Authority of the Kingdom -- Part 6 of the Tishbyte Foundational Bible Study series


		Covers Matthew 8:1 -11:1 #6 of the tishbyte Foundational Bible Study series: Authority and Compassion as two basic components of kingdom anointing #2 of the New Covenant section ©1997 Tishbyte Publishing q Speaking out with Authority m Jesus, during the 3? years of His public ministry as Messiah, did 3 things: 1 boldly announced the gospel of the kingdom 2 confirmed the arrival of the kingdom through signs, wonders and miracles 3 taught regarding the kingdom of God m Of Jesus's foundational teaching in Matt 5-7, it says, And so it was ... that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes. (7:28,29) m Mark 1:21-28, regarding Jesus's visit to the synagogue in Capernaum, tells of another instance of the public being amazed because of His teaching with authority. t Since the cannon of scripture had been completed in the time of Ezra, 400 years before, it was believed God would not anoint any more prophets until Messiah. Spontaneous prophetic anointing had ceased. Being that there was no anointed king in Israel (with the spiritual anointing like David), authority only rested with: v the anointed priests v the community Y congregation of at least 10 men (more about this in a later lesson) Y local judicial councils of 3 or 23 judges, as specified in the Torah (both directly and by inference), consisting of rabbis and village elders. 3 for civil cases and minor infractions and 23 for capital offences. Y the great Sanhedrin in Jerusalem, consisting of 72 elders (including rabbis and sometimes the high priest). There was also a smaller sanhedrin consisting of 23. These councils had the authority to make decisions, not only in criminal and civil cases, but also to settle questions that arose regarding points of the law. Decisions made by councils of 23, and the sanhedrin of 72 were called diney torah. "binding" and "loosing" were also terms used in this regard. Being that their role was to make decisions in matters of truth, and therefore speak with the authority of truth, the rabbis thus believed that the Sanhedrin and the smaller councils had inherited the authority of the prophets. t When teaching, individual rabbis always chose to quote one another, or refer to the council decision rather than make any bold pronouncements on their own behalf (since they weren't anointed, that was the safest way). A typical phrase in the Talmud sounds like this, Rabbi Dosethai Bar Jonai, quoting Rabbi Myer, said, "Whoever...etc." (Pirke Avot 3:10) t Jesus now came with spontaneous prophetic anointing as Messiah, and exercised the authority of truth. He boldly spoke the truth to bind and loose and make judgements regarding the application of the Torah (diney torah). A statement typical of Jesus was, You have heard that it was said, "You shall love your neighbour and hate your enemy," but I say to you, love your enemies, bless those who curse you...etc. (Matt 5:43,44) Many were put off by Jesus's audacity, but others recognised the truth in His words, probably wondering why someone hadn't said them sooner. An example of a typical reaction is found in John 7:45,46. t vs 23-25 ... there was a man ... with an unclean spirit ... v Jesus's authority had such an impact that even the demons were caught off guard. The demon had to obey his command. v This shows us that authority in the kingdom of God lies in two areas: 1 binding and loosing in the area of truth, or declaring God's purposes and judgements (diney torah) 2 over the spirit world and the physical elements (casting out demons and healing diseases etc.) v In this case (as it is often) Jesus's authority over the spirits confirmed His authority in announcing the kingdom of God. q How kingdom authority works m Mark 1:40-45 *with compassion* • a leper came to Him ... Jesus, moved with compassion ... touched him, and said ... "I am willing, be cleansed" t Many of Jesus's greatest acts of authority were performed when He was "moved with compassion": Matt 9:36; 14:14; 15:32; Mark 6:34 t Jesus, operating in the kingdom attitude of mercy was reflecting God's attribute of mercy. m Matt 8:5-13 *while under authority* • when Jesus entered Capernaum, a centurion came to him -- The centurion recognised Jesus's authority as proceeding from His being under God's authority. t Just as the centurion only had authority to command as he operated under the authority of Rome, so Jesus's authority over sickness, demons and the elements came from being under God's authority. t The centurion had, in essence, defined the kingdom of God: v God is King v man, God's creation, submits to God v man exercises authority he has been given by God, v the rest of God's creation submits to man This is the order God intended when He created Adam. All of creation works as it should when things are in this order. Only when man fails to submit to God, do things then fail to work the way they should, because they will no longer submit to man, just as the centurion only had authority over his soldiers as he operated in submission to Rome. t John 5:19,30; 6:38; 8:28; 12:49; 14:10 -- Jesus did not act on His own, but only did what He saw His father do. v I John 4:8 God is love -- This statement reflects God's attribute of mercy and compassion. When Jesus was moved with compassion, that was the signal from God to act. v Matt 5:7 -- Mercy, proneness to being moved with compassion, is thus one of the vital kingdom qualities, vital also to kingdom authority. With it, we are able to know God's leading, and walk in the light through our "good eye" (6:22,23) and thus exercise kingdom authority. q What does kingdom authority include? (Matt 8:14-9:8) m ch 8:14-17 *authority over sickness* • when Jesus had come into Peter's house ... his wife's mother lying sick ... He touched her ... When evening had come ... He ... healed all who were sick ... as spoken by Isaiah ... t Healing is especially within the scope of kingdom authority, since vs 17, quoting Isaiah 53:4, applies Jesus's Messianic role as carrying away disease: He Himself took our infirmities and bore our sickness t Thus, Isaiah 53:5, in the same context as the quoted passage, can also be taken literally as a promise for healing in the New Covenant: ...and by his stripes (His atonement) we are healed. m vs 23-27 *authority over the elements* • when He got into the boat ... suddenly a great tempest arose ... t Jesus was so confident of His authority that He actually went to sleep t vs 26 Why are you fearful, O you of little faith?-- Jesus also expected the same confidence from His disciples. m vs 28-34 *authority over demons* • When He had come to the other side ... there met Him two demon-possessed men ... -- Here, we see Jesus's authority in a very specific way, telling the demon's just where they could go. In Mark's account (5:1-20), He even goes so far as to ask them their name. m ch 9:1-8 *authority to forgive sin* • ... they brought to Him a paralytic man lying on a bed ... He said ... "... your sins are forgiven you." t It's possible that during the period before the destruction of the second temple, the common belief was that suffering was the result of personal sin. In this case, Jesus perceived that it was in fact so, so He dealt with the root cause first. t ... which is easier ...? Anyone can say, "Your sins are forgiven," but to solve the problem for which that was the root cause is a different story. Actually, once the sin (the root problem) was remitted, curing the surface problem (the paralysis) was the easier of the two. t Kingdom authority includes the authority to deal with the root causes of the visible problems, whether sickness, demon possession or disabilities -- provide the recipient is repentant. For that. For that purpose, Jesus also said (John 20:23), If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained. q Kingdom authority in the right time and place (Matt 9:9-31) m *... not always what we've been brought up to think* t vs 9-13 as Jesus sat at the table ... many tax collectors and sinners came and sat down with Him v Being moved with compassion, Jesus often did what people would not have done otherwise i.e. mixing with the worst of society. Dining with the publicans and sinners would have been the first century equivalent of going to night clubs, gay bars and cocktail parties. v Both then, and now, it is thought beneath good righteous standards -- at best, an unwise thing to do, as it would be putting oneself in the way of temptation. Psalm 1 Blessed is the man who walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful... would be applied in many cases. v While these considerations are legitimate, and one would be wise to make it a general rule not to frequent such places; mercy and compassion should always be given priority -- however, not given as an excuse to get in over one's head. Moving ahead when compassion isn't the moving force, in such cases, could lead to trouble. t vs 14-17 "Why do...your disciples not fast?" ...new wine into old wineskins... -- Just as in the above example, in which some things that would seem socially wrong, but done in the right time, are the right thing to do; so also, many things that would seem good, such as fasting, could be as inappropriate (or even harmful) as putting new wine in old wineskins, if done solely out of habit when the timing of the kingdom may be otherwise. m *moving with the timing of kingdom authority* • one of the rulers of the synagogue came, Jairus by name ... "My little daughter lies at the point of death" ... a certain woman had a flow of blood for twelve years ... (Mark 5:21-42) t Jairus's daughter was already beyond medical help, and it would seem that to impart supernatural help, one must rush urgently to the scene. Yet, Jesus was slowed down by a large crowd. t A woman with a flow of blood, believed that Jesus could heal her. As she became aware that Jesus was passing that way, she realised that she must act now, if she were to receive healing. One could, however, say that she should have considered the family with the dying child, and the fact that Jesus was therefore in a hurry. Indeed, she did simply go up from behind and touch His garment. t Despite the urgency of the situation, Jesus stopped when he felt that power had gone out, and made what might have been a lengthy inquiry and comment to the woman on her faith. In fact, people from Jairus's home actually did arrived and informed him that his daughter had in fact died, and not to take up any more of Jesus's time. However, Jesus continued just as before, saying, Do not be afraid; only believe. The daughter was in fact raised from the dead. t John 11:1-44 -- Another time, Jesus actually waited 2 days before travelling to help his good friend, Lazarus, when he knew he was about to die. It's possible that even when he did go, he took his time, because when he finally arrived, Lazarus had in fact been dead 4 days. Because of the delay, the miracle was that much more remarkable. t This is not to be mistaken for slothfulness or indifference -- or vice versa. When moving with compassion and with kingdom authority, things will work out with the right timing. m *spontaneous events* • your faith has made you well ... according to your faith let it be to you (Matt 9:22, 27-31) -- It's possible that in the case of the woman with the flow of blood, and with the two blind men (vs 27-31), Jesus didn't feel any special flow of compassion, as they just happened while He was travelling from one place to another (in the case of the woman, hurrying to Jairus's home). However, the faith of the woman and of the two blind men drew out the flow of kingdom authority. In the case of the blind men, Jesus asked them, Do you believe that I am able to do this? When he saw their faith, he proceeded to touch them, saying, According to your faith let it be to you. q Multiplication of authority (Matt 9:35-10:42) -- The appointing and sending out of the 12 apostles m *motivated by compassion* • when He saw the multitudes, He was moved with compassion (vs 35-38) t His compassion, in this case, was for a specific group -- Israel -- and for a specific reason -- they were weary and scattered, like sheep having no shepherd. t Accordingly, He asked His disciples to pray for labourers for the "harvest" of people ready to respond to the gospel of the kingdom. m *appointment* • when He had called His twelve disciples to Him, He gave them power (authority) -- (ch 10:1-4) The word here, often translated "power" in English, actually means authority. m *target group* • do not go the way of the Gentiles, and ... Samaritans ... but ... to the lost sheep of the house of Israel (vs 5,6) t There is a timing involved for all possible target groups. Following God's authority through compassion will channel us to the right people at the right time. t This guidance came through being "moved with compassion" (9:36). The compassion was very specifically for the multitudes of the house of Israel who were "weary and scattered like sheep having no shepherd". Thus the specific command, "Go rather to the lost sheep of the house of Israel" (10:6) m *the message* • preach, saying, "The kingdom of heaven is at hand". Heal the sick ... freely you have received, freely give (vs 7,8) t Throughout the New Covenant, signs and wonders go together with the message of the kingdom of God. t Kingdom authority entails responsibility to give of what one has received. Again, mercy (compassion) is a vital component to kingdom authority. m *provision* • provide neither gold nor silver ... nor bag for your journey ... (vs 9,10) t God is well able to supply, even those who go forth with nothing. Striking examples of this are the children of Israel in the wilderness, and Elijah (I Kings 17) t Timing is also important. This particular instruction was especially for this occasion. Luke 22:35-37 indicates that at other times extra supplies may be appropriate. v Paul, though spreading the gospel of the kingdom with all his time and resources, yet worked with his hands to support himself (Acts 18:1-3; 20:34,35; I Thess 2:9). At the same time, he also held that it is normal to be supported by the church (I Cor 9:6-11) v Though many models are presented for us -- Elijah; the disciples sent 2 by 2; the disciples at the last supper; Paul; etc. -- no one model is shown to be ultimately superior to the exclusion of all others. m *strategy* • whatever city or town you enter, inquire who in it is worthy, and stay there till you go out ...whoever will not receive you ... shake off the dust from your feet ... he who receives you receives me (vs 11-15; 40-42) -- based on building relationships t vs 11 inquire who in it is worthy -- Foremost among others "worthy" qualities in Jewish tradition is hospitality to strangers is a highly extolled trait. v Abraham was said (according to tradition) to excel in hospitality. Example: Y his hospitality to the three angels, probably not knowing at first who they were. Also, Lot's hospitality to the 2 angels stands in contrast to that of the men of Sodom. Y Sodom is seen as the antithesis of hospitality. It is also true that Sodom was rife with homosexual perversion, but so also were many other cities. When the sexual perversion began to express itself in hostility to strangers (opposite of hospitality), that's when the breaking point came and judgement was sure to follow. v The old man in Judges 19:16 ff., in contrast to the men of Gibeah (ch 19-21). Gibeah, in this passage, is traditionally compared to Sodom. Vs 15,18-20 indicate that it was not normal that no one would take the young man into their home for the night. Vs 21 -- washing feet, eating and drinking are all signs of hospitality. t ... and stay there till you go out ... bless it ... v Acknowledge their hospitality by blessing it and remaining there, not moving around. Moving abruptly to another home would offend the original host's hospitality. v A "good eye" -- seeing relationship as being vital to the kingdom of God (both as the opportunity and as a vital component) -- should compel the disciple to remain with the original host for the sake of relationship; even preferring to overlook his faults, while turning down any opportunity to move in to more comfortable lodgings with a more charming host. t vs 13-15; 40-42 If the household is worthy ... whoever will not receive you ... he who receives you receives me ... -- Hospitality and relationship is the key to their acceptance of the kingdom v By accepting you, they receive Messiah. By receiving Messiah, they receive God. v but if it is not worthy ... -- even after enquiring who is worthy (hospitable) some will appear to be so in order to take advantage, or just to put on a social front. Y Don't be quick to move on (vs 11). By developing a relationship, you may encourage a more open accepting attitude to surface. Because you are their only chance, it's important that you have a "good eye". Y The ultimate test is if they accept you, the disciple. If they totally reject you and your words, it's the same as rejecting Messiah. Their spiritual inhospitality will eventually surface as social inhospitality. Y This inhospitality is compared (even unfavourably!) with that of Sodom and Gomorra (vs 15). m *expected response* • I send you out as sheep in the midst of wolves ... they will deliver you up to councils (vs 16-26) -- and what to do about it t This includes both persecution from official community and legal sources, as well as from immediate family and neighbours. v vs 18 -- You will be brought before governors and kings for My sake ... v vs 21 -- Now brother will deliver up brother to death ... (also vs 34-36) t When going out with the gospel to the target groups -- in this case, the "lost sheep of the house of Israel" -- many will show themselves inhospitable and become your persecutors. When it becomes quite obvious that this is the case, despite developing personal relationships with them, even to the point where they would betray their own brothers and members of their own family (or at least turn against them) (vs 21), then, the instruction of vs 14 & 23 is "shake the dust off your feet ... and flee to another city." v vs 23 -- ... you will not have gone through the cities of Israel before the Son of Man comes or "Don't worry about running out of places to flee to. If you communicate the gospel like I told you, it will keep you until I come." v Preaching the gospel according to Jesus's instructions, is not a matter of preaching, "Repent or perish", and shake of the dust of your feet if they don't repent right away. Many go preaching this way, but they soon run out of cities to flee to, and the Son of Man hasn't returned yet! They went too quickly! v The way of Messiah is: Y Move according to the compassion God gives you as the guide to what city of people group to go to (9:36; 10:6). That is both your motive and your guiding light (which you can see only with a "good eye") Y The method of flowing in compassion is more often through relationships (10:11-13). This takes much longer than simply preaching and seeing how they respond. Y You may preach publicly, as Jesus often did, but relationships should be the core of your strategy -- just as Jesus not only preached to the masses, but spent much time both with his own pupils, and also in other people's homes and one-on-one (Matt 9:10-13; Luke 4:38,39; 7:36-50; 10:38-42; 11:37; 14:1; 15:2; 19:5-9; 24:13-31; John 3:1,2; 12:1-8). In this way, people who would have otherwise been hostile to a "repent or perish" message, may show themselves hospitable. In this way, you will spend much longer in each place bearing fruit along the lines of relationships before true opposition begins to build up to where you must indeed "flee to the next city". t Why the persecution? vs 24-26 -- a disciple is not above his teacher ... if they have called the master ... Beelzebub, how much more ... [the disciple]? The principal of authority will produce not only the multiplication of fruit, but also the multiplication of negative reaction to that fruit. A fuller exposition of this principal is found in John 15:18-25. v The kingdom of God is the restoration of all things back to the order God set up, with man submitted to God and all creation under man's rulership. v Satan, who's been the "god of this world" ever since man's disobedience, naturally stands opposed to this, and uses every resource at his disposal to come against it. v Those who refuse to submit to the kingdom of God, are by default in the kingdom of Satan, and thus have become his tools to oppose the kingdom of God -- thus, persecution. t vs 34-39 ... I have come to set a man against his father, a daughter against her mother ... he who loves father or mother more than Me is not worthy of Me -- Where some are determined to remain in Satan's kingdom, the kingdom of God brings division. v vs 34,35 -- The pure gospel will bring that division despite our compassion and commitment to relationships, simply because the god of this world hates it. Those who choose not to respond will eventually be overcome with Satan's hostility, and so the parting of ways comes. v vs 36-39 He who loves father or mother more than Me is not worthy of Me ... he does not take his cross and follow after Me is not worthy of Me -- Where this happens, those who choose to seek God's kingdom must choose to do so even at the expense of these friendships and old family relationships, even if it means their life. m *confidence in kingdom authority* • Therefore, do not fear ... whatever I tell you in the dark, speak in the light ... whoever confesses Me before men ... (vs 26-33) t The covenant mandate to speak God's word and God's plan for the world into being is a part of kingdom authority. It is powerful in destroying Satan's kingdom. Therefore put all confidence in it and speak out, not fearing those under Satan's control who can only kill the body, but not the soul. v Fear is the tool of Satan to intimidate the disciple into not using his or her full authority in the kingdom of God. v Faith, the opposite of fear, holds on to Jesus's promises in these words, and will cling to the reality of God's kingdom, even when people all around us (as part of Satan's kingdom), as well as immediate circumstances all tell us it's not so. t vs 29-31 not one [sparrow] falls to the ground apart from your Father's will ... you are of more value than many sparrows -- God, the giver of that authority, is all powerful, all knowing and all present. We must have all confidence in Him m *ultimate* *goal -- worthy disciples* • whoever confesses me before men, him I will also confess before My Father ... do not think that I came to bring peace on earth ... he who does not take his cross and follow after Me is not worthy of Me (vs 32-42) t vs 40 He who receives you receives Me -- By maintaining the hospitable attitude towards the bearers of the message, even when others begin to persecute, the door is open to true faith and repentance. t vs 32 whoever confesses Me before men ... -- True repentance and faith will embolden one to confess Jesus before men, having turned away (repented) from one's old ways, and from any participation in Satan's kingdom; and placing faith in God's kingdom, and God's sovereign power to see one through. t vs 37,38 He who loves father or mother more than Me is not worthy of me ... he who does not take his cross ... -- A parallel passage to these two verses is Luke 14:26-33 v vs 26 If anyone comes to Me and does not hate his father and mother ... -- The usage of the word "hate" is a Hebrew usage; not to be confused with its use in modern English. One isn't required to be devoid of love or wish evil towards ones parents. That would be to defile the fifth commandment. In Hebrew, "hate" was a word used of something in comparison to what one preferred. For example, in Hebrew, one could have said, "I love pizza and hate spaghetti," meaning simply that one preferred pizza to spaghetti -- although one would still gladly eat spaghetti if not offered the choice of pizza. Therefore, anyone who prefers acceptance with ones family to following the kingdom of God, is not worthy to be a disciple. v vs 26,27 ... yes, and his own life ... and whoever does not bear his cross and come after me ... -- Jesus spoke these words long before there was any question in anyone's mind of Jesus being crucified. The picture in everyone's mind, as Jesus spoke, would have been that of condemned revolutionaries carrying the cross bars from which they would be suspended, to the place of crucifixion. They were indeed paying the ultimate price for their revolt against Rome, which they knew from the beginning, would be their lot, if and when captured. Jesus was saying, in essence, "Whoever has not prepared himself to pay the ultimate cost is not worthy to follow me." Jesus, then, later underscored the meaning of these words by paying the ultimate cost Himself, through this very means of execution. v vs 28-32 which of you, intending to build a tower, does not sit down and count the cost ... -- There is both the ultimate cost -- torture and death by the cross or whatever other means -- and the lesser costs, which could include rejection by ones family; losing ones job; forfeiting ones inheritance, or position, or comfortable lifestyle; or even just the energy expended in obeying God's personal commands, as in the case of Peter in leaving his nets and following Jesus. Not all of these, of course, will necessarily be so for all who choose to follow Jesus, but one must set out from the beginning prepared for it just the same. Once the decision is made, God's grace is available to carry through. t The saying of Matt 10:24 is also quoted by Luke (6:40) A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher. This is the dynamic of discipleship. It is the essence of "multiplication of authority". Jesus had the authority of the kingdom as Messiah. He imparted that authority to His disciples, so they could go out, with the compassion Jesus had, doing signs and wonders that confirm the gospel of the kingdom. Those who received them and made the choice through repentance and faith to follow Jesus, then, become disciples, and again, are sent with the same kingdom authority. Thus, kingdom authority is multiplied until it covers the whole world. Next Lesson Lesson Index

Covers Matthew 8:1 -11:1

#6 of the tishbyte Foundational Bible Study series:
Authority and Compassion as two basic components of kingdom anointing

#2 of the New Covenant section

q Speaking out with Authority

m Jesus, during the 3? years of His public ministry as Messiah, did 3 things:

1 boldly announced the gospel of the kingdom

2 confirmed the arrival of the kingdom through signs, wonders and miracles

3 taught regarding the kingdom of God

m Of Jesus's foundational teaching in Matt 5-7, it says, And so it was ... that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes. (7:28,29)

m Mark 1:21-28, regarding Jesus's visit to the synagogue in Capernaum, tells of another instance of the public being amazed because of His teaching with authority.

t Since the cannon of scripture had been completed in the time of Ezra, 400 years before, it was believed God would not anoint any more prophets until Messiah. Spontaneous prophetic anointing had ceased. Being that there was no anointed king in Israel (with the spiritual anointing like David), authority only rested with:

v the anointed priests

v the community

Y congregation of at least 10 men (more about this in a later lesson)

Y local judicial councils of 3 or 23 judges, as specified in the Torah (both directly and by inference), consisting of rabbis and village elders. 3 for civil cases and minor infractions and 23 for capital offences.

Y the great Sanhedrin in Jerusalem, consisting of 72 elders (including rabbis and sometimes the high priest). There was also a smaller sanhedrin consisting of 23.

These councils had the authority to make decisions, not only in criminal and civil cases, but also to settle questions that arose regarding points of the law. Decisions made by councils of 23, and the sanhedrin of 72 were called diney torah. "binding" and "loosing" were also terms used in this regard. Being that their role was to make decisions in matters of truth, and therefore speak with the authority of truth, the rabbis thus believed that the Sanhedrin and the smaller councils had inherited the authority of the prophets.

t When teaching, individual rabbis always chose to quote one another, or refer to the council decision rather than make any bold pronouncements on their own behalf (since they weren't anointed, that was the safest way). A typical phrase in the Talmud sounds like this, Rabbi Dosethai Bar Jonai, quoting Rabbi Myer, said, "Whoever...etc." (Pirke Avot 3:10)

t Jesus now came with spontaneous prophetic anointing as Messiah, and exercised the authority of truth. He boldly spoke the truth to bind and loose and make judgements regarding the application of the Torah (diney torah). A statement typical of Jesus was, You have heard that it was said, "You shall love your neighbour and hate your enemy," but I say to you, love your enemies, bless those who curse you...etc. (Matt 5:43,44) Many were put off by Jesus's audacity, but others recognised the truth in His words, probably wondering why someone hadn't said them sooner. An example of a typical reaction is found in John 7:45,46.

t vs 23-25 ... there was a man ... with an unclean spirit ...

v Jesus's authority had such an impact that even the demons were caught off guard. The demon had to obey his command.

v This shows us that authority in the kingdom of God lies in two areas:

1 binding and loosing in the area of truth, or declaring God's purposes and judgements (diney torah)

2 over the spirit world and the physical elements (casting out demons and healing diseases etc.)

v In this case (as it is often) Jesus's authority over the spirits confirmed His authority in announcing the kingdom of God.

q How kingdom authority works

m Mark 1:40-45 with compassion • a leper came to Him ... Jesus, moved with compassion ... touched him, and said ... "I am willing, be cleansed"

t Many of Jesus's greatest acts of authority were performed when He was "moved with compassion": Matt 9:36; 14:14; 15:32; Mark 6:34

t Jesus, operating in the kingdom attitude of mercy was reflecting God's attribute of mercy.

m Matt 8:5-13 while under authority • when Jesus entered Capernaum, a centurion came to him -- The centurion recognised Jesus's authority as proceeding from His being under God's authority.

t Just as the centurion only had authority to command as he operated under the authority of Rome, so Jesus's authority over sickness, demons and the elements came from being under God's authority.

t The centurion had, in essence, defined the kingdom of God:

v God is King

v man, God's creation, submits to God

v man exercises authority he has been given by God,

v the rest of God's creation submits to man

This is the order God intended when He created Adam. All of creation works as it should when things are in this order. Only when man fails to submit to God, do things then fail to work the way they should, because they will no longer submit to man, just as the centurion only had authority over his soldiers as he operated in submission to Rome.

t John 5:19,30; 6:38; 8:28; 12:49; 14:10 -- Jesus did not act on His own, but only did what He saw His father do.

v I John 4:8 God is love -- This statement reflects God's attribute of mercy and compassion. When Jesus was moved with compassion, that was the signal from God to act.

v Matt 5:7 -- Mercy, proneness to being moved with compassion, is thus one of the vital kingdom qualities, vital also to kingdom authority. With it, we are able to know God's leading, and walk in the light through our "good eye" (6:22,23) and thus exercise kingdom authority.

q What does kingdom authority include? (Matt 8:14-9:8)

m ch 8:14-17 authority over sickness • when Jesus had come into Peter's house ... his wife's mother lying sick ... He touched her ... When evening had come ... He ... healed all who were sick ... as spoken by Isaiah ...

t Healing is especially within the scope of kingdom authority, since vs 17, quoting Isaiah 53:4, applies Jesus's Messianic role as carrying away disease:

He Himself took our infirmities and bore our sickness

t Thus, Isaiah 53:5, in the same context as the quoted passage, can also be taken literally as a promise for healing in the New Covenant:

...and by his stripes (His atonement) we are healed.

m vs 23-27 authority over the elements • when He got into the boat ... suddenly a great tempest arose ...

t Jesus was so confident of His authority that He actually went to sleep

t vs 26 Why are you fearful, O you of little faith?-- Jesus also expected the same confidence from His disciples.

m vs 28-34 authority over demons • When He had come to the other side ... there met Him two demon-possessed men ... -- Here, we see Jesus's authority in a very specific way, telling the demon's just where they could go. In Mark's account (5:1-20), He even goes so far as to ask them their name.

m ch 9:1-8 authority to forgive sin • ... they brought to Him a paralytic man lying on a bed ... He said ... "... your sins are forgiven you."

t It's possible that during the period before the destruction of the second temple, the common belief was that suffering was the result of personal sin. In this case, Jesus perceived that it was in fact so, so He dealt with the root cause first.

t ... which is easier ...? Anyone can say, "Your sins are forgiven," but to solve the problem for which that was the root cause is a different story. Actually, once the sin (the root problem) was remitted, curing the surface problem (the paralysis) was the easier of the two.

t Kingdom authority includes the authority to deal with the root causes of the visible problems, whether sickness, demon possession or disabilities -- provide the recipient is repentant. For that. For that purpose, Jesus also said (John 20:23), If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.

q Kingdom authority in the right time and place (Matt 9:9-31)

m ... not always what we've been brought up to think

t vs 9-13 as Jesus sat at the table ... many tax collectors and sinners came and sat down with Him

v Being moved with compassion, Jesus often did what people would not have done otherwise i.e. mixing with the worst of society. Dining with the publicans and sinners would have been the first century equivalent of going to night clubs, gay bars and cocktail parties.

v Both then, and now, it is thought beneath good righteous standards -- at best, an unwise thing to do, as it would be putting oneself in the way of temptation. Psalm 1 Blessed is the man who walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful... would be applied in many cases.

v While these considerations are legitimate, and one would be wise to make it a general rule not to frequent such places; mercy and compassion should always be given priority -- however, not given as an excuse to get in over one's head. Moving ahead when compassion isn't the moving force, in such cases, could lead to trouble.

t vs 14-17 "Why do...your disciples not fast?" ...new wine into old wineskins... -- Just as in the above example, in which some things that would seem socially wrong, but done in the right time, are the right thing to do; so also, many things that would seem good, such as fasting, could be as inappropriate (or even harmful) as putting new wine in old wineskins, if done solely out of habit when the timing of the kingdom may be otherwise.

m moving with the timing of kingdom authority • one of the rulers of the synagogue came, Jairus by name ... "My little daughter lies at the point of death" ... a certain woman had a flow of blood for twelve years ... (Mark 5:21-42)

t Jairus's daughter was already beyond medical help, and it would seem that to impart supernatural help, one must rush urgently to the scene. Yet, Jesus was slowed down by a large crowd.

t A woman with a flow of blood, believed that Jesus could heal her. As she became aware that Jesus was passing that way, she realised that she must act now, if she were to receive healing. One could, however, say that she should have considered the family with the dying child, and the fact that Jesus was therefore in a hurry. Indeed, she did simply go up from behind and touch His garment.

t Despite the urgency of the situation, Jesus stopped when he felt that power had gone out, and made what might have been a lengthy inquiry and comment to the woman on her faith. In fact, people from Jairus's home actually did arrived and informed him that his daughter had in fact died, and not to take up any more of Jesus's time. However, Jesus continued just as before, saying, Do not be afraid; only believe. The daughter was in fact raised from the dead.

t John 11:1-44 -- Another time, Jesus actually waited 2 days before travelling to help his good friend, Lazarus, when he knew he was about to die. It's possible that even when he did go, he took his time, because when he finally arrived, Lazarus had in fact been dead 4 days. Because of the delay, the miracle was that much more remarkable.

t This is not to be mistaken for slothfulness or indifference -- or vice versa. When moving with compassion and with kingdom authority, things will work out with the right timing.

m spontaneous events • your faith has made you well ... according to your faith let it be to you (Matt 9:22, 27-31) -- It's possible that in the case of the woman with the flow of blood, and with the two blind men (vs 27-31), Jesus didn't feel any special flow of compassion, as they just happened while He was travelling from one place to another (in the case of the woman, hurrying to Jairus's home). However, the faith of the woman and of the two blind men drew out the flow of kingdom authority. In the case of the blind men, Jesus asked them, Do you believe that I am able to do this? When he saw their faith, he proceeded to touch them, saying, According to your faith let it be to you.

q Multiplication of authority (Matt 9:35-10:42) -- The appointing and sending out of the 12 apostles

m motivated by compassion • when He saw the multitudes, He was moved with compassion (vs 35-38)

t His compassion, in this case, was for a specific group -- Israel -- and for a specific reason -- they were weary and scattered, like sheep having no shepherd.

t Accordingly, He asked His disciples to pray for labourers for the "harvest" of people ready to respond to the gospel of the kingdom.

m appointment • when He had called His twelve disciples to Him, He gave them power (authority) -- (ch 10:1-4) The word here, often translated "power" in English, actually means authority.

m target group • do not go the way of the Gentiles, and ... Samaritans ... but ... to the lost sheep of the house of Israel (vs 5,6)

t There is a timing involved for all possible target groups. Following God's authority through compassion will channel us to the right people at the right time.

t This guidance came through being "moved with compassion" (9:36). The compassion was very specifically for the multitudes of the house of Israel who were "weary and scattered like sheep having no shepherd". Thus the specific command, "Go rather to the lost sheep of the house of Israel" (10:6)

m the message • preach, saying, "The kingdom of heaven is at hand". Heal the sick ... freely you have received, freely give (vs 7,8)

t Throughout the New Covenant, signs and wonders go together with the message of the kingdom of God.

t Kingdom authority entails responsibility to give of what one has received. Again, mercy (compassion) is a vital component to kingdom authority.

m provision • provide neither gold nor silver ... nor bag for your journey ... (vs 9,10)

t God is well able to supply, even those who go forth with nothing. Striking examples of this are the children of Israel in the wilderness, and Elijah (I Kings 17)

t Timing is also important. This particular instruction was especially for this occasion. Luke 22:35-37 indicates that at other times extra supplies may be appropriate.

v Paul, though spreading the gospel of the kingdom with all his time and resources, yet worked with his hands to support himself (Acts 18:1-3; 20:34,35; I Thess 2:9). At the same time, he also held that it is normal to be supported by the church (I Cor 9:6-11)

v Though many models are presented for us -- Elijah; the disciples sent 2 by 2; the disciples at the last supper; Paul; etc. -- no one model is shown to be ultimately superior to the exclusion of all others.

m strategy • whatever city or town you enter, inquire who in it is worthy, and stay there till you go out ...whoever will not receive you ... shake off the dust from your feet ... he who receives you receives me (vs 11-15; 40-42) -- based on building relationships

t vs 11 inquire who in it is worthy -- Foremost among others "worthy" qualities in Jewish tradition is hospitality to strangers is a highly extolled trait.

v Abraham was said (according to tradition) to excel in hospitality. Example:

Y his hospitality to the three angels, probably not knowing at first who they were. Also, Lot's hospitality to the 2 angels stands in contrast to that of the men of Sodom.

Y Sodom is seen as the antithesis of hospitality. It is also true that Sodom was rife with homosexual perversion, but so also were many other cities. When the sexual perversion began to express itself in hostility to strangers (opposite of hospitality), that's when the breaking point came and judgement was sure to follow.

v The old man in Judges 19:16 ff., in contrast to the men of Gibeah (ch 19-21). Gibeah, in this passage, is traditionally compared to Sodom. Vs 15,18-20 indicate that it was not normal that no one would take the young man into their home for the night. Vs 21 -- washing feet, eating and drinking are all signs of hospitality.

t ... and stay there till you go out ... bless it ...

v Acknowledge their hospitality by blessing it and remaining there, not moving around. Moving abruptly to another home would offend the original host's hospitality.

v A "good eye" -- seeing relationship as being vital to the kingdom of God (both as the opportunity and as a vital component) -- should compel the disciple to remain with the original host for the sake of relationship; even preferring to overlook his faults, while turning down any opportunity to move in to more comfortable lodgings with a more charming host.

t vs 13-15; 40-42 If the household is worthy ... whoever will not receive you ... he who receives you receives me ... -- Hospitality and relationship is the key to their acceptance of the kingdom

v By accepting you, they receive Messiah. By receiving Messiah, they receive God.

v but if it is not worthy ... -- even after enquiring who is worthy (hospitable) some will appear to be so in order to take advantage, or just to put on a social front.

Y Don't be quick to move on (vs 11). By developing a relationship, you may encourage a more open accepting attitude to surface. Because you are their only chance, it's important that you have a "good eye".

Y The ultimate test is if they accept you, the disciple. If they totally reject you and your words, it's the same as rejecting Messiah. Their spiritual inhospitality will eventually surface as social inhospitality.

Y This inhospitality is compared (even unfavourably!) with that of Sodom and Gomorra (vs 15).

m expected response • I send you out as sheep in the midst of wolves ... they will deliver you up to councils (vs 16-26) -- and what to do about it

t This includes both persecution from official community and legal sources, as well as from immediate family and neighbours.

v vs 18 -- You will be brought before governors and kings for My sake ...

v vs 21 -- Now brother will deliver up brother to death ... (also vs 34-36)

t When going out with the gospel to the target groups -- in this case, the "lost sheep of the house of Israel" -- many will show themselves inhospitable and become your persecutors. When it becomes quite obvious that this is the case, despite developing personal relationships with them, even to the point where they would betray their own brothers and members of their own family (or at least turn against them) (vs 21), then, the instruction of vs 14 & 23 is "shake the dust off your feet ... and flee to another city."

v vs 23 -- ... you will not have gone through the cities of Israel before the Son of Man comes or "Don't worry about running out of places to flee to. If you communicate the gospel like I told you, it will keep you until I come."

v Preaching the gospel according to Jesus's instructions, is not a matter of preaching, "Repent or perish", and shake of the dust of your feet if they don't repent right away. Many go preaching this way, but they soon run out of cities to flee to, and the Son of Man hasn't returned yet! They went too quickly!

v The way of Messiah is:

Y Move according to the compassion God gives you as the guide to what city of people group to go to (9:36; 10:6). That is both your motive and your guiding light (which you can see only with a "good eye")

Y The method of flowing in compassion is more often through relationships (10:11-13). This takes much longer than simply preaching and seeing how they respond.

Y You may preach publicly, as Jesus often did, but relationships should be the core of your strategy -- just as Jesus not only preached to the masses, but spent much time both with his own pupils, and also in other people's homes and one-on-one (Matt 9:10-13; Luke 4:38,39; 7:36-50; 10:38-42; 11:37; 14:1; 15:2; 19:5-9; 24:13-31; John 3:1,2; 12:1-8).

In this way, people who would have otherwise been hostile to a "repent or perish" message, may show themselves hospitable. In this way, you will spend much longer in each place bearing fruit along the lines of relationships before true opposition begins to build up to where you must indeed "flee to the next city".

t Why the persecution? vs 24-26 -- a disciple is not above his teacher ... if they have called the master ... Beelzebub, how much more ... [the disciple]? The principal of authority will produce not only the multiplication of fruit, but also the multiplication of negative reaction to that fruit. A fuller exposition of this principal is found in John 15:18-25.

v The kingdom of God is the restoration of all things back to the order God set up, with man submitted to God and all creation under man's rulership.

v Satan, who's been the "god of this world" ever since man's disobedience, naturally stands opposed to this, and uses every resource at his disposal to come against it.

v Those who refuse to submit to the kingdom of God, are by default in the kingdom of Satan, and thus have become his tools to oppose the kingdom of God -- thus, persecution.

t vs 34-39 ... I have come to set a man against his father, a daughter against her mother ... he who loves father or mother more than Me is not worthy of Me -- Where some are determined to remain in Satan's kingdom, the kingdom of God brings division.

v vs 34,35 -- The pure gospel will bring that division despite our compassion and commitment to relationships, simply because the god of this world hates it. Those who choose not to respond will eventually be overcome with Satan's hostility, and so the parting of ways comes.

v vs 36-39 He who loves father or mother more than Me is not worthy of Me ... he does not take his cross and follow after Me is not worthy of Me -- Where this happens, those who choose to seek God's kingdom must choose to do so even at the expense of these friendships and old family relationships, even if it means their life.

m confidence in kingdom authority • Therefore, do not fear ... whatever I tell you in the dark, speak in the light ... whoever confesses Me before men ... (vs 26-33)

t The covenant mandate to speak God's word and God's plan for the world into being is a part of kingdom authority. It is powerful in destroying Satan's kingdom. Therefore put all confidence in it and speak out, not fearing those under Satan's control who can only kill the body, but not the soul.

v Fear is the tool of Satan to intimidate the disciple into not using his or her full authority in the kingdom of God.

v Faith, the opposite of fear, holds on to Jesus's promises in these words, and will cling to the reality of God's kingdom, even when people all around us (as part of Satan's kingdom), as well as immediate circumstances all tell us it's not so.

t vs 29-31 not one [sparrow] falls to the ground apart from your Father's will ... you are of more value than many sparrows -- God, the giver of that authority, is all powerful, all knowing and all present. We must have all confidence in Him

m ultimate goal -- worthy disciples • whoever confesses me before men, him I will also confess before My Father ... do not think that I came to bring peace on earth ... he who does not take his cross and follow after Me is not worthy of Me (vs 32-42)

t vs 40 He who receives you receives Me -- By maintaining the hospitable attitude towards the bearers of the message, even when others begin to persecute, the door is open to true faith and repentance.

t vs 32 whoever confesses Me before men ... -- True repentance and faith will embolden one to confess Jesus before men, having turned away (repented) from one's old ways, and from any participation in Satan's kingdom; and placing faith in God's kingdom, and God's sovereign power to see one through.

t vs 37,38 He who loves father or mother more than Me is not worthy of me ... he who does not take his cross ... -- A parallel passage to these two verses is Luke 14:26-33

v vs 26 If anyone comes to Me and does not hate his father and mother ... -- The usage of the word "hate" is a Hebrew usage; not to be confused with its use in modern English. One isn't required to be devoid of love or wish evil towards ones parents. That would be to defile the fifth commandment. In Hebrew, "hate" was a word used of something in comparison to what one preferred. For example, in Hebrew, one could have said, "I love pizza and hate spaghetti," meaning simply that one preferred pizza to spaghetti -- although one would still gladly eat spaghetti if not offered the choice of pizza. Therefore, anyone who prefers acceptance with ones family to following the kingdom of God, is not worthy to be a disciple.

v vs 26,27 ... yes, and his own life ... and whoever does not bear his cross and come after me ... -- Jesus spoke these words long before there was any question in anyone's mind of Jesus being crucified. The picture in everyone's mind, as Jesus spoke, would have been that of condemned revolutionaries carrying the cross bars from which they would be suspended, to the place of crucifixion. They were indeed paying the ultimate price for their revolt against Rome, which they knew from the beginning, would be their lot, if and when captured. Jesus was saying, in essence, "Whoever has not prepared himself to pay the ultimate cost is not worthy to follow me." Jesus, then, later underscored the meaning of these words by paying the ultimate cost Himself, through this very means of execution.

v vs 28-32 which of you, intending to build a tower, does not sit down and count the cost ... -- There is both the ultimate cost -- torture and death by the cross or whatever other means -- and the lesser costs, which could include rejection by ones family; losing ones job; forfeiting ones inheritance, or position, or comfortable lifestyle; or even just the energy expended in obeying God's personal commands, as in the case of Peter in leaving his nets and following Jesus. Not all of these, of course, will necessarily be so for all who choose to follow Jesus, but one must set out from the beginning prepared for it just the same. Once the decision is made, God's grace is available to carry through.

t The saying of Matt 10:24 is also quoted by Luke (6:40) A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher. This is the dynamic of discipleship. It is the essence of "multiplication of authority". Jesus had the authority of the kingdom as Messiah. He imparted that authority to His disciples, so they could go out, with the compassion Jesus had, doing signs and wonders that confirm the gospel of the kingdom. Those who received them and made the choice through repentance and faith to follow Jesus, then, become disciples, and again, are sent with the same kingdom authority. Thus, kingdom authority is multiplied until it covers the whole world.

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