preaching the gospel

The end

Before his departure, Jesus described future events that would signal believers that the end of the world was at hand. Jesus seemed to be concerned that his followers would miss the signs and not be able to tell that his return was imminent. He warned his disciples by saying:

Take heed that no man deceive you. For many shall come in my name, saying I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows. (Matthew 24:4-8)

The Greek word translated sorrows in Matthew 24:8, odin (o-deen´) refers to “a pang or throe especially of childbirth” (G5604). Jesus probably used this particular word to convey the idea a long painful process that would end with a joyous moment. Even though the end of life as they knew it was probably a frightful thought to them, Jesus wanted his disciples to know that something good was going to come from it.

As he laid out a framework for the end of time, Jesus indicated there was only one requirement that first had to be fulfilled. He told his disciples “this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:14). The preaching of the gospel in all the world was a significant assignment for Jesus’ twelve apostles. Initially, there were only a few people qualified to transmit the message that Jesus entrusted to his followers. Although Mark’s record of this conversation contained the same Greek word that is translated preached in Matthew 24:14, his version was interpreted a little differently. It says in Mark 13:10, “the gospel must first be published among all nations” (Mark 13:10). One of the great hurdles that had to be overcome in order to preach the gospel in all the world was the writing of what we now know as the New Testament of the Bible. Martin Luther, who was the first person to translate the scriptures into plain language that could be understood by the average person, didn’t accomplish that task until 1500 years after Jesus died.

Jesus said the reason the gospel had to be preached in all the world was for a witness unto all the nations (Matthew 24:14). The Greek word translated witness, maturion means something evidential or evidence given (G3142). Jesus probably meant his statement about the preaching of the gospel to be interpreted in connection with his prophecy about the Great Tribulation (Matthew 24:15-28). Therefore, it seems likely that the requirement for a witness unto all the nations had something to do with the disappearance of Christians when the rapture took place (1 Thessalonians 4:16-17). After all the Christians have been taken out of the world, the Bible will be the only witness left to the fact that the end of the world has come. It is possible that the requirement for the gospel to be preached or published among all nations has now been fulfilled because smart phones, Bible apps, and the internet make information about the end of the world readily available to anyone that wants to know what Jesus said about it.

Signs

The conclusion of Jesus’ ministry marked the beginning of a new age that would continue for an unknown period of time. Since he had already made it known to his followers that his kingdom on Earth would not be established immediately, Jesus’ disciples wanted to know when they should expect his return. Jesus focused their attention on the beginning and ending stages of a time period he referred to as “this generation” (Luke 21:32) so that his followers would be aware of and tracking the most obvious signs of his imminent return. Jesus started by pointing out that the temple in Jerusalem was an important sign or marker of what was about to happen. Luke’s gospel stated, “And as some spake of the temple how it was adorned with goodly stones and gifts, he said, As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down” (Luke 21:5-6).

Jesus’ prophecy about God’s temple was “fulfilled literally in A.D. 70, when the Romans under Titus completely destroyed Jerusalem and the temple buildings. Stones were even pried apart to collect the gold leaf that melted from the roof when the temple was set on fire…Excavations in 1968 uncovered large numbers of these stones, toppled from the walls by the invaders” (note on Matthew 24:2). This significant sign may have marked the official start of what could be referred to as the Gentile age, the time period when Jesus’ gospel would be taken to the world at large. According to the Great Commission, Jesus told his disciples just before he ascended to heaven, “All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world” (Matthew 28:18-20).

The end of the world that Jesus mentioned in his great commission was not the destruction of the physical planet that we live on, but his overthrow of the world systems of government that are currently being managed by Satanic forces. The word Jesus used that is translated world in Matthew 28:20, aion (ahee-ohn´) is properly translated as an age and specifically refers to a Messianic period (G165). There could be a direct correlation between the spread of the gospel and the destruction of Satan’s earthly kingdom. Whenever someone is born again, there is a shift in the population from the number of people that belong to God’s kingdom compared to Satan’s. It is possible there is a tipping point, so to speak, that will trigger Christ’s return. At which time, the end of this age will begin to unfold.

Jesus indicated there would be numerous signs that would mark the end of the age in which his gospel would be spread throughout the world.  He said, “And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory” (Luke 21:25-27). It seems likely that the signs of Jesus’ return will become more noticeable the closer we get to it happening. Some Bible scholars believe the rapture will take place before an event known as the Great Tribulation and Christians will return with Christ at his second coming (Revelation 19:14). Jesus may have been referring to this when he said, “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh” (Luke 21:28).

Chosen

Jesus used the parable of a marriage dinner to illustrate the process God is using to populate his kingdom. Jesus began by stating, “The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come” (Matthew 22:2-3). Initially, the family of Abraham, which later became the nation of Israel, was chosen by God to be his heir and was given the land “from the river of Egypt unto the great river, the river Euphrates” (Genesis 15:18). After 400 years of slavery in Egypt, the Israelites entered the Promised Land and occupied it continuously (except for the 70 years they were in captivity in Babylon) until Jesus, their Messiah was born. Jesus’ arrival on Earth was similar to a wedding because it signified the joining together or physical union of God and his chosen people.

Jesus indicated in his parable that when it was time for the wedding, those who had been invited wouldn’t come (Matthew 22:3). The word Jesus used that is translated bidden in Matthew 22:3, kaleo suggested the wedding invitation came in the form of a public announcement. Jesus may have been referring to his triumphal entry into Jerusalem. When he rode into town on the back of a donkey, Jesus was not only making an intentional effort to fulfill an Old Testament prophecy about Israel’s Messiah (Zechariah 9:9), but he was also acting out a tradition that he knew would be recognized by everyone that was of Jewish descent (1 Kings 1:33). The important thing to note about Jesus’ parable was that the intended guests made a conscious decision to not attend the wedding. He said, “But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them” (Matthew 22:5-6).

Jesus explained in his parable of the marriage dinner that God planned to use an alternate method to populate his kingdom. He said:

But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burnt up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. (Matthew 22:7-9).

Jesus depicted the spreading of the gospel as a type of roundup in which everyone that was available was invited to come to his wedding. In ancient times, highways represented a “a course of conduct” or “way of thinking” (G3598). In Jesus’ parable, the servants may have been sent to the highways in order to find people that were seeking a godly way of life or perhaps to look for individuals that were on a quest to find the meaning of life. The travelers on the highway were shown to be in active pursuit of something when they were contacted and invited to the wedding.

After stating that a man was cast into outer darkness because he wasn’t wearing the designated wedding garment, Jesus concluded his parable by making the point that certain types of individuals would be removed God’s kingdom. He said, “there shall be weeping and gnashing of teeth. For many are called, but few are chosen” (Matthew 22:14). The primary difference between the Greek words translated called, kletos (klay-tos´) and chosen, eklektos (ek-lek-tos´) appears to be the conscious choice of selecting a favorite. What I believe Jesus meant by this was that the free gift of salvation entitles an individual to entrance into heaven, but it doesn’t exempt that person from meeting God’s standards or the expectation of appropriate conduct in heaven. When a person is born again, he must exhibit genuine repentance and want to be changed in his character. The evidence that I have not only been invited into the kingdom of heaven, but have also been chosen by God to be there is that I will behave like the Bible says a Christian should.

Ambition

James and John were one of two sets of brothers that were included in Jesus’ twelve member exclusive team of evangelists. Jesus told these men, “in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). James and John were often singled out and given special privileges such as witnessing Jesus’ transfiguration (Matthew 17:1) and the raising of Jairus’ daughter from the dead (Mark 5:37). In his list of the twelve apostles, Mark said of these two men, “And James the son of Zebedee, and John the brother of James; (and he surnamed them Boanerges, which is, The sons of thunder:). The name Boanerges could also be translated sons of commotion (G993), but in its original form, the word Jesus used stood for violent anger or rage (H7266). It is likely that James and John had a reputation for losing their tempers and may have been raised in a home where violence was used to discipline them.

One of the few incidents of conflict among Jesus’ twelve apostles is recorded in Mark 9:33-34 where it says, “And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest.” James and John took this conflict one step farther when they approached Jesus and asked him to give them the seats next to his in his throne room (Mark 10:37). James and John’s ambition appeared to be driven by a desire to be equal with Jesus (Mark 10:38-39). Jesus told them, “Ye shall drink indeed of my cup. and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, in not mine to give, but it shall be given to them for whom it is prepared by my Father” (Matthew 20:23). The Greek word translated prepared, hetoimazo (het-oy-mad´-zo) means to prepare or make ready (G2090). Hetoimazo refers to those things which are ordained by God, such as future positions of authority.

Jesus told his disciples, “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you” (John 14:2). The word Jesus used that is translated prepare in this verse is also hetoimazo. The Greek word translated place, topos suggests that Jesus is building his kingdom based on our prayers or requests for occupancy in a particular spot that might be available (G5117). In this sense, you could say that Jesus is currently taking reservations and assigning spots to believers inside his Father’s house. James and John’s request may not have been all that unreasonable, but it was determined that their ambition to be seated next to Jesus was not at his discretion. Jesus revealed that the top spots in his kingdom were reserved for God’s elect and said, “whosoever will be great among you let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto but to minister, and to give his life a ransom for many” (Matthew 20:26-28).

The Greek word translated minister in the phrase “let him be your minister” (Matthew 20:26) is diakonos (dee-ak´-on-os). Diakonos refers to “an attendant that is (generally) a waiter (at a table or in other menial duties)” (G1249). This term is used specifically in reference to a Christian teacher or pastor who is technically supposed to be a deacon or deaconess. Jesus identified himself as a minister and stated the purpose of his service was to “give his life a ransom for many” (Matthew 20:28). In other words, the job Jesus was assigned by his Father was to die for the sins of the world. This was the position God prepared for him and the reason Jesus would be located at the head of the table or in the top spot in God’s eternal kingdom. When Jesus asked James and John, “Are ye able to drink of the cup that I drink of, and to be baptized with the baptism that I am baptized with?” (Matthew 20:22), he may have been asking them if they were willing to make the same kind of sacrifice that he was expected to. When they responded, “We are able” (Matthew 20:22) James and John were basically volunteering to become martyrs.

Everlasting life

Jesus told his twelve apostles they would sit on twelve thrones and judge the twelve tribes of Israel when his eternal kingdom was established (Matthew 19:28) and then he added, “And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life” (Matthew 19:29). The Greek words translated everlasting life, aionios (ahee-o´-nee-os) zoe (dzo-ay´) referred to an endless existence similar to that of God. The implication being that an association with Christ entitles you to share in the inheritance he will receive from his heavenly Father.

Jesus used a parable of a worker in a vineyard to explain the reward that would be given to faithful servants of God. He said, “For the kingdom of heaven is like unto a man that is a householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard” (Matthew 20:1-2). Jesus also talked about a future harvest in the context of non-Jewish believers receiving salvation. He said, “Say not ye, There are yet four months and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together” (John 4:35-36).

Jesus’ reference to the reaper receiving wages (John 4:36) suggested that preaching the gospel was a type of work that would be rewarded in heaven. The persecution of the early church made it very difficult for those that wanted to share their faith with others to do so publicly. All of the twelve apostles were tortured and/or killed because they refused to denounce their belief in Christ. Even the Apostle Paul was killed because of his commitment to preach the gospel. In his parable, Jesus said the labourers that were hired first murmured against the goodman of the house because he rewarded everyone equally. They said “These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day” (Matthew 20:12).

Jesus responded to the issue that was brought up about bearing the burden of the work by stating “Take that thine is, and go thy way: I will give unto the last, even as unto thee” (Matthew 20:14). The Greek term translated last, eschatos (es´-khat-os) may refer to the lowest person in rank or the farthest from a place or time (G2078). Believers today are far away in time from the events that took place when Jesus was alive on Earth and therefore much more reliant on faith to accept him as their savior. On the other hand, we could be very close to the events that will take place when Jesus returns and have a much greater sense than ever of our need for salvation from this world. Jesus said, “So the last shall be first, and the first last: for many are called, but few chosen” (Matthew 20:16). By this, I believe Jesus meant that only the believers far removed from the actual events of his death and resurrection would be able to appreciate his sacrifice and be willing to give up everything in order to inherit everlasting life.

The narrow gate

Jesus’ analogy of the kingdom of God being like a grain of mustard seed made it seem as if there would be only a small number people that would make it into heaven (Luke 13:19). Therefore, someone asked him, “Lord, are there few that be saved?” (Luke 13:23). Jesus’ response made it clear that the limitation to getting into heaven was not because of the size of God’s kingdom, but the method by which people would have to enter into it. He said, “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able” (Luke 13:24). Jesus previously referred to the strait gate in his Sermon on the Mount in which he said:

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth to life, and few there be that find it. (Matthew 7:13-14)

The Greek word translated narrow, thlibo (thlee-bo) has to do with a path of life that is filled with trouble and suffering (2346). What Jesus was saying was that most people wouldn’t chose the strait or narrow gate because it runs counter to our natural instincts. Jesus further illustrated this point when he said, “And behold, there are last which shall be first, and there are first which shall be last” (Luke 13:30). The Greek terms Jesus used for first and last suggest he was describing a processional or steady stream of people going through the gates of heaven. In this processional those who started out at the end of the line might get in first due to their effort to enter the gate as quickly as possible. Others who were at the head of the line, but hesitated to go through the gate (i.e. experience suffering in their lives), might not make it in because the doors would eventually be shut (Luke 13:25).

Jesus’ instruction to “strive to enter in at the strait gate” (Luke 13:24) may have been a reference to spiritual warfare. The Greek word translated strive, agonizomai (ag-o-nid´-zom-ahee) means to struggle and is literally translated “to compete for a prize” (75). Figuratively, agonizomai means to contend with an adversary. Satan is sometimes referred to as our adversary (1 Peter 5:8) and the Apostle Paul talked about spiritual warfare in the context of wrestling “against principalities, against powers, against the rulers of darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12). Something that Jesus seemed to want his listeners to understand was that the strait gate couldn’t be entered into without expending some effort. In the illustration he used of the master of the house rising up and shutting the door unexpectedly, Jesus said of those that didn’t make it in, “Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence you are; depart from me, all ye workers of iniquity” (Luke 13:26-27).

Justification

One of the advantages God built into his plan of salvation was a provision for all sinners to be acquitted of every charge brought against them when God judges the world. In other words, by their admission of personal wrong doing, sinners are by default guilty, but through the justification provided them, they are declared innocent by God (1344). In order to qualify for this justification, a person must believe in the Lord Jesus Christ and accept his payment of their debt to God through his death on the cross. Once justification takes place, the sinner is awarded eternal life and entrance into God’s kingdom. The believer’s one-way ticket to heaven can only be redeemed on an individual basis and is thought to be irrevocable after salvation has been received.

As the Savior of the World, Jesus was given authority over demonic forces and enabled to accomplish certain tasks on earth that no mortal man was able to. For instance, Jesus rebuked a devil that possessed a lunatic boy and caused him to depart from him (Matthew 17:18) and he restored the sight of a man born blind (John 9:7). In addition to the many miracles he performed, Jesus also taught his followers about the kingdom of heaven and forgave the sins of people considered to be hardened criminals (John 8:11). In preparation for his departure, Jesus sent out seventy of his disciples to spread the good news that Israel’s Messiah had arrived. After they returned, the disciples reported, “Lord, even the devils are subject unto us through thy name” (Luke 10:17).

Jesus’ disciples didn’t seem to understand the significance of the justification that he was making available to everyone. Although they had the power to perform miracles because of Jesus’ authority in the spiritual realm, the primary purpose of justification was so that people could go to heaven when they died. Jesus explained, “I  beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall be any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven” (Luke 10:18-20). The book of life that Jesus referred to is a permanent record of each person’s salvation (Revelation 3:5).

Following Jesus’ interaction with his disciples, a lawyer asked him the question, “Master, what shall I do to inherit eternal life” (Luke 10:25). Essentially, what this man was asking was how he could get to heaven without being justified by Jesus. The lawyer understood God’s commandments and thought he had lived according to them. He basically stated that he needed to love God and his neighbor as himself (Luke 10:27). It says in Luke 10:29, “But he, willing to justify himself, said unto Jesus, And who is my neighbor?” (Luke 10:29). Jesus used the parable of the good Samaritan (Luke 10:30-35) to show this man that it wasn’t enough for him to just refrain from harming others, he needed to demonstrate his love to anyone in need in order to earn his own way into heaven.

Controversy

Toward the end of Jesus’ ministry, there was a lot of public debate about his true identity. Part of the problem was that Jesus intentionally tried to keep his identity a secret. Many times after he performed a miracle, he would tell the recipient not to tell anyone what had happened to him. Even when Jesus took three of his disciples to the top of a mountain and showed them his glorified state, he instructed them saying, “Tell the vision to no man, until the Son of man be risen again from the dead” (Matthew 17:9). It says in John 7:1, “After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.” The controversy about Jesus stemmed from the fact that many people knew him as the son of Mary and Joseph, a carpenter who had lived an ordinary life until the start of his ministry around the age of 30. When it was time for Jesus to begin his work of salvation, he tried to win the common people over without impressing them with his holy grandeur. Often times, Jesus had to sneak away to remote locations just to get a break from the masses of people that sought his help. During a popular religious festival, that would be attended by the majority of the Jewish population, Jesus was encouraged to “go into Judea, that thy disciples also may see the works that thou doest. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world” (John 7:3-4).

The crux of the argument being presented to Jesus was that his intention of being the savior of the world meant that he had to be known by everyone. Therefore, it was necessary for him to go where masses of people could witness his miracles. Jesus knew that the risk of being killed was too great for him to expose himself to anymore public appearances. After Jesus’ brethren were gone, it says in John 7:10, “then went he also up to the feast, not openly, but as it were in secret.” Jesus’ intention to keep himself hidden from the religious leaders was nearly an impossible feat. When it was discovered that Jesus was somewhere in the vicinity, “Then the Jews sought him at the feast, and said Where is he? And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people” (John 7:11-12). When the Pharisees heard the murmuring about Jesus, they sent officers to arrest him, but Jesus told them, “Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me and where I am, thither ye cannot come” (John 7:33-34).

Jesus’ reference to his ascension to heaven was probably meant to startle the officers that came to arrest him so that they would realize he wasn’t an ordinary man that they could just take into custody. When the officers were asked to explain why they hadn’t arrested Jesus they told the Pharisees and chief priests, “Never man spake like this man” (John 7:46). In other words, they recognized the supernatural power of Jesus’ words and were unwilling to try and take him by force. Like the prophet Elijah, Jesus could have brought fire down from heaven and consumed these men if he chose to (1 Kings 1:10). At the heart of the discussion about Jesus true identity was the question about whether or not the Pharisees intended to allow the Jews’ Messiah to accomplish his mission on earth. At that time, it was becoming clear to the religious leaders that Jesus had already won over the majority of people and proven himself to be who he claimed to be, “the Lamb of God, which taketh away the sin of the world” (John 1:29). Among the Pharisees that were debating what to do about Jesus, was Nicodemus (John 7:50), the Pharisee that had come to Jesus by night and admitted, “no man can do these miracles that thou doest, except God be with him” (John 3:2). Even though Jesus had given him an in depth explanation about how he could be saved (John 3:3-21), Nicodemus didn’t appear to have been converted, because rather than sharing what had happened with the other Pharisees, Nicodemus suggested a trial should be conducted in order to settle the controversy about Jesus’ identity once and for all (John 7:51).

 

Conversion

Jesus told his disciples, “Verily, I say unto you, Except ye be converted, and become like little children, ye shall not enter into the kingdom of heaven” (Matthew 18:3). The Greek word Jesus used that is translated converted in this verse, strepho (stref’-o) is typically translated as turn or turned. Strepho means “to turn quite around or reverse” (4762). At the time when Jesus spoke these words, there was a little child standing in the midst of his twelve apostles and they were discussing who was the greatest in the kingdom of heaven. What Jesus likely meant by becoming like little children was the reversal of his disciples spiritual development. He wanted them to start from the beginning and learn all over again what they knew about God.

Jesus said emphatically, “Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven” (Matthew 18:4). The word humble had a specific connotation to God’s people because of their history as slaves in Egypt. The Greek word Jesus used, tapeinoo (tap-i-no’-o) is used figuratively to express humiliation and it suggests that he wanted his disciples to be willing to humiliate themselves in order to please God. Mark’s record of this conversation indicated a responsibility on the part of Jesus’ disciples to keep themselves from leading others into sin by way of their bad behavior (arguing about who was the greatest Mark 9:34). Jesus said, “And whosoever shall offend one of these little ones that believeth in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea” (Mark 9:42). This may have been a picture of the typical burial of a worthless servant.

Jesus’ lesson about true discipleship was an extension of his Sermon on the Mount (Matthew 5-7) in which he warned against anger, adultery, and divorce. Jesus was intentionally reminding his disciples that the slightest infraction of the law was considered to be enough to bring judgment against an individual. Jesus said about the sin of adultery, “That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell” (Matthew 5:28-29). Jesus’ repetition of this illustration (Matthew 18:9) of the drastic measures that needed to be taken in order to avoid sin in his lesson about true discipleship was no doubt meant to jolt his disciples back into reality and make them aware of the fact that their status in God’s kingdom was not based on spiritual accomplishments. Conversion, “turning back again to Him from whom sin has separated us” (7725) is a lifelong process that ultimately brings us to the conclusion that our only purpose as members of God’s kingdom while we are alive on earth is to preach the gospel to unbelievers (1 Corinthians 9:16).

Famous

In the first century A.D., news traveled primarily by word of mouth, and walking was how most people got from one place to another. Therefore, you wouldn’t expect someone to become famous overnight like sometimes happens today with the internet and satellite TV spreading information around the world instantaneously. Although Jesus didn’t become famous overnight, news of his miracles spread very quickly, and it wasn’t long before he couldn’t go anywhere within the region of Judea and Jerusalem without being recognized. Even in the areas of wilderness where there were no residents, multitudes of people flocked to hear Jesus teach (Matthew 14:15, 15:33). After a second incident in which Jesus fed thousands of people that had come to hear him preach, Matthew tells us, “Then Jesus went thence, and departed into the coasts of Tyre and Sidon” (Matthew 15:21). These two pagan cities were located outside the boundaries of the territory settled by the Israelites when they entered the Promised Land, and would have most likely not had anyone living there who worshipped God. And yet, Matthew said after Jesus arrived, “And behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil” (Matthew 15:22).

Mark’s account of the incident indicated the woman who came to Jesus was not Jewish, but “a Greek, a Syrophenician by nation” (Mark 7:26). Of course, there is no way of knowing how this woman actually heard about Jesus or came to believe that he could expel the demon that possessed her daughter, but it is likely that this Canaanite woman knew someone that had been to Galilee and had witnessed Jesus do the very same thing. Afterward, Jesus left the area and returned to the sea of Galilee by way of the coasts of Decapolis, suggesting he elected to travel by ship in order to avoid any further interruptions. Upon his arrival, Mark reported, “And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him” (Mark 7:32). Clearly, Jesus’ fame was spreading so quickly that he could no longer avoid interruptions, no matter where he went or what mode of travel he chose. Mark reported, “And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak” (Mark 7:36-37).