S t udy Gui de R E P R E S E N T As t u d yi nt h eg o s p e lo f Ma t t h e w
Copyright 2015 by Christ Fellowship, McKinney, Texas. All rights reserved worldwide. CFhome.org The primary Scripture for each day is taken from the Holy Bible, NEW INTERNATIONAL VERSION. Copyright 1973, 1978, 1984, 2010 by Biblica, Inc. All rights reserved worldwide. Used by permission. NEW INTERNATIONAL VERSION and NIV are registered trademarks of Biblica, Inc. Use of either trademark for the offering of goods or services requires the prior written consent of Biblica US, Inc. New English Translation, NET Bible, copyright 1996-2006 by Biblical Studies Press, L.L.C. www.bible. org. All rights reserved. Notes taken from the NET Bible footnotes, copyright 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by permission from bible.org. Our Authors Mike Stewart (Th.M., Dallas Theological Seminary) Barry Applewhite, Editor (Th.M., Dallas Theological Seminary) Bruce Miller, General Editor, Senior Pastor (Th.M., Dallas Theological Seminary)
Table of Contents Introduction 1 Week 1 Spiritual Multiplication (Matthew 9:35-10:15) 2 Week 2 Danger: Opposition Ahead (Matthew 10:16-33) 18 Week 3 Total Focus (Matthew 10:34-11:1) 31 Week 4 Indisputable Evidence (Matthew 11:2-19) 41
Introduction Jesus Representatives Change Tactics This sermon series, titled Represent, marks a significant change in Jesus ministry and the disciples lives. Up until this time, they had been passive observers watching him teach and preach. Now they become active participants with a definite mission in mind. Like any good commander, Jesus selects his key personnel, empowers them with his delegated authority, defines the mission and informs them of the anticipated response from their target audience. They are to be his personal representatives, which entitles them to preach and heal with his power and exposes them to the same harsh treatment that he had received. A Varied Response At the beginning of the passage, there is the promise of great interest in the message about Jesus that they bring (Matthew 9:37). Many Galileans would respond positively to that message. These people would receive the apostles into their homes with hospitality and provide food and lodging for the duration of their stay. But they would also face opposition, even persecution, from civil and religious leaders and from their own families. Through it all, they were to remain fearless and unswerving in their knowledge that, even though they carried a divisive message, God loved and valued them highly and that their reward was in heaven. How Should This Impact Us? Our marching orders are the same as those given to the disciples in Matthew 28:18-20: All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age. What are takeaways from this series and what difference should it make in our lives? First, many are still waiting to hear the message about Jesus. God s Spirit is still at work, convicting people of their sins and preparing them to respond to Jesus. The Spirit will still provide us with the appropriate words for the moment. But, we will face persecution in this world. Our very lives are an indictment against the world and its secular ways. And we will face greater persecution as the time of Jesus return gets closer. The civic and political leaders, the academic and entertainment world, and the media will rise up in opposition. We will be maligned and derided for our faith and our narrow message. We can buckle in retreat and live anxious lives, trying not to offend anyone. Or we can find our confidence in God s approval, knowing that our role is to serve as our Lord s representatives. In this series we receive confidence from Jesus who tells us we need to fear no one but God himself. Come discover a life that matters and the courage to live it in a hostile world. Represent.
Spiritual Multiplication Week 1 Matthew 9:35-10:15 During the late 1970 s, I was a staff member on the campus ministry of Campus Crusade for Christ. Our mission was: to reach the world with the claims of Christ. This mission was taken from the Great Commission passage of Matthew 28:19-20, Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the end of the age. But while the mission was abundantly clear, the methodology or the strategy was not. I didn t know the difference between spiritual addition and spiritual multiplication. Let s say that God used a certain person to lead five people to Christ annually for 10 years. Those 50 people are an example of spiritual addition, the results of one person s faithful evangelism. But suppose another person led two people to Christ a year, but during that year, he invested himself in their lives, training and discipling them. At the end of the year, they were each challenged to find two more people and repeat the process. At the end of 10 years, they will have impacted 1,056 people. That process is called spiritual multiplication. Obviously, multiplication beats addition. The apostle Paul describes this process of spiritual multiplication in 2 Timothy 2:2, and the things you have heard me say in the presence of many witnesses, entrust to reliable people who will also be qualified to teach others (NIV). Do you see the principle of spiritual multiplication in the verse? This week marks a major shift in the disciples relationship with Jesus. For an extended period of time, they have heard him teach and watched him minister. Now it is their turn. Watch this week, as Jesus gives them a mission statement and empowers them to carry it out.
Day 1: Read and React Matthew 9:35-10:15 35 Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness. 36 When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, The harvest is plentiful but the workers are few. 38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field. 10:1 Jesus called his twelve disciples to him and gave them authority to drive out impure spirits and to heal every disease and sickness. 2 These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4 Simon the Zealot and Judas Iscariot, who betrayed him. 5 These twelve Jesus sent out with the following instructions: Do not go among the Gentiles or enter any town of the Samaritans. 6 Go rather to the lost sheep of Israel. 7 As you go, proclaim this message: The kingdom of heaven has come near. 8 Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give. 9 Do not get any gold or silver or copper to take with you in your belts 10 no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep. 11 Whatever town or village you enter, search there for some worthy person and stay at their house until you leave. 12 As you enter the home, give it your greeting. 13 If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. 14 If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet. 15 Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town. In this week s reading, Jesus will define how his ministry will be carried out by his disciples; he prays for faithful workers, names them, empowers them, defines their audience and predicts the reception they will experience. Notice Jesus prayer in 9:37-38. How was the prayer answered? We first see the description of Jesus mission in 4:23. How did he carry it out (see 9:35)? How does the disciples mission compare to Jesus mission (10:1, 7-8)? Who were the disciples trying to reach? What kind of response should they anticipate?
Day 2: An Incomplete Harvest I have written in a previous Study Guide about the wheat harvest in northern Oklahoma. When the grain is ripe, there is a 10-14 day window when it must be harvested. It can be a 24-hour process with the men driving the combines and loading the trucks with grain. The women and teens drive the trucks to the grain elevator where the wheat is deposited. Then they race back to the field for another load. But what happens when there are not enough workers? What happens to the harvest then? In the case of wheat, the grain bleaches out in the summer sun, losing much of its nutritional value. If there is rain, it can mold and mildew, especially when the combines can t access the muddy fields. Whatever the crop, if it isn t harvested, it will spoil, rot or decay. What if the harvest is human souls and the workers are lacking? What if there is no one to follow up or disciple someone whose heart is ready to receive Christ? Just as with wheat, there is a damaged or diminished harvest. Perhaps a person on the verge of trusting Christ misunderstands or has legitimate questions about their decision? Questions such as: If I sin after becoming a Christian, will I lose my salvation? Will Christ leave me if I blow it too badly? What about my philosophy professor who scoffs at Christianity every chance he gets? What if my friends reject me when I follow Christ? All of these fears and questions can be answered by a faithful harvester who shares Christ s compassion for helping people who are confused and questioning. Just as in our passage today, Jesus is asking us to pray for more workers to join the harvest. God may even reveal to you that he is calling you to be the answer to your prayers! Matthew 9:35-38 35 Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness. 36 When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, The harvest is plentiful but the workers are few. 38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field. As you look at people you encounter, do you share Jesus compassion for them? Why or why not? What is the condition of the sheep without a shepherd?
What has already happened according to verse 37? Commentary Today s passage is an important pivot point in Matthew s Gospel. In chapters 5-7 (the Sermon on the Mount), we read Jesus teachings as he described the way of righteous living. In chapters 8-9, Jesus authenticated his claim to kingship by performing miraculous deeds demonstrating his power. He healed people from various diseases, forgave sins, raised people from the dead, cast out demons and even controlled the natural elements of wind and waves. During this period of time, the disciples had been learners and observers, but not active participants. We will see them called to pray and then commissioned to follow Jesus example of preaching, teaching and healing. As you look at verse 35, it mirrors 4:23. These nearly identical summaries act as an inclusio, or bookends that bracket Jesus words and deeds. 1 Verse 35 states that Jesus went through all the towns and villages. The Jewish historian Josephus declared that there were two hundred cities and towns in Galilee. John MacArthur, quoting Josephus, records, The cities are numerous and the multitude of villages everywhere crowded with men owing to the fertility of the soil, so that the smallest of them contains above fifteen thousand inhabitants. 2 Based on that estimate, Galilee contained about three million people. In verse 36, we see the response of Jesus to the multitudes of people. He felt compassion (splanchnizomai). The noun form of the verb literally refers to the intestines or bowels. 3 The Hebrews expressed attitudes and emotions in terms of physiological symptoms. Many intense emotions anger, fear, anxiety, sadness can impact the stomach and digestive tract. Jesus felt in his own body the symptoms of his profound sympathy and caring. Late in the verse, we see the reason for Jesus emotional angst. The Greek eskulmenoi has the meaning of being harassed or severely troubled. The connotation is the idea of being battered, bruised, mangled and exhausted. 4 The word helpless (eppimmenei) has the meaning of thrown down, utterly helpless, downcast, without supply or remedy. 5 These two descriptions are a severe indictment of the supposed shepherds, the scribes and Pharisees. Like sheep bothered by wolves, lying down and defenseless with no shepherd to guide or protect them, the Jewish people were abused by the religious leaders. They were helpless and wandering about with no spiritual guidance. The religious leaders, who should have been their shepherds, were keeping them away from the true shepherd. In the last part of verse 36, and in verses 37 and 38, we see two unfortunate situations used to describe the 1 J. Nolland, The Gospel According to Matthew, New International Greek Testament Commentary (Grand Rapids: Eerdmans, 2005) 406. 2 J. MacArthur, Matthew 8-15, The MacArthur New Testament Commentary (Chicago: Moody Bible, 1987) 103, (quoting Josephus) 3 Craig Blomberg, Matthew, The New American Commentary. (Nashville: B&H Publishing Group, 1992) 166. 4 Grant Osborne, Matthew, Exegetical Commentary on the New Testament. (Grand Rapids: Zondervan, 2010) 365. 5 Osborne, Matthew, 373
plight of the people sheep without a shepherd and a harvest field with insufficient workers. The solution posed by Jesus is steadfast, concerted prayer. When the going gets tough, the tough drop to their knees! Jesus asks the disciples to join him in prayer to God the Father for additional workers. The harvest, ready for the kingdom which Jesus offered, was at hand. There are two conclusions that I reach from today s passages. First, Jesus is telling his disciples (and us) that they will play a part in the completing of God s mission. It will require them to be active participants, first by joining him in prayer, and then by taking up the tasks of teaching, preaching and healing. Finally, the passage indicates something about the sincerity of our prayers. Amazing as it is, the disciples became the answer to their own prayers. If we are intently praying about something, God may call us to be part of the solution. Are we ready to play a role in answering our own prayers?
Day 3: Christ s Human Instruments During World War II, a church in Strasbourg, France suffered heavy damage from aerial bombardment. One item that survived was a beloved statue of Jesus. It, too, was damaged by a ceiling beam that had fallen across the arms and broken them off. A resident sculptor offered to restore the statue without a charge, but strangely, the townspeople decided to leave it as it was. Without hands, it would be a continuing reminder to them that God does his work through his people. They are his earthly hands. Jesus chooses human hands, as well as human minds and arms and feet, as the instruments of his work of redemption. Those who are not offended by his demands for discipleship and who, like the apostles, give their imperfect and flawed lives to him as living sacrifices (Romans 12:1), become his means for drawing all people to himself. Jesus did not intend to proclaim the kingdom alone. His ministry lasted only three years and did not even extend to all of Palestine. From the earliest part of his ministry, he began training the twelve who would continue his work. It was in this training of his apostles that Jesus began the process of spiritual multiplication. Matthew 10:1-4 1 Jesus called his twelve disciples to him and gave them authority to drive out impure spirits and to heal every disease and sickness. 2 These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4 Simon the Zealot and Judas Iscariot, who betrayed him. What authority did Jesus grant to his disciples? In what way are the names of the disciples arranged?
Commentary In today s passage, we see the commissioning of the twelve disciples to carry on Jesus work. The needy multitudes of Israel must be reached with the redeeming power of the gospel. Here, the disciples receive the authority to minister as Jesus has, with powerful words and deeds. This inner circle of Jesus disciples is first called the twelve here. The choice of the number 12 is highly symbolic. The twelve represent the twelve patriarchs and the twelve tribes as the initiators of the new kingdom community, the new Israel. 6 The twelve men Jesus chose as his apostles had responsibility for initially taking the gospel to the rest of the world. The church was to be built on the foundation of the apostles and prophets, Christ Jesus himself being the corner stone (Ephesians 2:20). Through the Holy Spirit, they would receive God s divine revelation and were responsible for writing most of the New Testament. It was the apostles teaching to which the church has always devoted itself, beginning in Jerusalem immediately after Pentecost (Acts 2:42). They were also the first example of godly, virtuous living for the church to follow. We see the disciples enablement in verse 1, Jesus called his twelve disciples and gave them authority over unclean spirits so they could cast them out and heal every kind of disease and sickness. Even as Jesus calls them, he displays his authority. While Jesus displayed great power by performing his miracles, the delegating of such power to others indicated his ability as a king and the greatness of his person. Exousia (meaning authority) is from a verb meaning it is lawful, and refers to a right or power that is legitimately delegated. 7 Notice that authority extends to every kind of disease or sickness. The twelve disciples are listed in pairs. Mark 6:7 says that Jesus sent them out on their own in twos. This grouping no doubt enabled the disciples to support, protect and empower each other better than if each went alone, and it perhaps was patterned after the law that required at least two witnesses to verify a fact (Deuteronomy 19:15). By not staying together as a large group, the disciples also maximized their ability to reach large numbers of people. They were called to follow Jesus threefold pattern of teaching, preaching and healing, but here Matthew focuses on their miraculous deeds of healing. Jesus transfers the same power to his disciples on which he drew himself. (As bonus material for those interested, the following paragraphs contain a short biographical summary of the disciples. For more detail, consult John MacArthur s book, Twelve Ordinary Men.) Peter Of all the disciples, Peter was the foremost in rank. Jesus spent more time with Peter than any of the others, partly because Peter was constantly at the Lord s side. He was never far from Jesus and was continually asking him questions. He was impulsive, a natural leader, and a man of action. Invariably, he was the first to react to a situation by saying or doing something himself. No disciple was reproved as often or as severely as Peter, and only he was presumptuous enough to reprove the Lord. You can tell when Peter has stepped out of line because Jesus would refer to him by his old name Simon. No other disciple so boldly confessed Christ or so boldly denied him. Peter could be inconsistent and self-centered, but the meaning of his name, Rock, 8 indicates the goal of stability that Jesus had in mind for him. 6 David Turner, Matthew (Grand Rapids: Baker, 2008) 264. 7 Osborne, Matthew, 373. 8 Blomberg, Matthew, 168.
Andrew Andrew was Peter s brother, and his name means Manly. 9 Like his brother he was a native of Bethesda (John 1:44) and was a fisherman on the Sea of Galilee. Even before he met Jesus, Andrew was a godly, dedicated Jew. He was characterized by a simple but strong faith. He believed that Jesus could multiply the loaves and the fish when he brought the boy to Jesus (John 6:5-9). Andrew also appears to have been humble. Throughout his ministry he was known primarily as Peter s brother. He was never used as dramatically as his brother, yet there is no indication that he ever resented his position or function. He was content to simply serve Christ and seemed to be in awe that he was called to be an apostle. He willingly sacrificed his own interests and comfort for the sake of others coming to the Lord. Andrew is a model for all Christians who labor quietly in humble places and positions. James The name James comes from the Hebrew Jacob, meaning he who grasps the heel. 10 In the gospel accounts, James never appears apart from his brother John during the period of training under Jesus. Because James is always mentioned first, he was probably the older and more dynamic of the two. Jesus referred to James and John as the Sons of Thunder (Mark 3:17), and from that descriptive name alone, we can assume James was passionate and aggressive. There are two incidents that reveal much about James and John. When the Samaritans rejected Jesus, James and John were ready to command fire to come down from heaven and consume them (Luke 9:52-54). Both brothers could be hateful and intolerant, ready to take their own revenge. On another occasion, their mother, likely with their knowledge, asked Jesus to grant them seats on either side of his throne in the kingdom. The Lord asked if they were able to drink the cup that he was about to drink. Without hesitation, they responded affirmatively (Matthew 20:21-22). Their ambition is revealed in their willingness to use their mother to gain their position and oblivious to the fact that they were demeaning to Christ and his kingdom. Zeal is a great virtue but it is also prone to be brash, insensitive and lacking in wisdom. James had to learn to bridle his ambition into love. John John in Hebrew means the Lord is gracious. 11 In his early years, he joined his brother in wanting to cast down fire on the unbelieving Samaritans and in seeking a position next to the Lord in the kingdom. Like James, he could be naturally intolerant, zealous and explosive. Throughout his life, John remained uncompromising in doctrine, but the Holy Spirit developed in him a great capacity for love, so much that he was called the apostle of love. In his five New Testament books, John uses forms of the word love 80 times and witness or its synonyms 70 times. He was always a witness to the truth and always a teacher of the truth. Philip Philip s hometown was in Bethesda where Peter and Andrew also lived. All the disciples were Jews, but we don t know what his Jewish name was. Philip, a Greek name meaning lover of horses 12 is the only name used of him in the New Testament. Philip seemed to have a seeking heart. God planted the desire in Philip s heart to find the Messiah even before Jesus called him. In John 1:45, Philip said to Nathaniel (AKA Bartholomew), We have found Him of whom Moses in the Law and also the Prophets wrote Jesus of Nazareth, the son of Joseph (NASB). From his comments to Nathanael, it appears that Philip must have been diligently studying the Scriptures to learn God s will and plan. God s promised Messiah was on his mind, and when he was introduced to the Messiah, he immediately accepted him. Philip seemed to have a 9 Ibid. 10 Ibid. 11 ibid, 169. 12 ibid
practical, analytical mind. When Jesus wanted to feed a great crowd who had gathered to hear him teach, he asked Philip, Where are we to buy bread, that these may eat? (John 6:5, NASB). Philip, oblivious to Jesus supernatural provision, began to mentally calculate an answer based on the crowd estimate and the cost of bread. He was face to face with the Son of God but he could only think of a human solution. Philip also showed his lack of spiritual perception at the Last Supper when he asked Jesus, Lord, show us the Father, and it is enough for us (John 14:8, NASB). Philip was slow to understand and slow to trust. He was pessimistic, insecure and analytical but the Lord used him. Bartholomew Bartholomew means son of Talmai. 13 The first three Gospels refer to him only as Bartholomew, but John calls him Nathanael which may have been his first name. The only place the apostle is mentioned other than the listings of the twelve disciples is in John 1:45-51. As soon as Philip discovered that Jesus was the Messiah, he found Nathanael and said to him, We have found him of whom Moses in the Law and also in the Prophets wrote Jesus of Nazareth, the son of Joseph (John 1:45, NASB). Philip s words imply that, like himself, Nathanael was a student of Scripture, a seeker of divine truth and well acquainted with the messianic prophecies. But Nathanael was affected by prejudice. Instead of judging Jesus by what he said and did, Nathanael stumbled over the fact that he was from Nazareth, a town with a notably unsavory reputation. Nathanael s question, Can any good thing come from Nazareth? (John 1:46) was a common expression of derision among the Jews. Jesus response reveals more about Nathanael. As Nathanael approached, Jesus said, Behold an Israelite indeed, in whom is no [deceit]! Nathanael was not only a physical descendant of Abraham, but more importantly, a Jew in the true covenant with God, a spiritual descendant. His lack of guile means that he had no deceit or hypocrisy. That characteristic alone set him apart from most of his countrymen, especially the self-righteous scribes and Pharisees. Thomas Thomas stems from the Hebrew for twin. 14 He is known primarily for his doubt, and doubting Thomas has long been an epithet for skeptics, but a careful look at the Gospel accounts reveals that he was a man of great faith and dedication. There are two accounts in John s Gospel that give us insight into Thomas. The first is in John 11. While Jesus was ministering near Jericho, a report came that Lazarus had died. On hearing the news, Jesus said to his disciples, I am glad for your sakes that I was not there so that you may believe; but let us go to him (John 11:15, NASB). Even after witnessing many miracles, including the raising of the dead, the twelve were still lacking in faith, and Jesus was determined to perform this last miracle for their benefit. But for Jesus to return to Bethany, a suburb of Jerusalem, would be virtual suicide at the hands of the hostile Jewish leaders. Fully realizing the danger for all of them, Thomas, therefore, who is called Didymus, said to his fellow disciples, Let us also go, that we may die with him (John 11:16, NASB). As a natural pessimist, he expected the worst, yet he was willing to go. His pessimism makes his actions all the more courageous. Thomas was willing to pay the ultimate price for the sake of Jesus. He would rather face death than be disloyal to Christ. A second text in which John tells us about Thomas is in John 20. When Jesus was crucified and buried, all Thomas s worst fears seemed to come true. Jesus had been killed, but the disciples were spared. Their Master was gone and they were left alone, leaderless and helpless. For Thomas it was worse than death, which he was perfectly willing to accept. He felt forsaken, rejected and even betrayed. Jesus promises had been empty, sincere and well meaning, no doubt, but empty. His worst pessimism has been vindicated, but reports of Jesus sightings kept coming in from the other disciples, from the women who had gone to the tomb, and 13 ibid 14 Ibid.
from the men on the road to Emmaus. When the Lord appeared to the disciples behind closed doors (John 20:19), Thomas was not present. As he heard the disciples report, he was in no mood for fantasies and had no desire to be shattered by false hope. He uttered the famous saying, Unless I see in his hands the imprint of the nails and put my fingers in the place of the nails, and put my hand into his side, I will not believe (John 20:25, NASB). Jesus allowed Thomas to remain in his doubt for another eight days. When he then appeared again to the disciples, he singled out Thomas, who loved him enough to die for him and who was now broken in spirit. Reach here your finger and see my hands, he said to Thomas. And reach here your hand and put it into my side and be not unbelieving, but believing (John 20:26-27, NASB). In one of the greatest confessions ever made, Thomas exclaimed, My Lord and my God! Now all doubt was gone and he knew with full certainty that Jesus was still alive and all he claimed to be. Matthew Matthew comes from the Hebrew phrase God has given. 15 He is also known as Levi, reflecting his Hebrew heritage. Before his conversion, Matthew collected taxes for Rome (Matthew 9:9). It was not an occupation to be proud of; tax collectors were considered traitors, the most hated members of Jewish society. They were often more despised than occupying rulers and soldiers, because they betrayed and financially oppressed their own people. They were legal extortionists who extracted as much money as they could with the full authority and protection of Rome. It is evident that Matthew s life took a dramatic change upon his conversion. When he got up from his tax table to follow Jesus, he burned his bridges behind him. Tax collecting was a lucrative business and many opportunists were ready to take his place. And once he relinquished his privileged position, the Roman officials would not have granted it to him again. The other disciples could always return to fishing, but there would be no returning to tax collection for Matthew. He seemed to sense his personal sinfulness as none of his fellow disciples did. He had formerly been unashamedly involved in extortion, deception, graft and most likely every form of immorality. But, like the woman caught in adultery, because he was forgiven much, he loved much. The genuineness of his love for the Lord is evident in his concern for the salvation of his friends. James, the son of Alphaeus Very little is known about James, who is distinguished from the other apostle James (the son of Zebedee) and from James the half-brother of Jesus by being identified as the son of Alphaeus. In Mark 15:40 he is referred to as the Less. Mikros ( less ) can mean either smaller or younger. 16 The title likely was a means of distinguishing him from James, the son of Zebedee, who was clearly larger in influence, position and perhaps physical stature. It may also be an indication of his youthfulness in comparison to the other James. James was not recognized as a gifted leader, either before or after his calling or training. We can assume that he was faithful in carrying out the ministry that the Lord assigned to him. Obviously, he will one day sit on a heavenly throne and join the other apostles in judging the twelve tribes of Israel (Matthew 19:28). He was an ordinary man used in ordinary ways to help fulfill the extraordinary task of taking the gospel of Jesus Christ to the world. Thaddaeus Thaddaeus comes from the Hebrew word which refers to a female breast. The name means Breast child and was probably a common expression for the youngest child of a family, the last to be nursed by the mother. 17 In some inferior Greek manuscripts, he is referred to as Lebbaeus. It is based on the Hebrew word for heart and means heart child, which could suggest that he was known for his love and generosity. From 15 Ibid. 16 Ibid. 17 Ibid.
Luke 6:16 and Acts 1:13, we learn that he was also called Judas, the son of James. It is likely that Judas was his original name and that Thaddaeus and Lebbaeus were descriptive nicknames, added by his family or friends. Thaddaeus only recorded words in Scripture were in John 14:22. On the night before his arrest and trial, Jesus said, He who has my commandments and keeps them is the one who loves me; and he who loves me will be loved by my Father, and I will love him, and will disclose myself to him (John 14.21, NASB). Thaddaeus responded, Lord, what then has happened that you are going to disclose yourself to us and not to the world? (John 14:22, NASB). Thaddaeus, like most Jews, was looking for Christ to establish an earthly kingdom. He likely wondered why Jesus would reveal himself to the small group of disciples and not to the great religious leaders in Jerusalem and the powerful political rulers in Rome. Simon the Zealot Simon s nickname may have signified his membership in the radical party of Zealots. They were motivated more by politics than religion and were determined to remove Roman rule by force. They were primarily guerilla fighters who made surprise attacks on Roman forts and patrols and then escaped to the hills. Sometimes they resorted to terrorism and were called daggermen. They would slip into crowds and stab their enemies by stealth. The heroic defenders of the fortress at Masada were Jewish Zealots. If Simon were that kind of Zealot, he was a man of intense dedication and violent passion. Whatever passion Simon possessed was re-directed to a devotion to Christ. Judas Iscariot Judas was a common name in New Testament times. It is a personalized form of Judah, the southern kingdom during the Jewish monarchy and the Roman province of Judea during the time of Christ. Iscariot means man of Karioth, a small town about 23 miles south of Jerusalem. 18 Judas is the only apostle whose name includes a geographical reference, probably Judean among the twelve. All the others, including Jesus, were from Galilee in the north. Judean Jews generally felt superior to the Jews of Galilee. There is little evidence that Judas followed Jesus for spiritual reasons. Likely, he saw Jesus as a rising religious and political figure and wanted to associate with him for selfish gain. He was not interested in Christ s coming kingdom or concerned for his fellow Jews, but only for the personal gain of being in the Messiah s inner circle. He gave the appearance of following Christ until he realized that Jesus plans for the kingdom would not benefit him materially. Judas must have been a convincing hypocrite; he was selected treasurer of the group, a trusted position. But Judas was first of all a materialist, as his theft reveals. He wanted the earthly rewards of a Jewish kingdom but lacked any desire for personal righteousness. He was content with his spiritual condition and sought Jesus for material gain. The Lord taught a great deal about the dangers of greed and the love of money, but Judas refused to listen. Jesus chose Judas because his betrayal was part of God s plan, but he gave Judas every chance not to fulfill that prophecy. Source: John MacArthur, Twelve Ordinary Men (Nashville: W Publishing Group, 2002). 18 ibid, 170.
Day 4: Onward: The Plan Is Announced When we think of the announcement of a new restaurant, new store, new entertainment venue, or a new health center, we think of a cluster of local dignitaries gathering for a ceremonial groundbreaking or ribbon cutting. The mayor, the president of the Chamber of Commerce, and the CEO of the new enterprise are there to extol its necessity, predict its success and pose for pictures. But long before that happens, a great deal of strategic planning must take place behind the scenes. Questions such as: what is our mission and message, who is our target audience, what resources are available, which personnel will be empowered to utilize these resources, what is the hoped for response and what pitfalls lie in our path. In a nutshell, that is what we see Jesus doing in today s passage. Obviously, neither the Galilean dignitaries nor the Jerusalem press were there to pose for pictures or record the moment but we see Jesus announcing his plan. He is giving explicit instructions to the disciples about how the plan will be carried out with instructions about their mission and message, target audience, the resources available, and the anticipated response. As you read today, see if you can identify these elements. For a long period of time, it was the disciples responsibility to watch and learn and ask questions. Now it s their time to actively participate in Jesus plan. Matthew 10:5-15 5 These twelve Jesus sent out with the following instructions: Do not go among the Gentiles or enter any town of the Samaritans. 6 Go rather to the lost sheep of Israel. 7 As you go, proclaim this message: The kingdom of heaven has come near. 8 Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give. 9 Do not get any gold or silver or copper to take with you in your belts 10 no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep. 11 Whatever town or village you enter, search there for some worthy person and stay at their house until you leave. 12 As you enter the home, give it your greeting. 13 If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. 14 If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet. 15 Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town. What limitations did Jesus give the disciples about their target audience? What was their message? How were they empowered? How did the actions in verse 8 augment their message?
What responses should they anticipate? Commentary Today s passage is especially significant, because for the first time, the news of the coming kingdom was proclaimed by someone other than Christ. Previously, Christ had challenged each of the disciples to, Follow me! He now sends them out on their first assignment to represent him. His directions for them were unambiguous in verse 5. Parangello, the verb behind the instructing, had several usages in New Testament times. As a military term, it represented the order of an officer to a subordinate, which must be obeyed. As a legal term, it was like a court summons, the equivalent of a subpoena, which brought a penalty to anyone disregarding it. As a medical term, it reflected a doctor s prescription. In each case, parangello meant that a person was bound to an obedient response to an instruction. 19 In a general sense, every believer is commissioned by the Lord and is duty bound to obey his call to go and present him to the world. We may not be a pastor, teacher or missionary, but every believer is called to be Christ s representative to those he might influence. The message the twelve apostles were to give concerning the kingdom (verse 7) was identical to John the Baptist s message (3:1) and to Jesus message (4:17). However, Jesus told them to limit their proclamation to the nation Israel (verse 6). He specifically told them not to go to the Gentiles or the Samaritans. The latter people were especially despised by the Jews because they were half breeds, part Jewish and part Gentile. They originated shortly after 722 B.C. when Assyria conquered the northern part of Israel and moved conquered peoples of northern Mesopotamia into Israel where they intermarried with Jews. The apostles were to go only to the lost sheep of Israel because the kingdom message was initially for God s covenant people. She needed to accept her king, who had arrived. The content of the disciples message is clearly stated in verse 7: The kingdom of heaven is near! The message of the kingdom was in reality a message about the King. The essence of a kingdom is not a geographic region but the actual ruling of the king, the administration of his will over the citizens of the kingdom. The kingdom of heaven is above all the domain of God s lordship, where he rules by his divine will. All of Jesus teaching from his public instruction of the multitudes in the Sermon on the Mount through his private instructions to the disciples was teaching the truths and principles of life in God s kingdom. The apostles message, like their Lord s, would have to be authenticated. Because the twelve had no formal training and would not be recognized by the established Jewish leadership, they had to have a special means of confirming their teaching and preaching. Doctors, lawyers and other professionals prominently display diplomas and other documents that certify their qualifications and authority to practice. Jesus gave confirming signs for his ministry (9:35) and now he delegates that same authority to his disciples (10:8). Verses 9-10 tell us that the apostles were to travel light, taking only the minimum clothing and supplies. They must not give the impression that they were engaged in a business enterprise, instead trusting the 19 MacArthur, Matthew 8-15, 185.
Lord to provide whatever they needed. They should not demand anything nor put a price for their work. They were to find a proper place to stay while ministering in a given location and stay there until the work was finished. A worthy host (verse 11) does not necessarily mean wealthy or influential but someone who was godly, whose integrity and lifestyle was unquestioned. Otherwise, the ungodly association would harm their own spirituality and the effectiveness of their testimony. Nor should they keep their eye out for better accommodations and thus offend their original host. The disciples could expect two different receptions to their message (verse 12-14). In either case, the disciples were to offer a blessing of peace. The greeting was the traditional Jewish greeting shalom, which is usually translated as peace, but which carries a broader meaning of total well being and wholeness of body, mind and spirit. The worthy household would have a favorable response to the teaching. Those who rejected the message and failed to welcome the disciples were unworthy and were to be passed by, in which case the blessing was rescinded. As a result, that household would be under God s judgment. This rejection would be symbolized by shaking the dust off the disciples feet as if that house or city were a despised Gentile city, whose very dust was unwanted. Matthew describes that city s judgment as being more severe than Sodom and Gomorrah s, when the final day of reckoning comes. The principle here is that the gospel should be preached first to those who want it the most. They not only are the most deserving, but are the ones most likely to believe and win others to Christ.
Day 5: Reflect, Connect, Respond We see a transition in Jesus ministry this week. In Matthew 5-7, we read about Jesus teaching in the Sermon on the Mount. Chapters 8-9 are concerned with demonstrating Jesus power as he shows his sovereignty over death, disease, demons, nature and the divine prerogative to forgive sin. This week we see the King s strategy revealed. His mission will be carried out by his followers. Reflect The disciples have been passive observers and listeners thus far in Jesus ministry. Now, as the responsibility for carrying on his ministry has shifted largely to them, he defines the scope of their ministry, their target audience, their message and how it will be received. Examine the people in your orbit who you could influence toward a relationship with Christ. How do you think the disciples felt as they heard about their part in Jesus plan? What feelings do you have as you consider relaying the gospel to your friends and acquaintances? You will encounter the same responses the disciples did, both acceptance and rejection. As you talk with people about Christ, what thoughts will enable you to persevere in your mission? Connect Successful witnessing is going out in the power of the Holy Spirit and leaving the results to God. That definition was drummed into our hearts as we learned how to share our faith on the college campus. Let s analyze the principles contained in that definition. Consider the Holy Spirit s participation in our evangelistic efforts. As we relinquish control to the Holy Spirit, he will bring the right words to our mind. He will enable us to sensitively tailor our message to each hearer. We will be able to anticipate and answer possible objections. God s Spirit provides all the enablement we need. Not only that, the Spirit will go before us to soften the hearts of those to whom we speak. He will reveal the need for Christ to our hearers by convicting them of their sins.
Let s look at the second part of the definition: leaving the results to God. Who are we ultimately trying to please? God. When the gospel message strikes peoples hearts, some will respond positively and some negatively, but their response doesn t necessarily reflect our effectiveness. In reality, they are responding to God, not us. We are just the messenger. Think about it, if someone prayed to receive Christ, we wouldn t take the credit. That belongs to God. So, if someone responds negatively to the gospel, we shouldn t take the blame. Either way, their heart s attitude toward God determines their response, we are just the messenger. We are a success in God s eyes when we clearly and faithfully present the gospel. Respond What is your next step? God is looking for faithful workers to go into the harvest field. Take a moment to ask him what your next step is. Do you know the people he has placed around you at work or school, at home, at play or in your neighborhood? Of those areas, is there a person you could focus on representing Christ to? Ask God to help you learn to trust the Holy Spirit to empower you and believe that he has gone before you to prepare a receptive heart. Sometimes it s simply taking the initiative to ask a question, start a conversation and trust God for the results.
Danger: Opposition Ahead Week 2 Matthew 10:16-33 Be forewarned! During the spring of 1940, the armies of Adolph Hitler were roaring across Europe. Seemingly unstoppable, the Nazi war machine captured country after country. The survival of Great Britain itself seemed in peril. The previous strategy of appeasement had proved futile and a new leadership had emerged. On May 13, the new prime minister, Winston Churchill, appeared before the House of Commons for the first time, issuing a call-to-arms. The following is an excerpt from his stirring speech: To form an administration of this scale and complexity is a serious undertaking in itself, but it must be remembered that we are in the preliminary stage of one of the greatest battles in history, that we are in action at many points in Norway and in Holland, that we have to be prepared in the Mediterranean, that the air battle is continuous and that many preparations have to be made at home....i would say to the House, as I have said to those who joined the government, I have nothing to offer but blood, toil, tears and sweat. We have before us an ordeal of the most grievous kind. We have before us many, many long months of struggle and suffering. You ask, what is our policy? I will say: It is to wage war, by sea, land, and air, with all our might and with all the strength that God can give us; to wage war against a monstrous tyranny, never surpassed in the dark and lamentable catalogue of human crime. That is our policy. You ask, what is our aim? I can answer in one word: victory, victory at all costs, victory in spite of all terror, victory, however long and hard the road may be; for without victory, there is no survival. Jesus, like Churchill, would not send his disciples to war without warning them about the demands and dangers they would face. They were being sent out to enemy territory and they should expect opposition. Yes, a plentiful harvest was awaiting them, but so was hatred and persecution. Faithfulness to God guaranteed that times of hardship would follow: Satan and his emissaries would see to that. Observe this week as Jesus describes the reception the disciples will receive and urges them to stand firm.
Day 1: Read and React In this week s reading, Jesus is giving final instructions to his disciples before sending them out for the first time. It is not a sunshine and daffodils pep talk; they will face intense opposition from multiple sources. He tells them not to fear the enemy but to keep persevering. Jesus provides the spiritual motivation to keep pushing ahead with their message and not lose heart. Matthew 10:16-33 16 I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves. 17 Be on your guard; you will be handed over to the local councils and be flogged in the synagogues. 18 On my account you will be brought before governors and kings as witnesses to them and to the Gentiles. 19 But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, 20 for it will not be you speaking, but the Spirit of your Father speaking through you. 21 Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. 22 You will be hated by everyone because of me, but the one who stands firm to the end will be saved. 23 When you are persecuted in one place, flee to another. Truly I tell you, you will not finish going through the towns of Israel before the Son of Man comes. 24 The student is not above the teacher, nor a servant above his master. 25 It is enough for students to be like their teachers, and servants like their masters. If the head of the house has been called Beelzebul, how much more the members of his household! 26 So do not be afraid of them, for there is nothing concealed that will not be disclosed, or hidden that will not be made known. 27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. 28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. 29 Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father s care. 30 And even the very hairs of your head are all numbered. 31 So don t be afraid; you are worth more than many sparrows. 32 Whoever acknowledges me before others, I will also acknowledge before my Father in heaven. 33 But whoever disowns me before others, I will disown before my Father in heaven. From whom should the disciples expect opposition to arise? What statements does Jesus make to provide encouragement and comfort to the disciples?