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[Today's Comments]
Passage: Matthew 13-14

On Thursday, October 15, 2015, Yujin wrote,

After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone (Matthew 14:23).

But Jesus often withdrew to lonely places and prayed (Luke 5:16).

Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed (Luke 1:35).

One of those days Jesus went out to a mountainside to pray, and spent the night praying to God (Luke 6:12).

Notice that Jesus often prayed by Himself and for a considerable amount of time. Jesus is the Son of God. Why would He need to pray? Why would He need to express this dependence upon God? Consider this witness from the author of Hebrews:

During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Son though he was, he learned obedience from what he suffered (Hebrews 5:7-8).

Jesus had to humble Himself and depend upon God even though He was the Son of God. He did not simply pray, He prayed fervently with cries and tears. He did not simply pray for others. He also prayed for Himself. And God the Father heard Him, not because He was the Son but because of "his reverent submission". 

Friends, if Jesus prayed often, alone, and sometimes for extended periods of time, what ought we to do? Has He not left us an example, that we should follow in His steps? (cf. 1 Peter 2:21). 

I know that I have been encouraging you, my readers, to meditate on God's Word daily. I still believe it is vital to our spiritual well-being and effectiveness. But if you do this and but do not also pray daily, I believe your spiritual discipline is incomplete. In fact, your meditation on the Bible should move you to pray, just as your prayers should move you to meditate on the Bible.

Although both meditation and prayer are spiritually-connected disciplines , I have, nevertheless, found it necessary to incorporate them into my life as two separate and independent disciplines. In other words, while I do both, building them into my life as a daily habit has required me to focus on one, even for a number of years, and then the other. Only over the last couple of years can I say that daily prayers in the morning and evening have been as regular to my life as my daily meditation on the Bible. God has certainly helped me in this discipline by bringing situations and crises and His presence.

If you are considering that next important spiritual discipline to add to your daily walk with Christ, may I encourage you to consider the discipline of daily prayer?

Passage: Matthew 13-14

On Wednesday, October 15, 2014, Yujin wrote,

And those who were in the boat worshiped Him, saying, “You are certainly God’s Son!” (Matthew 14:33).

Peter was not the first or only one to declare that Jesus was the Son of God. Nathanael was perhaps the first among the disciples to declare it:

Then Nathanael declared, “Rabbi, you are the Son of God; you are the king of Israel" (John 1:49).

Then there was Martha:

“Yes, Lord,” she replied, “I believe that you are the Messiah, the Son of God, who is to come into the world” (John 11:27).

After this, we have the disciples even worship Jesus as the Son of God in our present reading in Matthew 14 (see above citation). Only after these declarations, do we find Peter's famous declaration, which was near the time of Jesus' death:

Simon Peter answered, “You are the Messiah, the Son of the living God.” (Matthew 16:16).

I cite all of these not to undermine Peter's declaration but to put them in perspective. While the declarations were significant, they do not confer holiness or some special honor. Peter, Martha, and the disciples, even after making such a profound declaration, all demonstrated unfaith, and in the case of Peter, even lying and traitorous unfaith.

Therefore, it is not what these disciples acknowledged that ultimately matters, but what Christ has accomplised for them. It is not what we declare that ultimately matters, but what Christ has accomplished for us. Let us praise God today for His unfailing grace!

Passage: Matthew 13-14

On Wednesday, October 16, 2013, Yujin wrote,

Peter said to Him, “Lord, if it is You, command me to come to You on the water.”  And He said, “Come!” And Peter got out of the boat, and walked on the water and came toward Jesus.  But seeing the wind, he became frightened, and beginning to sink, he cried out, “Lord, save me!” (Matthew 14:28-30).

Peter was the bold one among the disciples of Jesus. He often spoke and acted before thinking things through. As a result, you have instances like the one we read about today. Jesus comes to the disciples walking on the water. The disciples are terrified, but Peter takes a leap of faith by going to Jesus on the water. So far so good.

But somehow the strong winds and waves that are thrashing him from all sides makes it difficult for him to know whether he is above the water or in the water. He becomes frightened and then begins to sink. Then he realizes that he was walking on the water, but now he is sinking. As he is sinking, he calls out to the Lord to save him. Later Paul would write, "Everyone who calls on the name of the Lord will be saved" (Romans 10:13). Jesus reaches out His hand and saves him.

Friends, as I read this account, I feel that this could be the testimony of many of us. Didn't we also take a bold step of faith in trusting Jesus as our Lord and Savior. We did this without all the information ahead of time. In fact, we are still discovering more about Jesus all the time from His Word. Yet, we stepped out of the boat, where the rest of humanity was, and chose to believe in Jesus. 

Yet, at least for some of us, we soon realized the weakness of our faith. We had acted somewhat irrationally and impetuously to believe. We may have also thought for a moment that the strength of our faith was our own. But then, when we experienced the strong winds and fierce waves of difficult circumstances and our sinful natures, our weak excuse for faith was battered and we too began to sink. We doubted God's power.

But prompted by some power within us, we had the wherewithal to call upon the Lord. And just as Jesus stretched out His hand and took hold of Peter, the Lord stretched out His hand and took hold of us.

In this way we are reminded that we are not strong enough to believe as we ought, but God's grace strengthens our faith with the faith of Christ, whose arm continually lifts us up from the depths that daily threaten to consume us. 

Friends, this is the walk of faith. Our sinful natures are a constant reminder of our depravity, which is simply our inherent inability to trust and obey God. We must never forget this, for to do so would cause us to boast and think too highly of ourselves than we ought. Jesus has indeed saved us. He has removed the condemnation for sin, but our sinful natures remain intact, so that we are always conflicted within, and we don't live as we ought (cf. Galatians 5:17). Paul writes about himself,

Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst (1 Timothy 1:15). 

Notice, Paul does not say "I was the worst of sinners," which would suggest this is something he thought of himself just in the past because now he is a holy and faithful saint. No, he says, "I am the worst," which suggests a present and abiding condition. This is consistent with Paul's famous passage of self-reflection:

So I find this law at work: Although I want to do good, evil is right there with me. For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. What a wretched man I am! Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord! So then, I myself in my mind am a slave to God’s law, but in my sinful nature a slave to the law of sin (Romans 7:21-25).

Again, Paul writes about his inner battle as a present and abiding reality. This is probably also why he writes in Philippians that he has not yet taken hold of the righteousness of Christ in himself:

Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it (Philippians 2:12-13).

Friends, it is true that we are called "saints" in the Bible. So were the Jews of old. They were called God's holy people. Yet, they were far from holy, and neither are we in our present state. The Jews were to always remember that they were stubborn ("stiff-necked" in OT jargon) and rebellious, but they were called God's holy people only because God chose them over the nations. So Moses declared,

It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the Lord your God will drive them out before you, to accomplish what he swore to your fathers, to Abraham, Isaac and Jacob. Understand, then, that it is not because of your righteousness that the Lord your God is giving you this good land to possess, for you are a stiff-necked people. (Deuteronomy 9:5-6).

In the same way, we must always acknowledge both our total depravity and His wonderful grace. In this way, we will boast only in the Lord. This depravity is not fully removed at salvation. It is only removed when we are glorified. That is why Paul also writes that we groan in our present condition:

Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies (Romans 8:23).

Therefore, friends, we do not pursue holiness because we are already holy through and through. We pursue it because God has called us to be holy. Even though we fall short, and even though we will not attain perfection in this life, we strive for it simply in obedience to the One who has called us to be holy because He is holy (cf. 1 Peter 1:15). 

Passage: Matthew 13-14

On Tuesday, October 16, 2012 (Last Updated on 10/17/2012), Stephen wrote,

One time I heard a pastor giving his sermon on the parable in 13:1 through 9.  He said that the seed is planted in the same soil but the condition of the soil determines the outcome.  but here there is clear difference in kind of soil that the seed is planted.  The only seed sown in good soil produces its fruit.  Whether a soil is good or bad is not dependent on the degree of our virtues.  The Holy Spirit's work of regeneration can only transform the condition of our soil!

Passage: Matthew 13-14

On Tuesday, October 16, 2012 (Last Updated on 10/16/2013), Yujin wrote,
A dear brother asked me recently a very thoughtful question on Matthew 13:58. Here it is:
 
And he did not do many miracles there because of their lack of faith.
 
Yujin, in light of our previous discussions on faith healing, verse 58 in chapter 13 seems to support the idea that our faith is what keeps these types of miracles from happening today.  In light of the self-proclaimed faith healers of today, I wonder how much our faith in God healing us in this way has to do with the healing itself.  Some of the commentary I've read seems to support this as well.
 
COMMENTARY:
We are not to suppose that his power was limited by the belief or unbelief of people; but they were so "prejudiced," so set against him, that they were not in a condition to "judge of evidence" and to be convinced. They would have charged it to derangement, or sorcery, or the agency of the devil. Compare John 10:20.
 
These words in Mark are joined with this expression, "he marvelled"; showing, that their continued unbelief in him, notwithstanding his ministry and miracles among them, was matter of surprise to him; but here they are given as a reason why he did no more mighty works among them: and which Mark says he could not do, not for want of power, or as if their unbelief was too mighty for him to overcome; but he would not, because he judged them unworthy, and that it was not fit and convenient to perform any more, since they were offended with what was done; and that their condemnation might not be increased.
 
“Take heart, daughter,” he said, “your faith has healed [literally “saved”] you” (Matthew 9:22).
In fact most of the miracles of healing in the NT were based on someone's faith.  Just in the book of Matthew there are several miracles performed by Jesus, each of which faith is mentioned as the reason for the healing the Centurion (Mt. 8:10,13); the paralyzed man (Mt. 9:2); the bleeding woman (Mt. 9:22); the blind and mute (Mt. 9:29); the demon possessed girl (Mt. 15:28)).  I was hoping you might share your thoughts on these passages that talk about faith healing, the commentary and your understanding of faith's role in faith healing.
 
My response:
 
Matthew 13:58 says, "And he did not do many miracles there because of their lack of faith." And Mark 6:5 even reads, "and He could do no miracle there except that He laid His hands on a few sick people and healed them."
 
It is to misunderstand these verses if one interprets them to mean that Jesus did not have the power to heal in the absence of faith from those being healed. If this were the case, how could Jesus raise the dead or heal the blind or deaf/mute or calm the storms or exorcise demons. In none of these instances was their any faith involved except perhaps the Healer's (i.e. Jesus) faith. In other words, even in the absence of faith in the one being healed, the one gifted to heal should still be able to heal on the ground of their own faith. 
 
In the passages above, Jesus goes to His hometown, where the people's familiarity with him as the carpenter's son hindered them from believing in Him as their Savior and Lord. Just like the Pharisees, who treated His miracles as works of the devil, these people would not honor Him on account of His miracles.  Miracles are given to produce and affirm faith in Jesus. Now Jesus recognized that this would not be achieved where the people were already predisposed to disbelieve. That is why in Mark 6:6, we read that Jesus "marveled at their unbelief." 
 
When we read in Mark 6:5 that Jesus "could not do a miracle there," we should not understand this as inability but rather unwillingness. A contemporary parallel might be a parent who says that he cannot properly discipline his child, who is acting up at church. It's not for lack of ability but for the sake of propriety. Another example might be a person that says she cannot sue a hospital for malpractice because the legal expense does not make it worthwhile . Again, it is not for lack of ability but for lack of net benefit. And many more examples can be given where "could not" does not mean "lack of ability." So it is here, Jesus chose not to do any miracles because doing so would neither produce nor affirm faith in Him.
 
Regarding faith healing and faith healers, as well as those that invoke Christ's Name in declaring someone is healed or will be healed, let these take warning, for God will hold them accountable for every careless word they speak. In a passage about false prophets/teachers, Jesus says this:
But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. For by your words you will be justified, and by your words you will be condemned" (Matthew 12:36-37).
In the Bible Jesus never fails to heal. He did not heal everyone everywhere, for healing, as I mentioned above, served a specific purpose; however, when He chose to heal, the people were healed. And those healed were completely healed. There was no relapse after a few months. They were organically healed (i.e. the dead were raised, the blind received sight, the deaf heard, the lame walked). Today and even over the entire history of faith healing, while there are plenty of claims of psychosomatic and "functional" healing, there is hardly one documented organic healing. In fact, even as far back as 1911 a group of ministers and doctors made a declaration that the prevailing claims of faith healers in their day were all psychosomatic help rather than bonafide organic healing.
 
Regarding the place of faith, it is necessary because it is the reason for signs and miracles. Furthermore, it is not simply faith that heals, but faith empowered by Christ. Otherwise, even pagans could claim healing power, for they also have faith. And it matters not whether it is the healer or the healed that has faith, for either faith can heal when Christ empowers it. Consider the case of the demon-possessed boy in Mark 9:14-29. It is apparent that neither the disciples nor the father had faith (cf. Matthew 17:19; Mark 9:22-24) to heal the boy. And what faith could the boy have since he could neither hear nor speak? But Jesus heals him with a word. 
 
So Jesus heals whether there is faith or not in order to produce faith or to affirm faith. But where the disciples or those healed are concerned, it appears God requires faith on at least one side and not always on the side of the one being healed. After all, the Roman Centurion's servant was not healed by his own faith. The same was the case for the Syrophoenician woman's daughter. How about Lazarus? As for "faith healers," if they are truly so gifted, when they are intent to heal but fail to heal, it may very well be their lack of faith that prevents the healing rather than the lack of faith of the one being healed. Otherwise, they may also not truly have the gift of healing. 
 
Also, as I have indirectly noted, it is not faith itself that heals but the power of Christ. Faith serves the purpose of the healing or miracle, and that is why God says it is necessary, but in itself it has no power. This is why Jesus said that if the disciples had even the faith of a mustard seed they could move mountains. What He was teaching was not the power of even a little faith but rather the power of God that can work through even tiny faith to do great things. This is the same power that transformed a small boy's five barley loaves and two fish into enough food to feed five thousand men.
 
Passage: Matthew 13-14

On Saturday, January 14, 2012, Bill wrote,

Christ tells a number of parables, the one that jumped out at me tonight was the parable of the sower he explains below:

"When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in their heart. This is the seed sown along the path. The seed falling on rocky ground refers to someone who hears the word and at once receives it with joy. But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. The seed falling among the thorns refers to someone who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful. But the seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown" (Matt 13:19-23)

This message testifies to the importance of growing in God and becomig rooted in Him.  The parable talks about a farmer planting seed and only the seed that becomes rooted grows fruitfully.  This is so true about our relationship with Christ, if someone just hears the word of God but does understand - or take the time to understand they can easily be led away (by Satan's influence).  I have definitely experienced someone beginning to grow in Christ who seemed to experience personal issues (or spiritual attacks) just as the 'seed' was planted.  I believe that young or early Christians reaching out to God are vulnerable to attack because Satan knows they have not rooted in Christ yet. As we spend time in Gods word, pray and live as Chrisitians we become rooted in Christ.    Not only are we less vulnerable to spiritual attacks but we can bear fruit many times over - 100 times over Christ says. 

Passage: Matthew 13-14

On Sunday, October 16, 2011 (Last Updated on 10/16/2012), Yujin wrote,

Friends, in our text today Jesus answers the question of why He spoke in parables:

And the disciples came and said to Him, “Why do You speak to them in parables?” He answered and said to them, “Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. (Matthew 13:10-13 NKJV)

Jesus says here that He spoke in parables because only the disciples were privy to knowing the mysteries of the kingdom of heaven. The others would hear but not understand. Now, did this mean that the disciples had been given a special ability to understand parables? No. They too would have to repeatedly ask Jesus what this or that parable meant. But we are told that Jesus in private explained every parable to them. We don't see this here, but we find this out from the parallel account in Mark:

And with many such parables He spoke the Word to them as much as they could hear it. But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples (Mark 4:33-34).

Notice the distinction that Mark makes between "them" and "His disciples." When Jesus taught the multitudes, he only spoke in parables and without explanation, but the disciples received the explanation of the meaning of all the parables in private.

Why were the disciples alone given the privilege of understanding? We are told in Mark 4:11 that those "on the outside" were not privy to knowing the mysteries of the kingdom. These outsiders are related to the audience addressed in the prophecy of Isaiah 6, whose hearts were dull and hard of hearing, so that they would not hear nor turn to the Lord. Therefore, the parables would serve not for their enlightenment but their judgment and the vindication of God's righteousness, by which He would judge them for their stubborn and rebellious hearts. Furthermore, the parables protected Jesus from the accusations of the religious rulers, because later on when Jesus was on trial, no one could accuse Him of anything beyond the telling of certain stories, and none of their accusations could agree because each one interpreted the stories in their own way, since they did not have the advantage of Jesus explaining the parables to them.

Therefore, contrary to the teaching and preaching of many commentaries, that simply try to understand Jesus' parables by taking a dictionary definition of what a parable is, parables were told by Jesus not to reveal truths but to hide truths from the many, who were unbelieving, and especially from those that were preparing to put Him to death.

An additional lesson we can gather is that we should not be quick to assert the meaning of those parables that do not have an explanation by Jesus. And there are a number of parables that are not explained in the Gospels. Why? If the disciples, who walked with Jesus, could not understand them, what makes us so bold as to think that we can. Even though we have more NT Scripture to guide us, it is still presumptuous to think that we can perfectly decipher the meaning of these parables. Therefore, I would advise against trying to teach or preach any major principle from the parables where no explanation is given by Jesus. An example is the Parable of the Prodigal Son. I know of a preacher that has developed a whole ministry around this parable, yet no explanation is given by Jesus. And I can tell you that for this very reason there are many differing interpretations of this parable. It is a great story, but there are lots of questions regarding who represents who in the story, as well as what the primary message of the parable is. It can still be taught, but may it be a supporting text rather than the main one.