature (v20-21), and the commandments for the parameters of being His true disciple (v23-26). SECTION TWO - Exposition (What did it mean) In the context of Luke’s Gospel, this chapter is the ending culmination of Jesus’ ministry in Galilee. All of Jesus’ work had been witnessed by many, power had been given by Him to the disciples in their being sent out on mission without Him physically present, and, after Peter confesses Jesus to be the Messiah, the transfiguration on the mountain confirms to them the answer to their previous question. The whole Old Testament and the people in it had longed to hear and see what those in Jesus’ generation were witnessing firsthand (Luke 10:24). Every generation that has ever lived looks to the cross, whether in the Old Testament people’s as they looked forward to it, or in the New Testament people’s and the Church of the Body of Christ as they look back to it. Jesus’ revealed in this section of Luke that He “must” go to the cross, and He did so because He was “not willing that any should perish but that all should come to repentance (2 Pet. 3:9). 9:18 – Jesus is shown to be “alone praying,” and His disciples “joined Him.” They had just witnessed His power to feed the five thousand, and, as they had many times before known Him to pray, this is the first time it is said that they joined Him. No doubt the disciples had noticed the power Jesus had, and this at least shows that (1) they recognized the power of prayer, and (2), they understood that Jesus had a special relationship with God. Recognizing these two points, Jesus asks them an indirect question to get their curiosity engaged: “Who do the crowds say that I am?” 9:19 – “John the Baptist, but some say Elijah… [or] one of the old prophets.” The disciple’s answers for what the “crowds” were saying may have been their own personal thoughts as well. Even if the crowds did say these things, asking the question in the way that Jesus did allowed the disciples to freely propose what was in their hearts without attaching themselves directly to the answer. 9:20 – “But who do you say that I am?” Now Jesus was striking into their hearts and wanted an answer from them: “You all know me the best and have seen all that I have done; you are my closest associates. Who do you think I am?” One can imagine hearing only the sound of crickets and a few “Umm… ah’s” for a brief minute as they pondered within themselves. Peter put it all together and knew in his heart the only answer: “The Christ of God.” Wearing his heart on his sleeve would often leave his foot in his mouth, but Peter could no longer deny what he knew to be true. 9:21 – “He strictly warned and commanded them to tell this to no one.” Jesus knew that the Jewish people had a false understanding of what the Messiah would do (conqueror), and He knew what actually needed to be accomplished (suffering servant), so He made sure that it would only be revealed to the people at the proper time. 9:22 – the verb “must” is extremely important in this verse. There were no if’s, and’s, or but’s about it; His suffering, rejection, death, and resurrection “must” happen: “without [the] shedding of blood there is no remission [of sins]” (Heb. 9:22). 9:23 – Jesus often said to people, “follow me.” Now He gives prerequisites to those who wish to “come after” Him: (1) “let him deny himself” – do not seek the pleasures of a sinful life, instead, seek and think of the things above, and the will of God in one’s life (Col. 3:2). (2) “take up his cross daily” – the Roman cross was known by the disciples as an instrument of execution for criminals. If they wanted to follow Jesus, every day they must kill the old sinful man and his desires. (3) “follow Me” – they had to be willing to do what Jesus was doing in His life on earth (seek and save the lost), and going to do in His death on the cross (God’s will), in order to be raised from the dead as He was raised (Rom. 8:11). 9:24 – “whoever desires to save his life will lose it” – if they could not give up and turn away from their sins, they were basically trying to save the old sinful man from truly dying, and that would cause them to be dragged down to Hell with him (Luke 13:3). “whoever loses his life for My sake will save it” – truly giving up the old life is to “lose” one’s life, and it is the most difficult thing to do. A wise person once said: “The old man is dead, but I know where he is buried.” The flesh wars against the spirit constantly (Gal. 5:17). Jesus was telling the disciples that if they gave up their old life’s ways for His sake, they would be saved. 9:25 – Jesus explains that even if they were to live their life to the fullest apart from Him, and they happened to gain “the whole world,” death would still come and all that they had gained would be lost (Luke 12:16-21). 9:26 – Jesus fully illustrates the seriousness of the situation that comes after death: the Judgment. If they were “ashamed of” Jesus and His words in their life, then Jesus “will be ashamed” of them when He returned “in His own glory.” This judgement also has many similarities to Matthew 7:21-23, and Revelation 2:4-5 and 3:15-16. SECTION THREE - Commentary (What does it mean) “Praying” is the first thing Jesus is shown to be doing before anything He does in this section; it highlights His communion with the Father and seeking His will in the matter to come (v18). Likewise, Christians are told by Paul to “pray without ceasing” (1 Thess. 5:17). Constant communication with God, and desiring to know His will for one’s life is shown to be a very important part of a Christian’s daily routine, not only by Jesus’ example but also from Paul’s letter. Jesus is shown to be praying and speaking to God much in the Gospels, which connects to the “without ceasing” of Paul, and many other times Jesus is shown to pray for very long hours, which coincided prior to many of the most important events in His life. For me, I want to do it the way they did it. Jesus example and Paul’s words speak to me saying, “Always think of God. What you have, give thanks. Pray and communicate it to Him. Don’t stop. You will then be doing the “never ceasing,” and when important things come up, it won’t seem like you are only calling on God when things get rough.” I don’t want to take God for granted. People vary in their prayer styles, but, whether one prays for a long uninterrupted time, which needs to happen on occasion, or prays many short prayers throughout their day, the importance of each needs to be made a central focus in the church, and by its members. “Warned and commanded” expresses the significance of what Jesus was about to say and impresses upon the disciples the importance for it not to be made public knowledge (v21). For me, this tells me that there are some things regarding doctrine that need to be kept within the Church and its members because the outside world has many misconceptions about what it means. I see Christians fighting over doctrine in the public view far too much, and even inserting it into their witnessing to the lost. A Calvinist begins to witness and immediately, the person is given the “five points” review. That person ends up being so disillusioned in the end: “I have to believe all that to be Christian? Forget it!” A Roman Catholic witnessing suddenly has to start telling them about the “seven sacraments” that must be adhered; same result. Christians are putting way to much focus on “pushing” their denomination instead of preaching the Gospel the way it should be done, which is why I favor the Baptists. They do it the way the Jesus and the Apostles did it, except for Judas, which is like a modern day Westboro. No one denomination is perfect. Works Citied Holy Bible: NKJV, New King James Version. Nashville: Thomas Nelson, 1982. Print. Stein, Robert A. The New American Commentary Volume 24. Nashville, TN: Broadman & Holman, 1992. Kindle file. A Brief Summation of Spurgeon’s Life and Work
The Lord began His work in Charles Spurgeon while he was still a young child. In chapter nine of his autobiography, Spurgeon noted, “I was privileged with godly parents… and taught the way of God from my youth up.” His father and grandfather were both preachers, and his mother was, what one would call today, a “prayer warrior” for her children. Spurgeon spent most of the first six years of his life growing up on his grandfather’s farm in Stambourne, and his Christian upbringing and fondest memories rooted from those times. Reflecting fondly, he said, “there is no place like that house after all” (Chapter 3). Because of his father and grandfather’s example in working hard for their own churches, Spurgeon learned the value of hard work toward his own congregation from a very young age. Charles H. Spurgeon is widely known as the “Prince of Preachers,” estimated to have preached to over ten million people, and, according to Dr. Stephen Schrader’s short biography in Our Baptist Heritage, Spurgeon “baptized over 10,000 persons, founded an orphanage of 500 children, established a pastor’s college, fostered hundreds of churches, operated 21 city mission halls, and gathered 6,000 hearers twice each Sunday for 40 years in the London Metropolitan Baptist Tabernacle” (4). Spurgeon specified in one of his sermons that “the way to do a great deal, is to keep on doing a little” (Luminous Words), and that habits “formed in youth remain in old age” (McCaskell, 29). Without a doubt, Spurgeon did, in fact, accomplish a great deal during his own lifetime, more than most men could ever hope to accomplish in their own lifetime. Spurgeon’s early childhood at Stambourne, family guidance, and truthful biblical Christian upbringing molded him into the man that he later became. These factors also helped him to remain a great example to many Christians today. His four thousand published sermons “fill 63 volumes, and the sermons’ 20-26 million words are equivalent to the 27 volumes of the ninth edition of their Encyclopedia Britannica” (qtd. in Schrader). Throughout his adult life, Spurgeon spoke from the wisdom that his own childhood had created. Surrounded by godly examples and centered on biblical truths, Spurgeon was instilled as a child with a desire to see others come to a saving knowledge of God’s redemptive plan through Jesus Christ, and his lifetime is filled with him instilling that commitment in others. Spurgeon’s works are still in print and useful today because they are filled with godly wisdom and practical applications that are beneficial to the many Christians that he continues to influence even from his grave. Spurgeon’s Greatest Strength Spurgeon was a man of obedience to God’s will for his life; his passion, relatability, and character, all flow from its fountainhead. Upon his entrance to preach, seats where taken, hats removed, and the crowd quieted immediately. His preaching captivated the masses in his typical “slow, measured, and emphatic” style, so much so that he said that “the dropping of a pin might almost have been heard” when he announced the commencement of the opening prayer. His booming voice could be heard in a crowd of over 23,000, and yet “nothing seemed labored, nor did the voice lose any of its accustomed music. It was clear as a bell” (Agricultural Hall). With a voice that was music to the ears of the listener, Spurgeon seemed to speak to each person individually during his sermons; he spoke, but God touched their hearts with the conviction of His Holy Spirit. A former pastor of Metropolitan Tabernacle, Eric Hayden, recounts that one day while testing the acoustics before he preached, “Spurgeon shouted, ‘Behold the Lamb of God which taketh away the sin of the world.’ A worker high in the rafters of the building heard this and became converted to Christ as a result” (Charles H. Spurgeon: Did You Know?). Spurgeon’s passion was heard during his preaching, and a conviction for the “Great Commission” was alive and well inside of him; he made it the hallmark of his church. Spurgeon preached to a packed church of six thousand twice on Sunday’s throughout his over forty year career at London Metropolitan Baptist Tabernacle. Being a true pastor, he did not feel his duty to God was done only through the pulpit; his zeal for evangelism lasted all week, not only on Sunday’s. Spurgeon’s ministry planted hundreds of churches, but he did not individually plant all of these churches all by himself, instead, he “fostered” them through directing the people of his congregation to become motivated to do so themselves, even at the expense of losing his own church’s members. Jack Lamb correctly points out that “during his career he frequently arranged to have a group of members leave the Tabernacle to start a new church, and often one of the prominent men of the Tabernacle went with them to provide leadership” (Charles Spurgeon: Church Planter). Spurgeon’s orphanage, pastor’s college, mission halls, and churches, were all the work of a man who was obedient to God’s will, guidance, and direction for his life. His obedience to the “Great Commission” fueled his earliest days when he would give out tracks, and it lasted until his death. At the end of his life, Spurgeon could look back on the estimated ten million people that he had personally preached too, but, oh, how he is looking from Heaven to the things which he planted continuing to be used by God to touch the hearts of countless others. Spurgeon’s Greatest Crisis Spurgeon’s greatest crisis was not his alone, but, being the most notable figure who took a stand, it seems that he was the man leading the charge. From August, 1887, to February, 1892, almost every issue of “The Sword and the Trowel” touched on the various elements concerning the “Down Grade Controversy.” Its name is most rightly attributed: doctrine and preaching had become downgraded in the churches, who had become less centered on preaching “Jesus Christ and Him crucified,” that they “gradually drifted away towards Unitarianism,” Socinianism, Arianism, and many other heretical teachings (Autobiography, chapter 99; Shindler, The Down Grade). Robert Shindler penned two consecutive articles, The Down Grade, in The Sword and the Trowel’s March and April 1887 editions, and Spurgeon gave it his expressed endorsement: “Earnest attention is requested for this paper. . . . We are going down hill at breakneck speed." In these two articles, Shindler gave a brief history of how the things they were seeing came to be in the churches of their day. In June, his third article, Andover Theology, even gave a modern example of how Andover Theological Seminary, having “been founded less than a hundred years earlier in response to Socinianism at Harvard,” had “seriously departed from the faith of the founders.” Shindler and Spurgeon had both noticed how the American Baptists and their doctrine were slipping down the heretical slope, and they were sounding the warning for the Baptist Union, as well to those who were reading their publications. Various issues were adding to the downgrading of the church’s preaching. Shindler noted the foremost problem centering in a total lack of “faith in the divine inspiration of the sacred Scriptures.” Socinianism, Darwinism, Unitarianism, rationalistic skepticism, and many other liberal theologies, were causing sound Biblical doctrine to be downgraded into simple moral teachings as the church leaders were leading its members into full-scale apostasy. Their ministers were “mingled in a fraternal manner, even exchanging pulpits, with men whose orthodoxy was called in question.” These ministers were also appointing these people to prominent positions, such as associate pastor, in their own churches, thereby, allowing their congregations to be swayed over time into their beliefs. Following Shindler’s articles, letters came pouring in to Spurgeon from all over the country. Their words led him to publish some of their personal grievances, as well as his own personal take concerning the matter in the August, 1887, article entitled, Another Word Concerning the Down-Grade. Hearing their concerns, Spurgeon summed up the entirety of the Down Grade Controversy, pronouncing, “The Atonement is scouted, the inspiration of Scripture is derided, the Holy Spirit is degraded into an influence, the punishment of sin is turned into fiction, and the resurrection into a myth, and yet these enemies of our faith expect us to call them brethren, and maintain a confederacy with them!” The controversy finally led Spurgeon to confront his own beloved Baptist Union; he saw the heresies that were plaguing the churches being facilitated through them. On April 23, 1888, the Baptist Union tried to appease Spurgeon by adopting a doctrinal statement to guard against the heresies, but its preamble clearly states that the creed would not be enforced upon their members, some of whom, according to its own footnote, did not even believe in it (McGlothlin). A creed that no one had to believe! In Spurgeon’s own words: “Fellowship with known and vital error is participation in sin” (A Fragment Upon the Down-Grade Controversy). It is no wonder that Spurgeon withdrew from the Baptist Union. Parallels between Paul and Spurgeon Paul penned thirteen letters in the Holy Bible, from which an infinite amount of books have been published attempting to grasp the knowledge contained within them. On the other hand, Spurgeon’s sermons alone “are equivalent to the 27 volumes of the ninth edition of their Encyclopedia Britannica” (qtd. in Schrader), not to mention everything else he published. Paul, of course, penned Holy Scripture, but the parallel I draw is merely between the vast amounts of knowledge that they each wrote. The easiest similarity is that Paul and Spurgeon both preached, and their ministries were both directed to Gentiles. Paul planted churches all along his missionary journeys, and, although Spurgeon was not a missionary in the traveling sense, his words traveled far beyond his pulpit and into the lives of the many people that read his sermons and publications. Paul trained church leaders through discipleship; Spurgeon did the same lecturing students and starting a pastor’s college. Paul allowed his disciples to flourish by allowing them to pastor the churches he founded (most notable were Timothy and Titus, his two most trusted companions). Spurgeon also let the top men of his church leave to start new churches, and both Paul and Spurgeon continued to foster them long after their departures. Paul’s concern for the poor and direction for others to help them is seen in his personal letters; Spurgeon established mission halls for the poor and an orphanage for the children. Paul was “trained in the law” from his youth up and tutored under Gamaliel (Acts 22:3); Spurgeon was also raised from his early childhood in Scripture and mentored by his father and grandfather. Paul preached every day everywhere he went; Spurgeon preached twice every Sunday for forty years, and spent every day consumed in his work for the Lord. Paul used common language and preaching that related to the people; Spurgeon was known for relatability to the common man in his sermons. Paul’s words reached thousands through his journeys, and millions through the Bible; Spurgeon also reached millions through all of his publications. Paul was obedient to his calling, as was Spurgeon. Paul was no stranger to controversy, being beaten and thrown into jail many times, and, although Spurgeon was never “persecuted” like Paul was, his “Down Grade Controversy” seemed to be his own form of persecution from which he never fully recovered. His wife said it basically killed him; remarking in his autobiography, she said that “his fight for the faith had cost him his life” (Chapter 99). Works Cited Holy Bible: NKJV, New King James Version. Nashville: Thomas Nelson, 1982. Print. Hayden, Eric W. "Charles H. Spurgeon: Did You Know?" Christian History Magazine, Issue 29, 1 Jan. 1991. Web. 03 May 2015. <http://www.christianitytoday.com/ch/1991/issue29/2902.html> Lamb, Jack. "Charles Spurgeon: Church Planter." The Lamb Family. N.p., 14 Dec. 2012. Web. 03 May 2015. <www.hopeforlacounty.com/blog/charles-spurgeon-church-planter/>. McCaskell, Stephen. Through the Eyes of C.H. Spurgeon. Brenham, TX. Lucid, 2012. Print. McGlothlin, W. J. Baptist Confessions of Faith. Philadelphia: American Baptist Publication Society, 1911. 290-92. Web. 02 May 2015. <http://archive.org/stream/baptistconfessio00mcgl#page/290/mode/2up> Schrader, Stephen R. “Charles Haddon Spurgeon.” Our Baptist Heritage. Springfield: Baptist Bible Tribune, 2000. 4-8. Electronic file. Shindler, Robert, "Andover Theology," The Sword and the Trowel, June 1887. Web. 02 May 2015. <www.spurgeon.org/downgrd.htm#10> Shindler, Robert. “The Down Grade.” The Sword and the Trowel, Mar/Apr. 1887. Web. 27 April 2015. <www.spurgeon.org/s_and_t/dg01.htm> Spurgeon, Charles H. "A Fragment Upon the Down-Grade Controversy." The Sword and the Trowel, Nov. 1887. Web. 02 May 2015. <www.spurgeon.org/s_and_t/dg06.htm>. Spurgeon, Charles H. “Agricultural Hall.” The Sword and the Trowel, May 1867. Web. 27 April 2015. < www.spurgeon.org/s_and_t/aghl1867.htm> Spurgeon, Charles H. “Another Word Concerning the Down-Grade.” The Sword and the Trowel, August 1887. Web. 02 May 2015. <www.spurgeon.org/s_and_t/dg03.htm> Spurgeon, Charles H., His Private Secretary, and His Wife. Charles Spurgeon Autobiography. Harrington, DE. Delmarva Publications, 2013. n. pag. Kindle file. Spurgeon, Charles H. "Luminous Words." The Complete Works of C.H. Spurgeon. Vol. 43. USA: Delmarva Publications, 2013. n. pag. Kindle file. Without the early Christian missionaries diligently heeding to the call of God through the “Great Commission,” Christianity may well have fallen into the depths of history and possibly studied only as a “what once was,” instead of living among this current generation in a “what is here.” These early Christian missionaries, of course, knew their duty in fulfilling the directive spoken by Jesus to the Apostles, but even more, they embraced the goodness of the Gospel and felt an internal need to proclaim the good news that they had received from others unto others. They also recognized that the unreached peoples of this world were encompassed only by a general revelation of God through creation itself, and that there were many who were seeking God wholeheartedly but had no one to minister to them. Jeremiah 29:13 says, “you will seek Me and find Me, when you search for Me with all your heart.” Missionaries view themselves as the vehicles from which God will specifically reveal Himself unto the rest of the world. Throughout their lives and through their obedience to the Great Commission’s calling, Christians would be blessed by God in their missionary endeavors with His calling, empowerment, direction, and protection.
From Christianity’s very first Apostolic missionaries to those sent today by God to go “into all the world, and preach the Gospel,” Christians have heeded their calling by God (Mark 16:15). Paul being the very first missionary, took his specific “gentile” calling very seriously after his miraculous conversion on the road to Damascus. Traveling from city to city on three different missionary journeys planting multiple churches all along what is known today as western Turkey and Greece, Paul forsook everything in his calling, including his home, career, and family. Ruth Tucker explains in her missionary biography book, From Jerusalem to Irian Jaya, that after Jerusalem fell in 70 a.d., the early church was scattered, but other Apostles brought the Gospel message with them wherever they fled, including Russia, Persia, India, Egypt, and Spain (26). Even “callings” to be martyred, such as Polycarp, Perpetua, and Saturus, led many spectators to see the errors of their ways. Saturus’ testimony is even said to have personally led Pudens, a “prison governor,” to convert from his pagan lifestyle to the faith from which he himself would later be martyred (Tucker 35). Raymond Lull (1095-1291) personally received a calling to be “born again,” and another to stop his self-centered monastic lifestyle by challenging him to “go out into the world and bring others the message of Christ,” which he did by specifically targeting the Muslim community during very perilous times (Tucker 53-54). God calls each and every Christian to be a missionary, and He also empowers them to accomplish His task. In the fifth century, St. Patrick was not only specifically called in a vision, but God also empowered his ministry so much so that it is said that “by 447, after [only] fifteen years of preaching, much of Ireland had been evangelized,” (Tucker 39). More than one hundred years later, Gregory the Great was a mere monk who felt an overwhelming need for the Gospel to spread beyond the borders of the Roman Empire. It was not until he was empowered as Bishop of Rome that he could finally make Britain a “top priority” of missions for the church (Tucker 44). And in the eighth century, authorized as an “emissary of Rome,” Boniface missioned the peoples who lived in the territories of what is known as modern day Germany. One distinct aspect of his ministry involved the first enablement of women missionaries who took a very prominent role. Not only does God empower missionaries, He also directs them. One major example of God’s direction is from the New Testament records. Without God’s direction, Paul would have followed his heart’s desire and began missioning Asia, but God made sure that he was directed to the west instead of the east (Acts 16:9). Later, the Nestorians would also receive God’s direction in their missionary efforts as they were led into central Asia, India, Afghanistan, Tibet, China, Korea, Japan, and Southeast Asia (Tucker 45). The early Christian missionaries were called to preach to all the peoples of the earth, but they found that once they got there, the people’s language was a barrier. These missionaries had to not only be able to preach the Gospel, but they were also directed to write the Gospel in the people’s native languages so that, once the missionary was gone, the people missioned would have a lasting possession of God’s Word. In the fourth century, Ulfilas became one of the first to produce a translation of the Bible. He did so for the Goths, and it is noted that they “carried it with them” long after he was no longer present among them (Tucker 37). In the generations after Ulfilas, many others followed his example by making their own translations for the people groups they missioned. Direction is important, but it is God’s protection that most instills a missionary to continue their appointed task, no matter the perils they may face in an unknown land. Death, of course, may come, but seeing God’s hand protecting one’s life and efforts opens a missionary’s eyes to the fact that God is indeed blessing and approving of their work. Paul witnessed God’s protection first hand in the safe keeping of the people in his ship during the violent storms. And as with Paul’s protection from premature death in his beatings, stoning’s, and imprisonments, St. Patrick received similar protection by being rescued twelve separate times from “life-threatening situations, including a harrowing kidnapping and a two-week captivity” (Tucker 39). Also, during Boniface’s aggressive evangelism tactics in the eighth century, which included chopping down a town’s sacred tree at Geismar and destroying many city’s temples, shrines, and sacred stones, he was protected from death. As previously stated though, death does come. Later in 753, God’s protection was lifted from Boniface when he and some “fifty assistants” were “slain by a band of armed pagans” (Tucker 49). God chooses Christians to be the tools from which He reveals His gospel message to people that have never heard the name of Jesus Christ. Throughout a missionary’s life, He calls, directs, empowers, and protects them for the sake of His Kingdom’s message. Through the Bible and His Holy Spirit, God prepares a missionary’s heart by helping them understand that unless people repent of their ways, they will perish (Luke 13:3). A love for the lost souls separated from God to be reunited with Him is one of the many driving forces that God uses to propel His’ missionaries to the farthest ends of the earth. During their journeys into unknown lands for the “lost,” God also guides them to those that He specifically knows will be receptive to the Gospel message. Along with guidance, God also empowers and enables His missionaries before, during, and after their missionary journeys so that they will have the tools and resources necessary to accomplish their appointed task. Also, God’s protection is not always guaranteed as many missionaries are martyred during their expeditions, but they “know that all things work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). It has been said by many modern day “health and wealth” preachers that “God has a wonderful plan for your life,” and He does, but one must remember that what one thinks of as typically “wonderful” may not be particularly pleasant. Following God’s plan in one’s life, no matter the sufferings to come, becomes a most wonderful plan when it works to the glory of God. Works Citied Holy Bible: NKJV, New King James Version. Nashville: Thomas Nelson, 1982. Print. Tucker, Ruth A., From Jerusalem to Irian Jaya: A Biographical History of Christian Missions. Grand Rapids, MI: Zondervan, 1983. Print. Luke 5:27-39 (NKJV): [27] After these things He went out and saw a tax collector named Levi, sitting at the tax office. And He said to him, “Follow Me.” [28] So he left all, rose up, and followed Him. [29] Then Levi gave Him a great feast in his own house. And there were a great number of tax collectors and others who sat down with them. [30] And their scribes and the Pharisees complained against His disciples, saying, “Why do You eat and drink with tax collectors and sinners?” [31] Jesus answered and said to them, “Those who are well have no need of a physician, but those who are sick. [32] “I have not come to call the righteous, but sinners, to repentance. [33] Then they said to Him, “Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?” [34] And He said to them, “Can you make the friends of the bridegroom fast while the bridegroom is with them? [35] “But the days will come when the bridegroom will be taken away from them; then they will fast in those days.” [36] Then He spoke a parable to them: “No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old. [37] “And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined. [38] “But new wine must be put into new wineskins, and both are preserved. [39] “And no one, having drunk old wine,immediately desires new; for he says, ‘The old is better.’”
A Personal Exposition of Luke 5:27-39 (NKJV) follows: DISCLAIMER: To interpret Scripture one MUST be a true believer who is spiritually concentrating on God and believes the Bible is His authoritative word. Even then mistakes are made; I'm not perfect. Also, one cannot suddenly come to some new revelation that has not been thoroughly vetted by the Church as a whole, past and present. That is how cults are born (Mormons, Jehovah Witnesses, etc). The Galilean ministry is the beginning of Jesus’ first teachings, healings, and miracles. Prior to His full time ministry, He had received baptism, the Holy Spirit, and the blessing of God. Having endured triumphantly the temptations of the devil, Jesus set up His home in Capernaum (Matt. 4:13; Mark 2:1). He was traveling around the Galilean area teaching in the synagogues, gathering disciples, and performing exorcisms, healings, and miracles upon the people. His fame had been spreading throughout the area and many people were coming to Him to listen to His words, be healed of their infirmities, and to see who this was that spoke with power and authority. After all of these things, Jesus saw a tax collector sitting at his booth named Matthew Levi, whom He called to be a disciple in a fashion that is typical of Jesus throughout the Gospels: “Follow Me,” (Luke 5:27). The text to be exposited is Luke 5:27-39, which contains Levi’s calling, and the ensuing gathering at his house. Beginning with the names of the various people in this particular section, the foremost is that of Jesus, the promised Jewish Messiah who fulfilled all the Old Testament prophesies concerning Him (Luke 24:44). Matthew Levi is the disciple called by Jesus. His job is that of a “tax collector,” a job that is particularly despised because of the fact that they earned their money through the taxes collected from the people. Tax collectors are a detested sort, seen by the way that they are linked synonymously with the “sinners” who are also present (Luke 5:30). Matthew would, of course, later write the Gospel that bears his name. The Pharisees and Scribes are also in attendance who, after hearing of Jesus’ fame, come to ask Him questions regarding His ministry in a similar fashion as that of John the Baptist (John 1:19-27). They were the Jewish priests and teachers of the law. There is no specific date or time reference for these events. Luke only specifies that this section occurs in succession of the previous verses (v27). Luke also fails to mention where this specific event actually takes place. He reports that Jesus was previously at the Lake of Gennesaret (v1), the “northwestern corner of the Sea of Galilee,” (The New American Commentary, 168), but Luke says that Jesus had moved on from that location to other cities (v12). It is only by a cross reference of the same event from other Gospels that one can be sure that Jesus was even in the same area of Lake Gennesaret and at least close to Capernaum (Matt. 4:13; 9:1; Mark 2:13). Luke’s literary features include mainly narrative mixed with question and answer dialog to account of the events, although, at the end of the section, he does account for Jesus’ use of three separate parables. The scholarly consensus is that because of textual dating, early church father quotes, and unmistakable similarities between the synoptic Gospels, Luke had access to at least Matthew or Mark’s Gospel, if not both. From that conclusion, one can understand the striking similarities in the accounts of this section, and attempt to understand why they differ in places. The basic story and wording are essentially the same in all three, but there are things added by Luke, such as the third parable in Luke 5:39, which does testify to the fact that he had researched this event personally. There is also something missing from Luke’s account, such as the Hosea 6:6 quote from Matt. 9:13. Since Matthew is the actual person pertaining to the event and the writer of the same Gospel, one can state unequivocally that Jesus did in fact say those words, however, this omission testifies to Luke purposely omitting this reference to suit his target audience and writing style. Also, Luke does not specify, as Matthew (9:14) and Mark (2:18) do, that the people asking the questions changes from the Pharisees (v30) to the disciples of John (v33). There are many cross-references to be used to gain further insight. Jesus’ exact words of “Follow Me” in Luke 5:27, is used six other times in the Gospels for the calling of disciples and for others who wished to follow Jesus (Matt. 4:19; 8:21-22; Mark 10:21; John 1:43; 21:19; 21:22). The use of the phrase “tax collectors and sinners” (v29), is also used again by Luke when the Pharisees ask almost the same question of why Jesus is consorting with them (Luke 15:1). John 3:17 also helps to confirm that Jesus’ words in Luke 5:32, to call “sinners to repentance,” is the actual reason that He was sent to this world. Also, one can see Jesus being referred to as the “Bridegroom” by John the Baptist in John 3:29, the same word that Jesus used in his analogy as to why His disciples did not fast. Finally, one can see the resemblance of the “bridegroom” being taken away in Luke 5:35, to Jesus’ many references to the fact that He would be taken away from them, but also that He would return (Matt. 16:27; Luke 9:22; 17:22; John 14:2-4,18,28; 16:5-7;Acts 1:11). The content of Luke 5:27-39 is a brief discipleship calling followed by teaching mixed with a moral exhortation through Jesus’ various answers. Matthew is called by Jesus in verse 27, which he does fully by later becoming a full-fledged disciple (Matt. 10:3), and writing his own Gospel. The second part of the content is the two questions that are asked during the events. Jesus uses the opportunity to not only teach, but also to convict the hearts of those present. He uses an analogy of the sick needing a doctor to answer the first question, to teach and convict the Pharisees of their self-righteousness, as well as those in attendance of their own sinful state. For the second question Jesus again uses an analogy when He answers that He is a reason they should be as happy as a “bridegroom” about to be married. Jesus then uses three parables to illustrate further, for those that would understand later, the difference between the Pharisee’s and John’s ministry, and His own ministry. What the text specifically says is also of paramount importance. After what had preceded, (the healing of the paralytic, Luke 5:17-26), Jesus “went out and saw a tax collector named Levi, sitting at the tax office,” and Jesus “said to him, ‘follow Me’” (v27). This is a specific way Jesus’ called disciples, but at this time, Levi may not have been aware of its extent or ramifications. They then depart to Levi’s house, where he “gave Him a great feast,” (v29). Many tax collectors were present, as well as “others [who] sat down with them.” Then the “scribes and Pharisees” make a complaint to Jesus’ disciples, asking, “why do You eat and drink with tax collectors and sinners?” (v30). The implication here is that the two groups mentioned are one and the same: sinners. Jesus then gives His answer through an analogy by saying, “those who are well have no need of a physician, but those who are sick. I have not come to call the righteous, but sinners, to repentance” (v31-32). This shows that Jesus, by inferring that the Pharisees are “the righteous,” and the people around Him are the “sinners,” knew the hearts of the Pharisees’ internal self-righteousness problem, as well as the need of those that were in attendance to be aware of their own sins needing to be personally repented. Then, another question is asked of Jesus, but the ones asking are not specifically revealed by Luke: “Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?” (v33). The question here is very innocent in nature, so it seems that because the Pharisees are not specifically stated to have asked it, that the question comes from another group of people. That group is identified in the other Gospels as the disciples of John (Matt. 9:14; Mark 2:18). Jesus answered them, saying, “Can you make the friends of the bridegroom fast while the bridegroom is with them? But the days will come when the bridegroom will be taken away from them; then they will fast in those days” (v34-35). Jesus compares Himself to a bridegroom, and His disciples as his friends. Jesus states that the friends do not fast in a wedding scenario, so they will not either. As mentioned before, Jesus also alludes to the fact that one day He will not be in their company. The “and then they will fast,” indicates a reference to the fact that His disciples will be in a saddened state and actually fast after Jesus is gone from them. To illustrate His point further for the last question and to provide many possible applications, Jesus then states three parables. The first parable: “No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old” (v36). A new piece of cloth will shrink when washed, but since an old cloth has already shrunk, the new cloth sewn in will tear the old when it shrinks. It will also not be as faded as the old, and there will be a noticeable difference in color. The second parable: “And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined. But new wine must be put into new wineskins, and both are preserved” (v37). Old wineskins have already expanded to their capacity. Putting new wine into them will cause the old wineskin to burst, since it cannot expand anymore. The third parable: “And no one, having drunk old wine, immediately desires new; for he says, ‘The old is better’” (v39). Old wine has been aged; it is more flavorful, and it is more potent. New wine is the exact opposite. Luke’s account had many ramifications and lessons to be learned for those that were in attendance at Matthew’s house, his target reading audience, and people today. Firstly, it shows the current state of the social barriers that existed in their time. The Pharisees lumped tax collectors and sinners together. Both of these groups were viewed as in a “lower state” and “beneath” them: those types of people were viewed as not to be associated with by truly pious people seeking to obey God in the Pharisees’ minds. Jesus’ answer shows, again, His compassion for those that are lost in the world. Jesus seeks sinners who do not truly know God, not those who are on the correct path or already have a relationship with Him; they have already found Him. The fact that Jesus would associate with tax collectors and sinners, displays His tearing down of those social barriers that had been put in place by the legalism and traditions of their day. Also, it shows that Jesus was not concerned about what others personally thought of Him because of their preconceived notions of who they thought was worthy of His association. Jesus tells the Pharisees that these are the exact people most in need of help, and from the text, one can see that the Pharisees, as the religious leaders of their day, should have taken notice of them as being in need, not separating themselves. Jesus shows that the Pharisees were more concerned with what others thought, than with what God wanted for them to accomplish. The self-centeredness of the Pharisees was on full display, which is why Jesus answered them when the Pharisees were trying to keep a low profile by asking His disciples an accusing question. One can imagine, Jesus sitting down and eating, the Pharisees whispering to the disciples, and Jesus rebuking them in front of everyone so that all would know of their distaste for those gathered. This must have been known to those present anyways, and it was the primary reason why Jesus was in their mist. His rebuke was a two-fold step which allowed the Pharisees to see their own sin, as well as the people gathered, and let them all know of their true need of repentance. Being with sinners is not, in itself, sinning. Jesus was bringing salvation all the more closer to those who needed it the most. John’s disciples were also wanting to know why His ministry looked different than the other religious leaders. Jesus gives a reply that appeals to their minds in a visual nature so they could better understand why the differences existed. As they were shown the differences, they were also shown how Jesus’ ministry was distinct and superior to the others. Everyone could relate to what happens during a marriage ceremony. They all must have had some experience, personal or otherwise, at what takes place with those attending to a bridegroom’s needs. In relating Himself as the “bridegroom,” Jesus is also showing the happiness that they have between each other. In a most joyous time of Jesus’ present ministry, it would not be right to be in a mournful state, which fasting would create. The closing parables help them understand the differences between an old and new ministry, which Jesus was relating to His ministry. It cannot be done the old way, but in a new way. The old Mosaic system would soon be replaced by an age of Grace, and Jesus was helping them to see this fact. They also could begin to recognize that the old things (traditions and legalism) that they were doing, which they thought was honoring God, was, in fact, taking them and others farther away from God by rejecting what God actually wanted for them to do. Everyone is hereby shown the differences and the importance of Jesus ministry in comparison to John’s and the Pharisees. Luke included this section to give another example of how the disciples were called, as well as show why Jesus associated with the “lower dregs” of society. Luke makes this social distinction clear with the presence of the Pharisees. He highlights those that think themselves too good to mingle with the undesirables, as well as both of their needs to acknowledge that in the eyes of God, they were all the same: sinners. Luke is also able to show why Jesus was not going around confronting the Pharisees: they were coming to Him, but even more than that, Jesus goes to those that were at least aware of their “sickness,” not those who thought of themselves as “righteous” in these passages. Jesus was not at Matthew’s house to evangelize the Pharisees, instead, He was there to call the “sinners.” This is also Luke’s way of telling his readers another aspect of Jesus’ ministry more clearly. To help his readers understand the differences between the ways Jesus accomplished His ministry, and the ways that others were trying to accomplish theirs. Others reading may also have been asked and questioned by others as to why Jesus did things the way that He did, and this section would help them be able to relate why Jesus did what He did in the way that He did. Personally, for today’s Christians, there is much that can be applied from this section of Luke 5:27-39. Firstly, one must be careful when diving into an unrepentant sinner’s life. They are not Jesus. No man wearing a white robe ever went into a coal factory and came out without his clothes being ruined. Christians wish to rub off their cleanliness onto those who are dirty, but many times, they end up getting dirty instead. One must not take oneself lightly when they are immersed in the lives of truly unrepentant sinners. Those they come in contact with must see the stark differences between a man of God, and themselves, or else they will think that following Jesus does not really offer that much difference from their own lifestyle. Remember to keep ones white robe as clean as possible; don’t go in and start chucking coal into the furnace with them. And remember to guard oneself even more after leaving the situation by spiritually cleansing the white robe of all blemishes that may have been transferred into the heart. Recognize where the dirt came from, and wash it thoroughly. That being said, Jesus is telling Christians to do as He did. One must not isolate oneself from those deemed undesirable. Reaching unrepentant sinners should be a Christian’s top priority. One must not think of what others may think, if they are “on duty” for God when doing those things. This is why it is most important that other Christians bring along other Christians, as Jesus did with the disciples. Pastors and spiritual leaders at Church must also know what is going on, because, if others do see them, the word will get back to their Pastor, not because the person telling him wants to “rat” them out, but because they are concerned about their spiritual well-being. For that reason, it is best that one immediately informs their Pastor of any event that may be viewed in that way. It is better for a Pastor to explain to the one informing him of their actions that, “Oh yes, I know. He has told me about this matter, and we are working together in it,” rather than, “He went where, and did what?! I did not know. I had better have a talk with him about this.” Also, Jesus made sure to answer John’s disciples and the Pharisees so as to not let them leave with an impression that He did not know what He was doing. There are differences between Jesus and the other religions that have been created to false gods. Christians must recognize these differences, and they must be able to explain them in a manner which will illuminate the minds of others by giving examples that they can relate to from everyday life. If someone asks what the difference is between Jesus and Mohammed, or Christianity and Islam, etc., they had better be able to give an explanation which highlights some differences, or else that person will leave with the impression that Jesus is not the only way to Heaven. Christians must also be careful to not mix in the old and new ways of thinking, in regards to viewing the old traditional and legalistic ways of the Pharisee’s with the New Testament’s teachings as parable one and two highlights. As with the third parable, Christians must also understand that time will make the new wine taste better when it is older. There are people in today’s churches who are viewed by the younger generation as “stuck in their old ways.” For them, the old wine tastes better. This may be in regards to worship music and many other church functions. One must be patient and allow for the new wine (styles) to age properly, only then will it be palatable to their senses. Likewise, a younger generation, who sees the old wine (styles) as pungent to their senses, must realize, that what they are drinking is new wine, and that it must age properly before it is palatable by all. Time will heal and deal with these changes, but, in the meantime, Christians must remember to maintain a proper balance, for soon the new wine will be old, and a newer wine will be what the next generation is drinking. (Commentary Critical and Explanatory on the Whole Bible, Luke Chapter 5 commentary). Works Cited Holy Bible: NKJV, New King James Version. Nashville: Thomas Nelson, 1982. Print. Holy Bible: NIV, New International Version. Grand Rapids, MI: Zondervan, 2011. Print. Jamieson, Robert, A. R. Fausset, and David Brown. Commentary Critical and Explanatory on the Whole Bible. N.p.: Laridian, 1871. Electronic. Stein, Robert A. The New American Commentary. Luke Vol. 24,. Nashville, TN: Broadman & Holman, 1992. Print. Luke. |
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