one step: Luke 1.3

Now while he was serving as priest before God when his division was on duty, according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense. And the whole multitude of the people were praying outside at the hour of incense.
Luke 1:8-10

Have you ever received a message from God? Maybe you were reading a passage in the Bible, and some portion jumped out at you. In that moment you knew in your heart that God was speaking to you to confirm or convince you of something. Maybe you were going about life and someone approached you with the words, “Hi, I’m sorry to interrupt you in your daily routine, but I feel like God wants me to tell you…” What followed struck your heart in a way and aligned with Scripture in a way that you knew God was speaking.

In times of difficulty, we cry out to God to say something to us. When He does, do we understand the unique value of those moments?

Luke 1:8-10 presents words that can be easily skipped. In our current context and culture, the unique value of the moment can be lost. Let’s recapture their meaning for a moment.

The priesthood consisted of twenty-four divisions.* Of those twenty-four divisions, Zechariah was a member in the eighth division, placing him in a pool of 18,000 priests.* Those priests served on a programmed rotation throughout each year due to their large numbers.* Each priest could expect to serve one week, twice per year, plus at each of the festivals.* Each and every day, an ever-burning sacrifice of incense went up to God as a symbol of prayer.* To keep this spice-sacrifice going, it was administered twice per day at dawn and dusk.* This sacrifice was made in the Holy Place, the area right outside of the Holy of Holies, where the presence of God rested on the Ark of the Covenant.* Coming to administer the sacrifice of incense was the closest any single person could hope to ever get to the presence of God and live.*

Because of the large number of priests, the priests drew lots to select who would administer each burning of incense.* It was understood that through this “random” selection process that it was God doing the choosing.* The ratio of number of priests to number of days with the limit of lifespan determined that a priest could only hope to perform this sacred and holy task once in their lifetime.* As a part of this holy moment in this holy place, the holy sacrifice conducted by the holy person included holy words: the Aaronic Blessing:

The Lord bless you and keep you;
the Lord make his face to shine upon you and be gracious to you;
the Lord lift up his countenance upon you and give you peace.

Number 6:24-26

What made this proclamation of the Aaronic Blessing unique from all other times of its proclamation was the use of the word Yahweh.* The name of God was too holy to utter by any mortal, so typically the word Adonai was used in its place.* This once-in-a-lifetime moment allowed the priest to utter the name of God and live.*

Do you understand the uniqueness of this moment? It was no ordinary moment for Zechariah. It was the pinnacle of his life.* While it was no ordinary moment for him, it was a moment replayed twice a day for the entire history of the Temple (and Tabernacle prior to the permanent Temple).* It was a part of the priestly routine.

Zechariah did not come into that most-holy moment expecting anything other than to do his job. Thinking that the moment could not get any holier, something happened in verse 11:

And there appeared to him an angel of the Lord standing on the right side of the altar of incense.

As we will see, this angel began to speak on behalf of Yahweh. God spoke. God interrupted the routine. This had never happened before. It was completely set apart; it was holy.

Could it be that in those routine moments of quiet time in the morning, gathering with the church on the weekends, praying for a meal, speaking with a friend, reading God’s Word, or being interrupted in a coffee shop by a stranger appearing out of no where saying, “I hear the Lord saying to you…” that God is interrupting something more holy than we realize to deliver something holier than we appreciate?

Jesus is Emmanuel… God with us (Isaiah 7:14; Matthew 1:23). That is routine for Christians, but completely unique. We are a royal priesthood (1 Peter 2:9). We are invited to speak the name of God as we ask in the name of Jesus (John 14:14). The gravitas of our reality should not be lost on us.

When God speaks to us, it isn’t just to help us stop feeling a certain way, or assure us during difficult times (though our Good Father does this). God speaks to us because of who we are and where He is in proximity to us. This should place us in awe.

Wow! God speaks and He is near!! Can you believe it?!

Today, take a step.

Maybe today the one step God wants you to take is to hear one Word from Him. Perhaps today God wants you to draw close to Him, away from the masses, and into the quiet place. Maybe today God wants to interrupt your routine for a holy purpose. Perhaps today God wants you to know how chosen you are.

Whatever the step, ask God to direct it. Take a moment to take that step. Invite Him to speak. He will.

Life is a long road. Walk it with Jesus.

Feel free to comment at the bottom of this page! We would love to hear from you!

*Bock, D. L. (1994). Luke (Lk 1:8–23). InterVarsity Press.
Garland, D. E. (2012). Luke (pp. 65–66). Zondervan.
Edwards, J. R. (2015). The Gospel according to Luke (D. A. Carson, Ed.; pp. 34–35). William B. Eerdmans Publishing Company; Apollos.
Liefeld, W. L., & Pao, D. W. (2007). Luke. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Luke–Acts (Revised Edition) (Vol. 10, pp. 54–55). Zondervan.
Bock, D. L. (1996). Luke (pp. 48–49). Zondervan Publishing House.
Bock, D. L. (1994). Luke: 1:1–9:50 (Vol. 1, pp. 79–80). Baker Academic.
Nolland, J. (1989). Luke 1:1–9:20 (Vol. 35A, pp. 27–28). Word, Incorporated.

one step: Luke 1.2

In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. But they had no child, because Elizabeth was barren, and both were advanced in years.
Luke 1:5-7

Have you ever felt forgotten by God? Imagine for a moment that you are Zechariah or Elizabeth. Not only did they come from great families of holy origin, but they lived their lives in such a way as to be referred to by God through Scripture as blameless.* They, like Paul, lived their lives in accordance to the law, and honored God.*

Though they came from great families and honored their families and God in the way with which they lived, they did not have children.* In the Hebrew culture of the time, barrenness was sometimes seen as punishment for sin, though this was hardly the case with Elizabeth.* Having lived a blameless life, she appeared to either be the victim of the brokenness of this world, or God had something more dramatic in mind.

Having reached “advanced years,” the discouragement and hopelessness of not having a child must have been great. It would have been easy for Zechariah or Elizabeth to think, “God has forgotten me.” The discouragement of their deferred hope would have been only magnified by the expectancy of each and every Jewish mother-to-be that asked, “could this child be the Messiah?”* Zechariah and Elizabeth seemed to have missed that opportunity for excitement and expectancy.

Further darkening the scene, Luke frames the timing of his Gospel message as during the rule of Herod. Herod ruled as the king of Judea, placed there by the oppressive leadership of Rome.* Herod was brutal and tyrannical.* It was a difficult time in history, to say the least.

In this dark political and emotional scene, we find two people serving God faithfully, even if feelings of being forgotten threaten their hope. Where do we find them? In the Temple.

Luke’s Gospel begins (v. 5) and ends (24:49-53) with mention of the Temple as if the Temple were bookends of his story.* Though Jesus challenged the religious rulers of His day, and though we see Jesus emphasizing heart-standards rather than religious standards (with heart-standards being the higher standard of the two), the hope of the Gospel begins in Israel, as a part of its culture, and nestled in the religious system of Judaism — not apart from it.

Eternal hope sprang fourth from this difficult place.

We can all relate to feeling forgotten. We can all relate to being in a season that feels that it would never end. We can all find ourselves questioning if anything good can come from the religious systems that seem to hurt us at times.

Jesus says, “yes.” Jesus says, “yes, I see you. Jesus says, “yes, there is hope.” Jesus says to you and I today, “yes, the hope of this world begins in my people.”

We are not perfect, but we don’t have to be. We must simply trust Him.

The Hebrew meaning of the name Elizabeth is debated to some degree, but scholars agree that its meaning includes trusting God.* What does Zechariah mean? It means “remembered by God.”* Coincidence? I think not.

Today, take a step.

Maybe today the one step God wants you to take is to know that He remembers you. Perhaps today God wants you to look at the darkness of you situation and take hope: life can spring up even here. Maybe today God wants you to turn your eyes from your circumstances and back to Him. Perhaps today God wants you to trust Him.

Whatever the step, ask God to direct it. Take a moment to take that step. Invite Him to speak. He will.

Life is a long road. Walk it with Jesus.

Feel free to comment at the bottom of this page! We would love to hear from you!

*Bock, D. L. (1994). Luke (Lk 1:5–7). InterVarsity Press.
Garland, D. E. (2012). Luke (pp. 64–65). Zondervan.
Edwards, J. R. (2015). The Gospel according to Luke (D. A. Carson, Ed.; pp. 31–34). William B. Eerdmans Publishing Company; Apollos.
Liefeld, W. L., & Pao, D. W. (2007). Luke. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Luke–Acts (Revised Edition) (Vol. 10, p. 54). Zondervan.
Bock, D. L. (1996). Luke (p. 48). Zondervan Publishing House.
Bock, D. L. (1994). Luke: 1:1–9:50 (Vol. 1, pp. 75–78). Baker Academic.
Nolland, J. (1989). Luke 1:1–9:20 (Vol. 35A, pp. 25–27). Word, Incorporated.

one step: Luke 1.1

 Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.
Luke 1:1-4

Sometimes we need some reassurance.

At the time of Luke’s writing of The Gospel According to Luke, it was not uncommon for historical and scientific writings to begin with a qualification of the validity of the proceeding writing.* Luke, knowing this as a medical doctor, and seeking to provide reliable historical evidence for the reader, follows suit with his introduction to the life of Jesus.* Understanding this, it’s important to know to whom Luke writes and why.

According to scholars, the identity of Theophilus remains a mystery. His name means, “friend of God,” or “lover of God.”* The phrase “most excellent” was typically reserved for esteemed members of the community, including Roman officials and other wealthy, influential people.* Scholars believe the name “Theophilus” may have been a pseudo name used to preserve the safety and well-being of the reader because of their position or authority within the society.* Whatever the case, as those who love and are friends of God, the letter is to us too.*

But why would Theophilus need this letter? Why do we need this writing from Luke? Luke tell us that the purpose for his writing to Theophilus was that he may have certainty concerning the things he had been taught. Theophilus needed reminding, as so often we all do, of the truth of the Gospel and its meaning and impact on our lives. The reminder that Theophilus needed was not just to be sure that he knew the facts of the life of Christ.* The Greek word for “certainty” did not just refer to knowing.* It meant to “recognize fully.”* It is the same Greek word that Luke used in Luke 24:30-31 to describe the moment the disciples realized that they were breaking bread with the resurrected Jesus in Emmaus.*

We all find ourselves in difficult times where we may ask questions like, “is Christianity what I believed it to be?” or “will God’s promises really come to pass?”* In these times, head knowledge isn’t enough. We need to “recognize fully” just as the disciples in Emmaus did.

Let’s accept the invitation to read through The Gospel According to Luke with the expectation that God will meet us where we are to help us to recognize fully alongside Theophilus.

Today, take a step.

Maybe today the one step God wants you to take is to be open to His revelation that recognizes fully. Perhaps today God wants you to begin reading through the Gospel of Luke. Maybe today God wants you to ask the hard questions.

Whatever the step, ask God to direct it. Take a moment to take that step. Invite Him to speak. He will.

Life is a long road. Walk it with Jesus.

Feel free to comment at the bottom of this page! We would love to hear from you!

*Bock, D. L. (1994). Luke (Lk 1:1–4). InterVarsity Press.
Garland, D. E. (2012). Luke (pp. 49–57). Zondervan.
Edwards, J. R. (2015). The Gospel according to Luke (D. A. Carson, Ed.; pp. 23–29). William B. Eerdmans Publishing Company; Apollos.
Liefeld, W. L., & Pao, D. W. (2007). Luke. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Luke–Acts (Revised Edition) (Vol. 10, pp. 49–51). Zondervan.
Bock, D. L. (1996). Luke (pp. 39–43). Zondervan Publishing House.
Bock, D. L. (1994). Luke: 1:1–9:50 (Vol. 1, pp. 64–66). Baker Academic.
Nolland, J. (1989). Luke 1:1–9:20 (Vol. 35A, pp. 12–13). Word, Incorporated.

one step: 2 Thessalonians 3.6

Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all… The grace of our Lord Jesus Christ be with you all.
1 Thessalonians 3:16, 18

This final benediction of Paul is unique in that most often Paul speaks peace over the Church as a part of his introduction to his letters.* This deviation from his normal practice is not completely surprising as the Church in Thessalonica endured so much persecution.* An extra blessing of peace was helpful to be sure!

The peace that Paul blesses the Church with is not limited to an emotional state of tranquillity.* The peace that Christ brings is supernatural and benefits the whole person: body, soul, and spirit.*

Think about what is going on in your life. Could you use a supernatural dose of goodness in your whole self?

Paul reminds the church with his final words that the grace of Jesus is necessary for the life of the Church. The peace that Jesus brings comes only from Him and it cannot be earned.* It was a common belief in the day of Paul that true peace only came from the gods, but Paul is intentional to note that true peace comes solely from Jesus.*

To where do we look for peace? Do we look to leaders? Do we attempt to find peace in today by looking toward a hope of “better days” to come?

True, consuming peace can only come through the gift of Jesus. Rest in that today. You cannot fight for or achieve the peace that He brings. You cannot earn enough money for it, nor can you gather enough power to manufacture it.

True peace belongs to Jesus, and He wants to give it to you today.

Today, take a step.

Maybe today the one step God wants you to take is to receive His peace. Perhaps today God wants you to give up trying to manufacture this in yourself. Maybe today God wants you to discard the shallow peace of this world.

Whatever the step, ask God to direct it. Take a moment to take that step. Invite Him to speak. He will.

Life is a long road. Walk it with Jesus.

Feel free to comment at the bottom of this page! We would love to hear from you!

*Holmes, M. (1998). 1 and 2 Thessalonians (pp. 276–277). Zondervan Publishing House.
Shogren, G. S. (2012). 1 & 2 Thessalonians (pp. 338–339, 342–343). Zondervan.
Green, G. L. (2002). The letters to the Thessalonians (pp. 358–360). W.B. Eerdmans Pub.; Apollos.
Kim, S., & Bruce, F. F. (2023). 1 & 2 Thessalonians (D. B. Capes, Ed.; Second Edition, Vol. 45, pp. 677–684). Zondervan Academic.
Morris, L. (1984). 1 and 2 Thessalonians: An introduction and commentary (Vol. 13, pp. 146–148). InterVarsity Press.
Beale, G. K. (2003). 1–2 Thessalonians (pp. 264–269). InterVarsity Press.
Weima, J. A. D. (2014). Baker Exegetical Commentary on the New Testament: 1–2 Thessalonians (R. W. Yarbrough & R. H. Stein, Eds.; pp. 633–639). Baker Academic.

one step: 2 Thessalonians 3.5

If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother.
1 Thessalonians 3:14-15

We live in a culture that is quick to shun. Termed a “cancel culture,” ours is one that quickly identifies culturally unacceptable behaviors and alienates those who practice said undesirable behaviors. This cancellation policy serves as one of our society’s go-to strategies of conflict. The “cancelling” that goes on often produces some destructive cost to the targeted individual that may include but not be limited to destroyed careers, relationships, popularity, esteem, and peace.

How is this different than what Paul is suggesting?

As noted previously, there were members in the Church in Thessalonica acting in an undesirable way.* Their behaviors did not align to the tradition of the Gospel that Paul shared with them.*

We must understand some important key factors to Paul’s recommendation to “have nothing to do with him:”

  1. This form of rejection was intended to bring the disobedient believer back into alignment with the tradition of the Gospel.* Paul’s reference to the person in verse 15 as a brother implies that relationship and membership in the body of Christ should not be revoked.* The action was not intended to destroy nor punish.

  2. Within the Greek and Roman culture, to reject someone in the way that Paul describes would be synonymous with labeling them an “enemy” as enemies were those who lost or did not hold the title “friend.”* This would catch the attention of the Christian community, helping them to understand that Paul was seeking something other than the destruction of the disobedient one.

  3. The goal was shame. In our culture, shame is associated with an inner feeling. Our own actions can cause shame, or the actions of others may cause this feeling. In the culture of Paul’s day, the community had a group view of society rather than the individualistic view that we have today.* Shame as a mechanism of social connectivity was important and could cause great strife in one’s life if one decided not to adhere to the society’s rules.* The believers that Paul addressed had already been rejected and received shame from their culture or origin by becoming Christians, to then be excluded from the Christian group would have demanded the attention of the disobedient in a very effective way.*

  4. This was not the first step in conflict. If Paul was in fact addressing those unwilling to work, the disobedient brother already had rejected Paul’s teaching (v. 10), had not responded when the same instruction was repeated in the first letter (1 Thessalonians. 4:11–12), and did not change even when approached by other members of the congregation (1 Thessalonians 5:14).*

God has a way that is good and right for us to live. When we see a brother not living as God has called believers to live, we should approach them (and not just once). We should challenge them to engage in obedience unto Jesus Christ. We may, if they will not listen, need to engage in steps that are difficult but necessary for bringing them back. The goal should always be to bring them back.

The Church should not be known for cancelling, but it should be known for obeying God’s Word and helping others to do so out of a love that’s willing to do the hard things to help a family member.

Today, take a step.

Maybe today the one step God wants you to take is to have a hard conversation with a friend. Perhaps today God wants you to break a pattern of vengeful cancellation. Maybe today God wants you to make another effort to talk to someone who won’t listen.

Whatever the step, ask God to direct it. Take a moment to take that step. Invite Him to speak. He will.

Life is a long road. Walk it with Jesus.

Feel free to comment at the bottom of this page! We would love to hear from you!

*Holmes, M. (1998). 1 and 2 Thessalonians (pp. 275–276). Zondervan Publishing House.
Shogren, G. S. (2012). 1 & 2 Thessalonians (pp. 329–330). Zondervan.
Green, G. L. (2002). The letters to the Thessalonians (pp. 354–356). W.B. Eerdmans Pub.; Apollos.
Kim, S., & Bruce, F. F. (2023). 1 & 2 Thessalonians (D. B. Capes, Ed.; Second Edition, Vol. 45, pp. 669–672). Zondervan Academic.
Morris, L. (1984). 1 and 2 Thessalonians: An introduction and commentary (Vol. 13, pp. 145–146). InterVarsity Press.
Beale, G. K. (2003). 1–2 Thessalonians (pp. 260–264). InterVarsity Press.
Weima, J. A. D. (2014). Baker Exegetical Commentary on the New Testament: 1–2 Thessalonians (R. W. Yarbrough & R. H. Stein, Eds.; pp. 624–628). Baker Academic.