God uses preaching to change lives

Acts 13:16  "Paul stood up, and motioning with his hand said, “Men of Israel, and you who fear God, listen."

Introduction:

Today's post aims to understand how God uses preaching to change lives. In the Book of Acts we see roughly 20 examples of preaching. In Acts 13 we see the Apostle Paul's second sermon recorded in the book of Acts. Our main point of application for today will be: That God has ordained the preaching of the scriptures to convert the soul of sinners and change the lives of the saints. 

Scripture, especially in the New Testament, testifies to the centrality of preaching as God's ordained means of conveying saving and sanctifying grace. Romans 10:13-17 - "for “Whoever will call on the name of the Lord will be saved.” 14 How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 15 How will they preach unless they are sent? Just as it is written, “How beautiful are the feet of those who bring good news of good things!” 16 However, they did not all heed the good news; for Isaiah says, “Lord, who has believed our report?” 17 So faith comes from hearing, and hearing by the word of Christ." 1 Corinthians 1:21 "For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe." 1 Timothy 4:13-16 "Until I come, give attention to the public reading of Scripture, to exhortation and teaching. 14 Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery. 15 Take pains with these things; be absorbed in them, so that your progress will be evident to all. 16 Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you."

So again we say: That God has ordained the preaching of the scriptures to convert the soul of sinners and change the lives of the saints. In the remainder of this post we want to consider Acts 13:16-52 and the following two thoughts: What constitutes a God-ordained sermon? Then secondly, the results that can occur when the Word of God is preached.

What elements are included in God-ordained preaching

As one studies the contents of Paul's sermon to the Jews in the Synagogue at Pisidian Antioch (13:14), we see the following seven key components of his sermon that can act as a recipe for putting together the types of sermons that are used by God to change lives.

1. Strong Introduction to get everyone's attention. Acts 13:16

2. Exposition or explanation of the scriptures. Acts 13:17-25

3. Progression of thought or clear direction. Acts 13:17-25

4. Heavy use of illustrations from other parts of the Bible. Acts 13:17-25

5. Exhortation or urging the listeners to apply what they are hearing. Acts 13:26,40-41 

6. Conclusion. Acts 13:40-41

7. Response of some kind (whether it be reception or rejection). Acts 13:44 

The results can occur in God-ordained preaching

Having witnessed the key elements of a Biblical sermon, what results can occur when the Word of God has been proclaimed? Notice some observations from Acts 13:44-52. 

1. Rejection Acts 13:44-47

Perhaps some readers would not had expected this first observation. True preaching that has been done Biblically and for the glory of Jesus Christ will not leave listeners wondering where the preacher stands, where the text stands or where they stand.  Jesus plainly said in Matthew 12:30 (KJV) "He that is not with me is against me; and he that gathereth not with me scattereth abroad." True God-centered preaching aims to get a response. Not every God-centered sermon that is preached is guaranteed to result in salvations. Truly no salvation can occur without the preaching or teaching of God's Word. Yet we know that in the Bible, whenever the Word of God was proclaimed, the so-called "squishy-middle" comprised of the non-committed was collapsed and the end result would either be those committed to Christ or those committed to opposing Christ. Clearly the refusal of the Jews in Pisidia was of their own choosing. Paul states in Acts 13:46 "Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles." The people who ended up rejecting the Gospel did so because of their own freedom to choose out of their sinful inclinations. Acts 13:50 records how the rejecters incited others to drive Paul and Barnabas out of the area. 

2. Reception. Acts 13:48-52

With the news that Paul was turning to the Gentiles with the message of salvation, a second response came forth.  After quoting Isaiah 42:6 in Acts 13:47, we read in Acts 13:48 "When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed." Why did these people believe? Two things were present for them to believe. For one thing the preached Word. 

Then secondly, God's elective purpose of grace, as seen in the phrase "as many as had been appointed to eternal life believed." The Baptist Faith & Message explains what is meant by the term "Elective Purpose of Grace" - "Election is the gracious purpose of God, according to which He regenerates, justifies, sanctifies, and glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in connection with the end. It is the glorious display of God's sovereign goodness, and is infinitely wise, holy, and unchangeable. It excludes boasting and promotes humility." These Gentiles believed freely as a result of God's choosing and Sovereign grace working through the preaching of the Word. All who trust in Christ as Savior and Lord do so because of Grace.  All who reject the claims of the Gospel about them and Christ do so because of their own choice. God ordains the means of salvation: (preaching, faith, repentance) without doing violence to a person's responsibility to trust on Jesus Christ and be saved. No one can comprehensively explain how both truths (Sovereignty & human responsibility) are true at the same time.  The Bible does not expound at length, and so neither should we.  Affirmation of both God's Sovereign purposes and man's choice have their meeting place in the event of the preaching of God's Word. 

Closing thoughts

As we conclude this post today, we identified key elements in God-ordained preaching, as well as the typical responses that can occur when Biblical preaching is done. 

Non-saving faith vs True saving faith

James 2:19 "You believe that God is one. You do well; the demons also believe, and shudder."

Today's post features a curious statement made by James that designates a type of faith that we could term "non-saving faith". In James 2:14-26 James is discussing saving faith versus non-saving faith.  James deals with this subject practically in James 2:14-17 and then illustrates what he is talking about in both the doctrinal realm in 2:18-25 and physical realm in 2:18. The point of James' discussion is that true saving faith will produce works, whereas counterfeit, non-saving faith produces nothing.  James 2:18 represents the heart of James' discussion: "But someone may well say, “You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.” Among the details of James' discussion is an extreme illustration he gives of demons having a kind of faith in James 2:19. Such a verse may seem shocking to some, being that it is hard to imagine demons having any faith at all.  Yet the demonic realm is classified as having their doctrine right but clearly their choices, lifestyle and very nature betraying what they profess. In today's post we want to look at what distinguishes non-saving false faith from saving true faith. 

Demons and non-saving faith

Let the reader take note of the many times demons made some amazing statements to Jesus or about Jesus, and how it was clear that their faith was non-saving faith:

Matthew 8:29 And behold, they cried out, “What have you to do with us O Son of God? Have you come here to torment us before the time?” (ESV)

Mark 1:24 “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are— the Holy One of God.” (ESV)

Mark 5:7 "And crying out with a loud voice, he said, “What have you to do with me, Jesus Son of the Most High God? I adjure you by God, do not torment me.”

Luke 4:33-34 "And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, “Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are— the Holy One of God.” (ESV)

Acts 16:17 "And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, “Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are— the Holy One of God.” (ESV)

Acts 19:15 "But the evil spirit answered them “Jesus I know, and Paul I recognize, but who are you?” (ESV)

The statements recorded here in sacred scripture reveal an orthodoxy among the demonic realm that would score an "A" on any theology exam.  However with regard to their practice (their orthopraxy), they would all score a big fat "F". Why? In all of the instances just recorded, we can note the actions that followed and understand why James used such an extreme illustration in 2:19 to warn readers about the non-saving faith that truly is tantamount to having the faith of a demon.

1. Non-saving faith is selfish

2. Non-saving faith recognizes judgment but not salvation

3. Non-saving faith loves darkness more than Jesus

4. Non-saving faith bears no-fruit

5. Non-saving faith destroys the soul

6. Non-saving faith chooses to run away from Jesus

Such non-saving faith grows like a look-alike weed (a tare) alongside true believers in this world. (Matthew 13:24-30, 36-43) Non-saving faith will ultimately choose to protect the interests of the one exercising it rather than see Jesus Christ as more excellent than the praises of men. (John 12:42-43) Such non-saving faith will get religious rather than exercise true repentance. Non-saving faith craves the excitement that comes with the Spirit's illuminations in the Gospel rather than partake and ingest the Christ of the Gospel to Whom the Spirit points. (Hebrews 6:1-8) The Apostle Paul even warns of how in the last days there will be people in congregations who gather to themselves teachers who will cater to their flesh and turn their ears away from the truth in non-saving faith. (2 Timothy 4:3-4)

So how do we make sure we have saving faith?

First and foremost, if you are claiming to be a follower of Christ, and if you find yourself asking the question: "So then how do we make sure we do not have non-saving faith?", then be encouraged because only true saving faith would have such genuine concerns. Secondly, true saving faith is described by what it pursues and clings to - Jesus Christ and Him crucified, buried and risen for your sins. (1 Corinthians 15:1-4). Note this encouragement right after a scathing warning about false-faith in Hebrews 6:9-11 "But, beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way. 10 For God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints. And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end." Genuine faith has things that accompany it.


Then thirdly, true saving faith is fruitful. James' whole point in his discussion in James 2 is that the one who possess true saving faith will bear fruit. Jesus notes in Matthew 7:16-19 "You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? 17 So every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will know them by their fruits."

Closing thoughts

If in the course of reading this post you discover that you do not have true, saving faith, then take heed to the clear direction of scripture in Romans 10:8-10 "But what does it say? “The word is near you, in your mouth and in your heart”—that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation."

If on the other hand you know in whom you have believed in, and know that He is able to keep that which was committed unto Him until the time of His return (2 Timothy 1:12), then take heed of these instructions from Jude 20-25 But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21 keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life. 22 And have mercy on some, who are doubting; 23 save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.24 Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, 25 to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.

Great 17 minute video on the history of the Southern Baptist Convention

Today's post features a link to a video on the Southern Baptist Convention website that details the history of the SBConvention in 17 minutes.  It is very informative and worth a look. http://www.sbc.net/forgedbyfaith/

The main point of Jesus' parable of the tares in Matthew 13

Matthew 13:36 "Then He left the crowds and went into the house. And His disciples came to Him and said, “Explain to us the parable of the tares of the field.”


Introduction:
A few days ago I had posted the parable of the tares in Matthew 13:24-30 along with Jesus' explanation of the parable in Matthew 13:36-43 at http://pastormahlon.blogspot.com/2014/06/jesus-parable-of-tares-presented-and.html.


The aim in that post was to simply present the parable and Jesus' explanation of it. Today's post aims to understand the main point of Jesus' parable of the tares.


The parable of the tares is concerned with the activity of two sowers
In referring back to Jesus' presentation of the parable of the tares (or weeds, as it has been also termed) in Matthew 13:24-30, the middle of the parable brings out what appears to be it's focal point in Matthew 13:26-28 "But when the wheat sprouted and bore grain, then the tares became evident also. 27 The slaves of the landowner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’ 28 And he said to them, ‘An enemy has done this!’ The slaves said to him, ‘Do you want us, then, to go and gather them up?’


When Jesus finished telling this parable and the disciples came to him later on in private, what is the first thing they ask in Matthew 13:26 "Then He left the crowds and went into the house. And His disciples came to Him and said, “Explain to us the parable of the tares of the field.” The fact the disciples are calling this parable by a specific name indicates they feel the seemingly unresolved tension presented by Jesus in the parable, namely, the presence of a second enemy sower doing his dirty work in the Sower's field. 


How the parable of the tares relates to the parable of the sower


There is no doubt that Jesus' parable of the tares has a relationship to the other parables in Matthew 13. Noting how the parables of the Sower and the Tares function together can aid greatly in understanding the latter's main point. Dr. J. Dwight Pentecost notes: "Once again Christ built on the familiar figure of a sower sowing good seed in a field. Since this parable was built on the previous parables, the interpretation of the sower, the seed, and the field are the same here as Christ previously explained."1 


In the parable of the Sower and the Seed in Matthew 13:1-9, 18-23, Jesus' focus there has to do with the typical responses we can expect to see to the Kingdom's message, the Gospel. Its as if Jesus in that parable is giving the listener a view of the field from ground level. In this parable of the tares (or weeds) in Matthew 13:24-30, 30-36, Jesus is giving us a birds-eye view of the same field. The time frame is also broadened in that with the parable of the sower, the process and details of each type of soil in between sowing and harvest is the focus.  In the parable of the tares, the broader picture of just the sowing the wheat and the tares is the focal point. In short, it appears that in the parable of the sower we are getting the view of God's redemptive work in this world from a human perspective, whereas in the parable of the tares we are seeing the same work from a Sovereign point of view that includes the counter sowing techniques of the enemy of our souls.


The Sovereign sower and Satan the evil sower
As we look specifically at Jesus' interpretation of His own parable in Matthew 13:36-43, we see descriptions of these two sowers of unequal power and totally different character.


He states in Matthew 13:37-38a "And He said, “The one who sows the good seed is the Son of Man, 38 and the field is the world." Now the question is: "Who owns the field, the world?" By right the Sower owns the field. Jesus states as much in his telling of this parable in Matthew 13:24b “The kingdom of heaven may be compared to a man who sowed good seed in his field." Jesus of course is the Sower. Clearly Jesus elsewhere is described as having all authority in heaven and on earth, having the capability of controlling outcomes and directing the course of history and human affairs, just like the Heavenly Father. (Matthew 28:18; 1 Corinthians 8:6; Colossians 1:16-18; Revelation 1:5-7).


So then who is the second evil sower in the parable - termed "the enemy" in Matthew 13:28? Jesus explains in Matthew 13:38b-39 "and the tares are the sons of the evil one; 39 and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels." The devil of course is described as "Satan" or "The Adversary" who opposes Christ and His people in Revelation 12. The Devil blinds unbelievers (2 Corinthians 4:4) and has been given allowance by God to exercise temporary jurisdiction in this world as the "prince of the power of the air". (2 Corinthians 4:4; 1 John 2:14) Satan's task aims to destroy and make useless the Son's field and to ruin the entire harvest by way of over sowing with "weed" or what Jesus describes as "sons of the evil one" in 13:38. 


Life-Application: Jesus' ultimately controls outcomes
As we draw today's post to a conclusion, the one question not answered in this parable is: "why didn't the first sower go after the second evil sower"?  With no doubt the problem of evil is present in this parable. Jesus' main point is to assert the fact that in the end, His will concerning the wheat, the sons of the Kingdom, will prevail despite the efforts of the evil enemy sower.


Endnotes:
1. J. Dwight Pentecost. The Parables of Jesus. Kregel. Page 50.  

Philippians 4 - Christian Joy's Necessity

Philippians 4:1 Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved.

Introduction:

Over the course of the past several weeks we have been exploring the Book of Philippians - assigning it the theme of: "The Book of Joy". The reader can refer to the links below to gain an understanding of where we have went in this particular series of studies:

http://pastormahlon.blogspot.com/2014/05/philippians-1-christian-joys-confidence.html




http://pastormahlon.blogspot.com/2014/05/philippians-2-christian-joys-thought.html



http://pastormahlon.blogspot.com/2014/06/phillippians-3-christian-joys-goal.html

Today's post will bring to a close this four part series in Philippians. The point of application for today will be: Christian joy is needed in order to have a consistent and enduring Christian life. As we will see, Christian joy is needed in the following areas:
a. Relationships 4:1-3
b. Prayer 4:4-9
c. Contentment 4:10-14
d. Possessions 4:15-23


The necessity of Christian Joy is seen in relationships. Philippians 4:1-3


Even at a strong congregation like Philippi, the threat of internal strife and personality differences. We have seen it too often among even the most seasoned of saints. Yet Paul urges in Philippians 4:1-3 "Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved. 2 I urge Euodia and I urge Syntyche to live in harmony in the Lord. 3 Indeed, true companion, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life." Only true Christian joy can bring harmony to an otherwise strained set of relationships. Joy is after all one of the fruits of the Spirit. (Galatians 5:22-23) Joy in the Lord is accompanied by getting oneself in order with the Word of God and putting other's needs ahead of our own. (Philippians 2:1-5)


I can recall hearing a well known pastor years ago answering a question regarding how he and his staff got so well along with one another. His answer was: "If I am making my goal to be alright with God, and if your are making it your goal to be alright with God, then we will be alright with one another. However, if we find that at any point that we are disagreeable, then we need to pause, wait and seek God until we are alright with Him." Such a response gives the emphasis of how one's relationship and enjoyment of the Lord is key in regulating and maintaining one's relationships with other people. Joy, or confidence is what Jesus has done, is doing and will do needs to be applied to what often can be differences over personality or style.  We need Christian joy in our relationships. But notice secondly...


We need Christian joy in our prayer life. Philippians 4:4-9 


What Paul writes can virtually stand with little comment: "Rejoice in the Lord always; again I will say, rejoice! 5 Let your gentle spirit be known to all men. The Lord is near. 6 Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.  8 Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things. 9 The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you." We need Christian joy and confidence in God for the sake of prayer. But now notice the third area wherein we need Christian joy....


Christian joy is needed in the area of our contentment. Philippians 4:10-14


Notice what Paul writes in Philippians 4:12-13 "I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. 13 I can do all things through Him who strengthens me."  Now why did I underline that phrase: "I learned"? Because contentment, unlike God's peace, is not given supernaturally.  Rather it is learned through active engagement with the God of peace. In every circumstance, whether in times of difficulty or hardship, the question you and I must answer is: Is Jesus enough? Is He my joy and crown? If we answer affirmatively to both questions, then it matters not whether we have full bank accounts or empty pockets. We need Christian joy in the realms of our relationships, our prayer lives and our contentment, but notice one more area....


We need Christian joy in the realm of our possessions. 4:15-23
Perhaps the most familiar passage in this section is Philippians 4:19.  Philippians 4:19-20 states - "And my God will supply all your needs according to His riches in glory in Christ Jesus. 20 Now to our God and Father be the glory forever and ever. Amen."
How did Paul arrive at such a firm conclusion about God's ability to provide? Two quick observations from the context supply the answer. First, Paul and his readers had expressed generosity in giving and thanksgiving.  Then secondly, Paul had in view the glory of God. When we are generous and thankful, and when we have in view the glory of God, we will have the joy in believing that God will supply every need. Paul then closes out this wonderful letter with this final statement in Philippians 4:23 "The grace of the Lord Jesus Christ be with your spirit."


Closing thoughts


My hope has been that this periodic study through Philippians has whetted your appetite to study the Book of Philippians even further. We saw today that Christian joy is needed in the following areas:
a. Relationships 4:1-3
b. Prayer 4:4-9
c. Contentment 4:10-14
d. Possessions 4:15-23

Taking on Christ's Mission - Acts 13:1-43

Acts 13:1-3 Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. 2 While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” 3 Then, when they had fasted and prayed and laid their hands on them, they sent them away.

Introduction:

Today's post features what is a major section of the Book of Acts - Acts 13-28.  In looking at the Book of Acts we can note its layout in accordance to Jesus' instructions in Acts 1:8 "but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” Let the reader notice how Acts 1:8 encapsulates the entirety of the Book of Acts:

a). Acts 1-2 = "but you will receive power when the Holy Spirit has come upon you."

b). Acts 3-8 = "and you shall be My witnesses both in Jerusalem"

c). Acts 9-12 = "and in all Judea and Samaria"

d). Acts 13-28 = "and even to the remotest part of the earth."

Whenever we consider the contents of Acts 13-28, they truly are a continuation of Jesus' mission for His church.  Another significant point to make about Acts 13-28 is that we see the book of Acts shifting its focus from the ministry of the Apostle Peter to that of Paul. Acts 9-12 functioned as a transitioning point, wherein Saul was converted and changed his name to Paul, and Peter and John's ministry experienced both its peak and gradual handing over the reins of leadership. God in His providence also had it to be that the center of Christianity in the first decade of the early church's life would switch from Jerusalem to Antioch. 

With those introductory comments made, what can we note about what is termed: "Paul's first missionary journey in Acts 13-14? More particularly, when a church or group of believers specifically aim to take on the mission of Jesus Christ to reach the lost throughout the world, what principles need to be kept in mind? 

Today's Point of Application: The main point of today's post will be: "When the church is doing missions, she makes the most progress in God's grace". I get this point of application from Acts 13:43 "Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God."  Just as Paul and his companions were already doing - i.e sharing Jesus, now they were being urged all the more to do - i.e continue in the grace of God.  So again, when the church is doing missions, she makes the most progress in God's grace.  To achieve that end, we will see four principles to keep in mind when pursuing Christ's mission in our individual lives as His followers and in the local church:

1. Consecrate with prayer. Acts 13:1-3

It was very clear that God was changing the center of gravity in the Christian movement from Jerusalem to Antioch.  He assembled key people, with specific giftings to Antioch in 13:1. We then see in Acts 13:2-3 "While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” 3 Then, when they had fasted and prayed and laid their hands on them, they sent them away."  The early church was a praying church, a fasting church, as seen in other places in Acts. (Acts 1:24; 6:6). We scarcely see the early Christians make decisions or do a deed without first consecrating such in prayer.  To consecrate means to set apart and designate something as being a possession of the Lord Jesus Christ. How we begin helps us to understand the destination of any mission.  This church saw that the Lord had them to reach out to regions beyond their immediate area - thus they consecrated the whole mission in prayer, and in this case, in fasting. Notice the second principle to keep in mind when doing Christ's mission...

2. Expect difficulty. Acts 13:4-13

This may sound surprising to some readers, but for any follower of Christ who has been following Him for any length of time, difficulty is par for the course. Why? Because the world, the flesh and the Devil Himself opposes all efforts to broadcast the Gospel of Jesus Christ by mouth or other methods. (2 Corinthians 4:4; 1 John 2:14-17) In Acts 13:4-13 we see two examples of intense opposition to Paul and his associates.  The first is a magician name Elymas who attempts to undermine Paul's missionary efforts to an official in the region. Paul rebukes Elymas in 13:9-11 "But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him,10 and said, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? 11 Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time.” And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand." Such opposition gave occasion for the Lord to demonstrate His power against the kingdom of darkness and to shine the light of Sovereign grace into a Roman official's heart in Acts 13:12, resulting in that man's salvation.

Then if outside opposition were not enough, a defection occurred in Acts 13:13, namely the defection of John (that is - John Mark). Now Luke just mentions this defection in passing here, however later on in Acts 15:36-41, Paul and his companion Barnabas get in such a heated debate over whether or not John Mark should come with them that they have to part ways.  John Mark's defection had apparently threatened to unravel the mission's efforts. Thankfully God in His providence would later reconcile John Mark and Paul, with John Mark later composing his "Gospel according to Mark" ("Mark" being the surname of John). Let the reader note that the first missionary journey of Paul was only twelve months in length from Acts 13-14. Such oppositions occurred rapidly and intensely.  Lets now look at the third principle in doing Christ's mission... 

3. Center on the Scriptures. Acts 13:14-41

If any missionary efforts are going to succeed, they must center on the scriptures. Once Paul  and his fellow laborers reach the synagogue at Pisidian Antioch in Acts 13:14, Paul is asked by the attendees to give them a sermon. What follows is perhaps one of the grandest sermons in Holy Writ.  Though this is Paul's second sermon, we see demonstrated the command of scripture that He had in connecting the Old Testament to the Person and work of Jesus Christ. Without going into extensive detail, we can note what areas Paul focused upon in His preaching:

a). God is the Prime Agent of the scriptures. Acts 13:17

b). The plot-line of the scriptures center on Jesus Christ. Acts 13:17-37

c). The purpose of the scriptures is God's glory. Acts 13:38-41

Closing thoughts:

Let me remind the reader once more of our main point of application: When the church is doing missions, she makes the most progress in God's grace. Whenever you see how saturated the early church was in the scriptures, and the kind of preaching that went forth at both the centralized locations and missionary frontiers, one can see why these people made such progress in Christ's mission. They retained the principles of consecrating what they did in prayer, they expected opposition and yet they centered themselves in the scriptures, since in the scriptures we meet and hear our blessed Lord Jesus telling us to: "go into all the world and make disciples." (Matthew 28:19)

Jesus' Parable of the Tares - Presented and Explained

Matthew 13:36 "Then He left the crowds and went into the house. And His disciples came to Him and said, “Explain to us the parable of the tares of the field.”


Introduction: The point of today's post is to consider Jesus' parable of the tares. The inspired text of Matthew indicates that the disciples gave this name to the parable in Matthew 13:36. What is amazing about this parable is that like the parable of the sower at the beginning of Matthew 13, the parable of the tares is also explained point-by-point by Jesus. With that in mind, I simply just want to present the text of the "parable of the tares" as we have it in the NASB text of Matthew 13:24-30, followed by Jesus' divine commentary on the parable in Matthew 13:36-43.


Presentation of the parable of the tares - Matthew 13:24-30


Matthew 13:24-30 "Jesus presented another parable to them, saying, “The kingdom of heaven may be compared to a man who sowed good seed in his field. 25 But while his men were sleeping, his enemy came and sowed tares among the wheat, and went away. 26 But when the wheat sprouted and bore grain, then the tares became evident also. 27 The slaves of the landowner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’ 28 And he said to them, ‘An enemy has done this!’ The slaves said to him, ‘Do you want us, then, to go and gather them up?’ 29 But he said, ‘No; for while you are gathering up the tares, you may uproot the wheat with them. 30 Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, “First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.”’”


Jesus' explanation of the parable of the tares


Matthew 13:36-43 "Then He left the crowds and went into the house. And His disciples came to Him and said, “Explain to us the parable of the tares of the field.” 37 And He said, “The one who sows the good seed is the Son of Man, 38 and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; 39 and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels. 40 So just as the tares are gathered up and burned with fire, so shall it be at the end of the age. 41 The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, 42 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. 43 Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears, let him hear."