Jesus' commission to the twelve apostles in Matthew 10, detailing their limited mission to Israel, their delegated power to preach and heal, their reliance on divine provision, and the dual outcome of peace or judgment based on reception. It then examines John the Baptist's perplexity and Jesus' vindication of him in Matthew 11, contrasting John's greatness with the perversity of a generation that rejected both John and Jesus. The message concludes by highlighting Jesus' authority over the Sabbath in Matthew 12, his healing of a withered hand, the Pharisees' conspiracy against him, and his ultimate superiority over Satan, leading to a crisis of rejection and a call for a spiritual relationship with God's will.
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to lesson number five, covering chapters ten, eleven, and twelve. At the end of chapter nine, we learn about a people who need to be pitied, because they are like sheep without a shepherd, scattered, helpless, and defenseless. Then we are introduced to a petition to be presented to the Lord. Pray ye the Lord of the harvest, that he would thrust forth a laborer into the harvest. Now in chapter ten we have the preachers with their power being thrust forth. And it seems obvious that these twelve men who are now called apostles are representative of a greater number who shall be sent forth before the time of the return of the Son of Man, according to verse twenty-three.
A consideration of the chapter should prove that the king was looking beyond the immediate task of the twelve and could see various stages in the proclamation of the message of the kingdom. One might study with interest the twelve apostles officially, and that has to do with the choice of the men, then study them personally, and that has to do with the character of the men. But the main issue in the chapter would appear to be the charge or commission that was given to the apostles by the Lord of the harvest. From verse five to the end of the chapter could be divided into three sections.
First, verses five through fifteen. Second, verses sixteen through twenty-three. Third, verses twenty-four through forty-two. It will be observed that each of these sections concludes with the statement, Verily I say unto you. In the first section one might note four things. First, the limitation of their movements. Go only to the lost sheep of the house of Israel. Second, the nature of their ministry, preaching and healing with power delegated to them over disease, death, defilement and demons. Third, the source of their maintenance.
What they had freely received they were to give in the same manner. Then depend upon the Lord who sent them forth to provide for them through those who were known to be worthy. Fourth, the result of their message. It brought peace to those who received it and severe judgment upon those who rejected it. In the second section from verses sixteen through twenty three We have a series of warnings. He warns them that they will be like sheep among wolves, and this will call for a combination of two features to be displayed in their conduct, namely wisdom and simplicity.
Have the wisdom of a serpent to avoid trouble, but don't be vicious like the serpent. Be as harmless as a dove, but don't be careless. Remember your enemies may be among the religious or political rulers, or even those of your own household. But no matter what difficulties or dangers you meet with, just keep going right on to the end. The third section relates to the disciple and his identification with his Lord. Fidelity by the disciple to his Lord will expose him to the same treatment as the Lord receives. The disciple is not above his master, but is a follower in the same path and can expect the same reaction from the enemy.
Then there is the relationship of the disciple to the father. We should have confidence in him because we are the creatures of his care and should therefore confess his son before men. And the Lord will then confess us before his father. To confess Christ is not simply a statement of the lips. but rather a pattern of life that indicates we are his followers. But since Christ is rejected in this world, and all people are not his followers, then there is the great division among men. Perplexing as this may be, the true disciple must not allow his natural affection to cause any weakening of his attachment to Christ.
In chapter eleven, The Lord, having sent His disciples on their mission, now continues to exercise His own ministry. The chapter may be divided into four sections. The first section deals with the prophet and his perplexity, followed by a section that deals with a generation and their perversity, then another little section that deals with the cities and their privileges, and then the closing section dealing with the people and their perception. Now the opening part of the chapter dealing with John the Baptist and his perplexity has created quite a difficulty in the minds of some people. However, the inquiry of John appears to be quite in order.
First of all, let us be as kind to John as possible and credit him with the fact that when the problem arose he sent directly to the Lord for the answer. He does not question the Lord's authority or ability. but simply cannot understand the timing for the inauguration of the kingdom. Art thou he that cometh or loop me for another? It is not difficult then to understand John's perplexity. For if John was the true forerunner, then here was the true king. And it was prophesied of him, he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of prisons to them that are bound.
If then he is the true king and about to set up his kingdom, why doesn't he use his power to liberate John from prison? In answering the interrogation of John, the Lord simply gives some information regarding his message and his miracle. This was sufficient to assure John that he was the Christ, the promised Messiah, and that if he did greater things than opening prisons and giving freedom to the captives, There must be a good reason for John being allowed to remain in prison. While we may understand what is revealed, we cannot discern the thing that is concealed. But submitting to the divine will, we can patiently wait God's time.
As the disciples of John leave to take the message back to him, then the Lord begins to give his estimation of John to the crowd. In doing so, he challenges them regarding John, and upholds him and speaks about his greatness. And no doubt the greatness of John referred to is positional greatness, as the forerunner of the Messiah. In his vindication of John, the Lord Jesus very pointedly placed before his hearers the fact that if John was the prophet who was to come according to Isaiah and Malachi, than the one standing before them who had performed the messianic miracles could be no other than the promised Messiah, their promised king.
The Lord then moves forward in his teaching and deals with the perversities of the generation in respect to their attitude toward John and toward the Lord. He likened them to irresponsible children who could make a play of the happiest or saddest experiences in life. They showed no appreciation for the message or attitude of John, but said he had a demon, because John wouldn't dance to their tune. Then they expected the Lord and his disciples to mourn with them like a funeral dirge. Because they would not conform to their hypocrisy, they accused the Lord of being a winebiver and gluttonous person. They simply acted like children, idling away their time and making a mockery of the realities of life.
Now there follows the word of condemnation upon the critics which had been specially privileged by hearing his message and witnessing his miracles. They ought to have believed his message because he spoke with authority, but his miracles gave conclusive proof to his claim. Yet these highly privileged people spurned his message and rejected him, hence the reason for their greater condemnation. how much greater will be the condemnation of all those who still reject Christ as Lord even after his triumphant resurrection. The closing section of chapter eleven is introduced with a short prayer and continues with a pronouncement concerning the revelation of the Father and moves into the verses which give a promise of rest to those people who have perception.
It should be noted that human advantages, including intelligence and knowledge, Do not help a man to salvation. Spiritual perception and understanding of Christ and his kingdom is not arrived at by human learning, but by revelation of God. Since Jesus Christ is the revelation of the Father, then no one can know the Father apart from Jesus Christ the Son. Hence the wisdom of listening to the gracious invitation, Come unto me, and I will give you rest. Take my yoke upon you. Be my disciple and learn of me, and ye shall find rest unto your soul.
Chapter twelve is a chapter of conflict, claim, criticism, conspiracy, and crisis. At the close of chapter eleven, the Lord presented himself as the fulfillment of the true Sabbath and able to give rest to all who would come to him. Now the opening section of chapter twelve presents Christ as being greater than the Sabbath. The conflict begins with the Pharisees criticizing the action of the disciples on the Sabbath day. But this criticism is based upon ignorance and not knowledge. The Lord answers their criticism with a reference to David the king when he ate the showbread in the temple and mention of the work of the priest in the temple on the Sabbath day.
and by giving a quotation from the prophet. When David partook of the showbred, he was in rejection by his people. And if they rejected God's anointed, they were definitely out of touch with the will of God. Likewise, it does seem clear that in Matthew chapter twelve, Christ is in rejection, in spite of all the evidence he has given to prove his Messiahship. The priest in the temple performed certain duties on the Sabbath, but were held guiltless because of the nature of their work. But again, a greater than the temple is here. And work pertaining to its kingdom is greater than work in the temple.
A greater than the prophets is here because he is able to give the true interpretation and application of the things the prophets have written. Now, if he is Lord of the Sabbath, can he really give rest to the restless? So we are led into the synagogue on the Sabbath day, and there behold a man with a withered hand. It may be pointed out that while this man was positionally right in being in the synagogue on the Sabbath, he was actually incapable of giving the right hand of fellowship to anyone, and certainly could not hold up holy hands in prayer. This surely is a clear picture of the spiritual condition of the nation in general and the leaders in particular.
The Lord claims him as one of his sheep and proves his ability to restore the man and enable him to appreciate and enjoy the true meaning of the Sabbath. This led to a council meeting of the Pharisees and the conspiracy to get rid of Christ. The closing part of chapter twelve proves Christ to be superior to Satan in that he delivers a man from demon possession. And this leads to the accusation by the Pharisees that Christ is in league with Satan. He answers this sinister accusation by proving the ignorance of his accusers and showing that they stand condemned because they have attributed the work of the Holy Spirit to the working of Satan.
This is the sin of blasphemy against the Holy Spirit. The nation now stands condemned and Christ is in rejection. But remember, the men of Nineveh will rise in judgment against this generation because they repented at the preaching of Judas. And behold, a greater than Jonah is here. The Queen of the South shall rise in judgment because she honored Solomon. And behold, a greater than Solomon is here. If the nation rejected their prophet and came, then the Gentiles repented at the preaching of the prophet and honored the wisdom of the king. At this point, it is obvious that the crisis has been reached.
All necessary evidence has been submitted to prove his claims as the superior one. But the nation rejects him. And so he turns from them and announces that what is required is a spiritual relationship. The natural or human relationship is set aside and he declares, For whosoever shall do the will of my Father who is in heaven, he is my brother and sister and mother.