Understandingthebibleway.com
The Gospel of matthew
“Jesus the King”
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Part 1: Chapters 1-14
Bob Harding
Table of Contents
Chapter LESSON TITLE Page
0 Introduction……………………………………………………………..... 4
1. The Genealogy Of Jesus (Humanity And Deity) ………………………. .. 6
2. The Birth Of Jesus…………………………………………………….. .. 22
3. The Mission And Work Of John The Baptist…………………………. .. 34
4. The Temptation Of Jesus……………………………………………… . 47
5 Introduction To The Sermon On The Mount (5:1-2)…………………… 63
The Beatitudes (5:3-9)………………………………………………….. 70
The Persecuted (5:10-12)……………………………………………….107
The Power Of Influence………………………………………............ ..110
The Salt Of The Earth (5:13)…………………………………………...116
The Light Of The World (5:14-16)……………………………………..125
Jesus And The Law (5:17-19)…………………………………………. 132
The Righteousness Of The Scribes And Pharisees (5:20)…………….. 137
Murder And Anger (5:21-22)………………………………………...... 141
Reconciliation Before Sacrifice (5:23-26)…………………………….. 147
Adultery And Lust In The Heart (5:27-30)…………………………..... 152
Divorce And Remarriage (5:31-32)……………………………………. 157
Vows And Oaths (5:33-37)……………………………………………. 166
Personal Vengeance (5:38-42)…………………………………………. 170
Loving Our Enemies (5:43-48)………………………………………… 177
6 Charitable Deeds (6:1-4)……………………………………………….. 182
Prayer (6:5-15)…………………………………………………………. 187
Fasting (6:16-18)……………………………………………………..... 192
Choose To Serve God (6:19-24)……………………………………….. 198
The Cure For Anxiety (6:25-34)……………………………………….. 203
7 The Duty To Judge Righteous Judgment (7:1-6)……………………… 209
The Duty To Ask, Seek, And Knock (7:7-11)………………………… 215
The Duty To Practice The Golden Rule (7:12)…………………………218
The Duty To Enter The Road That Leads To Life (7:13-14)………….. 220
The Duty To Be Aware Of False Teachers (7:15-20)…………………. 229
The Duty To Obey (7:21-23)…………………………………………... 233
The Duty To Build (7:24-27)…………………………………………... 237
Chapter LESSON TITLE Page
8 First Set Of Miracles…………………………………..………………. 243
9 The Second And Third Set Of Miracles ………………………………. 267
10 The Limited Commission………………………………………………. 284
11 John The Baptizer…………………………..………………………….. 304
12 Rejection Of Christ By The Pharisees………… ……………………... 316
13 Parables Of The Kingdom……………………………………………... 334
14 Death Of John The Baptizer; 5000 Fed; Jesus Walks On Water……… 357
The Gospel Of Matthew
INTRODUCTION
A. AUTHOR:
1. External Evidence
1) The early church unanimously attributed this Gospel to Matthew, which would be a STRANGE TRADITION, if Matthew, a relatively obscure member among the apostles, did not write the book.
2) Irenaeus (ca.150 AD, who claimed to know Polycarp, a student of the apostle John in his youth and asserted that Polycarp always taught the things he learned from the apostles, Against Heresies, III, i.1) wrote, “Matthew also issued a written Gospel among the Hebrews in their own dialect.”
3) Eusebius (ca. 325 AD) quotes Papias (ca. 100 AD) as saying, “Matthew composed the Logia in the Hebrew tongue; and each one interpreted them as he was able (i.e., each reader translated them into Greek as he was able;” Historia Ecclesiae III, XXXIX, 16).
4) Origen (early third century AD) also assigned this Gospel to Matthew (Eusebius, Historia Ecclesiae, VI, XXV. 4).
2. Internal Evidence
1) In the Greek manuscripts, the title "KATA MATTHAION", was part of the autograph and identified the author in the beginning of the Gospel.
2) Most scholars assumed that the four gospels first circulated anonymously and that the present titles were first attached to them about 125 AD.
3) It is inconceivable that the Gospels could circulate anonymously for up to 60 years, and then in the second century suddenly display unanimous attribution to certain authors. If they had originally been anonymous, then surely there would have been some variation in the second-century titles given to each Gospel.
3. About the Author
1. Matthew was a Jew who was also called Levi (Mark 2:14; Luke 5:27, 29).
1) This accounts for the Jewish flavor of the letter.
2) He was a tax collector in Capernaum when called to follow Jesus.
B. DATE: 50 AD
1. Early writers regard Matthew as the first book to be written.
1) We know Luke was written about 58-60 AD.
2) Therefore, Matthew had to be written before that date.
3) Matt 27:8; 28:15: Implies quite some time after the cross.
C. PLACE: Palestine area
1. Many events took place around Jerusalem (2:3; 16; 21:10; 27:3-8, 24-25; 27:52-53, 62-66; 28:4, 11-15).
D. TO WHOM: Jews
1. The writer looked at everything with Jewish eyes.
1) The Gospel contains many prophecies, Jewish idioms and words.
2) The writer mentions but doesn't explain Jewish customs or prophecies.
E. PURPOSE: To win the Jews to Christ.
1. Matthew, Mark and Luke are known as the Synoptic (same as) Gospels.
1) They contain many of the same stories.
2) They tell about the life of Christ is Galilee.
3) John tells about the life of Christ in Judea.
4) Each book has a different purpose.
5) It is not necessary to study them in chronological order.
2. Each writer of the four Gospels paints four different portraits of Jesus.
1) No one writer gives us the whole story.
2) No one writer automatically supplies all the details in any given account of a particular incident.
3) Four different portraits of Jesus are painted from different angles, with different backgrounds and lighting, each writer emphasizing a particular aspect of Jesus’ nature.
3. Matthew paints the portrait of a KING.
1) He was a Jew writing to Jewish readers primarily to convince them that Jesus of Nazareth was the long-awaited Messiah.
2) To establish Jesus' right to the Messianic throne, he begins his gospel with a genealogy that traces the lineage of Jesus all the way back through the royal line of David to Abraham, the father of the Jews.
3) It is Matthew, more than any of the other gospel writers, who appeals to the fulfillment of OT prophecy as evidence that Jesus of Nazareth is the Messiah.
Matthew 1
THE GENEALOGY OF JESUS
I. HUMANITY OF JESUS (1:1-17)
1: “The book of the genealogy (generation)”
1. To us it may seem a waste of space to begin the New Testament with a genealogy, but the way Jesus' genealogy is woven shows that it introduces several important threads into Matthew’s presentation of Jesus as the Messiah.
1) Biblos geneseos (Biblos—only used in Matt.) is the ordinary Greek word for "book".
2) Geneseos, the genitive singular of genesis, means birth or origin (1:18; 2:4; 5:1).
3) Here it refers to Jesus’ “family tree” or “record of ancestry”.
2. But why did Matthew choose genesis as the key noun in the opening lines of these first two paragraphs?
1) Perhaps he wanted to connect an association with the first book of the Hebrews Scriptures.
2) If this line of reasoning is correct perhaps Matthew intended to remind his readers that in Jesus Christ, God had made a NEW BEGINNING.
3) This would then suggest that the advent of Jesus inaugurates a “new creation”, or at least a “new age” for humanity and the world.
“of Jesus Christ,”
1. Jesus is the Latin form of the Greek Iesous, which was the Hellenized form of the Hebrew Jeshua. OT Joshua is called Jesus.
1) It was a common name—Josephus mentions at least 10 persons named Jesus.
2) Bible names indicated characteristics of the one named (Gen 25:25-26; 32:27-28).
3) Jesus means “Jehovah is salvation” or “Savior.”
4) Therefore it is a fitting name for the One who came to “save His people from their sins” (1:21).
5) In the Gospels, Jesus is the most common designation of the Lord—used nearly 600 times.
2. Christ derives from the Greek word cheir, which means “hand.”
1) It originally meant the rubbing of the hands together in anointing.
2) It came to mean “the anointed one.”
3) The Hebrew equivalent, messiah (John 1:41; 4:25), referred to the practice of using oil to consecrate or designate a person to some SPECIAL SERVICE.
4) In the OT—prophets (1 Kings 19:6), priests (Ex 28:41), and kings (1 Sam 16:3, 13; Jud 9:8) were anointed (Isa 45:1).
5) In the NT—the title “Christ” is used as a proper name.
“the son of David, the son of Abraham.”
1. The first verse provides a KEY to understanding the theme of the book.
1) This Gospel was written to show that Jesus is the Christ.
2) It should be remembered that the Gospel of Matthew was never meant to be an exhaustive biography of Jesus.
3) It is a selective narrative which provides facts necessary to sustain the claim that Jesus is the Christ, the Son of the living God (16:16).
4) By singling out David and Abraham, Matthew is recalling the special promises God made to these men.
2. Keeping genealogical records were important to the Jews.
1) To keep the priestly line pure—Ezra 2:62.
2) Their land was tied in with the family genealogy which constituted a title to his land—Lev 25:23-24; 28).
3) The Messiah was to be a descendant of David.
4) Of course, this last reason is the one that concerns Matthew.
3. Matthew connects Jesus to David.
1) “Son of David” is the title that echoes 2 Sam 7:12-16, where God promised to establish David's throne forever.
2) It is found often in the prophets (Isa 9:6ff; Jer 23:5ff; Ezek 34:23ff).
3) By the first century it had become a standing title for the anticipated Messiah-King – used 8 times in Matthew to describe Jesus (9:27; 12:23; 15:22; 20:30-31; 21:9, 15; 22:42).
4) It is important that Jesus is shown to be David's son for the Messiah was to descend from David (22:42; Luke 1:32-33; Ps 89:3-29).
5) By tracing Jesus' descent from David, Matthew demonstrates His legal claim to be the "King of the Jews" (2:2; 27:37).
4. “Son of” here means lineal descent rather than immediate father-son descent.
1) Taken this way, Jesus was the “son of” every male listed in the genealogy.
2) EX: 8: “Joram begat Uzziah (Ozias)”, his great-great grandson is no different from calling Jesus “the son of David, the son of Abraham.”
3) 2 Kings 18:3: David is called the “father” of Hezekiah.
4) Therefore the record was not meant to be exhaustive but enough to prove Matthew’s purpose.
5. “Son of Abraham” recalls the promise made in Gen 12:3; 18:18; 22:18, wherein God promised blessing for “all families of the earth.”
1) Throughout this Gospel, Matthew unpacks the implications of this promise.
2) “Son of Abraham” appears only in Matthew.
3) Matthew opens and closes this Gospel stressing this universal blessing (28:19).
6. Though studying genealogies usually do not generate much excitement, understanding the purpose of this genealogy should stir up a great deal of interest (Gal 3:29).
1) When those belonging to Christ read the genealogy in Matthew 1, they are reading about their SPIRITUAL ROOTS.
2) Therefore it is not profitable or necessary to study genealogies after Jesus fulfilled all the Messianic prophecies (1 Tim 1:4).
7. Matthew is deliberately selective.
1) His aim is not to give a complete genealogy of Christ's ancestors.
2) He lists 27 generations after David, Luke lists 42.
3) Matthew's focus is to frame a genealogy that emphasizes certain truths about the Christ.
2: 1. “Abraham” was the founding father of the Hebrew race and the one with whom God made an unconditional covenant that promised a universal blessing upon all nations.
2. “Isaac” is worthy of mention for 3 reasons.
1) He was the son of Abraham through whom the promise descended (Gen 26:3-4).
2) His birth, like Christ’s, involved a miracle (Rom 4:19; Heb 11:11-12).
3) His offering typified Christ’s sacrifice (Gen 22:1-19).
3. “Jacob”, the younger son of Isaac, was the last person to whom the Abrahamic promise specifically was verified (Gen 28:13-14).
1) He had 12 sons who became fathers of the 12 tribes of Israel.
2) “Judah” is singled out “for it is evident that our Lord sprang out of Judah” (Gen 49:10; Heb 7:14).
3: “Tamar”
1. All-male listings were the rule in Jewish genealogies (14:21).
1) No women appear in Luke’s genealogy.
2) Of greater significance for Matthew's purposes than the sons of Judah is the mother who bore them.
2. It is not uncommon in Jewish writings to find 4 matriarchs of Israel given special attention: Sarah, Rebekah, Rachel, and Leah.
1) But Matthew could not have chosen 4 more unlikely candidates than the women he mentions, for each had a cloud hanging over them.
3. “Tamar”: Her story was an undeniable skeleton in Israel’s closet (Gen 38).
1) Her sons “Perez (Phares)” and “Zerah (Zara)” were conceived through incest with her father-in-law Judah.
--Judah, unlike his father and grandfather, married a Canaanite.
--He also chose a woman (Tamar) of the land for his firstborn son, Er.
--Er died childless and Tamar was given to his younger brother, Onan.
--Onan refused to impregnate Tamar and God killed him.
--Judah promised to give Tamar to his youngest son when he grew up but he failed to do so.
--So she took matters into her own hands.
--She veiled herself and waited beside the road for Judah.
--He took her to be a harlot and had sex with her.
--The result was twin boys.
2) In a traditional genealogy the mention of her would be an embarrassment.
3) But in a gospel wherein grace for sinners is an overriding theme, her mention should not be surprising.
4) She illustrates a subject to which Matthew will constantly return, that is, that Jesus is found frequently defending the “wrong kind of people.”
5) Tamar reminds us that Jesus came to call sinners to repentance.
6) Also note Matthew’s own call to follow Jesus (9:9-13).
4. Nothing else is known of “Hezron (Esrom)” and “Ram (Aram)”.
4: “Rahab (Rachab)”
1. She was a Canaanite prostitute who, because of her faith and works, was spared during the taking of Jericho (Josh 2; Heb 11:31; Jas 2:25).
1) Rahab is the most famous harlot that ever lived.
2) Josh 6:26: “she has lived in the midst of Israel to this day.”
3) Only here is she mentioned in David's ancestry; the fact is not found elsewhere in Scripture.
5: “Ruth”
1. Of the 4 women mentioned in 1:3-6, Ruth is the only one without a dubious reputation.
1) But as a Moabitess (Ruth 1:4), she had an ancestry scarred by incest (Gen 19:30-37).
2) In addition, Moabites were not allowed to enter the Lord's assembly (Deut 23:3).
3) The story of Ruth (a widow) and Naomi (Ruth's mother-in-law) is one of the great love stories in history.
“Boaz”
1. The courtship of Ruth and “Boaz” is one of the great romances in the Bible.
1) Have you ever thought of the part Boaz' mother played in this?
2) Certainly the son of Rahab would not look down his nose at a foreigner.
3) Ruth and Boaz were great grandparents of David.
6: “And to David was born Solomon by her who had been the wife of Uriah”
1. The men mentioned from Abraham to David are usually classified as “patriarchs.” David is called a patriarch in Acts 2:29.
1) But he is also a transitional figure for he was also a king.
2. Considering all the good things Matthew could have said about David
(1 Sam 13:14; Acts 13:22), it is amazing that he alludes to his fatal attraction with Bathsheba the wife of Uriah (2 Sam 11-12).
1) Bathsheba is forever associated with “David's great sin.”
2) Clearly, this genealogy is not only a “Who's Who” of OT greats, but is sprinkled with scandals.
3. With the possible exception of Bathsheba, the women mentioned in 1:3-6 were Gentiles.
1) This fact anticipated a salvation including all nations.
2) He is whose name the Gentiles would trust (12:21) had Gentile blood in His veins.
4. “Solomon” is mentioned 2 more times in Matthew, each time as the lesser figure in a contrast (6:29; 12:42).
1) Matt 9:11-13: “It is not those who are healthy who need a physician, but those who are sick.” (Remember Matthew was a hated tax-collector).
2) Our Lord came to save sinners, harlots, hypocrites, and the rest of us!
7-8: Rehoboam (Roboam) Jehoshaphat (Josaphat), Uzziah (Ozias),
Jotham (Joatham), Hezekiah (Ezekias), Josiah (Josias)
1. The differences in Matthew’s spelling and OT spelling arises from 3 distinct causes.
1) From the loss of certain letters by Hebrew names in passing through the Greek. The Greek has no h nor j, and it usually terminates masculine proper names with as s; so that Hebrew names with the former letters in them must be spelled in Greek without them, and those terminating in h, which is a very common Hebrew termination, must have h changed to s.
2) The Hebrews were given to contraction of proper names. Jehoshaphat to Josaphat; Jehoram into Joram.
3) All living languages undergo some changes of pronunciation, thus changes in spelling to suit the new pronunciation.
“and to Joram, Uzziah (Ozias)”
1. By comparing Matthew's list with 1 Chron 3:5-16 and the narratives in the books of Kings and Chronicles, we find that 4 names have been omitted.
1) Between Joram and Uzziah belong Ahaziah, Joash, Amaziah and Azariah.
9-11: “and to Josiah was born Jeconiah (Jechonias; Coniah)”
1. Jehoiakim should be inserted between these two.
1) It is also likely that other names have been omitted.
2. The period from Solomon to Jeconiah was a time of spiritual and political decline for the monarchy and nation.
1) Except for 6 individuals, the kings listed in 7-11 were wicked.
3. The last king of Judah Jeconiah is noteworthy for 2 reasons.
1) He is mentioned with “his brothers.”
2) 1 Chron 3:16; 2 Chron 36:10: He apparently had no literal brothers.
3) Therefore “brethren” may indicate “countrymen” (Ex 2:11; Matt 12:46-50; Acts 9:17).
4) Jer 22:30: “Write this man childless”—cannot mean he would not have children, for the OT record shows he did (1 Chron 3:17).
--Instead, the curse of childlessness means no descendant would sit on the throne of David and that the royal succession shifted from Solomon’s descendants to another branch of David's family (Luke 3:31).
12-16: “Jeconiah…Jesus”
1. Spans approximately 600 years including the period between the testaments.
1) “Zerubbabel (Zorobabel)” is the last name mentioned that is found in the OT.
2. This does not mean that the first-century Jews had no way to corroborate the record from “Abiud…Jacob.”
1) There is good evidence that at the time of Christ ancestral records were kept carefully.
2) Josephus refers to the “public records” from which he extracted genealogical information about his family.
3) He also describes the pains the Jews would take to safeguard their genealogies, especially those involving the priests.
3. Another argument for the accuracy of Matthew's list is that the Jewish hierarchy, who looked for the slightest pretext for discrediting Jesus, never challenged His descent from David.
1) To the contrary, Jesus was publicly acclaimed as a legitimate son of David (Matt 21:9; Mark 11:10).
“to Jacob was born Joseph, the husband of Mary”
1. Matthew does not say Joseph begat Jesus, but that Jesus “was born” of Mary.
1) “Whom” (hes) is feminine, and since Greek pronouns must agree with their antecedent in gender, the reference can be only to Mary.
2) “Was born” (egennethe) is in the passive voice, which is a departure from the active “begat” (egennese).
3) By these subtle grammatical and syntactical changes, Matthew hints at the truth recorded in verses 18-25.
2. But if Jesus was not begotten by Joseph, how does the genealogy of Joseph connect him to David?
1) The answer is that when Joseph took Mary as his wife he became Jesus’ legal father (John 6:42).
2) Joseph was Jesus' father in this sense alone, but this relationship was important for through it was transmitted the right to David's throne.
3. Joseph was the “son of Eli (Heli)” (Luke 3:23). Pulpit Commentary explains the difference between these two Scriptures.
1) “There are two ways in which these differing statements may be made to accord. The two sons of Matthan were Jacob the elder, and Heli the younger. It may be that Mary was the only child of Jacob, and Joseph the son of Heli. Then by marriage with his cousin, Joseph would become Jacob's son as well as Heli's. Or it may be that Jacob died without children, and Heli, marrying his widow according to the Jewish usage, became by her the father of Joseph, who hence would be called Jacob's son, that the elder brother's line might not die out” (Vol. 15:4).
4. Matthew gives Christ's throne succession through Joseph—prominence over Mary.
1) Luke traces the bloodline through Mary—harmonizes with Luke’s emphasis.
2) Luke 3:23: mentions Joseph as the “supposed” father of Jesus.
3) The apparent difference gave no trouble to those living at that time, who evidently understood the matter.
4) “We have accounts of various attacks on the Bible in the early age on different grounds, but none for this discrepancy” (Boles).
17: SUMMARY:
Matthew’s organizing Christ’s ancestors into 3 groups of “fourteen generations” poses several problems. These divisions are natural, for they arrange Hebrew history— the period of the patriarchs, period of the kings, and the period of Gentile rule.
1. The most obvious is that 3 groups of 14 should yield 42 names.
1) Only 41 male names are listed.
2) Either one should be counted twice or that Joseph and Mary as separate generations. The structure of verse 16 points in this direction.
3) The double-mention of David may indicate that he should be counted twice.
2. Why does Matthew assert that “all the generations” in each group equal 14?
1) Since names have been omitted in verses 7-11, he cannot be saying there were only 14 generations in each period.
2) No Jew familiar with the OT record, much less an apostle who had been a tax collector (and presumably good with numbers), would make such an obvious blunder.
3) Therefore, “all the generations” must be interpreted in light of the context, that is, all the generations in Matthew's list.
3. But why 14? Is it an arbitrary number picked by Matthew as a memory aid?
Or is it a play on a sacred number 7 and the divine number 3?
1) The most logical answer is that Matthew wrote his Gospel to provide a Christology, not a complete chronology.
2) He knew that the actual genealogies were available to his readers.
3) Therefore the 3/14 scheme is probably meant to be understood as 42.
4) His list expounds the 42ness of the period leading up to Christ's birth.
II. THE DEITY OF JESUS (1:18-25)
1. Having demonstrated that Jesus is “the son of David, the son of Abraham”, Matthew builds his case that Jesus is the Messiah and King by showing how His birth and early life fulfilled prophecy. Five events are cited to illustrate how His life fit the Messianic profile foretold in the OT.
1) His name
2) Birth
3) Place of birth
4) Exile and childhood
2. The story of Jesus’ BIRTH is told from the standpoint of His foster-father Joseph.
18: “Now the birth of Jesus Christ was as follows. When His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit.”
1. Under Jewish law “betrothal” (Lit.-“be truth”) was a binding contract that could be terminated only by death or divorce. There is little information concerning the ceremony of betrothal in NT times, but from the scraps of information we do possess the following picture emerges.
1) It occurred before a couple “came together” (sunerchomai, only used here; to assemble, have sexual intercourse), and roughly corresponded to our custom of engagement.
2) It normally was contracted a year before the marriage was finalized.
3) It was a public and legally binding agreement wherein a gift or money was sometimes given by the groom to the bride or her family. It was common that the arrangement was made between the bridegroom and the father of the bride. Generally, the “bridal price” was set by the father of the bride (Gen 34:11-12). It was a formal act of property transfer and was often performed in the house of the bride's father. The bridal price can take the form of service (Gen 29:15-20; 34:12; Josh 15:16; cp. Jud 1:12-13; 1 Sam 17:25; 18:25; cp. 2 Sam 3:14).
4) The betrothed couple was considered husband (19) and wife (20, 24).
5) Infidelity during the betrothal period was a capital crime (Deut 22:23-24).
2. Mary “was found to be with child.”
1) Luke 1:34-35: For some reason, Mary did not tell Joseph the extraordinary circumstances surrounding her pregnancy. Perhaps she figured the story was so unbelievable that it was best to leave any explaining to God.
2) But after returning to Nazareth from a 3 month visit to Judah (Luke 1:36-56) it was obvious she was with child (Gen 38:24).
3. “Ghost” is the Saxon word for “spirit” (pneuma).
1) In King James time (1611) meant what “Holy Spirit” means now.
2) In the OT, the Spirit of God appears as the agent of God's creative and life- giving activity (Gen 1:2; Ezek 37:1-14).
3) His role in Christ's conception (20) makes clear the divine initiative in Jesus’ entrance into the world.
19: “And Joseph her husband, being a righteous man”
1. It appears that both Joseph and Mary were descendants of David, of the tribe of Judah, while Zacharias and Elizabeth were of the tribe of Levi.
1) It may be that Mary's mother was a blood-relative of Elizabeth, but this is purely speculative.
2. Joseph was a carpenter who lived in Nazareth (13:55; Luke 2:4).
1) He taught Jesus the carpenter’s trade (Mark 6:3).
2) He was the father of 4 boys and, at least 2 girls (Matt 13:55-56).
3) He probably died before the death of Jesus, for he is not mentioned at Jesus’ crucifixion, and Jesus commended the care of Mary to the disciple “whom He loved” (John 19:26-27).
JOSEPH WAS A RIGHTEOUS MAN IN HIS RELATIONSHIP WITH MARY
19: “and not wanting to disgrace her, desired to put (divorce) her away secretly.”
1. You can almost feel the pain in Joseph's entire being when Mary’s condition was known.
1) Can he really believe her story? This has never happened before, or since! Is this what happened to Isaac? What about Isa 7:14?
2) What is he to do? He assumes the worst—guilty of immorality rather than a victim of rape.
2. He could take one of four possible choices of action:
1) Believe Mary. This he does not do.
2) Forgive Mary. She is not repenting—not a good way to start out.
3) Divorce her before 2 witnesses and disgrace her (paradeigmatisai=“public example”; Col 2:15—“public display”; Heb 6:6—intense form of word). In NT times the death penalty was not exercised. Whatever penalty the Jews could have enforced at that time, it would not have been pleasant. He does not do this because he is a righteous man! He still maintained an attitude of consideration and compassion for Mary.
4) Divorce her secretly through a private, though legal, certificate of divorce. This is what he decides to do. The Law didn't prohibit an aggrieved party from showing mercy in capital cases (2 Sam 12:13; Note—Ps 37:21 where the just man “shows mercy”).
3. Although the matter would eventually become known, the divorce itself would take place secretly rather than through open court proceedings.
1) Though Joseph showed consideration for Mary, yet his righteousness also made it difficult for him to simply ignore what he suspected had taken place.
2) As a merciful man he did not wish to openly disgrace the one to whom he was so fondly attached.
3) He wanted to act justly toward his own reputation, and mercifully toward the reputation of Mary.
4) His decision to divorce Mary was not because he was hard-headed and unforgiving.
5) The decision not to make Mary an example of public shame came from his righteous attitude and his decision to divorce her secretly came from that same attitude.
20: “But when he had considered this”
1. Joseph's decision was by no means an easy one.
1) When he considers (reflects upon, ponders) the various options in his mind, he falls asleep (1:24).
2) There is much to learn here about how a righteous man goes about trying to solve a complex personal problem in his life.
3) There is serious contemplation, and there are no "snap" judgments in making wise decisions and choices.
“Behold, an angel of the Lord appeared to him in a dream, saying,”
1. An angel appears to Joseph in a dream 3 times.
1) Each time he is told to do something (2:13, 19-20).
2. In a dream is used 6 times in Matthew and nowhere else (2:12, 13, 19, 22: 27:19). That this was a supernatural communication rather than the product of Joseph’s subconscious is obvious for 3 reasons:
1) It strongly conflicted with his sense of duty.
2) It led to the reversal of a decision he had already made.
3) And it set him on a difficult course of action he would not otherwise have taken.
“Joseph, son of David,”
1. The message given is directly related to Joseph's problem, to the Scriptures, and to God's plan for human redemption.
1) This should remind him of his own royal bloodline and possibly provide him a clue concerning his role in the unfolding revelation.
“do not be afraid to take Mary as your wife, for that which has been conceived in her is of the Holy Spirit.”
1. Mary was innocent but she could not prove it.
1) Even a man as righteous as Joseph can be mistaken.
2) Now he knows the truth.
2. This is the occasion for Joseph to show himself a true son of David, possessing the faith of David.
1) He must become the protector of heaven’s Prince.
2) Joseph is instructed to proceed with the marriage.
3) Joseph would now be in no way compromising his conscience, condoning sin, risking his own future happiness, or doing anything doubtful in fulfilling his promise to make Mary his wife.
21: “And she will bear a Son; and you shall call His name Jesus”
1. By naming the child, Joseph essentially owned and had authority over Jesus as a physical father (25; Luke 2:52).
1) Mary was to conceive Jesus and Joseph was to name Jesus as instructed.
2. Divinely revealed names were typically full of meaning.
1) “Jehovah is salvation” or “Savior”.
2) This name indicated Christ’s mission was redemptive and spiritual, rather than nationalistic and political.
“for it is He who will save His people from their sins.”
1. Sin (hamartia) means to “miss the mark.”
1) Because man has missed the bull’s eye of God's will he needs saving from his sin and its consequences—this is what Jesus came to do.
22: “Now all this took place that what was spoken by the Lord through the prophet might be fulfilled saying.”
1. There is some uncertainty whether these words were spoken by the angel or inserted by Matthew.
1) Most likely, Matthew is including Scriptural confirmation of the angel’s message.
23: “Behold the virgin shall be with Child, and shall bear a Son, and they shall call His name Immanuel, which translated means, God with us.”
1. This name occurs only here and in Isa 7:14; 8:8.
1) Acts 4:2, 12.
2. The purpose behind the method of Christ's unusual entrance into the world is an extremely important principle for Christians to grasp.
1) An infinite God could have arranged for man's salvation in an infinite number of ways.
3. So why the method that God did chose? Why incarnation?
1) The answer is found in John 1:1,14—Fitting that He be called Immanuel!
2) It was God's will to exhibit “grace and truth” in the flesh, through the life of His Son Jesus Christ. He was God and man united in one body.
3) And by doing this He set a pattern for us—grace and truth should be in us to where the unforgiven can see God's glory and thus be moved to glorify Him (Matt 5:16).
JOSEPH WAS A RIGHTEOUS MAN FOR HE OBEYED THE LORD
24: “And Joseph arose from his sleep, and did as the angel commanded him”
1. He did not question the truthfulness of the angel’s message.
1) What authority could be higher or what direction clearer?
2) His uncertainty was all silenced by God’s word.
3) Would you have believed this angel?
4) Many still do not believe in the virgin birth of Christ!
(1) “and took her as his wife”
1. This required unquestioned faith and courage.
1) It doesn't take much of an imagination what it cost him to give the protection of his spotless reputation and his lineage to Mary and her infant Son.
2) We should appreciate Joseph as a stalwart of the faith—as a devoted servant of God.
3) His example is worthy of our imitation.
2. With all his doubts resolved and his mind at rest, Joseph could no longer hesitate. He obeyed speedily, cheerfully and without dispute.
1) His duty to Mary and the child required an immediate marriage which would give Mary a good name and save the Child from the reproach of an illegitimate birth.
2) The following days must have been days of joy.
25: (2)“and kept her a virgin until she gave birth to a Son”
1. The marriage, or wedding ceremony, was more or less a social event which involved a great feast generally lasting a week or more during which the betrothed couple came together in sexual union for the first time.
1) Even though Joseph has officially “taken” Mary as his wife, brought her into his home, they in fact are still acting as though they were only betrothed, not having begun the sexual relationship.
2. Joseph was a man of self-discipline.
1) Since the birth of Jesus was to fulfill the prophecy of “born of a virgin”, Joseph disciplined himself to keep a distance sexually until after the child was born.
2) Many claim their sexual desires are just too important or too strong to be restrained or denied.
3) Joseph’s example shows that men and women can control themselves in order to comply with God’s will.
3. The relationship of Joseph to Mary after the birth was like any normal husband and wife.
1) How else could the other sons and daughters of Mary be born (13:55-56)?
4. The idea of Mary's perpetual virginity is based on a horrible misconception about sexuality.
1) Virginity is not elevated (nor should it be degraded) in the NT as being more holy than marriage (1 Tim 4:1-5).
2) To suppose Mary remained a virgin is to suggest she defrauded Joseph which would be contrary to God's law (1 Cor 7:3-5).
3) A mother in Christ is just as holy as any virgin.
4) Why should Catholics pretend the marriage bed would in some way defile Mary (Heb 13:4)?
(3) “and he called His name Jesus.”
(4) Luke 2:21; Gen 17:12: Circumcised Jesus on the 8th day.
(5) Luke 2:22; Lev 12:2-6: Concerning the purification after a birth.
(6) Luke 2:22-24: Concerning the redemption of the firstborn.
1) Ex 12:29-30; 13:2: The firstborn belonged to the Lord.
2) Ex 13:11-15; Num 18:15-16: The firstborn had to be redeemed with money.
3) Luke 2:25-33: Simeon, a “righteous and devout man,” saw the Lord’s Anointed One when he saw baby Jesus.
(7) Took Mary and Jesus to Egypt to escape Herod’s murderous plot (2:13-15).
1) Joseph immediately obeyed without questioning or complaining, even though, this was a long, hard journey to make with a baby.
8) He observed the Feast of the Passover every year in Jerusalem (Luke 2:41).
CONCLUSION
1. Joseph was a great man in his role as a servant of God.
1. We see his character as one of a man who is willing to obey God at all costs.
2. We like it when our children obey without complaining, don't we?
3. Slow obedience is no obedience.
4. God appreciates His children who obey without murmurings and questions (Phil 2:14-15).
2. Are you as willing to obey God as Joseph was?
1. Are you willing to pay the price of self-denial to do God's will?
2. Could God say of you that you are “righteous”?
3. Do you keep yourselves pure?
3. Have you had your sins washed away by the blood of Christ is baptism?
1. How can you be righteous before God without obeying this command— Acts 22:16?
2. Are those of us, who have been baptized living separate from this world? (2 Cor 6:17-7:1).
Matthew 2
THE BIRTH OF JESUS
1-12: THE VISIT OF THE WISE MEN
1. Especially notable in this chapter is the contrast drawn between Jews and Gentiles.
1) At the beginning of the chapter a Gentile delegation from the east comes to worship Christ.
2) 13-15: Mary and Joseph flee for safety with Jesus to Egypt, a Gentile country.
3) All of this sets the stage for contacts Christ will have with Gentiles throughout His ministry and reminds us of the universal nature of His kingdom (8:11).
1-2: SEEKING THE KING: ARRIVE IN JERUSALEM
1: “Now after Jesus was born in Bethlehem of Judea”
1. Bethlehem means “house of bread.”
1) There was another Bethlehem located in Zebulun (Josh 19:15).
2. Late in Mary’s pregnancy she and Joseph travel to Bethlehem to comply with a Roman census.
1) Bethlehem was Joseph's ancestral home and the city of David (Luke 2:1-7).
“in the days of Herod the king”
1. “Herod the Great” was the son of Antipater, an Idumean (Edomite) who aided the Romans in their military operations against the Arabs and Hasmonaeans.
1) In 47 BC he was appointed procurator of Judea and in 40 BC he assigned administration of Galilee to his son Herod.
2) The Roman senate confirmed this appointment and gave Herod the title “King of the Jews.”
2. Herod was both a Jew and an anti-Jew.
1) An upholder and benefactor of Graeco-Roman civilization.
2) And an oriental barbarian capable of unspeakable cruelties.
3. He was a brilliant politician and in some ways a wise and far-seeing statesman, generous, constructive and highly efficient.
1) His achievements as a builder won him the epithet “the Great”.
2) He built the temple in Jerusalem (24:1).
3) Rebuilt Samaria and was responsible for many other significant works.
4. But he was also naïve, superstitious, grotesquely self-indulgent, and bordered on the brink of insanity. Herod was feared and despised for his cruelty.
1) As he grew older, he became insanely paranoid about perceived threats against himself and his position.
2) Within his own family he had an uncle, wife, a brother-in-law, and 3 sons murdered.
3) A pun attributed to Augustus Caesar noted, in an allusion to the Jews avoidance of pork, that “it is better to be Herod's swine (hus) than Herod’s son (huios)!”
4) To spite the Jews for their intense hatred of him, he ordered that at his death the leading men of the nation be murdered so that the people might have reason to mourn at his death, if not for his death. This order was never carried out.
5) Most historians place his death between March 13 and April 11, 4 BC, but this time frame cannot be verified.
5. Everything said about him in this chapter from his suspicion and lying to his murderous rage is in accordance with his horrible reputation of cruelty.
“behold, magi (wise men)”
1. Pronounced may-jye, singular and is the Latin transliteration of the Greek magoi.
1) Originally described a Persian (or a tribe of the Medes) priestly caste of wise men specializing in astrology, medicine and natural science.
2) “Magic” and “magician” both derive from this word (Acts 13:6, 8).
3) The Septuagint uses magoi to translate the Heb. Ashshaph (astrologer in Dan 1:20; 2:2.
4) A first century Jewish author refers to Balaam as a magos.
5) The magi of this chapter were obviously pious Gentiles who likely studied astronomy and/or astrology.
“from the east”: could be Arabia, Mesopotamia, or somewhere else.
“ arrived in Jerusalem, saying,”
1. The magi's understanding evidently resulted from a divine revelation (also return-12).
1) Since Christ came to bless all nations it should not be surprising that the God who announced His birth to Jews (Luke 2:8-16) would do the same for Gentiles.
2: “Where is He who has been born King of the Jews?”
1. Though God undoubtedly gave the wise men a revelation about Christ’s birth, He didn't give a street address where He could be found.
1) Therefore, the magi went to Jerusalem, perhaps thinking the Jewish capital was the most likely place to look for Him “born King of the Jews.”
“For we saw His star in the east”
1. En te anatole literally reads “in the rising” (4:16).
1) This means the magi saw the star when it first appeared.
2) The idea of a star is connected with Messianic prophecy (Num 24:17; perhaps-Isa 60:3).
“and have come to worship Him.”
1. Nothing confirms the wisdom of the wise men more than the fact that they came to worship the King.
1) Worship (proskuneo=to kiss, fawn, crouch) is a human response to a divine revelation.
2) Jesus is deity (1:23; John 1:1) and as deity He is worthy of man's worship (8:2; 9:18; 14:33; 15:25; 20:20; 28:9,17; Rev 5:14; Heb 1:6).
3-4: HEROD'S INQUIRY
3: “And when Herod the king heard it, he was troubled, and all Jerusalem with him.”
1. The devotion of the outsiders stands in contrast to the uneasiness of the insiders.
1) Troubled: (tarasso) "to stir, agitate" (14:26)—by the thought of a rival.
2) Omens from stars were nothing to brush aside.
3) For example, the appearance of comets was assumed to portend the birth or death of someone of great consequence.
2. His concern is understandable.
1) His hold upon the country was shaky at best.
2) Should a bona fide Jewish king appear on the horizon, he could quickly be overthrown.
3. All Jerusalem joined in Herod's unrest.
1) They likely feared the consequences that would come as a result of the king’s pathological suspicions.
2) “When Herod the Great trembled the whole city shook” (Morris, 37).
4: “And gathering together”
1. Herod calls a meeting of the religious leaders to find out the answer to the Magi's question.
1) Sunago is the word used in Ps 2:2 to describe those who “take counsel, against the Lord, and against His anointed.”
2) Matthew makes it clear that this gathering is no innocent theological consultation.
“all the chief priests”
1. Included the present high priest, men who formerly held the office and the heads of 24 priestly courses.
1) Josephus says there were 28 high priests from the time of Herod to the destruction of Jerusalem.
2) Of these, Luke 3:2 mentions the 10th “Annas,” and the 14th “Caiaphas.”
“and scribes of the people”
1. The scribes (grammateus) were scholars who studied the Law of Moses.
1) During the exile, when Israel lost two of its essential distinctive characteristics (its land and its temple), renewed attention was given to the law (the 3rd distinctive).
2) A class of scholars developed who devoted their lives to the exposition and application of the law.
3) These scribes were the scholars of Israel and their aim was to spell out in rules and regulations the great principles set forth in the law.
4) Because of their expertise in the Mosaic Law, they were sometimes called "lawyers" (nomikos, 22:35; Luke 7:30).
5-6: AN ANSWER FROM MICAH: THE CHRIST TO BE BORN IN BETHLEHEM.
5: “And they said to him, In Bethlehem of Judea, for so it has been written by the prophet,”
1. The religious leaders are able to quote Scripture to answer Herod's question for both the HOW and the WHERE of Christ's birth had been prophesied.
1) Micah 5:2: SECOND FULFILLED PROPHECY of Matthew. (1st-1:22-23).
2) Bethlehem was located about 6 miles southwest of Jerusalem (John 7:40-42).
2. An impostor would have no control over the place of His birth.
1) Circumstances were against this fulfillment. If born 6 months earlier or later, Jesus would not have been born in Bethlehem. Joseph and Mary lived 90 miles away. Roman law required them to go back there for tax purposes.
2) Bethlehem was so small and insignificant that it is twice omitted from a list of towns (Josh 15; Neh 11:25ff). It is simply called a "village" (John 7:42).
3) Of all the cities in the world, the Messiah could be born in only one small village with a population of less than 1000 people.
4) All other cities in the world are eliminated.
5) What are the chances of an impostor being born in the RIGHT TOWN, from the RIGHT TRIBE (Judah) and from the RIGHT FAMILY (David's)?
6) In all the accusations against Jesus, no one ever attacked His birth or parentage in the NT.
6: “And you, land of Judah, are by no means least among the leaders of Judah; for out of you shall come forth a Ruler, who will shepherd My people Israel.”
1. They did not misquote Micah.
1) There is no indication the Jews did any follow up on the report of Christ’s birth.
2) They may have dismissed it as a rumor, been completely indifferent to the possibility or, was afraid to show a lively interest in the prospects of a new king.
3) It might have been fatal for them to do so—they knew the cruelty of Herod's suspicious character—at the beginning of his reign, he executed the entire Sanhedrin.
7-8: A MEETING WITH HEROD: SENDS THE WISE MEN TO BETHLEHEM.
7: “Then Herod secretly called the magi, and ascertained from them the time the star appeared.”
1. Wanting to locate a potential threat to his throne, Herod arranges a private meeting with the magi—for reasons that become apparent (16).
8: “And he sent them to Bethlehem, and said, Go and make careful search for the Child; and when you have found Him, report to me, that I too may come and worship Him.”
1. Herod tells the magi where to look.
1) Herod’s cunningness is evident in the fact that he did not send anyone with the magi.
9-12: THE WISE MEN FIND JESUS: WORSHIP THE KING
9: “And having heard the king, they went their way; and lo, the star, which they had seen in the east, went on before them, until it came and stood over where the Child was.”
1. Prophecy directed them to Bethlehem, but the star lead the magi directly to Jesus.
1) Prior to this time there is no indication the star actually moved.
2) But now it does move south toward Bethlehem.
3) Due to the earth's rotation, heavenly bodies appear to move from east to west, but this star moved from north to south “until it came and stood over where the Child was.”
4) This implies the star was some sort of low-hanging, astral phenomenon.
10: “And when they saw the star, they rejoiced exceedingly with great joy.”
1. Magi knew about motion of stars and the movement of this star indicated supernatural guidance.
1) Upon this realization they were filled with indescribable joy.
11: “And they came into the house and saw the Child with Mary His mother”
1. Note that every time Jesus and Mary are mentioned together, Jesus comes first (13, 14, 20, 21).
“and they fell down and worshiped Him; and opening their treasures they presented to Him gifts of gold and frankincense and myrrh.”
1. Treasures fit for a king. This king is worthy of our best gifts.
1) Gold: Precious metal prized from time immemorial (Gen 2:11-12).
2) Frankincense: (Lit. pure incense), a fragrant gum or resin obtained by cutting the bark of various Asian and African trees.
3) Myrrh: Resinous exudates from the bark of certain shrubs native to southern Arabia and adjacent parts of Africa that was prized for its aromatic qualities and was used in embalming (John 19:39).
12: “And having been warned by God in a dream not to return to Herod, they departed for their own country by another way.”
1. The magi had not detected Herod's scheme.
1) It is often difficult for the guileless to detect hypocrisy.
13-23: THE WRATH OF HEROD
13-15: FLIGHT INTO EGYPT
13: “Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, Arise and take the Child and His mother, and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him”
1. This requires urgent obedience.
14: “And he arose and took the Child and His mother by night, and departed for Egypt”
1. A number of factors made Egypt as a place of asylum.
1) It was close (depending on the point of entry), the distance from Bethlehem to Egypt was approx.75 miles.
2) It was out of Herod's jurisdiction.
3) It was a traditional heaven for Israelites in political trouble (1 Kings 11:40; 2 Kings 25:26; Jer 26:21).
4) Every Egyptian city of any size had a colony of Jews (over 2 million are estimated to have been living in Alexandria at this time).
2. The gifts of the magi would find immediate use as economic resources to support the family while in exile.
15: “and was there until the death of Herod, that what was spoken by the Lord through the prophet might be fulfilled, saying, Out of Egypt did I call My Son.”
1. This is the THIRD FULFILLED PROPHECY—Hos 11:1.
1) Note that this is the first time in Matthew where Jesus is clearly identified as God's Son.
2) Three groups are acting independently and without mutual planning to fulfill prophecy. Each group acts on their own will. Such testimony as this in any court would be overwhelming and irrefutable evidence.
2. Most agree that Hosea 11:1 refers to Jesus only typically.
1) The words were originally spoken concerning Israel.
2) In applying these words to Jesus, Matthew makes Israel's entrance into Egypt and departure typical of the same movements on the part of Jesus.
3) Matthew sees patterns of God's activities in history in ways he cannot attribute to coincidence.
4) Just as God brought the nation of Israel out of Egypt to inaugurate His original covenant with them, so again God is bringing the Messiah, who fulfills the hopes of Israel, out of Egypt as He is about to inaugurate His new covenant.
5) Without question God spoke in the OT through the use of “types” or shadows of “things to come” (Col 2:17; Heb 8:5; 10:1; “figure” (Rom 5:14).
3. A few see all of Hosea 11:1 as a personal Messianic prophecy and that the passage refers to the Exodus only in a remote, allusive sense.
1) Hos 11:1 is the conclusion to the preceding context, rather than an introduction to what follows (Egypt, symbol of bondage is Assyria).
16-18: HEROD SLAUGHTERS BABIES
16: “Then when Herod saw that he had been tricked by the magi”
1. We are not told how much time elapsed before Herod realized had had been deceived by the magi.
1) Since Bethlehem is only a couple of hours walk from Jerusalem, he probably expected them back in a day or two.
2) But when he realized they were not coming back…
“he became very enraged”
1. Thumoo: verb (only here in NT).
1) The adverb lian—very much exceedingly.
2. There is a drastic contrast between what the born king of Israel will do and what the one who arrogated the throne to himself.
1) Jesus has come to save His people (1:21), to shepherd them (2:6), and to give them His life on behalf of others (20:28).
2) Herod only exploits the people for his own ends and kills others to save himself.
“and sent and slew all the male children who were in Bethlehem and in all its environs, from two years old and under, according to the time which he had ascertained from the magi”
1. This cruel act was but a minor episode in a bloody career and was probably not considered noteworthy by contemporary historians.
1) It was too little, too late—Jesus was already safe in Egypt.
2) Good job Joseph!
2. If Bethlehem's population was only 300, the number of boys under 2 would have been around 6.
1) About the same is true in any city—even during a baby boom.
17: “Then that which was spoken through Jeremiah the prophet was fulfilled saying”
1. Jeremiah is mentioned by name only 3 times in the NT.
1) All by Matthew (16:14; 27).
18: “A voice was heard in Ramah, weeping and great mourning, Rachel weeping for her children; and she refused to be comforted, because they were no more.”
1. This is the FOURTH FULFILLED PROPHECY in Matthew.
1) The outcry of the mothers of Bethlehem to the massacre fulfilled Jer 31:15.
2) Ramah was a Benjamite city where the Judean captives were gathered for deportation to Babylon (Jer.40:1).
3) In Jer.31:15 the mothers of Judah are personified as Rachel (Jacob's favorite wife and the idealized mother of Israel) who is pictured weeping inconsolably over her children's misfortune.
2. Her cry was a double lament.
1) Weeping first over the children of Israel's captivity.
2) And now over their murder.
3. We shouldn't overlook the fact that Jer 31:15, a verse of sorrow, is immediately followed by a message of HOPE.
1) 31:16-17: “Thus says the LORD, restrain your voice from weeping, and your eyes from tears; for your work shall be rewarded, declares the LORD. And they shall return from the land of the enemy. And there is hope for your future, declares the LORD, and your children shall return to their own territory.”
2) Rachel's sorrow would be temporary for the child who came to destroy death had escaped death.
3) God's purpose, not Herod's, would ultimately prevail, and the tragedy would be turned into blessing and that death would be swallowed up in victory (1 Cor 15:54).
19-20: ANGEL INSTRUCTS JOSEPH TO RETURN TO ISRAEL
1. Herod dies (A gruesome description is given by Josephus Ant.XVII, vi.5.)
1) An angel appears in a dream for the 3rd time to Joseph and gives him the “all clear” to return to the land of Israel.
21-23: THE RETURN TO NAZARETH
21: “And he arose and took the Child and His mother, and came into the land of Israel.”
1. Joseph again proves his value as Jesus' guardian by obeying the angel sent by God.
22: “But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there.”
1. After Herod’s death his kingdom was divided among 3 sons.
1) Archelaus was given the southern part and the title ethnarch (lit. “ruler of a people”) of Judea, Samaria and Idumea (a province just south of Judea).
2) Antipas became tetrarch of Galilee and Peraea.
3) Philip the tetrarch of Trachonitis and Ituraea (a region northeast of the Sea of Galilee).
2. Archelaus ruled from 4 BC to 6 AD.
1) Joseph had good reason to be afraid of him—he was almost as brutal as his father.
2) Shortly before Herod's death, 2 Jewish teachers moves some of their students to tear down a golden eagle which Herod had fixed upon the great gate of the temple. The teachers were put to death, then Herod died. The next Passover a rebellion broke out on account of the execution of the 2 teachers. Archelaus killed 3,000 people, including some pilgrims at the Feast, in order to stop the rebellion.
3) Rome eventually deposed Archelaus because of his continued cruelty.
4) The rule of the region was then placed in the hands of "governors."
“And being warned by God in a dream, he departed for the regions of Galilee”
1. For a 4th and final time Joseph receives a revelation.
1) This one confirmed his fears about Archelaus caused him to move his family to Galilee, which was governed by Herod Antipas another son of Herod the Great, from 4 BC to 39 AD, where he and Mary lived before (Luke 1:26-27; 2:4).
2. Isa 9:1: Galilee was known as a land of foreigners
(Matt 4:15: “Galilee of the Gentiles”).
1) Josephus reports that there were 204 (240?) cities in Galilee in the 1st century.
2) During the time of Jesus, Galilee was not only made up of small farming villages in pastoral settings, as it is often portrayed, Galilee was also one of the most active business centers in Palestine.
3) There were 2 important administrative cities in Galilee: Sepphoris, about 3 miles northwest of Nazareth (called by Josephus “the greatest city in all Galilee”, and Tiberias, founded in 18 AD by Herod Antipas on the shore of the Sea of Galilee to replace Sepphoris as capital.
4) The Jews that lived in Galilee would have been subject to Greek influence, both in culture and in language.
5) It is very likely that many Jews of Galilee, including Jesus, were at least bilingual (Jewish-Palestinian-Aramaic and Greek), if not trilingual for the more educated Hebrew.
6) Because of Greek and other worldly influences, Galilee was not particularly well thought of by Judean Jews (John 7:52; Luke 13:1-2).
7) Judean Jews could also detect the Galilean dialect or “accent” (Mark 14:70; Matt 26:73).
8) Jesus spent most of His childhood and public ministry in Galilee and the surrounding area.
23: “and came and resided in a city called Nazareth, that what was spoken through the prophets might be fulfilled. He shall be called a Nazarene.”
1. MATTHEW'S FIFTH FULFILLMENT
1) However, the phrase appears nowhere in the OT. How, then could Christ’s upbringing in Nazareth fulfill which was spoken by the prophets?
2) By attributing the quote to the prophets collectively, which implies he is summarizing a prophetic THEME rather than referencing a specific prophecy.
3) In the obscurity of Nazareth the OT predictions of a humble, despised background for the Messiah found their fulfillment (Ps 22:6-8; Isa 49:7; 53:2-3; Zech.11:4-14).
2. To be called a Nazarene in first century Palestine meant you were “from the wrong side of the tracks.”
1) During Jesus' lifetime Nazareth was a small, unfortified, rocky village with a population of only 1600-2000.
2) It was located between two valleys, inhabited by peasants and artisans, eking a meager livelihood out of their olive groves, vineyards and cattle.
3) It possessed no strategic or religious importance but it was not far from the major trade route, the Via Maris (“Way of the Sea”), connecting Egypt and Mesopotamia.
4) Also it was not far from the Roman administrative capital of Galilee, the city of Sepphoris.
3. The town is never mentioned in the OT or by Josephus and in Judea it was considered an embarrassment (Jn.1:46; 7:41-42,52).
1) Jesus grew up, not as “Jesus, the Bethlehemite,” with its Davidic overtones, but as “Jesus, the Nazarene,” with all the oppressiveness of the sneer.
2) When Christians were referred to in Acts 24:5 as the “Nazarene sect”, the expression was meant to hurt!
Matthew 3
THE MISSION AND WORK OF JOHN THE BAPTIST
1-12: JOHN’S PREACHING
1. Isa 40:3-6: A prophecy of the coming of John.
1) He will not live in a densely populated area.
2) His job is to prepare the people for a king.
3) Make a good road for this king (19:23-25; 35:8).
4) The Messiah (Deity) will appear.
2. Mal 3:1; 4:4-6: Saying good-bye—next event to look for is Elijah.
1) For 4 centuries the prophetic voice had been silent.
2) Elijah would come to prepare people.
3. Matt 3:1-3; (Mark 1:1-4): Quotes Isaiah—Messenger is John—fulfills prophecy (states it as a fact—doesn’t explain—Luke tells a fuller story, explains).
1) 1:13-14: Special son—FOLLOW HIS LIFE—full of the Holy Spirit before he is born—not Holy Spirit baptism (Mt.3:11) but proclaim message through John.
2) 1:15: He will be great—an example that stands out—Is he the Christ?
3) 1:16: He will turn many Jews back to God (Mal 2:10-16: Family corrupt).
4) 1:17: He will come in the “spirit and power of Elijah.”
5) He will “make ready a people prepared for the Lord.”
*Stood out among the prophets.
*Gives more meaning, something to look forward to.
4. Elijah was unlike the other prophets.
1) He lived in the mountains—rugged individual (1 Kings 17:1-7).
2) He went without food and water for 40 days (1 Kings 19:8).
3) His message from the lowest of men to kings—“sinners—repent.”
4) He single-handedly exposed the prophets of Baal—POWERFUL.
5) His SPIRIT (attitude, character) demanded respect—he told it like it was.
5. John called religious leaders a “brood of vipers.”
1) Matt 11:7: He was a mover of men.
2) 11:8: Was he weak? No—POWERFUL.
3) 11:9-10: He was a great prophet.
4) 11:11-14: John was a transitional link between covenants (17:9-13).
*Both his message (sin, judgment, repentance and forgiveness) and manner (reminiscent of Elijah, 2 Kings 1:8) were distinctively OT. (6 “P’s”).
*John was the last of the great Hebrew prophets—but his work was to prepare men for the One who would establish a new covenant kingdom.
1-6: CALLING SINNERS
1: “Now in those days”
1. 2:23: When Jesus was living in Nazareth.
1) Luke 3:1: Dates this in the 15th year of Tiberius when “John the Baptist came.”
2) 28-29 AD—which means there is a gap of nearly 30 years between ch 2 &3.
3) Luke 1:80: “And the child continued to grow, and to become strong in spirit, and he lived in the deserts until the day of his public appearance in Israel.”
4) Matthew deliberately hastens to his true subject—the public ministry, death, and resurrection of the Messiah.
5) All 4 Gospels preface the narrative of Christ’s ministry with an account of John and 2 passages in Acts (1:21-22; 10:36-37) indicate that Jesus’ baptism by John inaugurated His public work.
2. Matthew introduces John by focusing on 2 characteristics.
1) “Baptist”: Baptism was not unknown among the Jews—(Heb 6:4; 9:10).
*He was the only one who was baptizing for the remission of sins.
2) “Preaching”: John was chosen to announce the coming of the King of kings.
“in the wilderness of Judea, saying,”
1. His area of operation was a badland region that stretches between the hill country of Judea to the west, and the Dead Sea and lower Jordan to the east, extending northward to about the point where the Jabbok flows into the Jordan river (1 Sam 23:14-25; 24:1).
1) It is a vast desolate expanse of barren chalky soil covered with pebbles, broken stones and rocks. A little brushwood is found here and there with snakes crawling around them.
2) Another description: It was a mountainous, rough, and sparsely settled country, covered to some extent, with forests and rocks, and better fitted for pasture than for tilling.
3) There were even villages, but they were comparatively unsettled portions of the country (1 Sam 25:1-2).
2. This may seem like a strange place for John to work, since preachers normally gravitate to areas where people are abundant.
1) But as Matthew explains, the wilderness carried important Messianic implications.
2: “Repent”: (metanoeo, lit., “afterthought”).
1. The word originally meant an afterthought.
1) Often a second thought shows that the first thought was wrong; and so the word came to mean a “change of mind.”
2. But that is not enough in itself—a change of mind demands a change of ACTION.
1) A man may change his mind and come to see that his actions were wrong but be so much in love with his old ways that he will not change them.
2) Likewise, a man may change his ways but his mind remains the same, changing only because of fear or some other reason.
3. Repentance is neither penance (religious masochism wherein one assuages guilt through self-punishment), but a spiritual conversion that affects thought and action (8).
1) It turns a man who is going away from God, towards God.
2) Repentance involves true sorrow (2 Cor 7:9).
“for the kingdom of heaven is at hand.”
1. The kingdom’s (basileia, sing.) origin, king, laws, privileges are all heavenly.
1) The primary meaning is an abstract one referring to a king’s rule, authority, or sovereignty (the king’s dominion).
2) The secondary meaning is the concrete one and refers to the realm (the geographical territory or people) ruled over.
2. God has always been man’s rightful King (1 Chron 29:11-12; Dan 4:34), but man has persistently refused to submit to His rule.
1) Despite man’s rejection, God has sought man’s allegiance.
*Abraham was chosen as the one through whom He would bless the world.
*At Sinai He established a special kingdom—Israel (Ex 19:5-8).
*Later He chose David to be king (1 Sam 16) and promised to establish His throne forever (2 Sam 7:12-16; Ps 89).
3. At hand (eggizo, to approach, come near) is in the perfect tense and indicates a past action with continuing results.
1) God was not getting ready to establish His rule for it is eternal.
2) But He was getting ready to manifest it, as He had in the past, by reestablishing a son of David on the throne.
4. The force of John’s message lay in the importance of the truth announced.
1) It demanded repentance for a NEW REASON.
2) For only by repentance could the people be prepared for this new kingdom *(Like the same driver in a new vehicle.)
3: “For this is the one referred to by Isaiah the prophet, saying, the voice of one crying in the wilderness, make ready the way of the Lord, make His paths straight.”
1. Lord (kurios) refers to an owner.
1) A master who has complete control.
2) That Matthew would apply to Jesus a passage and term used in the OT of God underscores Jesus’ deity.
2. Before Rome ruled the world public roads were rare.
1) When kings went on trips they sent in advance men to prepare a way.
2) Sometimes this meant leveling mountains, raising valleys, filling swamps, bridging rivers or removing other obstacles.
3. Isaiah’s prophesy didn’t mean John would literally pave roads, but that he would prepare men for the Messiah by preaching repentance and urging them to straighten out the crooked things in their life (Isa 9:1-7; 60:1-3). A brief look at the condition of the people in the first century reveals the magnitude of the work John was to do.
1) “We may regard the Pharisees and Sadducees as mountains of self-righteousness, needing to be thrown down, and thereby brought to meekness and humility; the outcasts and harlots as valleys of humiliation, needing to be exalted and filled with hope; and the publicans and soldiers as crooked and rough byways, needing to be straightened and smoothed with proper ideals of righteousness. But the application is general, and not limited to such details. However civil tyranny and ecclesiastical pride must each be leveled, and the rights of the common people must be exalted before the kingdom of God can enter in” (McGarvey, Fourfold Gospel, p.68).
2) “There was perhaps never a time in the world’s history when the world was farther gone in wickedness than at the time when Jesus came. There was not a crime known to the whole dark list of wickedness and sin that was not practiced by the Jews in those days. The heart grows sick in contemplating the picture drawn by Paul in his letter to the church at Rome. Had Jesus come without some one going before Him to prepare public sentiment and reform the people it is more than probable that He would have been murdered before His preparatory work was complete. Even as it was He often had to get away from the rabble privately to keep them from killing Him before the time for His crucifixion came. Hence the wisdom God in sending John before the Lord to prepare the way before Him”
(Brents, Gospel Sermons, p.7).
3. Luke 3:10-14: Various people asked John what they must do:
1) The people: Generosity—voluntary sharing.
2) Publicans: Lowest of men gave John the highest title. Taught honesty.
3) Soldiers: Taught to have attitudes of restraint, truthfulness, contentment.
4: “Now John himself had a garment of camel’s hair, and a leather belt about his waist; and his food was locusts and wild honey.”
1. There was nothing elaborate or flashy about him.
1) The picture we get is of a man who lived simply.
2) He wasn’t some wild-eyed savage or fanatic.
5: “Then Jerusalem was going (went) out to him, and all Judea, and all the district around the Jordan”
1. John’s preaching had an electrifying effect (Matt 11:7-11).
1) Going out: (exeporeueto) indicates a continuous action.
2) A steady stream of people made their way to John “as they confessed their sins” (6).
2. During his short lifetime, he had aroused the whole Jewish nation to life again.
1) And John did this without performing a single miracle.
2) He accomplished his mission of pulling down the mountains and filling up the valleys.
3) He had turned the people back to God and prepared them to expect the Messiah and His kingdom.
3. All is here a figure of speech (synecdoche) where the whole stands for a part.
1) Matthew isn’t saying everyone in Judea went to John (21:23-25; Luke 7:30).
2) Rather, he is using a grammatical device to indicate that a large number of people did respond to John’s preaching this way.
6: “and they were being baptized by him in the Jordan River, as they confessed their sins.”
1. Five things marked John’s baptism.
1) Authorized by God (21:25; John1:33).
2) It was predicated upon repentance—only baptized those who admitted the need to change and were willing to commit to sustained change.
3) It was an immersion in water (the Law required self-baptism—Lev 14:9; 15:16; Num 19:19; Heb 9:10). The Greek word baptize was in very common use, as is seen in every period of Greek literature, and was applied to a great variety of matters, including the most familiar acts of every-day life. It was a word which every Greek speaking hearer and reader in apostolic times would at once clearly understand. It meant what we express by “immerse” and “bury”, and no one could then have thought of attributing to it a wholly different sense, such as “sprinkle” or pour”, without distinct explanation to that effect.
4) It was a provisional measure (Acts 19:1-5).
5) It was for the remission of sins (Mark 1:4).
2. Confess (exomologeomai) indicates a public acknowledgment.
1) Those who repented did not hesitate to publicly say so.
7-12: CAUTIONING SINNERS
7: “But when he saw many of the”: Introduces a contrast.
1. The preparation of the people for Jesus was sufficient to have a lasting impression on them.
1) The extent John prepared the people for the Messiah can be seen in the fact that some of the most distinguished among the Lord’s disciples had previously been taught by John.
2. But not everyone who approached John had pure motives.
1) John’s preparation was not without exciting jealousy and wrath of the hierarchy, and suspicions of the secular powers.
2) Jesus spoke of the antipathy of the government toward John (Matt 27:12-13).
“Pharisees”: Believed in angels, spirits and a resurrection (12:2).
1. They were zealous in keeping the Law and upheld a supernatural approach to religion.
1) They dominated the synagogues.
2) They were concerned with keeping God’s law and they enacted a number of rules meant to ensure obedience, but in doing this they eventually drifted into law-trusting (legalism) rather than law keeping.
“and Sadducees”: Generally were anti-supernatural (22:23).
1. They were politically oriented and dominated the affairs of the temple in Jerusalem.
1) Their concerns were more political than spiritual.
2) Because they cooperated with the Romans they enjoyed political power.
“coming for baptism, He said to them, ‘You brood (offspring; generation) of vipers (sons of snakes), who warned you to flee from the wrath to come?’ ”
1. Their reason for coming to John isn’t specified, but John’s comments make it clear he doubted their sincerity.
1) John reveals their true character: they were like poisonous snakes, a symbol of evil (12:33-34; 23:33).
2) When a wildfire broke out or farmers burned stubble, snakes would be driven from their dens and forced to flee for their lives.
3) Flee from the wrath to come alludes to this practice.
2. John sarcastically asks the Pharisees and Sadducees who gave them the idea to escape God’s coming judgment on sinners.
1) They justly deserved the title offspring of vipers inasmuch as they had poisoned the religious principles of the nation.
8: “Therefore bring forth fruit in keeping with (worthy of) repentance”
1. Though the Pharisees and Sadducees were snakes, there is still room in the kingdom for them if they repent (Isa 1:18; 11:8).
1) For only by repentance could the people be prepared for the kingdom.
2) But their repentance must be more than just lip service.
3) It must demonstrate its fruit—actions and attitudes consistent with a true change of heart (7:15-23; 21:43).
4) If there is no fruit there has been no fundamental change of heart.
2. Repentance is a keynote in the kingdom.
1) None may enter with his baggage of personal, willful sins, nor under his own terms (Acts 2:38; 2 Pet 3:9).
2) The command to repent cannot be substituted by claims of righteousness, or refused on the grounds of lineage, nor invaded by hiding among the masses who also do not wish to change their lives.
3. Repentance is personal.
1) It is a result of conviction and a consideration of self and God.
2) God would change man by teaching him to change his convictions.
3) God’s message to mankind in sin is to repent because nothing that is corrupt can enter God’s approval (Rev 21:27).
9: “and do not suppose that you can say to yourselves, We have Abraham for our father;”
1. Anticipating an objection, John challenges the popular assumption that descent from Abraham guaranteed one a share in the blessings promised to Abraham.
1) They needed to learn that the true children of Abraham were those connected to him by faith, not blood (Rom 4:11-15; Gal 3:7, 9).
2) “Too often in the history of the church, people have trusted in living in a ‘Christian’ country, being raised in a Christian family, holding membership or even office in a local church, and even in verbal claims to have repented and to have trusted in Christ. Yet without the evidence of a changed life and perseverance in belief, all such grounds of trust prove futile” (Bloomberg,78).
“for I say to you, that God is able from these stones to raise up children to Abraham. ”
1. Could God literally do this? Yes, but He chose not to.
1) It is not so much a question of what God can do, as it is what did God say He would do?
2) Do we really believe in the power of God’s word? (Rom 1:16).
3) It is God’s appointed way to convict sinners (Acts 2:37).
2. We must continue to preach God’s word.
1) Our day is no worse than John’s day.
2) The word is no less powerful.
3) The power is not in us, but in the word
3. Perhaps a symbolic overtone.
1) God can change hearts of stone into obedient hearts (Ezek 36:26), regardless of their nationality.
2) What stands between God and man? The hard-hearted will of man.
10: “And the axe is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.”
1. Using the metaphor of an axe that cuts down unproductive trees for burning (7:19; Rom 11:7-24), John proclaims that God was ready to cut down unfruitful Jews and cast them into the unquenchable fire (12).
1) The axe was laid “to the branches to prune them, but at the root to destroy them” (Boles, p.80).
2) This is a sober picture of impending judgment.
2. Because of the wickedness of the Jewish nation (very religious), judgment is at hand.
1) The axe lies in front of (pros) or, “at” the root of the nation ready to chop it down.
2) Therefore, RIGHT NOW is the right moment to repent and bear fruit.
3) Jerusalem’s fall was drawing near (70 AD), which is a foreshadow of the final judgment.
4) Only those who repented of their sins and turned in obedience to the Christ could enter the long awaited kingdom and be delivered (Col 1:13).
11: “As for me, I baptize with water for repentance, but He who is coming after Me is mightier than I, and I am not fit to remove His sandals;”
1. According to Luke 3:15, “people were wondering in their hearts about John, as to whether he might be the Christ.”
1) Luke 3:16: John responds and makes it clear that he is not the Christ by contrasting his baptism and position with those of the Messiah (Matt 3:11).
2. The people were impressed with John, but John was impressed with the One who was the Christ.
1) He saw the vast difference between himself and Christ that he did not even feel worthy to carry His shoes—perform for Him the most menial task of a slave.
3. In that day the people wore a type of sandal to protect their feet.
1) When they came into the house these sandals would be removed from the feet.
2) It was the duty of the most menial servant in the household to remove them.
3) Matt 11:11: If John is so great, and he is, yet did not feel himself “fit to untie the thong of His sandals”, how great Jesus must be.
4. The Jews looked for a Messiah of no greater spiritual worthiness than John himself.
1) But the Baptist disclaimed even the right to unloose the Lord’s sandals, that he might emphasize the difference between himself and the Messiah in point of spiritual excellence.
5. The Jews looked for one who would come after Moses, David, and the prophets. 1) They lost sight of the fact that He would be before them, both in point of time and of honor (Matt 22:41-46).
6. The Jews looked for a liberator from earthly bondage a glorious king.
1) John pointed them to a liberator from spiritual bondage, a perfect sacrifice acceptable to God.
7. The Jews looked for a human Messiah, a son of David.
1) John enlarged their idea by pointing them to a Messiah who was also the son of God.
8. John 3:27-30: John was happy when people turned from him to Christ.
1) We are thankful that he prepared the way for our Savior and for our salvation.
2) Should we be happy if we do not introduce the Christ?
9. Why are those in the church greater than John?
1) We are not greater in character—but in circumstances.
2) John didn’t know the story of the cross—we can introduce the crucified Savior.
3) We are greater in the blessings we enjoy—kingdom=church=body (Col 1:13; Eph 1:22-23; 2:16).
4) We have the complete revelation of the NT (Jude 3). John did not.
5) We have the Lord’s Supper (most precious time). John did not.
10. We are especially blessed with Bible knowledge and spiritual benefits.
1) If we share our clothes (Luke 3:11) with another, we have less for ourselves.
2) But if we share our knowledge of God with someone else, we have no less than before. Sharing God’s word only increases it.
3) What an awesome privilege and responsibility each of us have!
13-17: THE BAPTISM OF JESUS
13: “Then”: while John was preaching and baptizing.
1. Jesus (then about 30 years old, Luke 2:23) left Nazareth (Mark 1:9) to be baptized by John (Acts 1:21-22).
1) The “Jordan” river was 70-80 miles from Nazareth.
2) East of Jericho (where the Israelites first crossed into the promise land).
3) Later Elijah, Elisha—Naaman-2 Kings 5.
14: “But John tried to prevent (forbade) Him saying, ‘I have need to be baptized by You, and do You come to me?’”
1. Matthew doesn’t explain how John knew Jesus was the Christ (11).
1) He may have learned it through their joint family traditions (Luke 1).
2. Tried to prevent (diekoluen) translates an imperfect tense that indicates continuous action.
1) John repeatedly tried to dissuade Jesus from being baptized.
2) He found it hard to understand why Jesus should undergo a baptism meant for sinners.
3) If anything, Jesus should baptize him—a statement that testifies to John’s humility and awareness of his own sinfulness.
15: “But Jesus answering said to him, ‘Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.’ Then he permitted Him.”
1. Jesus does not argue, but insists that “at this time”—“now”, for the time being, it was right for Him to accept a lower position.
1) The differences between us will be clear later.
2. God commanded John to baptize the Messiah (John 1:31-34).
1) John was to introduce Jesus to Israel.
2) He didn’t go into it half-heartedly—served God with his whole heart.
3. Jesus’ baptism was a special case.
1) Unlike other supplicants, He had not come to confess sin but “to fulfill all righteousness.”
2) This phrase occurs nowhere else in the NT.
3) Fulfill is frequently used of the fulfillment of Scripture and in the NT righteousness typically refers to the means by which God justifies sinners (Rom 1:17).
4. Jesus’ baptism was part of the plan whereby God would justify the ungodly (Rom 4:5).
1) Therefore, John’s cooperation was needed (fitting for us).
5. Why Jesus had to undergo something meant for sinners isn’t stated, but in all likelihood it was required to emphasize…
1) His identity with the ministry and message of John the Baptist.
2) A critical point in Jesus’ life—end of His private life and the beginning of His public ministry.
3) His identity with sinners (Lev 16:21-22).
*He would save people from their sins (1:21) by being “numbered with the transgressors” (Isa 53:12).
*Already at His baptism Jesus places Himself among sinful men, begins to bear the sins of the world and sets Himself on a course that will not stop short of the cross.
*Instead of standing with John and calling on sinners to repent, He was down there with the sinners, affirming His solidarity with them, making Himself one of them in the process of salvation that He would in due time accomplish.
4) As our perfect example for us to follow He showed us the path we are to take in our discipleship—we, too, are to submit to baptism as an act of identification as His followers with His message, ministry and having our sins forgiven, a new life.
6. The baptism of Jesus and our baptism.
WHO WHAT WHY
Jesus Baptized “to fulfill all righteousness”
(buried in water) (manifest Son to Israel)
Everyone in the name of Jesus SAVED
Acts 2:38 Acts 8:38; 10:47-47 Mark 16:16
1) One who refuses to be baptized for the remission of sins—is he following the pattern of the Son of God? Is he Christ-like? Total dedication? Whole heart?
2) Or to be baptized for any other reason than for forgiveness of sins—can one say he is perfect like Jesus? One must if follow His example.
16: “And after being baptized, Jesus went up immediately from the water; and behold, the heavens were opened, and He saw the Spirit of God descending as a dove, and coming upon Him”
1. If the Spirit appeared as a dove, this is the only time in Scripture where God assumed animal form. (If allow Luke to explain Matthew, Mark and John).
1) If the Spirit appeared in human or angelic form, as Deity had previously appeared to men (Gen 18:1-2; 48:16), and in His descent resembled the fluttering motion characteristic of doves when they alight (If allow Matthew and John to explain Mark and Luke).
17: “and behold, a voice out of the heavens, saying, ‘This is My beloved Son, in whom I am well-pleased.’”
1. This is the first of 3 times in the Gospels that God audibly spoke from heaven (17:3; John 12:27-30).
1) Son refers to the role Christ assumed in the plan of salvation.
2. At the beginning of Christ’s public ministry the Father and the Holy Spirit launched Him on the work by dramatically testifying to His Divine nature and by giving the stamp of approval of heaven.
1) God’s approval of the Son implies that all Christ had done up to this point was in perfect accordance with His will.
2) This declaration flashes its light back on those hidden years of Nazareth (12- 30).
3) He now stands on the banks of the Jordan river, spotless, and sinless, and ready for sacrifice (John 8:46; 12:48-50).
CONCLUSION
1. Ps 119:172: All of God’s commands are righteous.
1) 2 Kings 5:10-14
2) Acts 22:16: Why delay—if believe, repent, confess—ready to be baptized.
2. Two things can happen if delay in obeying the Lord. Be sorry for both.
1. Never obey the Gospel—Unquenchable fire—Hell.
2. Regret delaying to obey. (Other extreme—baptized too early).
Matthew 4
THE TEMPTATION OF JESUS
INTRODUCTION
A. Luke 19:10: Jesus came to seek and to save the lost.
1. In accomplishing this He must reveal God in His true nature and character, meet Satan on his own battleground, and overcome him by bringing his power to nothing (Heb 2:14).
1) Luke 2:49: As a child, Jesus was conscious of His mission on earth.
2) John 6:38: Jesus never lost this purpose in life.
2. The preaching of John the Baptizer was the public announcement for Jesus to begin His mission.
1) Matt 3:2: John called upon men to repent and be baptized, “For the kingdom of heaven is at hand.”
2) Matt 3:17: When Jesus came to be baptized by John, God declared Him to be His Son (Luke 3:22).
3) John 1:33: Then John bore witness that Jesus is the Son of God.
4) Upon introducing Jesus as the Messiah and announcing that the kingdom is at hand, Jesus is now ready to begin His work toward saving the lost.
B. The temptations presented to Christ by Satan were an essential part of Jesus’ mission.
1. The kingdom which Jesus came to establish was of such a nature that He must meet the devil at every point in which man must meet him.
1) Satan must be thoroughly defeated (Matt 12:29; Luke 11:21-22).
2) Jesus was tempted in all areas as man, yet without sin (Heb 2:17-18; 4:15).
2. 1 John 2:15-17: All temptations to sin covers three areas of living in the world.
1) Lust of the FLESH – Pleasures of the world (Gal 5:19-21).
2) Lust of the EYES – Wanting everything you can see (get).
3) PRIDE OF LIFE – Sin to obtain riches, high offices, popularity, attitudes of these, etc.
C. Matt 4:1: “Then Jesus was led up by the Spirit”
1. The idea of Jesus going into the wilderness appears to be the Father’s idea.
1) He was led “into the wilderness” but He wasn’t tempted by God (Jas 1:12-15).
2) Jesus was “to be tempted by the devil.”
2. Mark 1:12-13; Luke 4:1-2: Indicates that during the entire period of 40 days, He was led by the Spirit.
1) Also, these accounts imply that in some manner, the temptations continued during the entire period.
2) The 3 temptations mentioned represent the strongest temptations in the 3 areas of sin – Lust of the flesh, lust of the eyes, and the pride of life.
3. Luke 4:13: Following the 40 days of temptations, the devil left Him “until an opportune time (for a season).”
1) We know that wasn’t a very long time, for we find Him disputing with false teachers who substituted human traditions for the revealed will of God.
2) They picked at Him daily trying to ensnare or trap Him in something that would enable them to stir up the people against Him.
3) Failing in this attempt, they stooped to physical violence and finally to having Him put to death with the most agonizing pain invented by man.
D. Matt 4:2: “And after He had fasted forty days and forty nights, He then became hungry.”
1. This fast was not a mere ritual, but a complete absorption in either actually meeting Satan, or in meditation and preparation for the conflict which came at the end of the 40 days.
1) Nor was it a symbolic fast, but an actual abstaining from food.
2) Somehow His natural desire to satisfy His hunger was delayed until the end of the 40 days.
2. People used to think that it was impossible to fast for 40 days.
1) Ex 34:28: Moses fasted for 40 days.
2) 1 Kings 19:8: Elijah also fasted for 40 days.
3. Jesus had the same physical needs as any human.
1) The greater the desire – the greater the temptation.
2) Jesus endured (Jas 1:12).
I. “COMMAND THAT THESE STONES BECOME BREAD”
LUST OF THE FLESH – SOUNDS REASONALBE.
3: A. “And the tempter came”
1. He may have appeared as an angel of light or a serpent.
1) The purpose of his coming is more important than the manner.
2. Notice that isolation from society doesn’t keep anyone from all temptations.
1) Gen 9:20-21: Noah.
2) Gen 19:30-35: Lot.
3) Hermits and loners have proven to be highly favorable to temptation, including those to harm society.
B. “If you are the Son of God,” – “Since”
1. This was an appeal to the flesh, not the temptation to doubt His deity.
1) There is not a doubt in the mind of Jesus, or Satan, regarding His Godhood.
2) But this temptation was a demand for proof of His deity by exercising His right as being the Son of God.
3) Jesus didn’t need to prove to Satan or Himself that He is the Son of God.
2. “If” is one of Satan’s favorite words with the poor and the suffering.
1) If God loves you, why are you hungry? Why are you suffering?
C. “Stones into bread”
1. The bodily desire for food and ease.
1) Jesus was hungry – why not exercise His divine power to provide necessary food?
2) Jesus is tempted with an easy and reasonable solution (fast relief, quick fix, short cut).
2. Satan may have left in defeat, changed his “make-up”, then returned and said, “You have just passed a hard struggle with Satan for 40 days. God must be proud of you. Since the struggle is over, God would expect you to replenish your strength. It is not necessary for you to wait. I’ve heard that you are the Son of God. It seems so unnecessary for you to suffer any longer. If (since)…”
1) Jesus would have obeyed Satan rather than God.
2) He was to be in total subjection to the Father.
3) Jesus was not to use His powers to gratify only Himself.
4) Jesus didn’t give in to the impulse of the moment.
5) For Jesus to have used His Messianic power to appease His physical appetite would have been proof that He didn’t really share in the human experience.
3. In addition to this, to have yielded to Satan’s suggestion would have shown distrust in the Father.
1) The Father, by the Spirit, had brought Him to this point. Therefore, the Father was able to provide for His needs at the proper time.
4. Satan was following the pattern he introduced in the Garden of Eden.
1) He appealed to Eve by presenting the fruit of the tree in such a manner that she saw it was good for food.
2) In eating of it, Adam and Eve manifested a misuse of the power God had given them.
3) To eat of it served no moral purpose but served only to gratify their fleshly desire.
5. It is the kind of temptation which, sooner or later, comes to all mankind.
1) Israel received manna from God – sinned in their doubts and murmuring.
2) They wanted to obtain bread in their own way by returning to Egypt.
3) Jesus avoided all of these sins.
6. EX: A man survived without any injury in a barrel going over Niagra Falls.
1) Later, he broke his leg in the bath tub.
2) It’s the little temptations, the little sins, one at a time, that brings a downfall.
3) If we can just see our own temptations as others see them, or as we see others, we would be better equipped to resist them.
4: D. “it is written, ‘Man shall not live on bread alone, but on every word that proceeds out of the mouth of God.’”
1. Man does not win this battle all by himself.
1) It is only through Christ do we find the power for victory.
2) Jesus resisted all the way, even unto death.
3) Therefore, He knows the complete power of temptation in every realm.
2. Jesus is now our strength, what He has done we can do.
1) He resisted as a MAN – We can too.
2) Like Christ, we must know God’s word to overcome temptation.
3) Visions, revelations, and miracles offer no help in overcoming temptation.
Luke 16:31: “If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.”
4) Moses and the Prophets have been dead for years, therefore, it refers to the written word.
5) God’s word is powerful enough to prevent the rich man’s brothers from going to the place of torment.
3. It is better to die for righteousness than to live by sin.
1) In order to die the death of the righteous, we must live the life of the righteous (Num
2) We will live if God wills it, bread or no bread.
3) We should be willing to die at His word (Dan 3:17-18, 28).
II. “THROW YOURSELF DOWN”
LUST OF THE PRIDE OF LIFE – SOMETHING QUESTIONABLE.
5: A. “Had Him stand on the pinnacle of the temple” could be in 3 different places.
1. The roof of the temple itself.
1) Josephus reports that the roof was covered with spikes of gold to prevent even the birds from landing.
2. The top of Solomon’s porch.
1) It was located on the east side of the temple facing Mount of Olives.
2) Tradition – James, the Lord’s brother was hurled from it.
3. The royal portico of Herod located on the southeast corner of the temple.
1) This was the highest place of the temple.
2) It overlooked the valley of Kidron.
3) This location seems to be the most suitable for Satan’s proposal.
6: B. “If You are the Son of God,”
1. The life the devil would have us lead rests on “IF’S”, uncertainties, and skepticism.
1) The first temptation had been that of the lack of trust in God.
2) Jesus met that temptation with an unwavering trust in His Father.
3) Now, the devil challenges Him to act on that trust and faith in God.
C. “It is written,”
1. Satan also quotes scripture – A powerful tool.
1) His head is full of the word of God but his heart is empty.
2) When the word of God is rejected over and over again, the heart becomes so hard that it no longer has an effect on the heart.
2. We must know how to use scripture, not just what it says, or misapply it.
1) Ps 91:11-12: Satan left out, “To keep all your ways.”
2) Satan tries to match wits – “How much do you know?”
3) Satan is tempting Jesus to jump outside of “the shelter of the Most High” (Ps 91:1).
4) Jesus knew that He already abides “in the shadow of the Almighty.”
3. Satan changed his “make-up” again.
1) “You have successfully resisted – now your hour has now come.”
D. “He will command His angels concerning You.”
1. This is addressed to a man of faith, urging Him to prove His faith by putting God to the test.
1) It is as if God must yield to every whim of the man of faith.
2) This was the sin of presumption.
2. But Jesus would not run ahead of the Spirit, but would be led by the Spirit in all He should do.
1) Jesus was not a fanatic, deliberately run into dangers or look for trouble.
2) He avoided trouble, except in the clear path of duty, meeting them head on.
3. The first temptation was one of a lack of confidence whereas this one was one of being over confident and presumptuous.
1) Both are very dangerous conditions.
* Doubt that Jesus can save you.
* Assuming that God will save you no matter what you do.
E. “On their hands they will bear you up…”
1. Satan puts Jesus in the temple where He might argue that God could least afford to let His promise fail.
1) Imagine all the pomp and fame of the angels performing this great miracle when the priest offered the morning sacrifice, the gates opening, and the trumpets ushering in the new day.
2) True worship would be His, but it would not be in God’s way.
3) Those who rise on bubbles must come down when they burst.
4) We must stand on a good foundation to trust in God’s promises.
7: F. Jesus: “On the other hand, it is written,”
1. The Bible is not made up of isolated texts.
1) Ps 119:160: “The sum (not some) of Your word is truth.”
2) Scripture encourages us to compare scripture with scripture.
G. “You shall not put the LORD your God to the test.”
1. We are not to make experiments upon God.
1) Laying out traps for God would be placing our conditions upon God before serving Him.
2) If Jesus cast Himself down, it would have demanded a needless miracle to prove His Sonship.
2. 1 Cor 10:9: Israel tried God’s patience.
1) They provoked God by their rebellion and discontent.
2) They complained instead of being thankful (Eph 5:20).
3) They were negative instead of being positive (Phil 4:13).
4) They didn’t work on their problems to eliminate the negative complaining.
5) John 3:14-16: They made trial of God’s love when they rejected the call to duty.
3. Acts 5:9: Ananias and Sapphira put God to the test when they pretended to make a bigger sacrifice than what they had made.
1) God tells us not to tempt Him and Satan tells us to do it.
2) Jesus said, “It is written” – He OBEYED!
III. “ALL THESE THINGS (KINGDOMS) I WILL GIVE YOU, IF YOU FALL DOWN AND WORSHIP ME.”
LUST OF THE EYES – SOMETHING DEFINITELY WRONG.
8: A. “The devil took Him…and showed Him”
1. We are not told how Jesus was transported.
1) Luke 4:5: “in a moment of time”
2) The suddenness of the vision adds to the power of the temptation.
B. “To a very high mountain…all the kingdoms of the world and their glory.”
1. One can’t literally (unless in a vision) see all the earth from one mountain.
1) From a Judean mountain one can see Rome, Persia, and Assyria.
2) Satan appears to withdraw all opposition.
2. Jesus had come to establish a world empire, a universal kingdom.
1) And now at the beginning of His work the question must be settled once for all – what shall be the nature of that kingdom?
2) Satan is offering Him a short cut to achieve His purpose.
3. It tempted Jesus to realize the dreams of Israel could be fulfilled at last.
1) He was born to be king, not only of the Jews but the King of all the kings of the world.
2) Think what He could do for the hungry, the oppressed, the downtrodden of the world if He were the head of all these kingdoms.
3) He could reveal Himself in the fullness of power and authority above all beings of all ages.
4) But any compromise with Satan puts one in a position of being his slave.
4. “And their glory”
1) All their resources and magnificence.
2) All their treasures, armies, people, cities, lands, temples.
3) It was an appeal to obtain kingdoms by physical power instead of spiritual power.
5. Satan’s way differed from God’s way.
1) Satan’s way was faster but God’s way was lasting.
2) Without changing the hearts of people there would still be the condition that existed before.
3) Lust, greed, hate, force, war, etc. defeat the purpose of righteousness.
4) No matter how one looks at it, these would destroy love and leave the world in the same condition He found it.
9: C. “All these things I will give You,”
1. Satan has corrupted all the governments of the world.
Eph 2:2-3: He is called “the prince of the power of the air, of the spirit that is now working in the sons of disobedience.”
2 Cor 4:4: “the god of this world.”
2. Luke 4:6: “For it has been handed over to me.”
1) The kingdoms of the earth were given to Satan by men and not by God.
2) As the “father of lies,” Satan is not offering what Jesus was to think He was receiving.
3) Satan was really offering corrupted governments.
3. This must have been an overwhelming temptation from the view of His humanity.
1) He was a village carpenter.
2) He was rejected by His countrymen and His siblings as being the Messiah.
3) He wouldn’t have to go through all the events leading to the cross.
4) He wouldn’t have to be the cause of a lot of strife and heartaches.
4. From the standpoint of His divinity it was a repulsive offer.
1) This was a large offer in the sight of Satan.
2) But it was a very small offer in the sight of the one who made the worlds.
3) Such offers are large to the worldly-minded but they are small to those who are joint-heirs with Christ.
5. This is the only temptation in which Satan shows any generosity.
1) He is slow to give anything.
2) Most people sell out for little to nothing (Esau sold his birthright for a bowl of soup).
3) Many sell out for just one little kingdom, job, house, ruler of self, etc.
D. “If You fall down and worship me.”
1. Just bow one time to have it all now – short cut to glory.
1) Do one little thing wrong to accomplish so much for His Father.
2. All of Satan’s generosity is selfishness.
1) He wants the bending of the soul and not just the body.
2) He tempts us with some crown of success.
3. He tempts us to bend just a little bit and slightly compromise.
1) If you bend, he deceives you into thinking he will help you in your success. (You won’t know it is him who is helping you – you will think you are doing it all on your own).
2) He will help you fulfill your dreams – just miss services, fellowship, Bible study.
3) If you don’t bend – he will laugh at your failures.
4. Don’t ever be discouraged by gross temptations – Fight back with the full armor of God (Eph 6:11-18).
1) Even the Son of God was tempted to worship the devil.
10: E. “Go, Satan!”
1. Jesus tore off Satan’s mask and calls him by his right name.
1) The adversary, accuser, enemy.
2. The sweetest temptation was the most disgusting.
1) It was the opposite of the first of the 10 commandments.
2) Jesus didn’t stop to weigh the choices – NOT NEGOTIABLE!
3) He had already made up His mind of what He would do in a situation like this.
4) There was no room in Jesus’ thoughts to dwell on this temptation.
F. “It is written”
1. There is no higher approval of the O.T. than this.
1) The written word was sufficient for Jesus.
2) And it was enough for Satan too.
3) Along with the N.T., the written word is sufficient for us also (2 Tim 3:16-17).
4) 1 Cor 10:13: The written word is our way of escape from every temptation.
F. “Worship the LORD your God, and serve Him.”
1. Jesus prohibits false worship and promotes true worship (John 4:24).
1) God desires total dedication – every action with no compromises.
2) Be like Christ – think as He thinks – meditate on it – WILL BE DEDICATED.
G. “Then the devil left Him;” (Luke 4:13: “finished every temptation”).
1. Temptations are battles.
1) The stronger the desire (lust), the stronger is the temptation.
2) The victor becomes stronger and the loser becomes weaker.
2. As Jesus endured, God offered Him a glorious kingdom.
1) What does Satan offer?
2) Eternal life of peace without pain and suffering?
3) Jesus was tempted with these 3 temptations again on the cross.
H. “Angels came and began to minister to Him.”
1. The Lord’s weapon through the conflict was “It is written.”
1) Jesus rejected Satan and his methods.
2) As a result, He had all of heaven at His service.
3) Notice that the angels didn’t interfere with the conflict.
4) But they did celebrate the victory!
CONCLUSION
1. A total trust in God and His word secured the victory for Christ, and it will do the same for us.
1. We cannot win this battle all by ourselves (Heb 2:18; 4:15).
1) Jesus knows the power of temptation at every point.
2) He is now our strength, what He has done we can do.
2. 1 Cor 10:13; Heb 13:5: God’s part is to provide the way of escape.
1) Jas 4:7: Our part is to resist the devil’s temptations by the power (way of escape) that God provides – “It is written” – and he will flee from us.
2. Whose voice are you listening to? It depends on:
1. How much of what we take into our minds has originated with God.
1) Does Satan have more influence than God in our lives?
2) If so, we will begin to look and sound like the world around us.
3) No wonder one becomes disinterested in God, His word, and the church.
2. John 14:30: “The prince of this world is coming, and he has nothing in Me.”
1) Satan is coming into every life to tempt us to sin.
2) He had no hold on Christ.
EX: A large package without handles is too difficult to pick up or control.
3) Jesus had done the necessary self-examination and found that there were no convenient grasping places for Satan to hold on to.
4) Let’s be on guard so Satan won’t have any opportunities to grab a hold of us and control us.
4:12-16: JESUS’ RELOCATION
1. Between verses 11-12 is a gap of several months during which most of the events recorded in John 1:29-4:42 occurred.
1) Matthew passes over Christ’s early ministry in Judea and Samaria and picks up the story with His work in Galilee.
2) In this section, he continues to build his case for Jesus’ Messiahship by showing how every detail of His life fulfilled prophecy (14-16).
12: “Now when He heard that John had been taken into custody, He withdrew into Galilee”
1. John’s arrest coincided with the start of Christ’s work in the demographically and prophetically strategic region of Galilee.
13: “and leaving Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali.”
1. Christ’s first stop in Galilee was Nazareth.
1) After being rejected by His home town (Luke 4:16-30), He moves to Capernaum, the commercial capital of Galilee (“village of Nahum”).
2. Capernaum was located on the northwestern shore of the Sea of Galilee (modern Tell Hum), and straddled the main trade route between Jerusalem and Damascus.
1) It was a fishing port (4:18-22) and, because of its proximity to a political boundary, the location of a Roman military detachment (8:5-8) and customs post (9:9).
2) It is a prominent city in the Gospels, being mentioned 16 times.
3) As the center of Christ’s work in Galilee, it became known as “His own city” (9:1).
14-16: “This was to fulfill what was spoken through Isaiah the prophet, saying, ‘The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles—the people who were sitting in darkness saw a great light, and to those who were sitting in the land and shadow of death, upon them a light dawned.’”
1. For the 7th time Matthew connects an incident in Christ’s life with prophecy (Isa 9:1-2).
1) This was the area on Israel’s northern boundary that had often borne the brunt of foreign aggression.
2) Result—a large Gentile population.
3) Many Judean Jews were embarrassed by their country cousins and used the expression Galilee of the Gentiles as a derogatory statement (John 7:40, 42, 52).
2. Politically, spiritually and culturally the area and its people were stigmatized as being “in the dark.”
1) However, Isaiah predicted that those in darkness would see a great light.
2) People who had lived their whole life in the shadow of death would have a ringside seat for the establishment of God’s kingdom.
3) Matthew again reminds us of the all-embracing scope of the promise to Abraham (1:1).
4:17-16:20: CHRIST’S GOSPEL
4:17-11:1: REVEALING THE GOSPEL
4:17-9:35: CHRIST’S WORDS AND WORKS
4:17-25: THE KEYNOTE
17: “From that time Jesus began to preach, and to say”
1. Indicates a new phase in Christ’s ministry as the focus shifts from preparation to proclamation.
1) 4:17-11:1: Jesus announces the advent of His kingdom, presents its terms, validates His claims, calls His disciples and sends them to preach.
2) 11:2-16:20: Records various reactions to Christ and His gospel. Throughout this section a rift between Jesus and His generation will widen into a chasm—and this despite His undeniable power and authority in word and deed.
18: “And walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen.”
1. It was called “Chinnereth” (Deut 3:17; 1 Kings 15:20).
1) “Gennesaret” (Luke 5:1).
2) The Romans called it “Tiberius” (John 6:1; 21:1).
3) It was located in the northern part of the Jordan River system.
4) It was 682 feet below sea level and was approx. 12 x 9 miles.
5) In the 1st century the Sea of Galilee supported a large fishing industry.
2. This was not their first contact with Christ.
1) Andrew was introduced to Jesus by John the Baptist some time earlier.
2) Being convinced that he had met the Messiah, he found his brother Simon and brought him to Christ.
3) At their first meeting Jesus gave Simon the Aramaic name “Cephas” which means “a stone” (the Greek equivalent is “Peter”—Jn.1:35-42), a nickname that anticipated the character Simon would eventually develop.
4) Both brothers had probably spent considerable time with Jesus during the previous year (Jn.2:2).
3. Net (amphibleston)—used only here in the NT.
1) Refers to a circular casting net that could be thrown by one man, rather than a large seine net (13:47: sagene) that required two or more boats to position.
2) 4:20: (diktuon)—is the generic term for net.
19: “And He said to them, ‘Follow Me, and I will make you fishers of men.’”
1. Jesus was inviting Peter and Andrew to a new job.
1) But one that was similar to their old work, but now they would cast their nets for men.
2) Jesus wanted them in close association with Himself that He might impact them before he turned them loose to continue His work (28:19-20; Mark 3:13).
20: “And they immediately left the nets and followed Him.” (19:27).
21: “And going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets and He called them.”
1. Mending (katartizo) means to put right, put in order, restore or make complete.
1) Gal 6:1: uses this word to describe the restoration of a faulty believer.
2) 1 Thes 3:10: Describes the completion of imperfect faith.
3) 1 Pet 5:10: Describes the perfecting of character.
22: “And they immediately left the boat and their father, and followed Him.”
1. Like Peter and Andrew, James and John immediately leave their equipment, work and father to follow Christ (10:37).
1) The call of these 4 disciples underscores God’s methodology of using the despised things of the world to confound the wise.
2) When Jesus needed men to assist Him, He didn’t recruit seminarians or rabbis, but blue-collar fishermen. (EX: Alaskan fishermen).
3 The establishment of His kingdom did not depend on men who were individually brilliant or gifted, but upon men willing to surrender their all to follow Him.
23: “And Jesus was going about in all Galilee, teaching in their synagogues, and proclaiming (preaching) the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people.”
1. This verse serves as a topic sentence for this section of the Gospel by summarizing the general pattern of Christ’s ministry.
1) Teaching (didasko, instruction) is systematic instruction.
2) That Jesus was recognized as a teacher is evident from the references to Him as “Rabbi” (Teacher, John 1:38; 3:2; 6:25).
2. A favorite location for His teaching was the synagogue (lit., to gather together).
1) Neither the OT or NT furnishes any definite information about its origin.
2) The general opinion is that synagogues came into existence during the Babylonian exile as a place for prayer and instruction in the Scriptures.
3) At synagogue services, qualified visitors were sometimes invited to address the audience, and Christ used such opportunities to teach (Luke 4:16-30; Acts 13:14; 14:1; 17:1).
3. Healing every kind of disease refers to the means by which Jesus authenticated His message (11:2-6).
1) The prophets predicted the Messiah would perform extraordinary cures (Isa 35:5-6; Acts 2:22).
2) Although the healings clearly eliminated a great amount of suffering, they were primarily a means to an end—the confirmation of the gospel Christ preached (Mark 16:20; Heb 2:3-4).
24: “And the news about Him went out into all Syria; and they brought to Him all who were ill, taken with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them.”
1. Christ’s reputation spread rapidly through the region.
1) Syria proper was a political entity to the northeast of Palestine, but greater Syria was a geographical designation that included Palestine (25).
2) Regardless of the problem, Jesus healed everyone brought to Him.
25: “And great multitudes followed Him from Galilee and Decapolis and Jerusalem, and Judea and from beyond the Jordan.”
1. The light may have dawned in Galilee (16), but it was seen far beyond Galilee.
1) From the 4 corners of the ancient holy land—NW Galilee.
2) NE Decapolis—a confederacy of 10 Hellenistic cities located south and east of the sea of Galilee.
3) Jerusalem—the capital.
4) SW Judea.
5) Beyond Jordan—SE Perea.
2. The mention of Decapolis and from beyond Jordan describe predominantly Gentile areas.
1) Matthew places emphasis on the promise to Abraham.
Matthew 5
INTRODUCTION TO SERMON ON THE MOUNT (5:1-2)
INTRODUCTION
A. The Sermon on the Mount is the supreme discourse in the literature of the world.
1. It reveals the unrivaled beauties of our Lord’s thought and style, the lofty simplicity, the freshness and perfect naturalness, the familiar and vivid illustration, the pointed and sometimes startling and paradoxical statement.
1) Its message is sweet to the heart of a child and the noblest intellects in every age have been awed by its teaching.
2) Its message even when imperfectly understood could never be forgotten.
B. Matthew’s overall purpose is to win the Jews to Christ.
1. Matthew was a Jew writing to Jewish people to convince them that Jesus of Nazareth is the long-awaited Messiah.
1) Therefore he appeals to the fulfillment of OT prophecies as proof of his claim.
2) Jesus is the fulfiller of prophecies and promises.
3) “Fulfilled” is used 15 times in Matthew.
4) Matthew contains more quotations from the OT than the other 3 gospels together.
C. Matthew paints the portrait of the KING. Jesus is the SAVIOR of the world.
1. Ch 1: The GENEALOGY of the King.
2. Ch 2: The BIRTH of the King.
3. Ch 3: The FORERUNNER of the King.
1) Mal 4:4: Leaves the people anxious for the Messiah to appear.
2) John the Baptist—Repent—New Covenant—Introduced the Messiah.
4. Ch 4: The VICTORIOUS BATTLES of the King.
5. 4:23: Christ is introduced as a King “proclaiming the gospel of the kingdom.”
6. Ch 5: The LAWS of the King.
1) This sermon was delivered in the 2nd year of the Lord’s public preaching.
2) It was at the height of His popularity (Luke 6:12-49).
D. This sermon lies at the heart of the KING’S message.
1. If we fail to understand this teaching, we fail to understand the King.
1) The Sermon on the Mount is the transcript of the King’s mind and spirit.
1: “And when He saw the multitudes, He went up on (into a) the mountain; and after He sat down, His disciples came to Him.”
1. The crowds (4:25) present an opportunity Christ cannot pass up.
1) He goes up on a mountain—not to escape the crowds, but to find a vantage point from which to teach them.
2. By sitting to teach (23:2), Jesus assumed the position typically taken by rabbis when they taught in the synagogue.
1) Disciples (mathetes)=learner, pupil—included those mentioned in 4:18-22 (10:1), as well as a larger group following Jesus at that time (7:28).
2: “And opening His mouth”
1. This phrase is an idiomatic formula used throughout Scripture to introduce a solemn or definitive pronouncement (Job 3:1; Acts 8:35; 10:34).
1) Gal 4:4: Jesus prepared for 18 years and waited for the right time.
2) Jesus spent more time in preparation than in actual teaching and work.
“He began to teach (and taught) them, saying”
1. Taught (edidasken) is an imperfect that indicates continuous action (repeated action in past time).
1) Jesus repeatedly and habitually taught His disciples.
2. Christ begins the sermon by laying down the charter of His kingdom.
1) 3-12: He speaks in the 3rd person to identify 8 qualities that are to characterize His people.
3. Another way to look at it—7 distinct features of character.
1) The 8th—“persecuted for the sake of righteousness”—denotes merely the possessors of the 7 preceding features, on account of which it is that they are persecuted.
2) It is merely a repetition of the 1st promise.
3) Perhaps the sevenfold character is intended to denote the complete character and blessedness attached to them.
4. There are 7 or 8 attitudes that God expects each person to possess.
1) These are not 7 (8) different types of people but characteristics that are to reside in one person.
2) Underscored here is the fact that BLESSING DEPENDS ON BEING.
3) The kingdom, first and foremost, has to do with WHAT WE ARE.
4) One must possess all these qualities to enter and live in the kingdom.
5) If we lack any one of these qualities—WE LACK VITALITY!
5. In the first half of each verse Jesus identifies a quality of character.
1) In the second half, He identifies the blessing that accompanies it.
2) These are the blessings encompassed within the Abrahamic promise (1:1).
6. Divine blessing is not unconditional.
1) For God to bless we must be blessable.
2) And to be blessable we must have all the qualities described here.
7. The whole Sermon on the Mount was familiar words to the Jews but they corrupted them.
1) JESUS IS A JEWISH PROPHET TEACHING JEWS.
2) The “gospel of the kingdom” answers the questions naturally raised by announcing the kingdom’s imminent coming (3:1; 4:17).
3) It explains Jesus’ open conflict with the Pharisees and Sadducees.
8. Matt 13:51-52: Not all new laws in the New Covenant.
1) Question: Is Jesus drawing a contrast between the Law of Moses and the law of Christ? No.
2) Or, is Jesus contrasting the Law of Moses with what the Jews thought the law taught? (What they made the law to say?). (Yes--I believe this)
3) The answer is important: Has a wide range of consequences.
THE SERMON ON THE MOUNT, THE LAW OF MOSES (OT),
AND THE NEW COVENANT (N.T.)
Matthew 5
3-9: THE BEATTITUDES
1. Jesus is teaching what Moses taught.
1) The Jews got away from the Law of Moses and they need to get back to it.
3: “poor in spirit”
OT: Isa 57:15; 66:2; Prov 29:23
JESUS TO JEWS: Luke 6:48; 18:9-14; 22:24-30; John 7:48; 13:6-12
NT: Rom 12:3; Jas 4:6, 10; 1 Pet 5:5
4: “mourn”
OT: 2 Chron 7:14; Ps 38:18; 51:4; Joel 2:12-13
JESUS TO JEWS: Matt 26:75; Luke 6:25; 18:13
NT: Acts 2:37; 8:22-24; 8:39; 9:6, 18-19; 16:34; 2 Cor 7:10
5: “gentle (meek)”
OT: Ps 37:11, 22, 29, 34; 149:4; Ezek 2:3
JESUS TO JEWS: Matt 23
NT: Eph 4:1-2; 5:21; Col 3:12-13; 2 Tim 2:25; Jas 1:21; 1 Pet 5:5
* Although no land promise in NT – Fulfilled in OT: Josh 21:43-45
6: “hunger and thirst”
OT: 2 Chron 15:15; Ps 42:1; 63:1; Amos 8:11
JESUS TO JEWS: Luke 18:9
NT: Acts 17:11; 1 Cor 9:24; Phil 3:13-14
7: “merciful”
OT: 2 Sam 22:26; Ps 18:25; Hos 6:6; Mic 6:8
JESUS TO JEWS: Matt 9:13; 23:23-24; 25:41-46: Luke 10:30-37
NT: Rom 15:1; Eph 4:32; 1 Thes 5:14
8: “pure in heart”
OT: Ps 24:3-4; 73:1; Prov 4:23; Isa 29:13
JESUS TO JEWS: Matt 23:25, 27-28
NT: 2 Cor 7:1; 1 Tim 1:5; 1 Pet 1:22
9: “peacemakers”
OT: Prov 12:20
JESUS TO JEWS: Mark 9:50
NT: Rom 14:19; Heb 12:14; Jas 3:18
10-12: PERSECUTION AND SUFFERING
OT: Est 3:13; Dan 3:20; Job; Heb 11:32-40
JESUS TO JEWS: John 15:18
NT: Acts 5:41; 17:11, 13; 1 Thes 2:15-16; 2 Tim 3:12; Phil 1:28-29; 1 Pet 1:6-7; Heb 11; Rev 2:10
* Some were persecuted for keeping the Law of Moses (Acts 7:51).
13-16: “salt” and “light”
OT: Deut 4:5-6; Isa 43:10; Ezek 5:5-9; Mal 3:12
JESUS TO JEWS: Matt 5:13-16; 18:6-7
NT: Phil 2:15; 1 Tim 4:12; Tit 2:7
* God expected the Jews to be salt and light.
* We can read in the New Covenant that Christians are to be salt and light also.
17-20: JESUS IS TELLING JEWS ABOUT THEIR RELATIONSHIP TO THE LAW OF MOSES
OT: Deut 4:2; Prov 30:6
NT: Rom 7:4-6; Gal 5:18
21-26: “anger” – “hate” – “murder”
OT: Gen 4:4-7 (before the Law of Moses); Lev 19:17; Isa 1:11-17
JESUS TO JEWS: Matt 7:12; 19:10-13; Mark 12:32
NT: Rom 13:9; Eph 4:26; 1 John 3:15
* Jesus tells Jews some things that only applied to Jews.
27-30: “lust” – “adultery”
OT: Ex 20:17; Deut 5:21; Prov 12:2; 15:26; 24:9
NT: Gal 5:16-21, 24; Col 3:5-6; Heb 13:4
31-32: ADULTERY AND BILL OF DIVORCEMENT
OT: Deut 24:1-4
JESUS TO JEWS: Matt 19:3-9
NT: 1 Cor 7:10-11
* Jesus is contrasting the Law of Moses with Jewish tradition.
* He is re-enforcing Moses’ teaching.
* Every verse, phrase and word in the Sermon on the Mount was taught in the Law of Moses.
33-37: OATHS
OT: Deut 6:13; 10:10
JESUS TO JEWS: Matt 23:16-22
NT: Rom 1:9; 2 Cor 1:23; Gal 1:20; Phil 1:8; 1 Thes 5:27; Jas 5:12; Heb 6:16
38-42: VENGEANCE
OT: Ex 21:24-25; Lev 19:18; Deut 19:21
NT: Rom 12:19; 1 Pet 2:12-13
43-48: “love your enemies”
OT: Ex 23:4-6; Lev 19:18; Prov 25:21
NT: Rom 12:20
Matthew 6
1-18: HYPOCRISY
OT: Ps 24:3-4; Prov 4:23; Isa 29:13
JESUS TO JEWS: Matt 23:25; 27:28; John 5:44; 12:43
NT: Gal 1:10
19-34: IMPROPER PHYSICAL PRIORITIES
OT: Deut 28:2-12
NT: Phil 4:6-7, 19; Heb 13:5-6
Matthew 7
1-5: HYPOCRITICAL JUDGMENT
OT: Lev 19:15; Isa 11:3; Zech 7:9
JESUS TO JEWS: John 7:24
NT: 1 Cor 5:9-13; 1 Tim 5:19-20
6-12: BENEVOLENCE
OT: Deut 15:7-12; Prov 28:27
JESUS TO JEWS: Matt 9:13; 23:23-24; 25:41-46
NT: Eph 4:28; Jas 1:27
13-14: TWO WAYS
OT: Deut 30:19-20
NT: Rom 6:15-23
15-20: FALSE TEACHERS
OT: Deut 13:5; 18:22
JESUS TO JEWS: Matt 15:13-14; 24:4-5, 11
NT: Rom 16:17; Acts 20:29-31; 2 Cor 11:13-15; Gal 1:6-9; 5:7-12; Eph 5:11; Phil 3:2; Col 2:8-23; 2 Thes 2:2-12; 1 Tim 4:1-4; Tit 1:10-11; 3:10; 2 Pet 2-3; Jude; Rev 2:14-15
21-23: FAITH IN CHRIST
OT: In promise – Deut 18:16; 30:30
JESUS TO JEWS: Luke 6;36; John 5:36; 8:24
NT: Mark 16:16; Acts 3:23
IF JESUS IS TEACHING THE LAW IN THE SERMON ON THE MOUNT, WHAT CAN I LEARN FROM IT?
* The answer will effect the way you look at the teaching of Jesus and effect the way you look at the New Covenant.
1. Increase greatly your respect for the Law of Moses.
1. Being under the law of Christ—helps us to have a healthy respect for the Law.
2. Keep us from misunderstanding the teaching of Christ.
1. The Sermon on the Mount records some of the most fundamental teaching Christ ever taught.
2. It contains the very foundation of the gospel.
3. Keep us from misapplying the teaching of Christ.
1. Sabbatarians use passages that were directed only to the Jews of the OT.
2. Thief on the cross—Jesus didn’t tell him what to do to become a Christian but was restoring a Jew under the Law of Moses.
3. Luke 13:3: This passage is taken out of context by using it for one to repent in order to become a Christian.
4. John 3:3-5: Jesus tells Jews to listen to John and be baptized.
4. Helps us to live as Christians on an everyday basis—for this reason:
1. If Jesus is teaching OT teaching to Jews and the vast majority of it is found in the NT—then the Law was a law that Jews could keep (could live by it).
2. Beginning of covenant with Jews—“Be My people.”
1) Jews: “We will do it” (keep covenant).
2) God: “You can do it” (not too hard, not too difficult to understand).
3. Therefore we can live it in the New Covenant.
4. Many say, “The Sermon on the Mount is noble, so much so, that no one could live by it.” (Can’t use it as an everyday code of ethics).
1) If you have that idea—this study is for you!
2) Following Christ is not something we do as merely a formal religious service when we assemble, but it is something to live by so we will be happy!
THE SERMON ON THE MOUNT
“BLESSED” (5:3)
INTRODUCTION
A. The word “beatitude” is from the Latin beatus, meaning happy or blessed.
1. The reason for its use is to designate the moral and spiritual virtues taught by Christ that begin with the word “blessed.”
1) In the Bible there are actually a full 100 beatitudes, or statements that begin with the word “blessed” (Ps 1:1; Rev 22:14).
2) Furthermore, the word “blessed” or “blessing”, or some similar word occurs 600 times in the Bible.
3) The Bible is indeed a book of beatitudes—the heart of them being the Beatitudes of the Sermon on the Mount.
4) 9 times, in close succession, and as the first word in each phrase, Christ sounds a major element of His rule by the word “blessed.”
I. BRIEF STUDY OF THE WORD “BLESSED”
A. The word “blessed” in the Beatitudes is translated from the Greek makarios, which in its older form was makar.
1. In its original meaning this term described the blessed, happy state of the gods, as opposed to the state of mortal man.
1) To the early Greeks only the gods were truly hoi makarioi, the Blessed Ones.
2) A later use of the word was to describe the state of the blessed dead, those who dwell on the makaron nesoi, the islands of the blessed, the place where the souls of men were beyond the reach of pain, sorrow, hunger, and distress.
3) The word was also applied to men who are supremely blest, fortunate, prosperous, and wealthy in this world.
B. In the NT “makarios” is used to describe the state of spiritual and moral prosperity and blessedness, the highest possible happiness that men can enjoy in this world. The same word is used in the following verses.
1. Those who have the attributes described by the Beatitudes are truly blessed, or happy, because their lives are truly committed to the One who is supremely blessed.
1) 1 Tim 1:11 speaks of “the gospel of the glory of the blessed (makariou) God.”
2) In 1 Tim 6:15 God is spoken of as “the blessed (makarios) and only Potentate, the King of kings, and Lord of lords.”
2. Think about God’s joy—what can cloud it? Kill it?
1) Is God ever in a bad mood because of bad weather, long lines, traffic jams?
2) Does God refuse to rotate the earth because His feelings are hurt?
C. “Blessed” may be translated “happy” but suggests an idea beyond mere happiness. It is not merely what we feel but what God thinks of us.
1. There is more to blessedness than happiness.
1) In the world the basis for happiness is happenings.
2) But in the kingdom, it is a right relationship with God (Ps 33:12).
3) The word is used in the sense of being privileged with divine favor.
4) Secular happiness is an emotional state contingent on circumstances.
5) Christian blessedness is rooted in character.
6) This fact makes possible a life that is radiant and complete, despite outer turmoil (7:24-25).
7) The Beatitudes are powerful principles which bring lasting peace.
2. All people want to be happy.
1) The drunkard is as surely seeking happiness as the sober man.
2) The rich man—as well as the poor man.
3) The educated—as well as the uneducated .
4) The criminal—as well as the law-abiding citizen.
3. But the tragedy is that most people are seeking happiness through circumstances rather than through character.
1) Through self-seeking rather than through surrender to God.
2) Through carnal means and fleshly lusts rather than through spiritual means.
3) At its very best, everything men do apart from God and His will to gain happiness can bring only a temporary state of well-being, eventually adding to their misery and problems.
4. The person who seeks happiness in illicit sex finds that when the thrill is gone, the sense of loneliness and emptiness he sought to eliminate in promiscuity becomes more intense than ever.
1) And how long does the happiness of the narcotic user last? Only as long as the effects of the narcotic last.
2) And what about the alcoholic, the man who seeks escape from his problems in the bottle? Just how generally happy and blessed is he? Just how rich, full, and satisfying is his life?
5. There are two approaches to seeking happiness.
1) Surround yourself with a perfect environment (impossible-temporary).
2) Develop attitudes that will bring happiness in any environment.
3) In my life I have observed two kinds of people, those who are up today and down tomorrow and those who possess a consistent joy through good times and bad .
4) The difference is not the circumstances of their life, but the attitude they possess towards circumstances.
6. Biblically, blessing has to do with the cultivation and enhancement of life.
1) Deut 30:19: To choose blessing is to choose life and to choose life we must pursue the character Christ enjoins.
2) When the qualities He lists in the Beatitudes mark our spirit, we can thrive and prosper even when our present circumstances are desperate (10-12; Ps 1:1-3; 23).
3) Circumstances of life cannot steal happiness.
4) Happiness is a by-product not the destination—but it is a way of traveling.
5) It is within your reach, one decision away from joy.
7. If you are not a happy Christian—is it God’s fault?
1) No—You haven’t applied these principles.
2) The blessings are parts of a whole—not separate rewards.
3) EX: Each quality is like a spoke on a wheel—if one spoke is missing—the whole wheel is weakened—another spoke will eventually break and so on.
4) All Christians must have all the qualities to receive all the blessings.
8. Jesus wants us to trust Him during good and bad times.
1) If we don’t trust Him when times are tough, we don’t trust Him at all.
2) A tragedy can be used as a stumbling block or a stepping stone.
II. NO MAN HAD MORE REASON TO BE MISERABLE THAN JESUS—YET NO MAN WAS MORE JOYFUL.
A. Heaven—palace with angels as servants—had everything—earth—had nothing.
1. In heaven He had reverence—on earth He was ridiculed.
1) Those who didn’t ridicule Him tried to use Him.
2) Some called Him a lunatic, neighbors tried to lynch Him.
3) They wanted favors, tricks, wanted to be seen with Him.
4) He should have been miserable, bitter, pot of boiling anger.
2. Heb 12:2: Jesus had a stubborn joy—return to heaven and save mankind.
1) He had a joy that refused to bend in the storm of hard times.
2) He had a joy that held its ground against pain.
3) He had a joy that had its roots beyond this earth and time—eternity!
B. Heb 12:3: God promises it to those who possess all the qualities.
1. He promises to an unlikely crowd---THE OBEDIENT!
1) This joy is not cheap. It doesn’t come by accident.
2) It is not a gimmick that gives you goose bumps.
3) Nor is it a mental attitude that has to be pumped up at rallies.
2. It is a RADICAL RECONSTRUCTION OF THE HEART!
1) It is not a casual shift of attitude.
2) It is a demolition of the old structure and a creation of the new man.
3) The more RADICAL THE CHANGE, THE GREATER THE JOY.
3. Due to the radical nature of man’s problems (sins)—radical changes are needed.
1) Surgery must be open, frank, honest and to the point.
2) It is a comfort to know that others have gone through it successfully.
3) EX: Yank tooth out not ooze—feel better fast by getting abscessed tooth out.
4. We must recognize that the Beatitudes do not represent a natural tendency.
1) No man NATURALLY gains the spiritual and moral qualities that make for the blessed life (1 Cor 2:14).
2) The Beatitudes can become a part of a human life only as that life is converted and committed to Christ.
3) What the world needs first is Christ Himself, then His spiritual and moral principles.
4) For it is only as Christ becomes real to a person that the Beatitudes will become real to him.
5) Before Jesus (Moses also) went to the masses, He went to the mountain.
6) Before the disciples encountered the crowds, they encountered the Christ.
5. Surgery—attitudes of the heart.
1) An attitude is the belief, convictions, opinions that make up a habitual stance toward a subject, person or action.
2) An attitude is a mind set that influences behavior.
6. A wrong attitude can stand in the way of solving problems.
1) A wrong attitude can trigger bitterness, hatred, anger, fear toward others.
2) Bad attitudes must be removed before problems can be solved.
3) Failures stems from the lack of evidence of a changed life.
4) Sinful (old man) responses complicates problems.
5) Put on the new man—get you off the tack your sitting on (bad attitudes) and sit in another place (good attitudes) and how to avoid sitting on tacks in the future.
7. WRONG: The future is a long dark tunnel.
1) “Nerves collapsed”—Why? NO FOUNDATION—Wrong outlook on life.
2) The day to day short term solutions have collapsed (blaming others, drugs).
3) BREAK DOWN=RAN OUT OF RESOURCES.
4) Lost sight of long term goals.
5) Sin leads to guilt and depression—and sometimes violence.
8. Gen 1:28: Most allow the surrounding environment to control them.
1) The Christian must master his environment.
2) The Christian must reflect the image of God.
C. True happiness is found in the presence of God.
1. Ps 16:10: “In Your presence is the fullness of joy.”
1) The beatitudes are the attitudes that bring us into an intimate relationship with God.
2) The joy that comes from God is a joy the world cannot take from us (John 16:22).
3) Fellowship with God gives you a happiness that enables us to sing in prison like Paul and Silas.
4) Knowing the Lord gives peace greater than the trials we face.
2. What is the purpose of your life? What is the center of your life?
1) Money, health, honor, fame, glory, power, peace, contentment, helping others, virtue, wisdom, house, car, spouse, job—OR GOD?
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3. Happiness is not sinless perfection—but completeness, wholeness, maturity.
1) Being all God wants us to be—HAPPY.
2) Perfect happiness is a goal we’ll never attain in this life.
3) But it challenges us to greater service for the Lord—that should make us happy.
CONCLUSION
1. Jesus challenges us to engage in a honest self-examination.
1. 2 Cor 13:5: Trying and proving ourselves to find out whether we are in the faith.
1) Being in Christ involves more than your stand on doctrinal issues.
2. Are you genuinely ruled and controlled by Christ?
1) Is He your King, Lord and Master?
2) Is it your sincere desire to think as He would think, speak and act as He would?
3) What is your attitude toward the Beatitudes? Grow in them and become even more happy?
THE SERMON ON THE MOUNT
“THE POOR IN SPIRIT” (5:3)
INTRODUCTION
A. The religion of Jesus Christ is a heart religion and all obedience to Him.
1. Everything we are and do must come from the heart.
2. God cannot be pleased unless the heart is right.
B. It is almost as though Jesus was answering two questions the people might have been asking:
1. Who are the citizens of this “kingdom of heaven”?
2. What benefits do they receive?
I. WHO ARE THE CITIZENS OF THE KINGDOM?
(The character required)
3: “The poor in spirit”
A. There are two Greek words that we translate poor.
1. Work to keep going from day to day.
1) Beggar—Destitute—Know they need help and will do anything to get it.
2. Ptochos means to crouch, cower.
1) That means utter (hopeless) poverty; having nothing at all (Isa 55:1).
2) This pronouncement must have stunned Christ’s audience.
3) For the Jews looked upon wealth as a sign of Divine favor (19:23-26).
3. Jesus goes to the heart of the problem.
1) Misconception: External circumstances brings happiness.
2) Happiness is the result of what a man is (character), not what he has.
3) It describes one who recognizes he is spiritually bankrupt (Rom 5:6).
4) He knows that within himself there is nothing to justify him before God.
5) Beg for salvation—We are to be beggars at God’s door of grace.
B. Is this new teaching? No—Jesus is teaching what Moses taught all along.
1. Ps 51:17: God wants the heart before physical sacrifices.
1) When the heart is right the sacrifices will be right too.
2) Ps 55:14-15: This is the kind of person God is in fellowship with (partner).
2. Ps 103:6-10: Look to God for justice, mercy and deliverance and not to themselves. Opposite of proud & self-righteous who boast of own goodness.
1) Isa 66:2: (not poor in wallet).
2) Jer 10:23; Prov 29:23: Powerless—admit their spiritual inadequacy and cast themselves on the mercy of God.
C. Why was Jesus teaching the Law to Jews of His day?
1. Many of the Jews were anything but humble (contentious, rebellious).
1) John 7:45-53: Did Jesus pull the wool over your eyes?
2) ATTITUDE—We know it all—if you want to learn anything about God, come to us, not Jesus.
3) RICH IN SPIRIT—Yet John the Baptist said the nation is about to go down the tube—Repent!
4) Luke 12:16-21: We don’t need help from anyone=not rich toward to God.
5) Luke 18:9-14: Jesus spoke to the self-righteous Jews.
II. THE N.T. YUPPIE (Luke 18:18-27)
A. He mastered 3 keys of life—whole trust in these.
1. PROSPERITY
1) He is rich—Italian shoes, $ invested, plastic is golden, lives 1st class.
2. POSTERITY
1) He’s young—works out, flat belly, sports team, energy is trademark.
3. POWER
1) He is powerful—If you don’t think so, just ask him. He knows all the right people.
2) You’ve got questions—He has the answers.
3) You’ve got problems—He’s got the solutions.
4) The old folks had better pick up the pace or pack their bags.
5) Life has been a smooth cruise on NEON AVENUE.
B. But today he has a question (18).
1. Was it asked out of casual concern?—has come for advice.
Or asked out of genuine fear?—I already know what you are going to say.
1) It must have been awkward to call upon the carpenter’s son.
2) His question implies that he can get eternal life like he has everything else—BY HIS OWN STRENGTH.
C. 19-20: Jesus’ answer—“You know the commandments”
1. He should have responded—“I’ve tried but I can’t. Do you know how many there are?”
1) Loving God and neighbor with all the heart includes attitudes—poor in spirit.
2) 21: Instead of asking for help—he grabs a pencil and paper—“Which ones?”
3) He makes a list—“This is a piece of cake.”
4) “I’ve been doing these since I was a kid” “I’m standing tall!”
2. 22: “One thing you still lack.”
1) You can’t save yourself without God.
2) You don’t need a resume, you need a Savior!
3) 23: It was impossible to recognize that with his attitude.
3. 23-24: It wasn’t money that hindered him—it was the self-sufficiency.
1) It wasn’t possessions—it was all the pomp.
2) It wasn’t the big bucks—it was his big head.
3) The poor in spirit don’t brag—they beg!
4) Instead of demanding justice—he should plead for mercy—“I’m a sinner.”
5) He should have declared spiritual bankruptcy in Jesus’ presence.
6) He should have been aware of his spiritual crisis.
D. Luke 15:14-19: Began to be in want, lost his haughty attitude.
1. His pockets are empty.
1) His options are gone. He is declaring spiritual bankruptcy.
2) He needed radical surgery on his heart—and needed it now!
2. The apostles taught Christians to have this quality in the New Covenant.
1) Rom 12:3: Alex Haley, the author of Roots, has a picture in his office, showing a turtle sitting on top of a fence. The picture is there to remind him of a lesson he learned long ago: “If you see a turtle on a fence post, you know he had some help.” Alex says, “Any time I start thinking, Wow, isn’t this marvelous what I’ve done! I look at that picture and remember how this turtle—me—got up on that post.”
CONCLUSION
1. Jesus preached to hearts—not just ears.
1. We can only be saved on Jesus’ terms—BEG=OBEDIENT!
2. Acts 9:9, 18-19: No where to look but inside—didn’t like what he saw.
1) “chiefest of sinners”
2) Beggar—spiritually bankrupt.
3) Don’t worry—God can put this turtle on the fence.
4) Paul will be able to do things he couldn’t have done without God.
THE SERMON ON THE MOUNT
“THOSE WHO MOURN” (5:4)
INTRODUCTION
A. Jesus addresses the heart of problems—kingdom is not for the self-righteous.
1. Who are the citizens of the kingdom? Those who possess all these qualities.
1) If you want lasting happiness—must possess all these qualities.
2) The first step is being “poor in spirit.”
2. The next step is to “mourn” over sins.
1) This is the natural sequel of the first step.
2) Unless one is “poor in spirit”—he will not “mourn” over their spiritual poverty.
I. “BLESSED ARE THOSE WHO MOURN”
A. Mourning (pentheo) speaks of bereavement.
1. The sorrow that comes from losing something.
1) Funeral in OT—cry, mourn, groan—to show sorrow.
2) Gen 37:34-35: It cannot be hid. Not a funeral if happy.
2. The mourning in Matthew is not the unwanted sorrow that all men are heir to, but the grief we must CHOOSE.
1) Sorrow for our sins as one does over a loss of a loved one.
2) 1 Cor 5:1-2: The church didn’t “mourn” about the fornicator’s condition—SAD STATE!
3. There are 3 different attitudes we can have toward sin.
1) Indifferent—modern pleasure-loving generation.
2) Rebellious and stubborn—when not grieve over what is wrong in themselves, they do not repent.
3) Mourn!
B. Only the Jews who mourn over their sinful condition will be comforted in the kingdom.
1. This quality was taught in the OT.
1) Joel 2:12-13: They were ready to go into captivity because of their sins.
2) Ps 51:1-4, 17-19: Intercession for all in Jerusalem after repentance—then God will delight in their service—and they will too!
3) Jesus to Jews—If you are going to become a Christian—better change.
2. Have you ever really felt remorse?
1) Wish you could undo what you said or did?
2) The only thing you can do is plead for mercy.
3) It springs from a realization of sin from a tender conscience.
C. Christians are taught to have this quality (2 Cor 7:10)—godly sorrow.
1. Luke 7:36-50
1) Many admit their sins but have never mourned over their fact.
2. Luke 18:9-14
1) The sinner—mourning over his sins.
3. Worldly sorrow.
1) Sorry he got caught—consequences of his sins.
2) EX: Gets drunk and wrecks car.
Godly—sorry about the condition of his soul.
Worldly—sorry that he wrecked his car.
3) They are disappointed, wounded pride, sorry he got caught.
4) Matt 3:7-10: Sorry but not really—not enough.
5) Not all mourners will be comforted.
4. Matt 27:2-5: Judas regretted the betrayal, confessed, tried to give back the money.
1) But it was not a sorrow “unto salvation” and comfort and joy.
2) Judas’ sorrow produced grief and despair—led to his death.
5. Two Christians are ensnared by sin.
1) One ends up like David and Peter (Ps 32:8-11).
2) The other ends up like Judas and Saul.
6. Why the difference?
1) One has sorrow toward God, recognized His holiness, righteousness, purity—begged for mercy as they mourned over their sins—expressed outwardly.
2) The other—sorrow is directed inwardly and is self-centered.
3) Has a sorrow for losing privileges, freedom, getting caught, being rebuked.
4) It is a sorrow that blames others like Saul.
5) It led to jealousy, resentment, suspicious toward David.
6) We are to regret our sins but regret alone is not enough if it doesn’t produce true repentance.
7. Worldly sorrow—leaves God out—it will produce:
1) Hopelessness
2) Depression
3) Anguish and misery
4) Doubts
• Blame others, deny sin, hide sin, try to escape sin, ignore sin.
8. “Blessed are they that mourn” really deals with our own view of our own sinfulness.
1) It demands a personal investigation (1 John 1:9).
2) Sin is a personal offense against God (Rom 1:18).
3) So it should bring a personal sorrow for sin (2 Cor 7:10).
II. “FOR THEY SHALL BE COMFORTED”
A. If blessed, why mourn? If mourn, how blessed?
1. Only the Christian has the answer.
1) All true mourners have been comforted.
2) Ps 126:4-6: As tears fall—flowers come up.
3) The most comfort comes by getting alone with God and weep before Him (not house, job, governor).
2. Though Christ used the future tense, He was not postponing comfort to a yet-to-come, phase of the kingdom.
1) There is, of course, a sense in which each kingdom blessing will be perfected in heaven.
2) The use of the future tense in 4-9 is the FUTURE OF CERTAINY.
3) Whenever the stated condition (mourning, hungering and thirsting, etc.) is met—IT IS CERTAIN THAT BLESSINGS WILL FLOW!
B. Those who mourn about their own sinfulness are those who are willing to do something about that sinfulness.
1. As a result—they are comforted—forgiven (Jas 4:8-10).
1) Acts 3:19: “seasons of refreshing”
2) Acts 8:37-39: Eunoch—if didn’t mourn about his condition—not have joy.
3) Acts 16:33-34: “rejoiced greatly”—Why? If not mourn—not happy.
2. 2 Cor 7:10-11: Present joy was not over the fact that they spent time in sorrow but had a “sorrow to the point of repentance.”
1) EX: You may suffer when you see a loved one endure pain that comes from surgery but you rejoice when you see the patient recover as a result of surgery (pain was necessary). Also the doctor may regret it until he sees the outcome.
2) “For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation.”
3) There is no regret for true repentance. All sin is against God (Gen 39:9).
4) Godly sorrow is a sorrow toward God. Didn’t leave God out of mourning.
CONCLUSION
1. The ultimate joy far outweighs the suffering.
1. Good works is the result of true repentance.
1) Acts 26:20-22: God will help you—How? Instruct you through the word.
THE SERMON ON THE MOUNT
THE GENTLE (MEEK) (5:5)
INTRODUCTION
A. Our attitude toward physical and spiritual things is often influenced by our attitude toward ourselves.
1. This is one reason attitudes can change quickly.
1) We can perceive things differently from day to day, although things remain the same.
2) The problem is not always with what we see, but with us, how we perceive things at the time.
2. One day things can look great, the next day, it can look lousy.
1) Things didn’t change, but our attitude toward things do.
2) When we “kick it up a notch”—our attitude changes for the better.
3) What happens? I improve my attitude toward myself.
4) If we are going to have a better attitude toward others, the world, the church, enemies—we must begin with the proper attitudes toward ourselves.
B. Our attitude is a determining factor in our successes and failures.
1. A bad attitude can spoil a pleasant and profitable situation.
1) And a good attitude can enhance almost any adverse condition.
2) $5000 reward for each wolf caught—surrounded by 50 wolves—what do you say—“We’re rich.”
2. Teachers in public schools talk about children with attitude problems.
1) Other children are faced with the same circumstances—good attitude.
2) Men have been discharged from the armed services because of a failure to cooperate—poor attitude.
3) Better attitudes will produce better Christians.
C. Happiness is enjoyed because the heart is set upon being happy and content regardless of the circumstances—(sing in prison).
1. Poor in spirit—Beggars of salvation—dependant upon God.
2. Mourn—If we want to be truly happy—mourn over sinful condition.
I. “BLESSED ARE THE GENTLE (MEEK)”
A. “Meekness” is not weakness.
1. It translates a Greek word (praus) that involves the paradoxical idea of softness and strength (“meek” derives from the Gothic muka, “soft”).
1) Praus was frequently used in classical Greek to indicate “calm control” (39).
2. The meek are those who have enough strength of character to be soft in spirit to retain their poise in the face of provocation.
1) The meek are strong people who decline to domineer.
2) They are those who do not throw their weight about, but rely on God to give them their due.
3. Meekness is strength (power) under control—harnessed strength.
1) The Greeks used this word in breaking a wild horse.
2) A meek horse but not a weak horse (Does whatever the owner wants).
3) Many confuse meek with weak=whimp----EX: Clark Kent.
4) Meekness is a positive quality and weakness is a negative quality.
5) EX: A powerful river under control—meek, gentle river.
4. A meek person would rather suffer injury than inflict it.
1) Not out of weakness, but out of humility, realizing one’s own poverty of spirit, one’s own sinfulness.
5. Moses is a good example of meekness (Num 12:1-3).
1) He was a powerful leader—power under control most of the time.
2) He was certainly not a weak or timid man (Ex 32:19-20, 30-34).
3) But when he was personally attacked, he was very humble.
6. Jesus practiced this virtue in running people out of the temple.
1) Jesus was always angry at the right time and was never angry at the wrong time.
2) Matt 11:29: Meekness is linked with lowliness.
3) EX: “Let this cup pass from Me but not My will but Thine.”
7. Ps 37:11 is almost a direct quote.
1) Jesus is talking to Jews who knew the OT.
2) Why “abundance of peace”? Life controlled by the quality of meekness.
3) Under God’s control=taking the low road.
4) Children who succeed learn to be submissive and obedient to parents, teachers and others in positions of authority.
5) EX: Scientists must humble themselves before the laws of nature.
Meek—under God’s laws—His control—faith in God’s providence.
6) Not resentful but fully under God’s control.
7) It is not easy to learn—tempted to set aside, change, or ignore God’s laws.
II. “FOR THEY SHALL INHERIT THE EARTH”
A. This is a common expression in Psalms 37 where it appears as a Hebraism for God’s blessings (11, 22—“earth”; 29, 34—“land”—same Hebrew word.
1. To inherit the earth is to receive the rewards God has for the righteous.
1) The point of Ps 37:11 is that the wicked, who have taken more than their share will be destroyed in the end, leaving the meek in sole possession.
2) 1 Cor 3:21-23: God is their Father.
3) 1 Cor 7:29-31: Only the meek uses the world to the fullest.
4) Therefore their cause will prevail over the wicked.
5) God and Satan both promise people the world (Matt 4:8-9; 16:26), but only God can deliver.
2. We don’t find in the NT—if meek—inherit the land for a long time (America or any other land). But the NT does tell Christians to be meek.
1) Jas 1:21: It is in the spirit of meekness that we learn God’s will.
2) It is not difficult to get a meek man to study—He has a need for it.
3) He can’t go through the week without help.
4) Pride—“No need for study. I’ve been studying since I was a kid.”
3. Moses learned that God was in control in picking up a snake and it turned into a rod.
1) If God can do that with snakes—then God’s word can do something with stubborn hearts.
2) 1 Pet 3:15: It is in the spirit of meekness that we give an answer.
3) Tit 3:1-2: Even toward evil men—meek—know God is in control.
B. Humility (love-Col 2:14) is the glue that holds the church together.
1. Eph 4:2: If not meek then weak—spiritual wimp. If meek=strong.
1) 2 Tim 2:24-26: Teachers must meet opposition in a spirit of meekness.
2) Gal 6:1: God gave leaders of the church certain power, even leverage in confronting a sinner, but He cautioned them to restrain themselves in meekness. Not a domineering attitude in restoring the erring.
3) 1 Pet 3:1-4: Meekness is a beautiful ornament in our lives.
4) Jas 3:13: Meekness shows the spiritual wisdom in our lives.
CONCLUSION
1. Ps 22:26: “The afflicted shall eat and be satisfied”—content with or without things.
1. Use things one day at a time.
1) Real enjoyment of earthly blessings is realizing that they are ranked inferior to spiritual blessings.
2. The meek are not disturbed by the fear of losing earthly blessings.
1) Isa 26:3: Mind is stayed on God—not things (29:19; 40:27-31).
2) THEREFORE JOY SHOULD INCREASE!
THE SERMON ON THE MOUNT
“HUNGER AND THIRST FOR RIGHTEOUSNESS” (5:6)
INTRODUCTION
A. In order to leave a life of sin, have pardon, and begin to live right before God—one thing that’s necessary is, THE PERSONAL ACKNOWLEDGEMENT OF OUR OWN SIN, or, the conscious and genuine confession of our own unworthiness before Almighty God.
1. At some point—as we read the Bible and listen to the gospel—we must come to a place where we feel what the publican felt…as he prayed over in the corner of the Temple: “God, be merciful to me, a sinner!”
1) “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
2) “Blessed are those who mourn, for they will be comforted.”
3) “Blessed are the meek (gentle), for they shall inherit the earth.”
2. I think you’ll agree—there is another statement involved in this: Matt 5:6:
“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”
1) Those who know their emptiness are hungry to be filled.
2) They are looking for the righteousness which will meet their spiritual poverty which causes them to mourn over their sins.
3) This hunger to be spiritually fulfilled should work to make us “meek.”
I. MAN’S STRONGEST PHYSICAL APPETITES
A. For most Americans raised in this society—this may be a difficult concept for us to fully grasp.
1. How long have you gone without food or water?
1) Mothers killed babies for food during the destruction of Jerusalem.
2) Have strong motivation—hold nothing back—fight for food and water.
2. Thirst, when intense, can be a most unpleasant and even painful sensation.
1) The dry throat, the swollen tongue and the parched, broken lips are prerequisites of death unless water in some form is quickly administered.
2) Next to air, water is the second requisite of life.
3. Hungering and thirsting means not only wanting something, but really needing something, for your very survival!
1) We have seen TV reports of famine where a truck filled with rice pulls into a crowded village—and there is a riot.
2) People running over one another, injuring themselves and clamoring without shame—to get one little bowl of rice or beans.
4. In these kinds of famine conditions, it isn’t just that people want to eat, or would like to taste something good…
1) THEIR BODY DRIVES THEM TO BE FED—THEY HAVE TO EAT!
B. Now—just take this picture I’ve just described, and mentally apply it to the spiritual realm.
1. Hunger and thirst, the most unrelenting of appetites, implies that disciples must have an intense craving—rather than an occasional concern—for right.
1) Hungering and thirsting means—you not only want to know what’s right…you need to know…you must know…you have to know what’s right.
2. This beatitude reflects true spiritual and moral passion.
1) A driving hunger to know God intimately.
2) To do what He says.
3) To please Him.
4) And have the assurance that you are in a right relationship with Him.
3. Jesus isn’t just talking about people who like to study the Bible, like to talk religion, and coming to the building 2-3 times a week out of habit or tradition.
1) This is about wanting to know what’s right before God, so you can do it, and be right with God.
2) This is the picture of the person who is a seeker of truth—unsatisfied until he finds that pearl of great price.
3) Why isn’t a person spiritually satisfied? Spiritually hungry (Matt 4:4).
4) This is a matter of the highest kind of ambition, the most worthy kind of desire (appetite)—that righteous passion where we must be fed with the right kind of good.
C. To “hunger and thirst” suggests a whole-hearted search (not half-hearted).
1. Ps 42: Written by the sons of Korah (perhaps when fleeing from Absolom, in exile, with David. 1-5: THE SOUL THIRSTING FOR GOD.
1) 1-2: “As the deer pants for the water brooks.”
* Picture of a deer running up a mountain and staying until danger passes.
* Lungs are about to burst—out of breath—needs WATER!
2) 3-5: TOTAL HELPLESS FEELING—“yet praise Him”
* Deepest sorrow—can turn to God—not a time to turn away from God.
3) 6-11: CONSOLATION FROM GOD.
4) 8: Every muscle in body desires God.
2. Ps 63: Written by David—similar to Ps 42.
1) 3-5: Thirsting soul is satisfied in God.
2) 3: “Because Thy lovingkindness is better than life”
3) 7-8: “My soul clings to (Lit., after) Thee (follows close behind)”
4) Why? Confident of protection.
3. This is not the picture of someone who just knows some things about God.
1) This is not the hypocrite, who only has a form of godliness.
4. This is the picture of the person who lives and breaths—to seek God.
1) This is the person who is constantly looking, wanting to learn more and desiring a closer relationship with God.
II. WHAT IS RIGHTEOUSNESS?
A. Like any other word study—you start with a basic definition—then see how that definition adapts to various contexts.
1. BASIC DEFINITION: “Conformity to a standard.”
2. John 17:25: “O righteous Father”
1) Here the word “righteous” is an attribute of God.
3. Matt 5:20: The word is used in an accommodative sense.
1) Conformity to a standard—not necessarily God’s.
2) The Pharisees were anything but righteous.
4. Heb 1:9: “Thou hast loved righteousness and hated lawlessness.”
1) 2 Cor 6:14: “What fellowship has righteousness with lawlessness”
2) All other standards are wrong.
5. Acts 24:25; 2 Tim 3:16: “Righteousness” has to do with the preaching and instructing of people in that which is right.
1) 2 Pet 2:5: “Noah, a preacher of righteousness”
B. Righteousness is being in a right relationship with God.
1. God’s saving righteousness—the way men can be right with God.
1) Matt 21:32; Rom 1:16-17; 3:22; 4:1-8; 10:1-3.
2) Righteousness is a way of life, a way of work and worship—that conforms to God’s standard—IT IS THE RIGHT WAY (Heb 11:4).
2. Personal godliness—living right.
1) Jas 5:16: “The effective prayer of a righteous man can accomplish much.”
2) Acts 10:35: Doing that which is right before God.
3. Both of the above meanings are probably meant in Matt 5:6.
1) Believers must have an intense desire not only for the righteousness God bestows (Isa 51:1, 5),
2) But also for the ethical righteousness that God demands (Matt 5:20; 28:20).
4. Deut 6:4-9: Read and meditate on God’s word all the time.
1) Ps 119:160, 172: All of God’s commands are righteous.
III. SHALL BE SATISFIED (FILLED)
A. Promise: If we yearn for the ultimate satisfaction of a relationship with God, we can have it! (Isa 55:1-3; Ps 107:9).
1. Those that hunger and thirst after the best and highest virtues of life will be happy.
1) If we concentrate upon the noblest virtues—righteousness with God and man—they will fill our entire being.
2) Prov 4:23: We become like what we think about all day.
3) Those who crave God’s righteousness “shall be satisfied.”
4) Nothing else will satisfy (Matt 4:4; Eccl 5:10).
2. This does not mean that the person is now so satisfied with the righteousness, that his hunger and thirst for righteousness is forever vanquished.
1) This does not mean, once you find God and you start living to please Him, you are filled, and no longer have these longings.
2) But the righteousness with which he is filled is so wonderful, and so necessary for continued nourishment, he hungers and thirsts for more and more and more.
3. There is this built-in cycle of growth, whereby we seek the nourishment we need—EVEN AFTER THE FIRST TASTE OF IT.
1) A good appetite is a sign of good health.
2) As we continue to hunger—we eat to continue to be filled.
4. “The Buzzing Bees”
1) Some blossoms open late in the evening and lasts for only one day.
2) The bees come about a ½ hour early, buzzing from one blossom to another, crawling all over the blossoms trying to get inside.
3) But the blossoms stay tightly closed until just the proper time to open.
4) Then, there will be up to 5 bees buzzing inside each of these blossoms, climbing over each other in their hurry to get a share of the special nectar contained inside.
5) Each bee loads himself with as much as he can carry, and then flies away.
5. Do we start each day opening the Bible and filling our hearts with as much as we can hold before we fly away to our busy schedules?
1) Are we eager to glean the sweet nectar from God’s word?
2) Do we get to Bible class early and look forward to studying God’s word together?
B. Ps 107:10-11: Man gets into trouble when he rebels against God.
1. Prov 23:6-7: The “selfish man” (self-righteous)—have no craving for God’s righteousness.
1) Just as fasting dulls hunger—spiritual fasting dulls the appetite for righteousness.
2) Amos 8:11: “”Famine” of not hearing God’s word.
3) Suppose we had no Bibles, preachers and teachers?
4) If eat the wrong kinds of food—imbalanced diet—SICK.
5) After captivity they will learn to “thirst” after righteousness again.
2. The Pharisees in Jesus’ day were doing everything but “hungering and thirsting after righteousness” (Matt 5:20).
1) Acts 17:11: If hunger and thirst—BELIEVE MOSES AND JESUS.
2) The “know-it-all” Jews wouldn’t become a Christian.
3) If not “poor in spirit”—miss Christianity by a mile (same with other qualities).
C. The story is related of a small boy from a Chicago slum area that was taken to the hospital with a broken leg.
1. There were 7 children in his family and hunger often went unsatisfied.
1) Even a glass of milk, when such could be afforded, had to be shared by at least two or more.
2) A finger would be placed on a certain spot and the child who was about to drink would be cautioned, “Only to here!”
3) During his hospital stay a nurse brought the little boy a large glass of milk.
4) He looked at the glass longingly and then asked, “How deep can I drink?”
5) With tears welling up in her eyes, the nurse replied, “As deep as you desire!”
CONCLUSION
1. As with the little boy, our desire will govern how deeply we drink.
1. We can but imagine how such an impoverished lad would drink and drink still more from such a full glass.
1) So it is with us—why should we drink so sparingly?
2) We must either drink and be satisfied—or we die!
THE SERMON ON THE MOUNT
“BLESSED ARE THE MERCIFUL” (5:7)
INTRODUCTION
A. The 5th -7th attitudes describe the FRUIT as a result of the previous 4 attitudes.
1. Those who have become poor in spirit are in the kingdom.
2. Those who mourn over their sins are comforted.
3. The meek are heirs of all things—use the earth to its fullest.
4. Those who hunger and thirst for that which is right are satisfied (filled).
* Satisfied in doing righteousness—good works toward fellow mankind.
B. Now in turn they will be…
1. Merciful toward others.
2. Pure in heart—not a pretender (hypocrite).
3. Peacemakers because they have been saved by and follow the Prince of Peace.
C. These are the birthmarks of followers of Christ.
1. Those possessing all these attitudes (qualities) are revealed as being truly happy—not just pretending to be happy.
I. 5:7: “BLESSED ARE THE MERCIFUL”
A. Mercy (eleeo) is more than just a feeling=(pity—passive).
1. Mercy embraces both feeling and action.
1) It is a feeling of compassion with a desire to help.
2) It not only stirs the heart but also moves the hand.
2. The Latin derivative of the word mercy sheds light on its meaning:
1) Misericordia, from miserans, pitying, and cor, the heart; or miseria cordis, pain of heart.
2) That is exactly what mercy is—PAIN OF HEART.
3) A merciful person suffers with those who suffer—hence “to suffer with.”
4) He identifies with them as if their distress were in reality his distress.
3. Mercy is that aspect of love that cannot walk away from suffering
(Matt 9:27).
1) It acts to ease another’s hurt, even when it is deserved (9:13; 12:7; 23:23).
2) Mercy is not to be a random impulse, but a habitual trait.
3) Those who receive it are to show it.
4) To fail to show mercy is to invite judgment (Matt 18:23-35; 25:31-46).
5) Mercy shown to others doesn’t in itself alone merit mercy from God, but a failure to bestow it will assuredly cut us off from it (Jas 2:13).
B. God shows mercy upon those who have broken His law.
1. Dan 9:9-10: “To the Lord our God belong compassion and forgiveness, for we have rebelled against Him; nor have we obeyed the voice of the LORD our God, to walk in His teachings which He set before us through His servants the prophets.”
2. 1 Tim 1:13-16: “Even though I was formerly a blasphemer and a persecutor and a violent aggressor. And yet I was shown mercy, because I acted ignorantly in unbelief; and the grace of our Lord was more than abundant…”
C. God also shows mercy toward those in circumstances beyond their control.
1. Jesus healed blind men—Matt 9:27: “Have mercy on us, Son of David!”
(Matt 9:27-31; 20:29-34).
1) Since God is merciful, He expects His followers to be merciful.
2) This virtue grows out of our personal experience of the mercy of God.
3) The route to happiness also involves forgiving, helping and praying for others.
4) If we think about repaying evil for evil, getting even, and taking vengeance upon those who trespass against us—then our hearts will be heavy and our lives miserable.
2. Every failure of a Christian to grant mercy to others reveals his failure to understand, appreciate and remember the mercy he has received from God.
1) When a Christian is unmerciful to others, he counts the mercy of God a worthless thing and avows that the death of Christ on the cross was in vain.
II. MERCY WAS TAUGHT TO THE JEWS
A. God shows mercy (2 Sam 22:26—Ps 18:25).
1. Mic 6:8: “He has told you, O man, what is good; and what does the LORD require of you but to do justice, to love kindness (loyalty) and to walk humbly with your God?”
1) Matt 9:13 (compassion)—quotes—Hos 6:6 (loyalty).
2) The Pharisees were anything but merciful.
3) Jesus told them to learn what Hos 6:6 means.
4) The Jews put a lot of emphasis upon their formal religious services.
5) Matt 23:23-24: Mercy—“weightier provisions of the law.”
6) Luke 10:25-37: THE GOOD SAMARITAN.
* Not teaching how to become a Christian but teaching what the Law taught.
B. To personally involve yourself with suffering people is much more demanding than to mail a check to some worthy cause.
1. To support charitable works in such an impersonal manner in order to justify a failure to personally contact the sick, suffering, and distressed people around them.
1) Mercy must be extended to those we personally know who are suffering.
2. To try to escape from the reality of suffering is much more like Buddha than Christ.
1) Buddha sought to escape from misery and wretchedness, but Jesus entered suffering to alleviate the misery of others.
3. There can be no limit to the mercy the Christian is to extend to men.
1) The total righteousness after which the faithful Christian hungers and thirsts includes every act and word that can benefit his fellow man.
4. True mercy accomplishes only good and is in harmony with justice.
1) Leniency that would exclude justice can only result in evil.
2) Leniency (freeing) to a hardened criminal makes a mockery of law and order.
3) To grant leniency to our children every time they disobey us is simply to encourage them in their disobedience.
4) To feed a hungry man who refuses to work, is only to encourage him in his indolence (2 Thes 3:10).
5) Mercy is never contrary to justice—but always fulfills the demands of justice.
III. “FOR THEY SHALL RECEIVE (OBTAIN) MERCY”
A. The merciful not only obtain mercy from God, but also from men.
1. When we take revenge on those who have sinned against us, we invite their retaliation; but when we grant them mercy, we invite their love.
1) It is much easier to be forgiving of the forgiving than the unforgiving.
2) It is much easier to be merciful to the merciful than to the unmerciful.
2. Time and time again history has substantiated the conclusion that mercilessness tends to beget mercilessness.
1) The mercilessness persecution of Protestants by Catholics when they had the political power brought about severe and cruel retaliation when the Protestants gained the political ascendancy.
2) The Romans cruelly mistreated their barbarian neighbors, and when the latter conquered Rome they showed no mercy to their enemies.
3) The imperial Russian government was merciless in its treatment of the peasants, and when the latter came into power through the Revolution of 1917, they showed no mercy to their former oppressors.
3. Those who recognize their spiritual poverty, who mourn over their sins and the sins of others, who are meek, who hunger and thirst after righteousness, cannot keep from dealing with others in the SAME MERCIFUL SPIRIT GOD DEALS WITH THEM.
1) Christians find happiness in the very act of dispensing the blessing of mercy, for in this act they walk in God’s sunlight.
2) They find happiness in the mercy they obtain from others because they have spent themselves for others.
3) They find happiness in the living hope that they will receive the fullness of God’s mercy in the day of judgment, mercy that will grant them an eternal home in heaven.
CONCLUSION
1. 2 Pet 1:4: “For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust.”
1. Mercy is a quality of the whole nature.
1) It is a certain soft, sweet, tender, gentle, gracious atmosphere in which the whole man lives and breathes.
2) A Christian’s actions that point toward injury and wrong should melt away day by day, like icebergs that come floating down the tropical stream.
2. A merciful person lives in a soft sunshine of their own making.
1) And in it all the simple charities of life, which are like to common flowers that adorn and make sweet the woods and fields, flourish until the whole world rejoices in the life of those who live by mercy.
2) And their speech is delightful as the songs of birds, and their daily acts like the soft murmur of such streams as gently flow through meadows.
3) In all this inward beauty of soul they are blessed indeed, for mercy blesses him who gives it.” (S.A. Brooke)
THE SERMON ON THE MOUNT
“THE PURE IN HEART” (5:8)
INTRODUCTION
A. The beatitudes are laws of the mind.
1. These attitudes will help us make better decisions.
2. Better choices bring happiness.
1) Will be involved in the work and worship of the church.
B. “Blessed are the pure in heart”
1. To Jesus’ listeners—the heart was the TOTALITY OF THE INNER PERSON.
1) The heart is the SEAT OF CHARACTER.
2) The ORIGIN of desires, affections, perceptions, thoughts, reasoning, imagination, conscience, intentions, purpose, will and faith.
3) The heart is the CONTROL TOWER or COCKPIT.
2. Prov 4:20: Advice of father to son—Prov 4:23: “Guard your heart with all diligence, for out of it flows the issues of life.”
1) The heart is a switch house that receives freight cars loaded with moods, ideas, emotions and convictions—and puts them ON THE RIGHT TRACK.
2) Luke 6:45: “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.”
C. THE HEART IS THE CENTER OF SPIRITUAL LIFE.
1. If the fruit of a tree is bad, you don’t try to fix the fruit—you treat the roots (lemon trees).
1) If a person’s actions are evil, its not enough to change the habits—must go deeper—go to the heart of problem—PROBLEM OF THE HEART.
2. Since the heart is the source from which evil proceeds (Matt 5:28; 15:7-9, 18- 19), this is where purity must begin.
1) One cannot have a heart of pure motives and moral purity in serving God unless he has a CONVERTED HEART.
2) A heart that has been cleansed from the guilt of sin through faith in the blood of Christ—“cleansing their hearts by faith” (Acts 15:9—11:14—10:47-48).
I. “PURE”
A. The word “pure” is from the Greek katharos.
1. This word is used 28 times in the NT.
1) It is defined as “clean, pure, unsoiled, Matt 23:26; 27:59;
2) met. Clean from guilt, guiltless, innocent, Acts 18:6; 20:26;
3) Sincere, unfeigned, upright, virtuous, void of evil, Matt 5:8; John 15:3;
4) Clean ceremonially, Luke 11:41” (Harper).
2. Purity is the quality or state of being free from mixture, pollution or other foreign elements.
1) Unadulterated or unalloyed (Rev 21:21).
2) Unmixed, not mixed up with evil.
3) Not mixed feelings—not hypocritical (thinks or says one thing and does another).
3. Pure in heart is not ritual cleanliness (Matt 23:25-28).
1) It is a cleanliness at the CENTER of our total being—THE HEART.
2) This is where the cleanliness must start.
4. A refinery takes whatever comes in and purifies it.
1) The refinery does for products what your heart should do for you.
2) It takes out the bad and utilizes the good.
3) Just as a low-grade product (oil) would cause us to question the performance of a refinery, evil acts and impure thoughts should cause us to question the condition of our hearts.
4) Clean the refinery (heart) and the result will be a pure product—actions.
5) We usually reverse the order by trying to change the inside by altering the outside (Matt 15:7-8; 23:25, 27-28)—church going, Bible study, praying.
6) Meaningless without purifying the heart first—then you will see God.
B. What the Law taught Jews—God wants all of His people to be pure in heart.
1. To the Pharisees of Jesus’ day—ceremonial purity was more valuable than spiritual purity.
1) To them the heart had nothing to do with their ceremonial or ritualistic purity.
2) If a man kept the external ceremonies and rituals, he was considered pure.
3) Even though his heart might be filled with pride, bitterness, hate, envy, etc.
4) It was against this false concept of purity in religion that Jesus presented this beatitude.
5) This beatitude affirms once and for all that no matter how strict men might be in their observance of the externals of religion, they are not truly pure unless their hearts are right before God.
2. Imagine that God commissioned you to construct the tabernacle.
1) What material would you regard suitable to use in its construction?
2) Remember, this structure represents God’s dwelling place among His people (Ex 29:43-46).
3) We would imagine that Moses was thankful as we would be that God did not leave these matters for him to determine.
4) Rather, God revealed to Moses every detail concerning the construction of this most important dwelling place.
3. One of the most consistently striking aspects of God’s instructions concerning the construction of the tabernacle was that it was to be constructed of valuable and pure raw materials.
1) This is most evident with regard to the furnishings within the holy place and the most holy place.
2) The table of showbread, the ark of incense, and the ark of the covenant were overlaid with pure gold.
3) The candlestick, the mercy seat, as well as each of the articles that sat on the table of showbread, were made entirely of pure gold.
4) In addition, the olive oil, myrrh, and frankincense that were used in the tabernacle were to be in their pure form.
5) ONLY THE PUREST FORM OF THESE VALUABLE ELEMENTS WERE PERMITTED IN THE REPRESENTATIVE PRESENCE OF GOD.
4. Later, God authorized Solomon to construct the temple.
1) It, like the tabernacle, represented God’s presence and needed to be built of pure materials.
5. We have been reminded of these Old Testament facts to impress upon those who follow Christ that they are now God’s representative dwelling place.
1) Jesus spoke of the “temple” of his body (John 2:19-21).
2) Peter spoke of the “tabernacle” of his body (2 Pet 1:13-14).
3) The inspired word of God reveals that every Christian is the “temple of the living God” (2 Cor 6:16).
4) Certainly, God expects his contemporary earthly dwellings (Christians) to be as pure as his earthly dwellings of ancient times.
6. The pure in heart that are blessed by Jesus having ENTHRONED GOD in their hearts.
1) Jesus’ heart was perfectly pure because it was filled with divine presence.
2) And the Christian’s heart will also be pure as he allows God to dwell in it.
II. “FOR THEY SHALL SEE GOD”
A. Blessed are—present tense.
1. Ex 33:20; John 1:18; 1 Tim 6:16: Then how do the pure in heart see God?
1) See=often means to discern, understand, comprehend, experience, possess, enjoy.
2) EX: “I see what you mean.”
2. Eph 1:18: They see Him with the eyes of the heart—has eyes.
1) The heart has the ability to see what the physical eyes cannot see.
2) The physical eyes can see things, but only the heart can see the meaning of things.
3) 1 Cor 2:14-15: What the pure in heart can see, the impure in heart cannot see.
3. What a man sees in life is not only what is in front of his eyes, but what also is in his heart.
1) A doctor can see in a sick person what one who is medically uninformed cannot possibly see.
2) An artist can behold beauty in a painting which are meaningless to one who knows nothing about art. (The same is with a sport—soccer, baseball).
4. And so it is with the character of the heart, its knowledge and interests determines what it sees (comprehends and understands).
1) Tit 1:15-16: The impure of heart, that live wicked lives, do not know God, and thus it is impossible for them to behold God who is totally pure and holy.
2) 1 John 3:6; 3 John 11: They see only what they know and are interested in.
3) Therefore, to them nothing is pure.
4) The liar does not know truth, thus he cannot see truth in others.
5) The braggart does not know humility, thus he cannot see humility in others.
5. But the pure in heart, who live godly lives, truly know God.
1) They recognize, understand, and accept whatever is pure in life (Phil 1:9- 11).
2) They see God in physical creation (Rom 1:20; Ps 19:1; 8:1-8; 139:1-6).
3) They see God in their manifold blessings (Jas 1:17).
4) They see God’s presence and providential guidance, even though it may involve suffering and persecution (Rom 8:28-39; Heb 13:5-6; Ps 84:5-7; 139:7-18). Should be able to say “I’m a better person.”
5) They see God in the Christ who dwells in them (John 14:7).
6) They see God in the good works they do (John 15:1-5)—vine & branches-fruit.
6. Who can be in fellowship (God’s presence; see God) with God? Ps 24:3-5.
1) Ps 16:8-11: “I have set the LORD continually before me…In Thy presence is fullness of joy; In Thy right hand there are pleasures forever.”
CONCLUSION
1. In the legend of Taj Mahal, a favorite wife of the Mogul emperor Shah Jahan died.
1. He honored her by building a temple for her tomb.
2. Her coffin was placed in the center of land and built a temple around it.
3. He went all out—no expense would be spared.
4. Weeks turned into months—building the temple consumed him.
5. One day he bumped into a wooden box—ordered a worker to get rid of it.
6. HE FORGOT IT WAS HER COFFIN.
2. We can also get caught up in building up the church and forget why.
1. We don’t mean to lose excitement, grow stale—come every week.
2. But something is missing—the one we come to honor hasn’t been seen.
3. Some see only the imperfections—what a lousy church.
4. Others see the Savior and say, “What a great Christ—His body is great!”
3. Which do you see?
1. Being pure in heart doesn’t mean sinless.
2. Ps.51:6-10: “truth in the innermost parts”
3. David was still interested in truth.
4. When you don’t feel the guilt over sin—NO LONGER PURE=LOST!
THE SERMON ON THE MOUNT
“THE PEACEMAKERS” (5:9)
INTRODUCTION
A. Every heaven-bound Christian is expected to be a peacemaker.
1. Christians are obligated to serve in that capacity.
2. Therefore, every Christian needs to consider the:
1) Meaning of the term.
2) Manner in which this service can be rendered.
3) Characteristics of the peacemaker.
4) Consequences which follow from being a peacemaker.
I. OLD TESTAMENT HEBREW EQUIVALENT IS “SHALOM”
A. It means completeness, soundness, well-being of the total person.
1. It was considered God-given and obtained by following the Law.
1) Ps 119:165: “Those who love Thy law have great peace, and nothing causes them to stumble.”
B. Shalom sometimes had a physical meaning.
1. Ps 4:8: SECURITY—“I will both lie down in peace, and sleep; for you alone, O Lord make me to dwell in safety.”
2. Isa 26:3: CONTENTMENT—“The steadfast of mind Thou will keep in perfect peace, because he trusts in Thee.”
3. Ps 122:6-7: PROSPERITY—“Pray for the peace of Jerusalem: ‘May they prosper who love you. May peace be within your walls, and prosperity within your palaces.”
4. 1 Sam 7:14: ABSENCE OF CONFLICT (WAR)—“And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even to Gath; and Israel delivered their territory from the hand of the Philistines. So there was peace between Israel and the Amorites.”
1) Shalom describes not only the absence of strife and conflict, but also the presence of serenity, prosperity, happiness and contentment.
2) It further describes right personal relationships among men—friendship and fellowship.
3) The peacemaker labors not only to remove strife and conflict from among men, but also to establish good will and happiness.
5. PEACE IS ACTIVE—God expected the Jews to be.
1) Ps 34:14: “Depart from evil and do good; seek peace and pursue it.” (1 Pet 3:11).
2) Prov 12:20: “Deceit is in the heart of those who devise evil, but counselors of peace have joy.”
3) The Jews were expected to work with their mind and body to produce and maintain peace.
II. PEACE (EIRENE) IN THE NEW TESTAMENT
A. The NT meaning often refers to the inner tranquility and the poise of the Christian whose trust is in God through Christ.
1. God sent His Son to make peace with us.
1) Isa 9:6-7: “Prince of peace” (2:2-4—peaceful nature of the kingdom).
2) Rom 5:1: It is the combination of hope, trust, and quiet in the mind and soul, brought about by reconciliation with God (2 Cor 5:17-21).
2. Therefore, peace is one of the great and prominent themes in the NT.
1) The Greek word for peace is eirene—occurring in every book (88 times).
3. Such peace was proclaimed by angels at the birth of Christ (Luke 2:14).
1) Matt 5:9: By Christ Himself.
2) John 14:27; 16:33: Christ at the Passover feast before His death.
III. “FOR THEY SHALL BE CALLED THE SONS OF GOD”
A. Christians are first to have peace with God (Rom 5:1)—2nd—with man.
1. Helping others to have peace with God and man.
1) Rom 12:18: Are you sowing the seeds of peace? Always have to have own way?
2) Rom 14:19: Bringing inner peace to troubled hearts?
3) Heb 12:14-15: We are to be constantly and persistently involved.
4) Jas 3:18: The kind of character we are to have.
5) Jas 4:1-2: This is the cause of the most awful impulses—from the depths of the human soul.
2. Resentment is a weakness in our own character.
1) We can overcome injustice by possessing the right attitudes.
2) We can battle evil with truth—we can be victorious!
3) Peacemakers show what a vital and dynamic force Christianity really is.
B. A peacemaker is a maker of peace—not just a peace lover.
1. There are those who consider themselves peacemakers but who do nothing positive to bring about peace—thinks things will work themselves out.
1) The peacemaker is prepared to suffer for the cause of peace.
2) This peace is not the peace of avoiding the issue, but it is the peace that comes from FACING the issue no matter what the risks may be.
2. Sons—Characteristics of the Father and Jesus (John 14:7).
1) While the Lord calls the peacemakers sons of God, the world often heaps upon them the worst kind of verbal abuse (Matt 5:10-12).
2) No matter what the world may call the peacemakers, the Lord still calls them sons of God.
3) And only the name He gives them shall finally stand in the end.
3. The Pharisees and Sadducees claimed to be sons of Abraham.
1) They didn’t practice what they preached—intimidation, misrepresented, lies, contentious, rude, boastful, suppressed evidence, killed.
2) These were not pagans but God’s covenant people—all O.K. under certain conditions.
3) Can we learn a lesson from these Jews?
C. When Jesus preached the Sermon on the Mount, the world was sadly divided.
1. Conflict and hatred between men of different races and religions was common.
1) When a Jew offered his usual morning prayer, he thanked God that he was not made a Gentile, a slave or a woman.
2) When traveling from Judea to Galilee, they would take the long way around through Perea to avoid passing through Samaria.
3) The Greeks believed that there was a natural division between them and barbarians.
4) Greek boys were trained from the earliest age possible to hate everyone who was not a Greek.
2. 1 Cor 1:10-12; 3:3: There is no greater tragedy of conflict and separation among men than divisions in the Lord’s church.
1) What a sad spectacle (commentary) it is to see people who have accepted the same Lord as their authority and Savior and the same God as their Father, share in a common salvation—but are torn apart by bitterness, strife and unbrotherliness.
2) Corinth should feel a deep sense of shame concerning their condition.
3) They were commanded to diligently work hard to break down every barrier that separated brother from brother in the household of God.
4) These young Christians were involved in worldly strife because they still conducted themselves toward brethren they differed with according to a worldly philosophy.
5) What is the world’s problem? Why couldn’t they get along with each other?
ANS: 1 Cor 4:6: “arrogant” (Lit. puffed up).
3. A church set a tape of 16 doctrinal topics that agitated them.
1) They admitted these issues was not their real problem but also they didn’t know what the real problem was.
2) The preacher’s first reaction—the situation was hopeless.
3) There are so many different backgrounds, philosophies, and opinions.
4. The preacher heard the tape again—impressed by two things.
1) They were trying to determine how they might work together.
2) They had an obvious respect for each other.
5. The preacher thought—this is an unusual situation.
1) Then realized—it is normal.
2) Different religious backgrounds—learn how to work together while they grow doctrinally.
3) Problems will always exist and they will never go away.
4) They are not supposed to.
5) Its not unusual when a church grows as it should—normal.
IV. THE HAPPINESS OF THE PEACEMAKERS
A. Every true peacemaker finds happiness within himself.
1. Who are truly happy—the irritable, the conceited, those who are always ready to stir up strife and get into a squabble—or the gentle, the kind, the friendly, those who love peace and who zealously labor to make peace in their family, neighbors, friends, co-workers, the brethren, strive to bring sinners to the God of peace?
1) Mark 9:50: “Be at peace with one another.”
2) Rom 14:19: “So then let us follow after things which make for peace.”
3) 1 Thes 5:13: “Be at peace among yourselves.”
4) Heb 12:14: “Follow after peace with all men.”
5) Jas 3:18: “And the fruit of righteousness is sown in peace for them that make peace.”
THE SERMON ON THE MOUNT
THE PERSECUTED (5:10-12)
INTRODUCTION
A. The work of a peacemaker is not easy.
1. God’s people must also be willing to endure persecution.
1) Not because you are rude, obnoxious, cocky, hypocrite, or false doctrine, but “for the sake of righteousness.”
I. “PERSECUTED FOR THE SAKE OF RIGHTEOUSNESS”
A. The haughty, selfish, backbiters have no right to be comforted from this verse.
1. The wicked can’t tolerate those who God accounts righteous.
1) Our attitudes and actions are in constant protest against their character.
2) Two opposing forces are at war.
3) If we’re always at peace with the wicked, we are in the process of falling.
4) The more faithful one is – the more difficult life will be in serving God.
2. The beatitudes are contrary to the wisdom of the world.
1) Poverty in spirit runs counter to human pride.
2) The spirit of mourning over one’s sins before God is resented by the callous, indifferent, and self-satisfied world.
3) A meek and quiet spirit is regarded as a cowardly weakness.
4) The craving for righteousness rebukes the cravings of the carnal man.
5) The merciful spirit exposes the hard-heartedness of the world.
6) Purity in heart is the opposite of the unclean hearts of worldly men.
7) And the peacemakers cannot be endured when they persistently teach us and are quarrelsome.
• Developing these beatitudes are a threat to those who are not trying to live by them.
B. The kingdom is worth dying for.
11: 1. “Blessed are you when people insult (revile; reproach) you and persecute you, and falsely say all kinds of evil against you because of Me.”
Acts 24:5: “For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.”
1) The first-century Christians greatest persecution came from religious leaders.
2) Oftentimes, religious leaders make the greatest spiritual pretentions.
II. “REJOICE AND BE GLAD”
A. Persecution is not a mark of displeasure with God.
1. Persecution is not an indication that the cause of Christ will fail.
1) This is to be an unrestrained joy.
2) Don’t let persecution keep us from enjoying every spiritual blessing.
2. Criticism and persecution are hard to accept.
1) No one enjoys being persecuted for righteousness sake.
2) There is no other beatitude which more clearly illustrates the point that true happiness is something which is from within, distinct from one’s outward circumstances.
B. This principle was taught to the Jews.
Ps 17:15: “As for me, I shall behold Your face in righteousness; I will be satisfied with Your likeness when I awake.”
Ps 71:14-16, 20-21: “But as for me, I will hope continually, and will praise You yet more and more. 15 My mouth shall tell of Your righteousness and of Your salvation all day long; for I do not know the sum of them. 16 I will come with the mighty deeds of the Lord God; I will make mention of Your righteousness, Yours alone… 20 You have shown me many troubles and distresses will revive me again, and will bring me up again from the depths of the earth. May you increase my greatness and turn to comfort me.”
1. Heb 11:32-40: Summarizes all those taught in the O.T.
1) Every one of those mentioned were Jews who tried to live by the beatitudes.
2) All of them were persecuted by those (often other Jews) who didn’t live by them.
2. Dan 3:20: These 3 Jews would not worship a man.
1) Why not? – They were God’s people (Est 3:13).
C. “For in the same way they persecuted the prophets who were before you.”
1. Why rejoice? “For your reward in heaven is great;”
1) ISAIAH – Justin Martyr accuses Jews of sawing him in half alive with a wooden saw.
2) AMOS 7:10-13 – He was told to prophecy elsewhere.
3) JEREMIAH 9:1-8 – His own people mocked him.
4) ELIJAH – 1 Kings 18:17; 19:2 – Upon showing his God was more powerful than 850 false prophets he was despised.
5) MICAIAH – 2 Chron 18:17 – He was hated.
6) NEHEMIAH 4 – He was oppressed and defamed.
7) ZECHARIAH 11:2 – His work was not appreciated according to its true worth.
• When Christians are persecuted they are associated with notable prophets of old.
2. Jesus’ teaching was not a contradiction of prophecies concerning His death.
1) John 15:13: His followers would be persecuted for the same reason.
2) 2 Tim 3:12: Is this still true today? Yes, unless you are not pure!
3. Persecution is one of the finest compliments that your enemies can pay you.
1) It shows they are taking you seriously.
2) When we are not persecuted, could it be that our Christianity is so timid that the wicked do not persecute it but simply ignore it?
3) A compromising, lukewarm, just going through the motions Christian will never be persecuted because he poses no threat to those who oppose Christ and His teaching.
4) If lukewarm – The world does not even know we are here.
5) The lukewarm character is not a threat to the ungodly.
6) To be persecuted for the sake of Christ is to be complimented as a real Christian, and this is grounds for rejoicing.
CONCLUSION
1. What makes it so bearable is the realization that there will be an eternal end to it.
1. Heaven will be so superior to it, that the exchange at any cost is well worth it.
1) In a world of injustice, God once and for all tipped the scales in the favor of the sons of God – HOPE!
THE SERMON ON THE MOUNT
THE POWER OF INFLUENCE
INTRODUCTION
A. One of the most profitable exercises in Bible study for Christians is to consider various passages in the NT where Christians are described.
1. What is a Christian?
1) What does it mean to be a Christian?
2) What is expected?
3) What is our relationship to the world around us?
2. All of these questions are answered in various NT passages—Matt 5:13-16 is one that deals directly with THE CHRISTIAN’S RELATIONSHIP TO THE WORLD AROUND US.
1) It ought to be obvious when people get to know us—that we are Christians.
2) And the way we live for Christ ought to have some INFLUENCE.
B. In “The Beatitudes”, the character and blessedness of the citizens of the kingdom were described.
1. 10-12: Jesus described the attitude the world would often display towards the citizens of the kingdom.
1) 13-16: Jesus now proceeds to describe the opposite: The INFLUENCE of the kingdom upon the world.
2) He does this by using 2 metaphors: “salt” and “light”.
2. The thought now shifts from character and privileges to responsibility.
1) Consistent with the principle explained to Abram—“I will bless you and you shall be a blessing.”
2) POINT: GOD USES PEOPLE TO BLESS PEOPLE.
3) He blesses others through those He has blessed.
3. Christians (the blessed) are meant to permeate society as agents of redemption through a godly influence that brings the lost into the realm of blessing.
1) And to fail in this is to fail in a fundamental role God intends for us.
2) Being blessed by God (3-12) is never an end in itself, but a means to an end.
3) GOAL: 5:16: “Glorify” God.
I. WHAT IS INFLUENCE?
A. Influence is that moral or spiritual force, power or capacity by which we have an effect upon a person, condition, or development.
1. One of the most striking ways the Bible teaches us concerning the power of influence is with the illustration of leaven (1 Cor 5:6; Gal 5:9).
“A little leaven leavens the whole lump of dough.”
1) The word “leaven” is used 11 times in the NT.
2) In each place it is used with reference to the pervading power of influence.
2, Leaven is a substance that causes fermentation, like yeast.
1) When only a small amount is added to a large lump of dough it ferments the whole lump.
2) Though it is small in quantity it permeates the whole substance with which it comes in contact.
3) So it is with influence—it only takes a LITTLE TO HAVE A GREAT EFFECT.
B. There are two kinds of influence (Matt 7:15-20).
1. There is BAD INFLUENCE.
1) Solomon’s wives (1 Kings 11:1-13).
2) Ahaz (2 Chron 28:22-23).
3) Those who sat at meat with Herod (Matt 14:9-10).
4) The Pharisees (Matt 23:13).
5) Jezebel of Thyatira (Rev 2:20).
6) 1 Cor 15:33: “Evil companionships (communications) corrupts good morals (manners).”
7) Eccl 9:18: “One sinner destroys much good.”
2. There is GOOD INFLUENCE.
1) Esther (Est 4:14).
2) Paul in Caesar’s household (Phil 4:22; Acts 28:30-31).
3) The jailor in his household (Acts 16:25-34).
4) The brethren at Appius (Acts 28:15).
3. Yes, there are 2 kinds of influence and everyone has one kind or the other Matt 12:30: “He who is not with Me is against Me; and he who does not gather with Me scatters.”.
1) The kind of influence we have on others is based on what we allow to influence ourselves.
2) If we are not careful some influences may be slowly corrupting and changing us.
3) One can see the influencing power of leaven by the way it changes the dough.
4) When leaven is allowed to come in contact with the dough, even though the change is slow and gradual, it eventually changes that entire lump.
II. INFLUENCE-WELL, YOU HAVE IT! EVERY PERSON HAS INFLUENCE
A. The power of influence is staggering.
1. Astronomers, watching the peculiar behavior of the planet Uranus, deducted that it must be under the influence of another planet.
1) Being convinced, they pointed their great telescope in the correct direction and discovered the planet Neptune.
2. A suspended 500 pound bar of steel can be made to swing like a pendulum by swinging repeatedly against it a small rubber mallet for 30 minutes.
1) Like that little cork, we are exerting influence.
2) A Christian may be a BLOT or a BLESSING.
3) But he cannot be a blank!
3. We are born with influence.
1) A little baby changes the whole household, with trips being postponed, meals rescheduled, and sleeping hours being adjusted.
2) The birth of Moses influenced his parents, his sister, Pharaoh’s daughter, and Pharaoh himself.
3) The birth of Christ influenced His parents, the shepherds, the wise men, the innkeeper, even the king on his throne (Herod).
4. We cannot lose our influence—can change it.
1) We may lose our good influence, but we still have influence—BAD!
5. Our influence is not put in the coffin with us—it lives on and on (Rev 14:13; Heb 11:4).
1) An evil man when dying cried, “Gather up my influence, and bury it with me.”
2) But of course, whether our influence has been good or bad, such is not possible.
3) The “sins of Jereboam the son Nebat” continued to be felt long after his death (1 Kings 15:34; 16:30-31).
4) Omri had been dead 200 years and Ahab 170 years but Israel was still being influenced by them (Mic 6:16).
B. We consciously or unconsciously exert influence upon those with whom we come in contact.
1. Rom 14:7: Paul said it this way: “For not one of us lives for himself, and not one dies for himself.”
1) There was a flour miller who, after the day’s work, went into the commissary.
2) Everywhere he went in the store he left little traces of flour.
3) So every life we touch we influence to some degree, leaving upon it some trace of ourselves.
2. We must not allow our influence to become a stumbling block to others.
1) Matt 18:6-7: “Whoever causes one of these little ones who believe in Me to stumble, it is better for him that a heavy millstone be hung around his neck, and that he be drowned in the depth of the sea. Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!”
2) What are you allowing to influence your life?
3) What kind of influence are you having on those around you?
3. A little clock in a jeweler’s window in a certain western town stopped one day for half an hour at 8:20.
1) School children, noticing the time, stopped to play.
2) People hurrying to the train looked at the clock and began to walk more slowly.
3) Professional men, after looking at the clock, stopped to chat longer.
4) And, all were LATE because one small clock stopped.
5) These people didn’t realize how much they depended upon that clock till it led them astray.
4. Likewise, Christians may unconsciously depend upon the influence of Christians.
1) You may think you have no influence, but you cannot go wrong in one little act without influencing others in some way (leading others astray).
2) God’s word says none of us lives to himself.
5. True story: A man attended a gospel meeting.
1) For several days the truth went unheeded.
2) Near the close of the meeting one young man pushed his way to the aisle and courageously walked down to obey the gospel.
3) Of those present, he was considered the least likely to respond to the invitation.
4) The impact of that young man’s decision was felt over the entire audience.
5) 32 other friends of his followed him down the aisle.
6) It would be interesting to know how many hundreds of persons those 32 in turn have helped down some aisle somewhere in the intervening 30 years.
7) The influence of that one boy who led the way will live after him.
8) He, perhaps, is unaware, but that is the way with influence.
9) It sways lives one way or another.
10) You and I do that every day.
11) Few things work so quietly yet so effectively, as influential power.
6. Truly, we influence others and are influenced by others.
1) Peter said in John 21:3, “I am going fishing.”
2) Then the other disciples said, “We will also come with you.”
3) Hosea said in Hosea 4:9, “And it will be, like people, like priest.”
4) The 10 faithless spies “made the heart of the people melt with fear” (Josh 14:8; Num 13:26-14:5).
7. Someone has said that you can count the number of seeds in an apple, but you cannot count the number of apples in a seed.
1) You can count the number of people who respond to the gospel and are baptized, but you cannot count the number of good things done in the life of one person who becomes a Christian.
2) Example: Dave Smith—50 people were baptized.
B. We must guard our influence (Eph.4:1).
1. Coach: “You represent the team, the school and the sport.” (employees).
1) As a Christian you represent more than yourself.
2) You represent Jesus Christ, Christianity itself, the local church, etc.
3) Guard the ideals of all these well—let us guard our influence.
2. Our influence is predicated on or reputation, and our reputation upon the kind of lives we live.
1) Therefore , to guard our influence we must guard our lives.
2) Prov 22:1: “A good name is to be more desired than great riches.”
3) Let us exercise every precaution necessary, and exert every effort possible, to protect and maintain Christ’s glorious name, the church’s reputation and ours.
3. A Christian may strive for being a good influence and miss it.
But let him grow within himself:
1) In self-control
2) In conscientiousness
3) In purity
4) Submission—and then he will not miss being a good influence.
CONCLUSION
1. A fine little girl passed away.
1. Trying to determine what would be a fitting epitaph to put on her marker, her friends finally decided to inscribe this:
1) “It is easier to be good when she was around.”
2) Let us make doubly sure that we only exercise a good influence upon those with whom we come in contact, making it easier for them to be good when we are around.
2. Every step of inward progress makes us worth more to the world and to every cause with which we may be identified.
1. John 15:4: “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you abide in Me.”
1) The road to being a good influence is simply the highway of duty and loyalty.
2) Let a Christian press nearer to Christ and let the power (energy) of Christ’s influence—he will certainly be growing in being a powerful influence for good.
THE SERMON ON THE MOUNT
“YOU ARE THE SALT OF THE EARTH” (5:13)
INTRODUCTION
A. Jesus just described the attitude of the world toward Jesus’ disciples (possessing all the beatitudes).
1. Now—No matter how despised and insignificant Jesus’ disciples appeared— it is the disciples of Christ and not the Pharisees, or the world that are the salt of the earth.
2) The ones the world hates the most are the ones the world owes the most (includes religious people).
I. A DESCRIPTION TO APPRECIATE
A. SALT IS AN ABSOLUTE NECESSITY.
1. Everybody is familiar with salt—found in literally every household in the world.
1) Salt is one of God’s indispensables, as much so as water, air, and food.
2) We can get along without paint on our walls, carpets on the floors, drapes on our windows, and chandeliers, but we cannot make it without salt.
3) Salt is “an absolute necessity for life. Sodium is involved in muscle contraction, including heartbeats; in our nerve impulses; in the digestion of body-building protein. Salt regulates the exchange of water between our cells and their surrounding fluid, which carries food in and wastes out. Without salt the body goes into convulsions, paralysis, and death. Put blood cells in a salt-free fluid and they burst. Where it was scarce, salt was traded ounce for ounce with gold—for as the Roman statesman Cassiodorus observed, ‘Some seek not gold, but their lives not a man who does not need salt.’ Rome’s major highway was the Via Salaria (Salt Road). Those ‘worth their salt’ were paid a salary. That word comes from salarium, money paid soldiers to buy salt. Throughout history, common salt has played an uncommonly large role. Rulers jealously preserved salt monopolies, decreeing death to salt smugglers, for the control of the life-essential substance also gave them control of the populace. During the grim winter of Napoleon’s retreat from Moscow, salt starvation decimated his troops, lowering resistance to disease. Epidemics spread. Wounds that might otherwise have healed became fatal. Thousands died. Homer dubbed it ‘divine’; Plato hailed it as ‘a substance dear to the gods.’ Jews sealed covenants by exchanging salt. From cells in our brains and bones to customs that spice our language and history, salt penetrates every aspect of our existence.”
(“Salt—The Essence of Life,” National Geographic, Vol. 152, No. 3, September 1977)
2. Jesus Himself, as a boy, must have watched His mother use salt as a preservative.
1) Everybody would know about its practical use.
2) Jesus used images and word pictures which were familiar to the common people.
3) He wanted them to understand certain truths.
3. Christ wants us to understand and feel our needfulness and importance.
1) The loss of a Christian, by his backsliding into the world, is a costly immeasurably great loss.
B. SALT MUST COME IN CONTACT WITH THE SUBSTANCE TO BE PRESERVED, FLAVORED, OR OTHERWISE INFLUENCED.
1. Wisdom, tact, and diplomacy are all greatly needed in saving souls.
1) However, it is possible to lay so much emphasis on “tact” that we never make “contact.”
2) Salt must be rubbed into the meat. Some cases soaked in salt water.
3) Salt will do no good if it stays in the storage cellar.
4) Salt is only valuable when it is in the midst of things.
5) Salt has to get out of the salt-shaker—or its useless.
2. Have you ever heard of monasticism?
1) It means an exclusive, solitary life.
2) It is believed by some—that the highest level of religious experience is, to leave society and live in extreme solitude.
3) It almost always includes some vow of poverty, a prohibition against personal ownership, fasting, silence and other forms of discomfort and discipline.
4) Even today, in various branches of Catholicism, Islam and Hinduism, there are monks who live in communitarian conditions—they say, to pursue an ideal life of holy perfection.
3. There is no passage in the Bible, no place in the NT that I’m aware of—where God tells His people to do this.
1) We are certainly not to let the culture govern us or seduce us into sinful behavior.
2) There are certain groups of people we should not associate with because of the moral dangers involved (1 Cor 15:33; 2 Cor 6:14-17).
3) But we are not commanded, and there is no approved example that illustrates monasticism.
4. Christians must permeate society.
1) Tit 2:12: We are “we are to live sensibly, righteously and godly in the present age.”
2) Col 4:5-6: Tells us to “Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. Let your speech always be with grace, seasoned with salt, so that you may know how you should respond with each person.”
3) 1 Pet 2:9-12: Teaches us to “proclaim the excellencies of Him who has called you out of darkness into His marvelous light…abstain from fleshly lusts, which wage war against the soul. Keep your behavior excellent among the Gentiles…”
4) We cannot do what these passages teach if we leave society and live alone.
5. Get to know your neighbors—develop a friendship—let them see you as a disciple of Christ.
1) Get to know the people you work with, and you will find many opportunities to show people what’s good and right.
2) Naturally, you will be closer to God’s people—but guard against spiritual arrogance, snobbery and self-righteousness.
C. SALT PRESERVES AND RETARDS DECAY.
(also used as an antiseptic, preventing infection)
1. Meats are salted to preserve them.
1) “Retard”—means to slow down the decay process—not prevent it entirely.
2) We can’t see the effect of salt—but we know it works. (Light is visible).
2. Salt cannot make a rotten piece of meat good again.
1) Some people Jesus came in contact with never changed.
2) Some who saw His miracles and even witnessed His resurrection fell into sin.
3) Many who heard the gospel preached by the apostles never did anything about it.
4) Some people have already decided to serve the devil.
3. Christ’s statement is to believers and it is emphatic:
1) “You and you alone are the salt of the earth.”
2) Gen 18:20-32; 19:23-33: This point is illustrated in Abraham’s conversation with God over Sodom.
3) Jer 5:1: In God’s dealing with Jerusalem, “Roam to and fro through the streets of Jerusalem, and look now, and take note, and seek in her open squares, if you can find a man, if there is one who does justice, who seeks truth, then I will pardon her.”
4. Prov 14:34: The strength of any nation is not in intellectual attainment, scientific discoveries, or the building up of gigantic armaments—but, in the godliness of its citizens.
1) So from God’s point of view, the citizens of the kingdom give the world what good “flavor” it has!
5. Salt also irritates.
1) Not everyone will like salt—want candy and ice cream.
2) Real living Christianity “rubs” this world the wrong way.
3) The only salt that will not irritate is salt that has become tasteless.
4) The Lord said such salt is “good for nothing anymore, except to be thrown out and trampled under food by men.”
D. SALT PURIFIES (2 Kings 2:19-22).
1. Salt induces healing and removes impurities from a cut foot.
1) Christians are to be pure (Mt.5:8)—and they are to purify.
2) EX: Conversation is often changed from the obscene to the pure upon the appearance of a Christian.
E. SALT CAN BE DESTRUCTIVE.
1. Salt on the lawn will kill the grass.
1) Too much salt in our systems is bad on our blood pressure.
2) Jer 1:10: There is a time for us to “root out, and pull down, to destroy and to throw down,” as well as “to build, and to plant.”
3) Jer 23:29: “Is not My word like fire?” declares the LORD, and like a hammer which shatters a rock?”—(hearts of stone—pride).
2. 2 Tim 4:2: There is a time to reprove and rebuke.
1) Eph 5:11: We are to also ‘reprove (lay bare, expose)” evil.
2) 2 Cor 10:4-5; Eph 6:17: God’s word at times is destructive.
F. SALT IS PENETRATING.
1. Placed in a food, salt penetrates and influences the whole substance.
1) It is aggressive.
2) Acts 8:1, 4: The early Christians in their aggressiveness influenced the whole world (Col 1:23).
3) Matt 28:19-20; Mark 16:15-16: How far have we gone?
2. Salt speaks for itself.
1) We do not have to wear a placard saying, “I’m a Christian.”
2) By our words, works and attitudes others will soon come to know that we are His disciples.
3) What about a Christian working next to a co-worker for 10 years not knowing that he was a Christian?
4) Acts 4:13: “Now as they observed the confidence of Peter and John, and understood that they were uneducated and untrained men, they were marveling, and began to recognize them as having been with Jesus.”
G. SALT CREATES THIRST.
1. Many are Christians today because they were encouraged by the happy, spiritual and wholesome life of a parent, companion, schoolmate, co-worker, neighbor, friend, or teammate.
1) We just want to be better after being with some people—salt of the earth.
2) John 4:7-15
H. SALT BLENDS.
1. When salt is placed in a food, it does not dominate the dish.
1) Rather, it blends in and brings out the best in the other ingredients of the dish.
2) Eph 4:16: Christians are to contribute their part to the overall good and efficient functioning of the body (Heb 10:24).
3) Yes, we are to bring out the good in others.
4) 1 Cor 12:21: We do this by exhorting, commending, encouraging, expressing confidence, etc., not by criticizing and depreciating others.
II. A DANGER TO AVOID: “BUT IF THE SALT HAS BECOME TASELESS”
A. THE PRESENCE OF SALT MAKES A DIFFERENCE.
1. Salt does all the above things—not because it is like what it influences, but because it is VERY UNLIKE IT!
1) The presence or absence of salt spells the difference between palatable food and tasteless food, and between corruption and purity.
2) Tasteless—The word in Greek has the idea of something that has LOST ITS ESSENTIAL CHARACTERISTICS.
3) Our word “moron” is related to the Greek root of the word used here.
2. Mark 2:1-12: The presence of Jesus always made a difference.
1) He could not be ignored.
3. Does our presence make any difference in the local church, the home, or the community?
1) “Oh, they won’t miss me,” is probably an indictment of oneself, rather than on the local church of which one is a member.
2) Eph 3:16-19; 4:12-16: Does our presence or absence make any difference in the edification (teaching) of the church? Involved in teaching or learning?
3) 1 Cor 8:12: If you give according to your ability you will make a difference.
4) Teaching or learning to teach the lost will make a difference.
5) Habitual visitation will make a difference.
B. SALT GIVES FLAVOR.
1. Based on the context, Jesus probably uses this illustration to emphasize salt’s ability to enhance flavor.
1) Salt has the ability to give flavor to that which is otherwise bland.
2) Job mentioned this ability in Job 6:6: “Is tasteless food eaten without salt, or is there flavor in the white of an egg?”
3) Christians, as the salt of the earth can sweeten the disappointments and lighten the burdens that others are experiencing.
* Rom 12:15: “Rejoice with those who rejoice, and weep with those who weep.”
* 1 Thes 4:18: “Therefore comfort one another with these words.”
* Gal 6:2: “Bear one another’s burdens, and thus fulfill the law of Christ.”
2. With pure salt it actually never loses its flavor.
1) But when mixed with impurities salt can lose its ability to enhance flavor.
2) If we allow “impurities” into our lives, we too will lose our ability to be a “flavoring agent” for the world.
III. A DESTINY TO ABHOR: “HOW WILL IT BE MADE SALTY AGAIN?
IT IS GOOD FOR NOTHING ANY MORE”
A. IF WE LOSE OUR “FLAVOR” HOW ARE WE GOING TO BE “SEASONED”?
1. Just as salt is deemed worthless and discarded so unChrist-like Christians shall be cast out of the kingdom (Matt 22:13).
1) Impurities prevent us from being useful.
2) Salt in the eastern countries is found in the earth in veins or layers, and when it is exposed to rain and sun it loses its saltiness.
3) Likewise, a Christian can lose his good influence.
2. How else can a Christian lose his flavor?
1) This verse immediately follows the beatitudes (“beautiful attitudes”).
2) Therefore it is reasonable to conclude that those who possess the qualities expressed in the beatitudes are truly the salt of the earth.
3) We may lose our flavor by failing to be: poor in spirit, mourners, meek, intense desire for righteousness, merciful, pure in heart, peacemakers, and happy even when persecuted, insulted and falsely accused.
4) We lose our flavor when we lose from our characters those inherent qualities of salt we discussed.
B. CHRISTIANS MUST RETAIN AND PRESERVE THEIR DISTINCTIVENESS
1. We must avoid becoming a part of the world we seek to influence!
1) DANGER: We set out to know people in order to show the influence and power of Christ—but if we are not careful to remain devoted to the Lord—THE WORLD INFLUENCES US!
2) As we spend time with people in the world—something happens, and we gradually begin to imitate their habits.
3) We begin to talk like the world, dress like the world, party like the world and think like the world—DO YOU SEE WHAT CAN HAPPEN?
2. Rom 12:1-2: As we seek to influence the culture, people and society—we must constantly remind ourselves—WHO WE ARE, WHAT WE BELIEVE, AND WHAT OUR VALUES ARE!
1) I’m a child of God, a member of the Lord’s church, a follower of Christ.
2) My purpose and goal is not earthly, but heavenly.
3) On moral issues and religious issues—God’s word is what I believe.
4) I am not ashamed of the gospel.
5) I am not intimidated by the secular powers, not swayed by ambition, and not inflamed for money or for whatever is sinful.
3. As we live as true salt—there will be a sense of alienation.
1) Some may laugh at us when we refuse to join them in their worldly ways.
2) Some may avoid us at work, or in the neighborhood.
4. But the LOVE AND APPROVAL OF GOD AND THE PROMISES OF CHRIST SHOULD BE ENOUGH FOR US TO OVERCOME THIS ALIENATION.
1) Worshiping and working together, edifying one another as we pray, sing, L.S. give, study together will help us to continue to exert the wholesome influence that is part of being a Christian.
C. “EXCEPT TO BE THROWN OUT AND TRAMPLED UNDER FOOT BY MEN”
1. In a book entitled The Land and the Book, by Thompson, a story is told about a merchant of Sidon who transported from Cyprus a great quantity of salt.
1) To cheat the government out of duty, he had transferred the salt to the mountains.
2) He rented 65 houses and filled them with salt.
3) Such houses having earthen floors, some of the salt was next to the ground and spoiled.
4) Large quantities of it were literally thrown into the road and trodden under foot.
5) Thus, savorless salt has become so useless that it is not to take the place of the real commodity.
2. In like manner a Christian can so conduct himself that, not only will he lose his influence for good but he will be eternally separated from God in the lake of fire (2 Thes 1:7-9; Matt 13:41, 43; 25:30, 41, 46).
CONCLUSION
1. When evaporated, every ton of water from the Atlantic Ocean yields 81 pounds of salt.
1. Pacific Ocean—79 pounds of salt to a ton of evaporated water.
2. Arctic and Antarctic—85 pounds.
3. Dead Sea—187 pounds.
2. Review qualities of salt:
1. After observing the qualities of salt in this lesson, it is challenging, humbling and provoking to ask ourselves, “How much of the salt of Christian influence do I have in me?” “Am I different from the world?”
1) To make a lasting impact on the world, the people around us—we must be DISTINCT FROM THE WORLD, NOT IDENTICAL TO IT.
3. FROM GOD’S VIEWPOINT: “You are the salt of the earth!
1. This is a description to appreciate, a danger to avoid and a destiny to abhor.
THE SERMON ON THE MOUNT
“YOU ARE THE LIGHT OF THE WORLD” (5:14-16)
INTRODUCTION
A. This section tells of the relationship of the citizens of the kingdom to the world FROM GOD’S POINT OF VIEW: “You are the salt of the earth.”
1. Jesus continues His teaching concerning the citizens of the kingdom describing their PRIMARY FUNCTION in the world: “You are the light of the world.”
B. Jesus Himself, as a boy probably saw His mother many times lighting the lamps after the sun went down.
1. Jesus used images and word pictures which were familiar to the common people so they can clearly understand certain truths.
2. Jesus is not contrasting the Law of Moses with the gospel.
1) Deut 4:5-8: Taught the same principle as the Sermon on the Mount.
2) Ezek 5:5-10: Why Jerusalem? Center of nations—on a major trade route.
3) Mal 3:12: If repent—nations will call you “blessed.”—if not repent destroyed.
C. This striking metaphor is most fitting since the world is in darkness (Col 1:13; 1 John 5:19; John 3:19-21).
1. The world is…
1) In the darkness of sin (Rom3:9, 23).
2) In the darkness of superstition and ignorance (Acts 17:22-31; Eph 4:17-18).
3) Traveling toward outer darkness (Matt 25:30).
2. This beautiful word picture gives dignity to the Christian life for, “light” is frequently used in connection with divine things:
1) God (1 John 1:5; Jas 1:17—“Father of lights”)
2) Christ (John 1:1-9—“light of the world”)
3) The Word (Ps 119:105; 2 Cor 4:3-6—“light of the gospel”)
4) Righteousness (Rom 13:12—“lay aside deeds of darkness and put on the armor of light” )
5) Christians (Phil 2:15—“appear as lights in the world”; 1 Thes 5:5—“sons of light”)
D. “You” is again emphatic:
1. “You together and no one else, are the light of the world.”
1) Here are some characteristics of light which are applicable to the Christian.
I. A FITTING PICTURE
“You are the light of the world. A city set on a hill that cannot be hidden.”
A. LIGHT REVEALS AND ILLUMINATES (Eph 5:13; Luke 15:8)
1. The candlesticks in the tabernacle illuminated things divine in the holy place (Ex 25:37; Num 8:2).
1) A blind man carried with him a lighted lantern wherever he went. When asked why he did such a thing, he replied, “To keep others from stumbling over me.”
2) Christians are to so live that they will never be stumbling blocks, but that they will rather reveal and illuminate the straight and narrow way that leads to glory, so as to enable others to find it (Matt 7:13-14).
B. LIGHT BANISHES DARKNESS (Gen 1:2-4)
1. Light and darkness do not dwell in the same place.
1) When light appears, darkness makes it exit.
2) The presence of a Christian will make a difference.
3) Because of Christians there should be less evil in the world.
C. LIGHT WARMS, COMFORTS, AND CHEERS (Eccl 11:7)
1. Why do sick people get worse in the night, but show improvement at the breaking of day?
1) Do you remember how comforting and assuring the light was when you heard something in the night and flipped on the light?
2) There are many who need to have their hearts warmed by being told to cast all their anxiety upon God because “He cares for you” (1 Pet 5:7).
3) Some need to be assured that “all things work together for good to those who love God” (Rom 8:28).
D. LIGHT GUIDES (Ex 13:21; Matt 2:9)
1. During a snow storm, with the roads blotted out by snow cover, a physician was able to make his way to the gravely sick patient by following the lighted lanterns which had been hung out on the porches of the houses along the way,
1) Phil 2:15-16: It is interesting to note that immediately after saying, “you appear as lights in the world,” Paul says, “Holding forth the word of life.”
2) May we be instrumental in guiding souls to Christ (Prov 11:30; Dan 12:3; John 1:40-51).
E. LIGHT WARNS OF DANGERS (John 3:19-21)
1. The blinking yellow light, the lighthouse and buoy—all warn of dangers.
1) If we don’t make the right choices who will?
2) What good is salt and light if we don’t stand up for what is right?
2. Song: “Keep The Lower Lights Burning”.
1) Before radar and communication systems—ships depended on light houses.
2) Jesus is the light tower—Christians—lower lights—shows dangers in harbor, rocks, shoreline, guides ship to shore safely.
3) Big responsibility to keep the lower lights burning.
4) If they failed in their job and a ship wrecks—charged with criminal negligence or involuntary manslaughter.
3. Matt 7:13-15: We are to warn the world of denominationalism, worldliness, immorality, and hell.
1) Lights are put out there to be seen.
2) If you were put on trial because you were a Christian, would there be enough evidence to convict you?
F. LIGHT AWAKENS AND STIMULATES (Eph 5:14; Heb 10:24)
1. God’s animal kingdom awakens at the sun’s morning rays.
1) Christians can awaken and stimulate in their fellow Christians a desire to engage in good works.
2) Also, we can ignite in others an interest in spiritual things.
G. LIGHT SHINES FOR THE BENEFIT OF OTHERS
1. In addition to being light-bearers, we are to be light-givers.
1) Acts 26:16-18; Matt 28:19-20; 2 Tim 2:2
H. LIGHT HEALS
1. Hospital patients are taken out for sun treatments.
1) One physician said that it took a fracture 7-14 days longer to heal in a given dark ward than in another ward that was well lit.
2) Christians can comfort and heal the brokenhearted (1 Thes 5:14).
I. LIGHT MAKES ITSELF VISIBLE
1. Just as the moon reflects the light of the sun, so Christians reflect the light of the Son (Ex 34:29-35; Acts 13:47; Eph 5:8).
1) Jesus expects His followers to be SEEN by the world.
2) This is implied by His use of the metaphors “city” and a “lampstand”.
3) The emphasis is on the word “shine”—not just talk about it, or plan to, or intend to!
2. In NT times cities were built on hills for defensive purposes and at night were easily seen from the surrounding territory.
1) To be “a city set on a hill” therefore, means to live a life that is visible to those around us.
2) The Christian life was designed by God to be an obvious life.
3) Whenever it is concealed by sin, shyness, etc., Christ is denied an important avenue by which He attempts to reach the lost.
J. LIGHT DOES NOT BURN IN AND OF ITSELF—MUST BE LIT
1. A candle must be lit and an electric light must have the switch flipped.
1) In and of ourselves we can do nothing, yes, we are nothing.
2) But through Christ we can do all things (Phil 4:13; John 15:5; Ps 18:28).
K. LIGHT CAN BE PAINFUL
1. A light turned on at midnight is discomforting.
1) Light is most painful to eyes which have been burned by a welder’s arc.
2. So, the Christian, by his influence and his teaching, may be painful to the sinner as he is reproved and rebuked by the godly life and words of the Christian.
1) This pain can even cause resentment and persecution by the sinner (Acts 7:51-60).
L. LIGHT IS PURE
1. Water, when cleansing, becomes dirty.
1) Fire, when purifying, becomes polluted with the dross.
2) But light, when purifying, remains pure.
3) In exerting our purifying influence, Christians must remain “unstained (unspotted) by the world” (Jas 1:27; 4:8).
M. LIGHT BURNS SACRIFICIALLY
1. When a light is burning, something is being consumed.
1) It costs something to be a Christian (Rom 12:1; Matt 16:24; Luke 14:28).
2) Sacrifices must be made, crosses borne, and prices paid.
3) We must be willing to sacrifice time, talent, money, energy—yes, even our very selves (2 Cor 8:5; John 2:17).
II. A POSSIBILITY TO FEAR
“Nor do men light a lamp, and put it under the peck-measure (a bushel), but on the lampstand; and it gives light to all who are in the house.”
A. WHAT GOOD IS LIGHT YOU CAN’T SEE?
1. If you are going to hide a lamp (candle)—why bother lighting it?
1) And why become a Christian if you intend to hide your life from the world?
2) God doesn’t intend a Christian to be a secret disciple but a means of illuminating those around us with the truth of the gospel.
3) We can hide our lights in our business and neighborhood.
4) Or, we can hide our lights under the “bed” of ease and apathy.
2. Do not be a secret disciple (John 19:38-39).
1) Avoid the Peter’s weakness of “following Jesus from a distance” (Luke 22:54).
2) From a distance—Peter denied the Lord 3 times.
3) Peter overcame his fear—we can too!
3. Not everyone will like the “light” (Jn.3:19-21).
III. A PURPOSE TO FULFILL
“Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.”
A. NOTICE—IT IS THE “WORKS” WHICH ARE TO BE SEEN AND NOT THE WORKER.
1. The old lamplighter could not be seen, but you could see the lamps he lit.
1) The best lamp is the one that cast the most light and least shade.
2) Likewise, the real Christian is the one who reflects the most of Christ and the least of himself (Gal 2:20).
2. The works are to be “seen”, not “heard.” (1 John 3:18).
1) It is alright to plan, but the main thing is to do what we plan (Acts 9:36; 11:29-30).
2) “Well done,” is better than “well said.”
3) It would take sound 1936 minutes to reach the earth from the sun—whereas, a beam of light reaches the earth in 8 minutes.
4) This is because light travels so much faster than sound.
5) Yet we do more talking (sounding) than we do shining.
3. The purpose of our doing good works is to “glorify your Father who is in heaven.”
1) Street lights protect the citizens. However, the citizens do not praise the lights, but, rather, the city administration that provides the lights.
2) In like manner, we are to shine so God will get the glory and not ourselves (1 Cor 10:31; Eph 3:21).
3) Acts 12:23: Herod “did not give God the glory, and he was eaten by worms and died.”
4. We can make a difference. We can exert a powerful influence. We can attract people, convert people, teach people and save people—IF WE WILL BE, IN OUR DAILY LIVES, THE SALT AND LIGHT OF JESUS CHRIST.
1) Jesus said they will “see your good works.”
2) They will see and hear your courtesy and love.
3) They will detect your joy and confidence.
4) They will notice your gratitude.
5) They will hear you apologize when you are wrong.
6) They will see you help people who are struggling.
7) Regardless of popular opinion, they will observe that your convictions are rooted firmly in Bible teaching.
8) They will see Christ in you—and some “will glorify your Father who is in heaven.”
CONCLUSION
1. If I know the difference between light and darkness—I should be able to understand the difference between the BEHAVIOR of a Christian, and the behavior of those who have not made that commitment.
1. Jesus says—the world is in darkness, ignorant, sin, lost.
2. Christians are to be its light!
3. We should have confidence in that difference—never apologize for it.
2. Among the ancient Greeks the runner who won the race was not the first man to cross the finish line, but the first man to cross the finish line with his torch still burning!
1. May we so run as to cross the line with our lights still burning so that we may be able to hear, “Well done, good and faith slave (servant); you were faithful with a few things, I will put you in charge of many things, enter in the joy of your master (lord)” (Matt 25:21).
THE SERMON ON THE MOUNT
JESUS AND THE LAW (5:17-19)
INTRODUCTION
A. Having described the CITIZENS of the kingdom, Jesus now proceeds to describe the RIGHTEOUSNESS of the kingdom, which takes up the bulk of His sermon.
1. He begins by correcting a false impression some may have had about His relationship with the Law of Moses and the Prophets—that He didn’t take the Law of God seriously.
2. 20-48: Jesus illustrates the righteousness of His kingdom by giving examples of how seriously He did take God’s law.
B. Throughout His ministry Christ had an ongoing dispute with Jewish legalists, men who trusted in their law keeping, rather than in God’s grace for their salvation.
1. On a number of occasions Jesus endorsed practices that orthodox Jews interpreted as a lowering of spiritual and moral standards (9:10-14; 12:1-13).
2. In verses 17-19 Christ anticipates these concerns and clarifies His attitude toward the Law through FOUR STATEMENTS.
I. JESUS DID NOT COME TO DESTROY THE LAW.
17: “Do not think that I came to abolish (destroy) the Law or the Prophets”
1. May imply a circulating rumor about Christ’s teaching.
2. Mark 2:24: The Pharisees already accused Jesus of disregarding the Law when Jesus healed on the Sabbath.
1) Some may have concluded that Jesus intended to totally disregard the Law.
2) They may have thought that Jesus thought that Moses gave bad laws and Jesus came to throw them out and start a new religion.
3. Abolish (kataluo)=to loose, throw down, to overthrow completely.
1) The word is used in various contexts where it can mean to detach a stone from a building (Matt 24:2; 26:61; 27:40), to overthrow plans (Acts 5:38-39), tear down the work of God (Rom 14:20).
4. The phrase the Law or the prophets is an idiom denoting the entirety of the OT (7:12; 11:13; 22:40).
1) Loosening or relaxing the Law’s requirements was equivalent to Law destruction, and this is something the Pharisees regularly did.
2) They never hesitated to lessen the demands of the Law when it conflicted with their pet sins (15:4-6; 23:16-22).
3) It s characteristic of all those who would find their justification in the Law, that they always end by modifying it or perverting it, in order to escape from it and to make void its authority.
5. However, Jesus never destroyed the Law by down playing or lowering its legislation.
1) By word and deed He exemplified the spirit, as well as the letter, of the Law.
II. CHRIST CAME TO FULFILL THE LAW OF MOSES.
17: “I did not come to abolish, but to fulfill.”
1. Fulfill (pleroo) can mean to accomplish or obey, to bring out the full meaning, to complete, or abundantly supply (Acts 2:28; Col 2:10; Rev 3:2).
2. Jesus’ purpose was to fulfill the Law and the prophets…
1) For they FORETOLD THE COMING OF THE MESSIAH (CHRIST).
*There are approximately 330 prophecies concerning the Christ found in the Law and the Prophets (EX: Deut 18:15, 18-19; Isa 53:1-12).
2) For they FORETOLDTHE COMING OF THE KINGDOM OF GOD.
*Dan 2:44—Mark 1:14-15: Jesus was preaching that the fulfillment of that prophecy was at hand.
3) For they also FORETOLD THE ESTABLISHMENT OF A NEW COVENANT (LAW) FOR THE PEOPLE OF GOD (Jer 31:31-34).
*Heb 8:6-13: Jesus brought in this new covenant.
3. Jesus traced in its passages every important fact about Himself and His mission:
1) By His obedience—Heb 5:8-9; 10:7-9.
2) By satisfying its demand for justice—Gal 3:10-14.
3) And by being the One to whom it pointed—1:22; 2:15; Jn.5:39. *JESUS FULFILLED THE OT.
III. JESUS BELIEVED IN THE AUTHORITY OF THE LAW.
18: “For truly I say to you”
1. This statement conveyed an air of authority unknown among the rabbis (7:29).
1) The prophets tend to say “says the Lord.”
2) The apostles “It is written.”
3) But Jesus uses “I say to you.”
*No higher claim to an authority STRICTLY DIVINE could be advanced.
*Observe how God asserts it is His exclusive right to give law to men (Lev 18:1-5; 19:37; 26:1-4; 13-16, etc.).
“until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished.”
1. Until the Law and the prophets were fulfilled, Jesus taught that…
1) The Law would be as permanent as the heavens and the earth.
2) There would be no change at all, until it was fulfilled.
2. The passage doesn’t say the Law will never pass away but He is saying that not the SMALLEST DETAIL would pass until all is fulfilled.
1) Jot (iota)—Hebrew is “yodh”—the smallest letter of the Hebrew alphabet.
2) It had been calculated that there were 66,420 yodhs in the OT.
3) You would think with this many that omitting just one wouldn’t be missed.
4) Jesus affirms that every letter of the Law is important.
3. A stroke (tittle) was the smallest part of a letter.
1) It is the little bend or point which identifies letters.
2) The serif that distinguished certain Hebrew consonants from one another.
*Today we might say “Not a “t” uncrossed or an “i” undotted.
4. Christ’s respect for God’s word extended not only to each letter, but to each pen stroke.
1) The figure of the jot and tittle was a memorable way to communicate His highest reverence for God’s word.
2) Nothing revealed Christ’s respect for the Law any more than the fact he quoted it to settle virtually every important controversy between Himself and opponents such as the Pharisees, Sadducees and Satan himself.
IV. JESUS TAUGHT THAT THE MOSAIC LAW WOULD END.
1. Until is limited to a certain time—all is accomplished.
1) Luke 24:44-47 tells when—Eph 2:14; Col 2:14.
2. Gal 3:16-25: Shows how the Law was related to Christ.
1) 16—Promise to Abraham—not to Moses.
2) 17—Does the Law change the promise? If so, God was a covenant-breaker.
3) 18—Shows the difference—salvation=promise to save—BLOOD.
4) 19—What brought in the Law? SIN.
5) 21—The Law was never given to save—if so, 2 ways to be saved.
6) 22—What does the Law do? Condemn.
7) 23—Scared to break the Law.
8) 24—The Law demanded 100% obedience—we try to justify sin.
9) 25—Tudor=Law---Why the Law?—To bring us to Christ.
*WITHOUT CHRIST—THE LAW WOULD HAVE NO MEANING!
3. Rom 10:4: For Christ is the end of the law for righteousness to everyone who believes.”
1) If Christ destroyed the Law, He would have prevented its fulfillment.
2) Christ did not come to destroy the Law, but to complete it.
3) When He did it ended, just as God intended (2 Cor 3:14; Heb 10:9).
4) The Law was given to bring the Jews to Christ.
4. Did Jesus fulfill the Law?
1) If He did not—He failed His purpose in coming to earth.
2) We had better observe the Law in its strictest sense (circumcision, unclean meats).
5. If He did—He accomplished His purpose (John 17:4).
1) Jesus must have fulfilled the Old Law—for there has been changes:
*In the priesthood—Heb 7:11-14.
*In the Law itself—Heb 7:18-22; 8:6-13.
2) Therefore we should not be surprised to find an NEW LAW or Covenant governing God’s people today.
3) EX: American colonies freed from British law—Do whatever British law prohibits? NO—some things kept in the new law—but not all.
4) Gal 2:16;4:10: Paul didn’t teach Pharisees doctrine anymore.
5) Gal 5:4,18; Rom 8:14: Not under Law if led by the Spirit.
6) Rom 7:4: Paul says, “I don’t teach this anymore.”
19: “Whoever then annuls (breaks) one of the least of these commandments, and so teaches others”
1. KEY VERSE: Same as jot or tittle of verse 18.
1) Jesus is a Jew teaching Jews the Law of Moses.
2) All not fulfilled yet—Gospel not revealed for 3 more years.
2. Rabbis divided the Law in 613 commands.
1) 248 were positive.
2) 365 were negative
3) They had long debates about which were heavier and lighter commands.
*Lightest—Deut 22:6.
*Greatest—Luke 10:27.
*Jesus agreed—Luke 10:28.
3. The Law was not to be treated lightly in any respect.
1) Pharisees—false interpretations—buried the Law.
2) The very Law which Jesus is about to discuss in detail must be kept.
“shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.”
1. A person’s treatment of the Law (while still in force) would affect their standing in the kingdom—How so?
1) Remember that the kingdom has a FUTURE aspect (Matt 7:21-23; Gal 3:8).
2) Matt 8:11—3 years before the church/kingdom.Those who lived before the coming of the kingdom in its PRESENT sense (the church) could still be in the kingdom in its FUTURE sense.
3) Their standing would be affected by their treatment of whatever Law of God was in effect when they were alive!
4) EX: Matt 8:12: Notice what Jesus said would happen to the “sons of the kingdom,” those Jews who by the Law had the right to inherit the kingdom but did not appreciate its fulfillment in the coming of Jesus Christ!
2. Keeps (does) and teaches: Notice the order.
1) Jesus puts the doing before teaching—obey—then teach others to obey.
2) Its bad to do wrong (disobey), but its worse if also teach others to do wrong.
3. Deut 4:2: “Do not add to His words lest He reprove you and you be found a liar.”
1) Jesus is teaching Jews not to add to or subtract from the Law.
2) He taught His disciples to be faithful to God’s Law as it then STOOD!
3) If Jesus is teaching new laws in the Sermon on the Mount then He is doing and teaching the very thing He had just warned others against!
4. We should remember that the “Law and the Prophets” were just as concerned with the INNER (not only outer man) thoughts of the heart as the Law of Christ.
1) Deut 6:4-7: “Hear, O Israel! The LORD is our God, the LORD is one! And you shall love the LORD your God will all your heart and with all your soul and with all your might. And these words, which I am commanding you today, shall be on your heart; and you shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up.”
*ONLY WAY TO LOVE GOD WITH WHOLE HEART!
CONCLUSION
1. Matt 22:37-40.
THE SERMON ON THE MOUNT
THE RIGHTEOUSNESS OF THE SCRIBES AND PHARISEES (5:20)
INTRODUCTION
A. As Jesus prepares to contrast the righteousness of the kingdom with the traditional interpretation and application of the Law.
1. He does so with a strong warning to those who would enter the kingdom of heaven.
1) Here is one of the most jarring statement that Christ ever made.
B. Jesus didn’t say to exceed the righteousness of faithful Abraham and David.
1. The righteousness of the scribes and Pharisees was not a righteousness like Abraham’s or David’s.
C. Jesus was not criticizing the Law of Moses but he was criticizing false interpretations of the Law.
1. 17-19: Jesus taught and enforced the Law.
2. The Law had many spiritual qualities that the Pharisees overlooked (Rom 7:12- 14).
3. This righteousness was not in harmony with their current traditional interpretation and application of the Law.
D. Jesus contrasts the false interpretations of the Pharisees with the true interpretation of the Law about:
1. Anger, oaths, retaliation, love toward neighbor, adultery, divorce and remarriage.
E. The scribes and Pharisees were generally considered to be the outstanding examples of people who were serious about living God’s word.
1. However, Jesus says their righteousness wasn’t good enough for His kingdom.
2. To appreciate and be able to apply what Jesus said, it might help to define the righteousness of the scribes and Pharisees.
I. THEIR RIGHTEOUSNESS DEFINED.
A. THEY WERE KNOWN TO “SAY AND DO NOT” (Matt 23:1-4).
1. Though they were often teaching the truth, they did not often practice what they demanded of others.
1) From them many parents got the saying, “Do as I say, not as I do.”
2) They ignored their own faults and quickly pointed out faults of others.
B. THEY WERE KNOWN TO DO THINGS TO BE “SEEN OF MEN”
(Matt 23:5-7).
1. They enjoyed wearing religious garments that separated them from others, and delighted in having places and titles of honor. Does this sound familiar?
1) They thought they earned salvation—like work for pay—God owes me.
2. They were skillful deceivers—EX: steer-grand champion—inject air—“airing”.
1) Hypocrites—appear righteous.
2) They were deceived—thought the outward fulfilled what God demanded.
C. THEY WERE KNOWN TO “NEGLECT” (Matt 23:23-24).
1. In their case, they would emphasize the “lighter” matters of the law, while neglecting the “weightier” commands.
1) They “majored in minors and minored in majors.”
2) RESULT: Washings, tithings, fastings—worship only!
3) If keep the outward goodness would follow.
D. THEY WERE “LOVERS OF MONEY” (Luke 16:13-15).
1. “Mammon” was their god, though they would be quick to deny it and try to justify themselves before men.
1) RESULT: Became self-deceivers.
2) Have you ever heard of anyone repenting of this sin?
2. They trusted in themselves for salvation and practiced a hypocritical piety that regularly broke God’s Law and taught others to do the same (Matt 5:19, 43; 6:1).
1) Such was the level of “righteousness” the scribes and Pharisees had as a group!
2) EX: Do what everyone else does.
3. Why must our righteousness exceed that of the scribes and Pharisees?
1) THE RIGHTEOUSNESS OF THE KINGDOM DEMANDS MORE!
II. THE RIGHTEOUSNESS OF THE KINGDOM.
WE LEARN IN THE SERMON ON THE MOUNT THAT…
A. WE CANNOT “SAY AND DO NOT” (Matt 7:21; Gal 5:14-15).
1. We are to combine our profession of faith with good works.
1) Jas 2:14-17; 1 John 2:4-6; 3:18.
B. WE CANNOT DO THINGS TO BE “SEEN OF MEN” (Matt 6:1; Rom 6:23).
1. Our personal lives must be consistent with our public life.
1) Mark 4:22.
C. WE CANNOT “NEGLECT” ANY COMMANDMENTS OF GOD’S LAW.
1. Make diligent effort to observe ALL that Jesus commanded.
1) Matt 28:20; John 8:31-32; 14:15: If spiritual attitudes are present—outward follows.
2) The Pharisees had it backwards.
D. WE CANNOT BE “LOVERS OF MONEY” (Matt 6:24).
1. Be free from the enticement of materialism.
1) 1 Tim 6:9-10.
• In our next study, we will begin to notice examples Jesus gave as to HOW our righteousness must exceed that of the scribes and Pharisees.
CONCLUSION
1. Luke 12:1: “Beware of the leaven of the Pharisees which is hypocrisy.”
1. This should serve as a warning to every Christian.
1) EX: Queen Mary—in water in 1936. 1976—retired in Long Beach, CA.
¾” thick steel stacks crumbled—had 30 coats of paint over rust.
2) Let us not paint over the rust in our hearts—let’s clean out the rust first.
2. Without question, our righteousness as citizens of the kingdom must exceed that of the scribes and Pharisees.
1. But how can our righteousness be consistent with that demanded by our King?
1) It is possible only by the GRACE of God.
2) His MERCY provides forgiveness to those in Christ (1 John 1:9).
3) And His STRENGTH makes it possible to live according to the “righteousness of the kingdom of heaven!” (Phil 4:13).
3. Righteousness in the kingdom calls for the obedience of faith in Christ, rather than faith in our obedience to Christ.
1. It is motivated by a love for God and man from the heart—obeys.
THE SERMON ON THE MOUNT
MURDER AND ANGER (5:21-22)
INTRODUCTION
A. Our righteousness as citizens of the kingdom must exceed that of the scribes and Pharisees.
1. This is only possible by the GRACE of God, whereby His mercy provides FORGIVENESS to those in Christ—1 John 1:9.
1) And His STRENGTH makes it possible to live according to the “righteousness of the kingdom of heaven”!—Phil 4:13.
B. In what way is our righteousness to exceed the “righteousness of the scribes and Pharisees?”
1. Jesus gives 6 practical examples that illustrate the righteousness found in His kingdom.
1) He does this through a series of contrasts.
21: “You have heard”—6 statements (21, 27, 31, 33, 38, 43).
1. Notice that Jesus didn’t say, “It is written” or “Moses said (commanded).”
1) In each case the contrast is not between the Law of Moses and the gospel, but between the teaching of the rabbis’ (“it has been said”) and the Law.
2. Jesus is saying, “You have received it by tradition.”
1) Jesus is referring to ORAL traditions rather than the WRITTEN LAW.
2) He alludes to the teaching of the scribes and Pharisees in which they recited the Law but put a corrupt interpretation by ADDING comments and the Law of Moses became difficult to get the true meaning.
“that the ancients were told, ‘You shall not commit murder’”
1. In this first example, Christ draws attention to the 6th commandment, which condemned murder (Ex 20:13; Deut 5:17).
1) Murder didn’t include killing in self-defense.
2) Murder didn’t include wars ordered by God.
3) Murder didn’t include capitol punishment following due process of law.
4) Or did it include accidental manslaughter.
“and ‘Whoever commits murder shall be liable to the court.’ ”
1. What the people had been taught was correct.
1) Homicide was wrong and murderers were accountable for their actions.
2) Their interpretation may sound fine, but it did not go far enough in how the Law should have been interpreted.
22: “But I say to you that everyone who is angry with his brother (without cause) shall be (in danger of the judgment) guilty before the court;”
1. Not only is murder wrong, but the emotions which often lead to murder as well (Prov 6:16-19).
1) Not only are “hands that shed innocent blood” (murder) an abomination to the Lord—but also a “heart that devises wicked plans” and “one who sows discord among brethren” (due to anger).
2. Jesus radically enlarges the common interpretation by going behind the act to the MOTIVE to declare that the attitude of anger (along with its scorn and contempt) that underlies murder is EQUALLY accountable before God.
1) The REAL ISSUE is the INNER SPIRIT of murder with which we view other people.
3. (without cause) Implies anger isn’t wrong per se (Eph 4:26).
1) Ps 7:11: “God is angry with the wicked every day.”
2) On occasion Jesus flashed anger (Mark 3:5; John 2:17).
3) Rom 12:9: “Abhor what is evil”—Righteous indignation is the proper response to ungodliness and is the emotional power behind civil justice.
4. But because anger is a volatile emotion that is easily tainted by selfishness or revenge, it must be strictly controlled.
1) Civil governments do not condemn men for having murderous thoughts, but Christ does.
“ANGRY WITH HIS BROTHER”
A. The Jewish schools made a distinction between a “brother” and a “neighbor.”
1. “Brother”: An Israelite by nation and blood.
2. “Neighbor”: An Israelite in religion and worship—a proselyte.
1) All others were strangers.
B. Maimonides writes:
1. “It is all one to kill an Israelite and a Canaanite servant; for both, the punishment is death; but an Israelite who shall kill a stranger—inhabitant shall not be punished with death, because it is said, ‘Whoever shall proudly rise up against his neighbor to kill him,’ Ex.21:14: and it is needless to say he shall not be punished with death for killing a heathen.”
2. The author of Aruch, in the word—A SON OF THE COVENANT writes:
“The sons of the covenant, these are Israel. And when the scripture saith, ‘If any one’s ox gore the ox of his neighbor,’ it excludes all the heathens, in that it saith, ‘of his neighbor.’ ”
C. The Jews thought they could kill and not pay retribution to strangers.
1. The Law of Moses didn’t make those distinctions.
1) Luke 10:25-37: Jesus is teaching that the Law never made those distinctions.
2) Your neighbor includes all, even strangers to our religion.
D. The Jews observed the Law “not to kill”—“brother” but they thought they could be angry without ever sinning.
1. Jesus is teaching there is more to a relationship with a brother than just not killing—relationship with brother—includes THOUGHTS AND FEELINGS.
1) EX: How is the church in ____? ANS: “Great, we haven’t had a murder yet.”
2) Just because that’s true, doesn’t mean everything is great and they don’t have any problems.
3) The Jews thought they were innocent, but they were guilty of anger, hate and cursing their brethren.
E. God has always taught not to be angry and hate their (your) brother.
1. The Law—Gen 4:5-8; Lev 19:17-18; Eccl 7:9.
1) The problem with the scribal teaching on murder was that it didn’t go far enough.
2. To Christians—Eph 4:26; 1 John 3:15.
1) LESSON: Anger is the beginning of the outward act of murder.
2) Stopping the ACT of murder is accomplished by stopping the MOTIVE for murder.
3) One can’t expect a healthy drink from a polluted fountain (negative talk).
4) Murder can be committed in the heart just as adultery can (5:28).
“shall be guilty (liable) before the court (danger of the judgment)”
1. Lower court.
1) In each city
2) Common to have 7 men as judges.
3) Can appeal to the Sanhedrin.
2. Jesus isn’t adding to the Law but shows what it meant from the beginning.
1) No matter what it appears to human eyes—it’s an attitude condemned before God.
2) Inflamatory remarks (malice and hatred) which motivates any injury in word or deed is the same as murdering your brother—character assassination.
“and whoever shall say to his brother, ‘Raca’ shall be guilty before the supreme court (Lit., the Sanhedrin);”
1. One way anger manifests itself is in insulting language.
1) Raca transliterates an Aramaic quasi-swear word (rake) that means empty headed (airhead), good for nothing, worthless, blockhead.
2) The word occurs only here in the NT.
2. This word is used by one who despises another.
1) It is a term of contempt or reproach—an expression of anger.
2) No longer thinking it in heart but dwelt on it.
3) NOW EXPRESSING WORDS OF MURDEROUS INTENTIONS.
4) This is the kind of language that writes a brother off.
5) When we use this kind of language—we are GUILTY of this.
3. This kind of language was very common among the Hebrew writers and in the mouth of the common people.
1) “One returned to repentance: his wife said to him, ‘raca,’ if it be appointed you to repent, the very girdle wherewith you gird yourself shall not be your own.” (Tanchum fol.5.col.2)
2) “A heathen said to an Israelite, ‘very suitable food is made ready for you at my house.’ ‘What is it?’ saith the other. To whom he replied, ‘swine’s flesh.’ ‘Raca,’ (saith the Jew), ‘I must not eat of unclean beasts with you.’ ”
(Tanchum fol.18.col.4)
3) “A king’s daughter was married to a certain dirty fellow. He commands her to stand by him as a mean servant, and to be his butler. To whom she said, ‘Raca, I am a king’s daughter.’ ” (Midrash Tillin upon Psal.137).
4) “A certain captain saluted a religious man praying in the way, but he saluted him not again: he waited till he had done his prayer, and saith to him, ‘Raca, it is written in your law,…’ ” (Bab. Berac. Fol.32.2)
“and whoever shall say, ‘You fool,’ ”
1. The Greek word here is moros from which our word moron comes.
1) It is generally translated fool.
2) It is another term of contempt that means stupid.
2. This word was used in judging bitterly the spiritual and eternal state of another.
1) It decrees a man to certain destruction—condemned.
2) Pharisees had a more intense hatred—John 7:49: “But this multitude which does not know the Law is accursed.”
3. Fools in the Bible.
1) THE ATHEIST—Ps 14:1: “The fool has said in his heart, ‘There is no God.’”
2) THE RICH FOOL—Jer 17:11: “As a partridge that hatches eggs which it has not laid, so is he who makes a fortune, but unjustly; in the midst of his days it will forsake him, and in the end he will be a ‘fool.’”
*Luke 12:16-21: “But God said to him, ‘You fool! This very night your soul is required of you; and now who will own what you have prepared?’” (20)
3) THE WISE FOOL—Matt 7:26: “And everyone who hears these words of Mine, and does not act upon them, will be like a foolish man, who built his house upon the sand.”
4) HYPOCRITES—Matt 23:17: “You fools and blind men; which is more important, the gold, or the temple that sanctified the gold?”
5) THE IGNORANT CHURCH MEMBER—Eph 5:17: “So then do not be foolish, but understand what the will of the Lord is.
*Gal 3:1: “You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?”
4. Jesus isn’t saying there is never a situation in which a man deserves to be called a fool.
1) EX: The word “hell” is in the Bible but it can be used wrongly.
2) Therefore its HOW we use the word that can be wrong.
5. The emphasis is not that calling a man a fool is worse than calling him Raca, which is worse than being angry at him without cause.
1) Instead, He is teaching that insulting language—name-calling, racial, ethnic, and social slurs, etc.—that demeans a fellow human being is condemned by God.
6. It is also worth noting that an ungodly attitude toward another can manifest itself in SILENCE, as well as in speech.
1) “Silence is the most perfect expression of scorn” (G.B. Shaw).
2) Giving another the “silent treatment” or a “cold shoulder” can be as ungodly as the use of insulting, derogatory language.
“shall be guilty enough to go into the fiery hell (Gehenna of fire).”
1. Gehenna is a Greek form of the Hebrew expression which means literally “valley of Hinom.”
1) It is a compound word comprised of ge (valley) and henna (Hinnom;
Josh 15:8.
2) Originally, Gehenna was a ravine on the south side of Jerusalem that was the site of horrible pagan rites, including child sacrifice (to Moloch— 2 Chron 33:6; Jer 7:31).
3) During the reign of Josiah it was thoroughly desecrated to make it unfit for idolatry and thereafter it served as Jerusalem’s garbage dump.
4) “There acc. to later Jewish popular belief, the Last Judgment was to take place. In the gospels it is the place of punishment in the next life, hell” (BAGD,153).
2. Whether from the sacrificial fires of Moloch or from the tradition that garbage constantly smoldered there, Gehenna eventually came to represent hell, the place of ultimate punishment.
1) This was the most fitting physical place known to represent the horror of hell.
2) Jesus believed in a place of eternal punishment called hell, taught about it and warned men to avoid it all costs (29-30; 10:28; etc.)—[11 of 12 times— used by Jesus].
CONCLUSION
1. The “righteousness of the scribes and Pharisees” had just been condemning murderers when those with hateful emotions were just as guilty.
1. The “righteousness of the kingdom” (gospel in the Christian age) is in harmony with the original intent of the Law—Gal 5:19-21.
THE SERMON ON THE MOUNT
RECONCILIATION BEFORE SACRIFICE (5:23-24)
DEALING WITH YOUR OPPONENT (5:25-26)
INTRODUCTION
A. 5:20: Our righteousness must exceed the righteousness of the scribes and Pharisees.
1. Jesus shows in what way by giving 6 examples.
1) These examples are contrasts between what the Law taught and the oral traditions of the Pharisees.
2. 5:21-22: In this first contrast Jesus emphasizes that there is more to a relationship with a brother than not murdering him.
1) It also involves thoughts and feelings toward a brother.
2) Name-calling is evidence of ill-feelings.
B. “If therefore”: Does a strained relationship affect our worship to God?
1. Jesus continues to emphasize the serious nature of such emotions by illustrating how they affect our relationships with God and man.
1) We should be quick to “make amends” lest uncontrolled anger cause us to wind up in court, possibly prison.
2) Many “hot-heads” have let their anger prompt them to do things that they later regretted, things that sent them to prison.
2. Hatred must be dealt with immediately and decisively.
1) To emphasize the seriousness of this Jesus shifts to teach that citizens of the kingdom are not only responsible for controlling their emotions about others.
2) But they are also responsible for addressing negative emotions others may have about them (Ro.12:18).
3) Jesus offers a positive application of the rule of the heart.
4) To drive this point home He uses two illustrations.
I. RECONCILIATION BEFORE SACRIFICE (23-24).
23: If therefore you are presenting your offering (gift) at the altar, and there remember that your brother has something against you,”
1. Jewish custom—Ex 25:2; Lev 1:2ff; Ps 66:13 (burnt, grain, peace, sin, guilt).
1) If he offers it in the proper way, he will mediate on the goodness of God toward him.
2) In the midst of his thoughts—since God is so good to me—I should I treat my brother the same way.
3) Then he thinks of one that he is no longer on speaking terms.
2. It is important enough to be called such—therefore the grievance is not frivolous, -- THE ACCUSED (OR ACCUSER) WAS PROVOKED.
1) Both the offended and the offender has responsibility.
2) Neither are to wait when it is realized.
3) Its how thoughts and feelings of anger are removed.
4) Christ identifies THREE STEPS to be taken.
24: (1) “leave your offering there before the altar”—Postpone worship.
(2) “and go your way; first be reconciled to your brother,”
1. Find the aggrieved brother and make peace with him.
1) Diallasso means to make peace (used only here in the NT.).
2) Reconciliation takes priority over worship for God has established an invincible link between pure religion and human relationships.
2. Attitudes that shut another out, shut God out—1 Pet 3:7;
1) Offenders (even if falsely accused), are to put things right with the offended.
2) In practice, though, it is generally easier to “go to worship (church)” than to go to an estranged brother.
3. Reconciliation with a brother requires the humble, meek, peacemaking qualities that pride will not allow.
1) In the kingdom, grudges are to be dealt with as quickly as possible.
(3) “and then come and present your offering (gift).”
1. Only when we have settled our differences are we ready to resume worship.
2. In NT times, the Jews applied this teaching only to money problems, but Christ extends it to all offenses against a brother.
1) “He that offers an oblation, not restoring that which he had unjustly taken away, does not do that which is his duty.” (Bava Kama, cap.9.hal.12)
2) “He that steals any thing from his neighbor, yea, though it be but a farthing, and swears falsely, is bound to restitution, meeting the wronged party half way.” (Hal.5; see also Baal Turim upon Lev.6)
3) “An oblation is not offered for a sin, unless that which is [wrongfully] taken away, be first restored either to the owner or the priest.” (Maimon. In Gezelah, cap.8)
3. Observe how provisions were made for money damages only and bare restitution, which could be done WITHOUT A CHARITABLE MIND AND A BROTHERLY HEART!
1) Jesus calls to their attention—Straigthen it out whenever and for whatever our brother complains that he is grieved.
2) It is impossible to love God and hate a brother at the same time—1 John 4:20-21.
3) If a brother still refuses to be fair and forgiving, GUILT WILL REST ON HIMSELF ALONE.
II. DEALING WITH YOUR OPPONENT (25-26).
25: “Make friends (agree): Literally “be well-disposed with your opponent.”
1. Agree to secure the good-will of another.
1) If any possibility exists at all—show good-will toward him.
“quickly”
1. If settle quickly, anger will not have time to take root in the heart.
1) Reach an out of court settlement.
“ with your opponent (adversary) at law”: Accuser in a law-suit.
1. An illustration from the legal system reinforces verses 23-24.
“while you are with on the way, in order that your opponent may not deliver you to the judge,”
1. It is better to settle the dispute before it is brought before the judge.
1) Not only does one risk worse punishment.
2) But anger may develop into hatred.
3) Roman law—Once a verdict is reached—it couldn’t be reversed.
2. The power of love, not the process of law, should be the basis for settling disagreements between brethren.
1) Love is not adverse to taking the blame or suffering an injustice in order to bring about reconciliation and peace among brethren (39-42; Rom 5:7).
2) Because so much of eternal consequence is at stake, it is better to be wronged and reconciled than to insist on our rights and remain alienated from a brother (Gen 13:7-9; 1 Cor 6:1-8).
“and the judge to the officer, and you be thrown into prison.”
1. To insist that we “have our day in court” may backfire.
1) The judge can agree with our adversary, find us guilty and turn us over to an officer (hyuperetes, lit. “under-rower,” subordinate, assistant) who throws us in jail.
2. The word officer relates to an executioner, whipper (Deut 16:18).
1) The judge orders the officer—go through the streets, inns, etc. and take care of money matters and whip those who do amiss.
2) Whoever they see doing evil—they bring before the judge.
26: “Truly I say to you, you shall not come out of there, until you have paid up the last cent (farthing).”
1. When its time for punishment its TOO LATE FOR RECONCILIATION.
1) Early parole is not an option for those convicted of resisting reconciliation.
2. The Roman word for the Hebrew kodrantes was Quadrans, “one quarter of an “as”. (Word used only here and in Mark 12:42).
1) The leptos was a coin of least value then in circulation (weighed ½ barleycorn).
2) It was a half a Roman quadrans.
3) The leptos was the “widow’s mite in Mark 12:42.
4) The text there reads: “And a poor widow came and put in two lepta, which are a kodrantes.”
3. In Jesus’ day, offenders were often jailed until their fines or debts were paid (18:23-34).
1) If they had no family or friends to pay the fine their sentence was effectively for life.
CONCLUSION
1. Our relationships with our brethren affects our worship with God.
1. Therefore by using this figure, the Lord emphasizes the seriousness of every breach between brethren and warns—THAT NEGLECTED GRIEVANCES CAN HAVE IRREVOCABLE CONSEQUENCES.
1) You and your brother can be lost—either do nothing.
2) Your brother can be lost—you did all you could.
3) You can be lost—your brother did all he could.
2. The law of the land punishes only the symptom.
1. But the law of God punishes the CAUSE—A HEART PROBLEM.
THE SERMON ON THE MOUNT
ADULTERY AND LUST IN THE HEART (5:27-30)
INTRODUCTION
A. The theme of this section is stated in Matt 5:20 where Jesus said, “unless your righteousness surpasses (exceeds) that of the scribes and Pharisees, you shall not enter the kingdom of heaven.”
1. The POINT is—our righteousness must run DEEPER than the religion of the scribes and Pharisees.
1) Our righteousness must be a RIGHTEOUSNESS OF THE HEART as opposed to the righteousness of ritual, performance and human merit.
2. As we grow and develop in our obedience to Christ, we should avoid acts of sin by avoiding the thoughts and attitudes that lead to those acts of sin.
1) This is the righteousness we are able to have IN CHRIST AND IN HIS KINGDOM.
I. JESUS GOES BEYOND THE “TRADITIONAL INTERPRETATION AND APPLICATION” OF THE SEVENTH COMMANDMENT (5:27-28).
A. The “traditional interpretation and application”: 27—“You have heard that it was said, ‘You shall not commit adultery.’”
1. The scribes and Pharisees evidently stressed that as long as one did not commit the actual, physical act, one was not guilty of adultery.
1) The law never did draw the line there—adultery by committing the act only.
B. But Jesus interprets and applies the law differently: 28—“but I say to you, that everyone who looks on a woman to lust for her has committed adultery with her already in his heart.”
1. Jesus already said that the law was still in force while He was alive.
1) Now a few verses later—is Jesus raising the standard of Moses?
2) Is teaching something different? Teaching a higher standard?
2. In this nation, we are not even concerned about the act anymore.
1) At least the Pharisees taught against the act!
2) Prov 30:20: “This is the way of an adulterous woman: She eats and wipes her mouth, and says, ‘I have done no wickedness’.”
3. 10TH COMMANDMENT—Ex 20:17: “…You shall not covet your neighbor’s wife…”
1) Moses drew the line here which includes lusting in the heart.
2) To lust means to have a strong desire for, to possess and dominate completely.
3) “Thou shall not think adultery.”
4. NOTE: Not the “looking” only, but “to lust” for her is what is wrong.
1) A person may look at another with admiration for beauty and not be guilty of “lust.”
2) Jesus’ intention is not to prohibit a natural sexual attraction, but the deliberate harboring of desire for an illicit relationship.
3) Whoever looks (blepon, present tense, continuous looking) on a woman for the purpose of fantasizing sex with her commits adultery in the heart and is as much under God’s judgment as an actual adulterer (Matt 5:29- 30).
5. Lust is a sin that wars against the soul.
1) Job 31:1: Not a Jew—probably lived before the Law—“I have made a covenant with my eyes; how then could I gaze at a virgin?”
2) Prov 6:25, 27-28: During the Law—“Do not desire her beauty in your heart, nor let her catch you with her eyelids…Can a man take fire in his bosom, and his clothes not be burned? Or can a man walk on hot coals, and his feet not be scorched?”
3) 1 Pet 2:11: “Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul.”
4) Col 3:5: “Therefore consider the members of your earthly body as dead to immortality, impurity, passion, evil desire, and greed, which amounts to idolatry.” UNLAWFUL THOUGHTS AND FEELINGS in his heart.
6. Not only does Jesus want us to avoid the act, He wants us to dig out and get rid of the lust that leads to the act!
1) Christ wants us to deal drastically and seriously with the causes, the motives, the attitudes and thoughts that pave the way to the sin of adultery.
2) Jesus prohibits that look that is accompanied by lust—that desire that visualizes the sin that is THE ROOT OF ALL SEXUAL IMMORALITY.
3) You can spend billions of dollars educating people about AIDS and passing out birth control devices…but the CAUSE OF OUR TROUBLE IS—LUST IN THE HEART.
4) When Jesus is our King—we are able to deal with the CAUSE OF SEXUAL IMMORALITY.
5) When we pledge our lives in obedience to Him—we become capable of detecting and overcome the attitudes that lead to the act.
6) Therefore, disciples fight adultery where it originates—in the thoughts and intents of the heart (Heb 4:12).
7. “Though men may be guilty of adultery in the heart more often than women (since male sexual arousal comes primarily through sight), Christ’s principle applies equally to women and homosexual situations.”
(The Gospel of Matthew, p.101, Kenneth Chumbley)
1) “Jesus allusion is to all forms of immorality. To argue that the reference is only to a man lusting after a woman and not visa versa, or only to a married man and not an unmarried, since the offender is said to commit ‘adultery’ not ‘fornication’, is to be guilty of the very casuistry which Jesus was condemning in the Pharisees. His emphasis is that any and every sexual practice which is immoral in deed is immoral also in look and in thought.”
(The Messenger of the Sermon on the Mount, p.87-88, Scott)
II. JESUS’ SOLUTION FOR THE LUSTFUL EYE AND OTHER STUMBLING BLOCKS (5:29-30).
“And if your right eye makes you stumble (cause to sin), tear it out, and throw it from you; for it is better for you that one of the parts of your body perish, than for your whole body to be thrown into hell (Gr., Gehenna).” And if your right hand makes you stumble, cut it off, and throw it from you; for it is better for you that one of the parts of your body perish, than for your whole body to go into hell.”
A. The key to understanding this passage is found in Matt 18:7-9: “Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes! And if your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than having two hands or two feet, to be cast into the eternal fire. And if your eye causes you to stumble, pluck it out, and throw it from you. It is better for you to enter life with one eye, than having two eyes, to be cast into the fiery hell (Lit., Gehenna of fire).”
1. The “hand”, “foot” and “eye” represent “stumbling blocks (offenses).”
1) Stumbling blocks are offenses that lead a person to sin.
2) These 2 verses in Matt 5:29-30 must be understood in the CONTEXT of what the Lord has been discussing—DEALING WITH THE LUST THAT CAUSES IMMORAL BEHAVIOR.
3) Note some considerations which indicate this is FIGURATIVE language.
2. Self-amputation as a religious rite is paganistic (Lev 19:28; 1 Kings 18:28).
1) No biblical example exists of any righteous man resorting to mutilation in an attempt to resist temptation.
2) To take this literally would mean doing damage to your body—yet other passages tells us we are not to deliberately damage our bodies (1 Cor 6:20; Col 2:23).
3. To obey this literally would prevent you from using those members for good purposes.
1) If my hand steals—and I take this passage literally, and cut that hand off—that hand will no longer steal, but neither can that hand be extended to help my brother in need.
2) If I tell a lie—take this passage literally, and cut my tongue out—I will never tell a lie, but neither will I be able to speak the truth in love.
3) What proves too much,--proves nothing!
4. Self-amputation doesn’t address the heart of the problem.
1) 28: Identifies the heart as the real problem.
2) Jesus is speaking of the INNER man, not the physical body.
3) Removing the right eye doesn’t stop the left eye from lusting.
4) Even the blind have an imagination that is capable of lust.
5) When this hand steals—the hand is not guilty, I am.
6) When my tongue sins—the problem is not my mouth, but in my heart.
7) Matt 15:19: “For out of the heart proceeds evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.”
B. The meaning of Jesus’ teaching.
1. It’s not physical surgery we need—but SPIRITUAL SURGERY.
1) We must deal drastically with sin—ALL SIN, not just adultery.
2) You must take drastic action in getting rid of whatever tempts you to sin in your heart.
3) Halfway measures, halfhearted efforts, only give sin time to wreak havoc!
2. The “eye” and “hand” are the most precious things to us at the moment.
1) But if it becomes a “stumbling block”—get rid of it.
2) Sin is to the soul what cancer is to the body—delay can be deadly.
3) When a part of the body threatens the life of the whole body—cut it off.
4) There are parts of us—affections, habits, attitudes, values and relationships which have become by long cultivation so intimately a part of our personality that their removal will be painful and difficult.
3. This figurative language vividly teaches us that there can be no compromise with evil.
1) Slang language—“Cut it out”—cut down to the ROOT with the sword of the Spirit, and remove the offending attitude or desire that led to the sin.
2) Sin is to be avoided at all cost, even if it involves drastic sacrifices such as severing valued relationships and quitting activities that stimulate unholy passions. Burn the obscene book, picture, films, music, break social tie.
4. The present (here and now) is not our only life—we are destined for eternity!
1) The future holds the possibility of “hell”, the place of eternal torment.
2) What we do or not do in the present will determine our place in the future.
3) Sin is a very destructive force—it must not be pampered.
4) Nothing, no matter how precious, should be allowed to doom our glorious destiny.
5) God’s goal for us is in the “kingdom of heaven” in all its eternal glory!
6) What on “earth” can be worthy of losing that?
7) How much better to dwell upon such things as mentioned in Phil 4:8?
CONCLUSION
1. The affect of what Jesus taught is certainly challenging!
1. 1 Cor 9:26-27: We must fight hard. Shadow boxing will never do.
2. Jesus emphasizes the positive—YOU CAN WIN!
3. Jas 1:13-16: “Deceived” if say “I can’t!”
2. Lust is not dealt with by indulging it, but by running from it (1 Cor 6:18).
1. Denying it—by figuratively cutting off an eye or hand—doesn’t handicap us, but fits us for the kingdom.
THE SERMON ON THE MOUNT
ADULTERY, DIVORCE AND REMARRIAGE (5:31-32)
INTRODUCTION
A. What has Jesus been talking about?
1. He has been talking about that which causes sin.
1) In particular—the causes of adultery.
2. In this passage at least two causes of adultery are identified.
1) 28: The lustful look.
2) 31-32: Divorce for some reason other than adultery.
I. THE “TRADITIONAL INTERPRETATION AND APPLICATION OF THE LAW (5:31).
“And it was said, ‘Whoever sends his wife away, let him give her a certificate of divorce’.”
A. This was the “traditional” interpretation of Deut 24:1-4.
1. In applying the Law, they had FOCUSED in on the mention of giving a certificate of divorce.
1) They concluded divorce was permissible for any cause as long as the paperwork was filled out correctly and was given to the wife.
2. But is this what the Law actually said?
1) Deut 24:1-3: Describes a particular situation.
2) Verse 4: Moses actually commands what must not be done—which forbids a man to remarry his wife after she had been married to another (Jer 3:1).
3) Was the Pharisees emphasis on the certificate of divorce the proper interpretation and application?
4) What does Jesus say?
II. JESUS’ INTERPRETATION AND APPLICATION OF THE LAW ON DIVORCE (5:32).
“But I say to you that everyone who divorces (sends away) his wife, except for the cause of unchastity (adultery; fornication), makes (causes) her (to) commit adultery; and whoever marries a divorced woman commits adultery.”
A. TYPES OF CARS: Ford, Chevrolet, Dodge, Jeep, Cadillac.
TYPES OF FORNICATION: Singles of opposite sex, incest, homosexuality, bestiality, adultery.
1. Types of fornication (general term).
1) INCEST cannot be committed together by persons unrelated, just as—
2) BESTIALITY cannot be committed together by 2 persons, just as—
3) HOMOSEXUALITY cannot be committed together by 2 persons of the opposite sex, just as—
4) ADULTERY cannot be committed together by 2 single persons.
B. ADULTERY IN OT EXCLUDED FORNICATION BY TWO SINGLES.
1. CHALLENGE: Every time you see the word adultery see if there is a spouse in the context.
1) Lev 20:10: “If there is a man who commits adultery with another man’s wife, one who commits adultery with his friend’s wife, the adulterer and the adulteress shall surely be put to death.”
2) Jer 29:23: (22: “…May the LORD make you like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire,”) “‘because they have acted foolishly in Israel, and have committed adultery with their neighbor’s wives, and have spoken words in My name falsely, which I did not command them; and I am He who knows, and am a witness,’ declares the Lord.”
3) Ezek 16:32: “You adulteress wife, who takes strangers instead of her husband!”
4) Hos 2:2: (1:2-3-Hosea married Gomer) “Contend with your mother, contend, for she is not my wife, and I am not her husband; and let her put away her harlotry from her face, and her adultery from between her breasts.”
5) Hos 4:13: “They (Israel) offer sacrifices on the tops of the mountains and burn incense on the hills, under oak, poplar, and terebinth, because their shade is pleasant. Therefore your daughters play the harlot, and your brides commit adultery.”
2. PENALTIES DIFFERED!
1) Deut 22:22: Adulterers were killed (Ex 20:14; Lev 18:20; 20:10).
2) Deut 22:28: Single fornicators were fined.
3. INSTRUCTIVE EXAMPLES OF OT HEROES BEING INVOLVED WITH ADULTERY. IT WAS ALSO A SIN AGAINST GOD.
1) Gen 12:11-20: Abram was rebuked by a pagan king (Pharoah) who realized he nearly committed adultery with another man’s wife.
Even pagans realized that adultery was a serious sin against God.
2) Gen 26:6-11: Isaac had the same problem with Abimelech, king of the Philistines. Again this pagan king had a clear view of the seriousness of adultery.
3) Gen 39:6-9: Joseph had a similar experience with the ruler’s (Potiphar) wife in Egypt.
C. DIVORCE UNDER OT (MOSES).
1. ADULTERY VERIFIED—DEATH.
1) Lev 20:10: “The adulterer and the adulteress shall surely be put to death.”
2) Deut 22:22 (23-27): “Found”—KEY WORD—John 8:3: “caught in adultery.”
*Stoned on one condition—WITNESSES WERE REQUIRED.
*Deut 17:6; 19:15: Num 35:30: Most cases—not caught & put to death.
*Who was put to death? Worst cases—most callous, rebellious, willing to tell others or were caught by witnesses.
2. ADULTERY SUSPECTED—LAW OF JEALOUSY: Num 5:11-31.
1) 13: Adultery is hidden, concealed, undetected.
2) 14: He thinks she has committed adultery but can’t prove it.
3) 15: Appear before the Lord (25—altar in temple).
4) 17-26: Humiliating experience.
5) 27: If unfaithful—CURSE—put to death.
3. FORNICATION SUSPECTED BEFORE MARRIAGE.
1) Deut 22:13-19: If a virgin, pay a fine and never divorce—stiff penalty.
*If his claim is false—defames her—pay 100 shekels of silver=100 months wages=8 years.—Selling himself into slavery.
2) Deut 22:20-22: Stoned if not a virgin—God didn’t like that either.
D. TYPICAL VIEW OF DEUT 24:1-4:
1. “Jesus referred here to the Old Testament law of Deuteronomy 24:1-4 which allowed a man to put away his wife for indecent conduct short of adultery, but Jesus said such a practice will no longer be tolerated.” (Married For Life, With One Exception, Ron Halbrook, Searching the Scriptures, Sept. 1991, p.11)
1) Good people can be wrong.
2) It is easy to conclude that the indecency in Deut 24 can’t be adultery because adulterers were stoned.
*BIG MISTAKE: Overlooked exceptions—witnesses & law of jealousy.
3) Jesus is not contrasting (comparing or contradicting) the law with His teaching—but He is contrasting the law with Jewish traditions.
*Matt 5:31: Is that all there is—cause doesn’t matter as long as the paperwork is filled out correctly?
*If Jesus is contradicting Moses—He is also contradicting Himself
(5:17-19).
4) Even if I don’t understand Deut 24—I am confident Jesus is teaching what Moses taught.
5) Matt 19:3: “And some Pharisees came to Him, testing (trying) Him, and saying, ‘Is it lawful for a man to divorce (send away) his wife for any cause at all?’”
*Jews knew if witnesses—stoned; if law of jealousy—drink water.
*Between the testaments—no revelations—therefore no miracles.
*Therefore the question is—can I get rid of her for any reason?
*Some Jews questioned why did Moses allow that?
2. A common view of the Sermon on the Mount: CONTRASTING COVENANTS.
1) “The whole of the Sermon on the Mount was therefore prospective and contemplative of the new covenant, the new dispensation and the new kingdom, from Pentecost to the end of time, and we now proceed to the examination of its principles…Each beatitude states a gospel principle, a preview of the kingdom, and it is impossible to ignore Pentecost as the time foretold in these precepts, the immediate prospect of which accentuated the teaching.” (Sermon on the Mount and the Civil State, Nashville, TN: Foy E. Wallace, Jr. Publications, 1967, p.11)
2) “Thus the Beatitudes have been variously designated as the charter of the Christian life, the magna carta of Christianity, the central document of the Christian faith, the living law of the new kingdom, and the code for Christian discipleship.”
(The Beatitudes, James Tolle, Fullerton, CA: Tolle Publications, 1966)
E. The meaning of “some indecency (uncleanness)” has long been debated.
NIV—“some unseemly thing”.
1. The Hebrew root means nudity, nakedness (Gen 9:22-23; Lev 18:6).
1) The SCHOOL OF SHAMMAI applied the expression only to moral sins, specifically, to unchastity. It was declared that, if a woman were as mischievous as the wife of Ahab, her husband should not divorce her, except it be on the ground of adultery.
“A wife is not to be divorced, unless for filthiness [that is, adultery] only, because it is said, ‘because he has found filthy nakedness in her.”
2) The SCHOOL OF HILLEL took the words in the widest possible sense, and declared it sufficient ground for divorce, if a woman had spoiled her husband’s dinner.
* “If the wife cook her husband’s food illy, by over-salting or over- roasting it, she is to be put away.”
* “If, by any stroke from the hand of God, she become dumb or sottish.”
* “If any man sees a woman handsomer than his own wife, he may put her away; because it is said, ‘If she find not favour in his eyes.’”
(R. Akibah)
2. Josephus, a two-time divorcee, held Hillel’s view.
1) “He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do,” Antiquities, IV, viii, 23.
2) In Life, he says he divorced his second wife because he was “not pleased with her behavior” (76).
3. Some commanded that their wives be put away for causes other than adultery.
1) “It is commanded to divorce a wife that is not of good behavior, and who is not modest as becomes a daughter of Israel.” (Maimonides & Gittin)
2) “As men have their pleasures concerning their meat and their drink, so also concerning their wives. This man takes out a fly found in his cup, and yet will not drink: After such a manner did Papus Ben Judah carry himself: who, as often as he went forth, bolted the doors and shut in his wife. Another takes out a fly found in his cup, and drinks up his cup; that he doth, who sees his wife talking freely with her neighbours and kinsfolk and yet allows of it. And there is another, who, if he finds a fly in his basket, eats it: and this is the part of an evil man, who sees his wife going out, without a veil upon her head, and with a bare neck, and sees her washing in the baths, where men are wont to wash, and yet cares not for it; whereas by the law he is bound to put her away.” (R. Meir)
4. A SAMPLE CERTIFICATE OF DIVORCE:
On the _____ day of the week _________ in the month __________ in the year ________ from the beginning of the world, according to the computation in the province of _________, ____________ the son of ________ by whatsoever name I may be known, of the town of __________, with entire consent of mind, and without any restraint, have divorced, dismissed and expelled thee ____________ daughter of ___________ by whatsoever name thou are called, of the town _______________, who hast been my wife hitherto, but now I have dismissed thee ___________ the daughter of __________ by whatsoever name thou are called, of the town of __________ so as to be free at thy own disposal, to marry one, from this day for ever. Thou are therefore free for anyone who would marry thee. Let this be thy bill of divorce from me, a writing of separation and expulsion, according to the Law of Moses and Israel.
___________, the son of __________________, witness
___________, the son of __________________, witness
(from Hebrew MISHNAH, ISBE, II, p. 864)
F. WORD STUDY OF GERVAH-INDECENCY (NAKEDNESS).
1. NAKEDNESS OF LANDS OR CITIES.
2. SHAMEFUL PERSONAL NAKEDNESS WITHOUT SEXUAL ACTIVITY.
1) Deut 23:12-14: The first uncovered thing that needed to be covered up was the person’s personal nakedness while he tended his bodily needs.
2) This was covered by going outside the camp for privacy.
3) His excrement also needed to be covered, and that was done with a shovel.
3. ILLICIT OR LEGITIMATE SEXUAL ACTIVITY (about 30 times).
1) The indecency in Deut 24:1-4 refers to some personal sexual nakedness—although the word doesn’t always mean that.
2) Conclusion: This isn’t spinning in the streets or burning the bread, but it is ILLICIT SEXUAL ACTIVITY, OR FORNICATION!
4. The LXX (Greek trans. of OT) used the Greek word “askemon”.
1) The word is used only 5 times in the NT.
2) Greek word implies sexual nakedness consistently.
3) It means fornication 4 out of 5 times!
4) Some rabbis were right!
G. IF DEUT 24:1-4 IS DIVORCE FOR LESSER CAUSE:
1. Why allow a man to defame his wife here, but not in Deut 22:13-30?
2. Why allow a woman to be stigmatized here, but not in Deut 22?
3. If one could divorce short of adultery here, why risk a false accusation of fornication in Deut 22 that could backfire?
4. Did God let them treat their wives treacherously so long as they handled the paperwork correctly?
1) Is that consistent with Mal 2:14: “I hate divorce.”
5. Is God authorizing divorce for a lesser cause than fornication?
1) Is that how we view God?
2) God was loose and Jesus was stricter?
3) If a man does it anyway—here are the regulations when rebellious?
4) In other words, did God just barely get His act together before Christ came and got it all straightened out?
H. SUMMARY ON DEUT 24:1-4.
1. Uncleanness is fornication here.
2. Moses authorized putting away only for fornication.
3. The put away fornicator could remarry.
1) It is interesting to notice how casually Moses mentioned the remarriage of this put-away partner who had committed sexual activity not punishable by death.
2) Recall that many times in the OT when a certain sin or matter of uncleanness was committed, some fine or sacrifice was required.
3) We’ve already seen that when a man committed fornication with a virgin, he had to pay a fine and marry her.
4) There were trespass offerings for touching a dead body, a sore, or human waste, even by accident.
5) For dozens of other infractions and trespasses, grain offerings or animal offerings were required.
6) However, when Moses dealt with the remarriage of a put-away sexual sinner, the remarriage of this put-away sinner didn’t seem to be controversial at all.
4. Required a “bill of divorcement”
1) God had a lot more care of how a wife was treated by her husband than what some (we) have given God credit for.
2) What did God care for more—how women were treated or the paperwork?
5. Her only restrictions.
1) If her second husband divorced her, her first husband couldn’t take her back.
2) She couldn’t marry a priest—implying that she, as well as a harlot could marry anyone that was not a priest.
3) Rom 7:1-3: This is what men knew who knew the law.
*Don’t ask me to go to Deut 24 to prove something that contradicts the law.
4) If we form different conclusions here—misused or misinterpreted the law.
5) Our righteousness must exceed that of the scribes and Pharisees.
6) Does Deut 24 describe the woman put away for fornication and remarried as an adultress?
*Matt 19:3: Is it lawful for a man to put away his wife for every cause?
*Is there a lawful cause?
*What law is Jesus talking about?
7) Did the law require her to divorce her husband and remain celibate or go back to her previous husband?
I. JOSEPH’S OPTIONS WHEN HE WAS CONFRONTED WITH MARY’S “OBVIOUS” ADULTERY.
1. He couldn’t accuse her of committing FORNICATION BEFORE MARRIAGE, because they were already married (adultery can only be done by a married person).
2. He couldn’t pursue the ADULTERY-VERIFIED option and have her put to death, because there were NO WITNESSES.
1) To him—Mary was not only a adulterer, but an impenitent one.
2) He was not able to work the problem out.
3. Since he suspected her of adultery, he could have pursued the LAW OF JEALOUSY, taken her before the priest, and had her go through the humiliating experience.
1) Perhaps he was not willing to risk it—she may be telling the truth.
2) Had he done so, evidently God would have been Mary’s witness.
3) Before he puts her away and gives her a certificate of divorce (could do without lawyers and courts)—an angel appears—God is the witness.
CONCLUSION
SOMETHING TO THINK ABOUT
1. The only acceptable grounds in the OT for divorcing a wife is ADULTERY.
1. Otherwise, divorcing a wife “makes her commit adultery.”
1) How? By placing her in a position where she is likely to remarry, in which she becomes “defiled.”
2) When did she become “defiled?” When she remarried!
3) This interpretation and application of the Law by Jesus is in harmony with Paul’s understanding of the Law (Rom 7:1-3)—adulteress=defiled.
4) We must know the Law in order to know what the Jews were trying to make of the law—how they corrupted it.
THE SERMON ON THE MOUNT
OATHS AND VOWS (5:33-37)
INTRODUCTION
A. The purpose of OT teaching was not just to keep some laws but to follow as a way of life.
1. In the Sermon on the Mount Jesus is contrasting the OT Law with the Jews corruption of it.
1) Jesus shows over and over again – you thought you were innocent but you are guilty.
B. NT teaching is to be a way of life – not just a time to get together 4 hours a week.
1. Christians are not just to have a shallow, outward interpretation and application of the teaching of Christ (2 Pet 3:18).
1) Go goes to the heart of their problems to stop bad influences and division.
33: “Again, you have heard that the ancients were told, ‘You shall not make false (break your) vows, but shall fulfill your vows (Lit.-oaths) to the LORD.’
34: But I say to you, make no oath at all, either by heaven, for it is the throne of God,
35: or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is the city of the great king.”
1. In the NT, two Greek words are translated into three English words: “oath”, “adjure”, and “swear”.
33: “Oath” (horkos) = Fence, limit, “that which restrains a person, hence an oath.”
1. “To call upon God, to take notice of and to ratify some particular assertion.”
1) Used only upon a SOLEMN OCCASION and in a REVERENT SPIRIT.
2) They were allowed in the OT. – Lev 19:12; Num 30:2; Deut 23:21).
3) God swore by an oath – Gen 22:16; Ps 110:4.
• Invoked a curse if not keep an oath.
34: 2. “adjure” (omnumi)
1) This word is used in affirming or denying by an oath.
2) “To swear, to affirm, to promise with an oath, to call a person or a thing as a witness.” (Thayer)
3) EX: “I won’t swear but will affirm.” (swear=affirm – same thing).
3. “Swear falsely (foreswear)” (epi-orkos)
1) To undo one’s swearing.
4. N.T. EXAMPLES.
1) God – Heb 6:13, 17.
2) Jesus answered under oath – Matt 26:62-64.
• Jesus is not teaching something different than the Law of Moses (5:19).
3) Paul used oaths – Rom 1:9; 9:1-3; 2 Cor 1:23; Gal 1:20.
4) Paul put others under oath – 1 Thes 5:27.
5. We cannot say that submitting to an oath in a court of law is a violation of this passage.
1) In addition, marriage vows are oaths (solemn occasion—reverent spirit).
2) Citizenship ) Pledge of allegiance), leaders take oaths, soldiers, etc.
6. Jesus is alluding to the corrupt interpretation of the Law concerning oaths.
1) Some Jewish rabbis taught that a person was bound by an oath to tell the truth when God's name was used.
2) They also taught that one was not bound to tell the truth if they used other names (heaven, earth, throne, Jerusalem, head).
3) It was a common sin among the Jews to skillfully use words to establish credibility.
7. “Much evidence exists that oath taking was greatly abused at that time---not only in the form of profanity, whereby God's name was employed meaninglessly in flippant swearing, but also in the clever schemes of the rabbis to explain some formulas are more binding than others”
(Kent, pp.181-182).
1) “There was a distinction---especially in the Jewish world---between oaths which were binding and oaths which were not binding…The result of this was that men became experts in evasive swearing, and it became a matter of skill and sharp practice to find an oath which was not binding”
(Barclay, p.149).
8. Matt 23:16-17: “Woe to you, blind guides, who say, ‘Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.’ 17 You fools and blind men! Which is more important, the gold or the temple that sanctified the gold? 18-22….”
1) Jesus exposes the Jews attitude toward oaths – Man-made distinctions and rules.
2) Jews didn’t intend to fulfill all oaths by being evasive and making common (profane) what is holy.
36: “Nor shall you make an oath by your head, for you cannot make your hair white or black.
37: But let your statement be, ‘Yes, yes’ or ‘No, no’; anything beyond these is of evil.”
1. To swear by one's own “head” implied that failure to comply with the oath would bring some catastrophe upon him, but this is not within man's control.
1) Therefore, it is arrogant to say, “If I am not telling the truth, may God strike me” (as if we can tell God what to do)! This is just as arrogant as making plans for the future without God (Jas 4:13-17).
2. The practice of taking frequent oaths was nothing other than a proof of the prevalence of lying, cheating, falsehood and swindling.
Matt 5:33-37 OATHS James 5:12
Heaven SAME Heaven
Earth SAME Earth
Jerusalem SAME KIND “any other (allos)
Your Head SAME KIND oath”
1) “Other” (allos) = “another of the same kind” (of oaths).
2) Includes all oaths that fall under the same category.
3) If James wanted to include oaths of a different kind (solemn & reverent oaths taken by God, Jesus, Paul, others, marriage vows, courts, etc.) he would have used a different word.
3) “Heteros” = “another of a different kind” (of oaths).
4) James is not condemning all oaths—just different kind of oaths.
3. Right and wrong use of oaths.
RIGHT USE WRONG USE
(sign of loyalty to God)
Ex 22:10-11 Heaven
Deut 6:13; 10:20 Earth
Jer 12:16 Your Head
1 Kings 17:1; 22:14 “any other oath”
DIFFERENT KIND SAME KIND
1) People swore by all sorts of things besides heaven and earth.
4. “Hallowed by Thy name” (Luke 11:2).
1) Exalted the name of God.
2) If we swear (oath) by heaven, earth, head—can't do anything to ratify solemn statements.
3) Therefore, there is no meaning or purpose in using those kinds (allos) of words.
4) This includes all speech which implies the WRONG MEANING, no matter what cover one uses to hide corrupt oaths and speech.
5. “Do not take the Lord's name in vain” (Ex 20:7).
“Do not…profane the name of your God” (Lev 19:12).
1) “Vain” is translated from the Hebrew word which means in a light, flippant, and contemptuous way.
2) “Profane” = common, ordinary, opposite of holy (set apart for special use).
3) Seeing that God is very concerned about His name being attached to various oaths, He certainly isn't pleased when we attach His name to a cuss word or use His name in a careless and flippant manner.
THE SERMON ON THE MOUNT
PERSONAL VENGEANCE (5:38-42)
INTRODUCTION
A. This is the fifth illustration of how Jesus says our righteousness must exceed the righteousness of the scribes and Pharisees.
1. We have seen Jesus contrast their “righteousness” in how they interpreted and applied the Law to such matters as:
1) MURDER AND ANGER—5:21-26
2) LUST AND ADULTERY—5:27-30
3) DIVORCE—5:31-32
4) SWEARING OF OATHS—5:33-37
I. THE LAW OF MOSES AND “THE TRADITIONAL INTERPRETATION AND APPLICATION”.
38: “You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’”
A. Appears in the OT: Ex 21:24; Lev 24:19-20; Deut 19:21.
1. Ex 21:12-36: Regulations regarding personal injuries.
1) 22: “as the judges decide”—THIS IS THE CONTEXT.
2) 23: “then you shall appoint as a penalty life for life.”
3) These ordinances of the law were prescribed solely for the guidance of the judges.
2. Lev 19:18: “You shall not take vengeance”(personal vengeance).
1) Must go to the judges.
2) 24:17-23: “…they brought the one who had cursed outside the camp and stoned him with stones. Thus the sons of Israel did, just as the LORD had commanded Moses.”
3. Deut 19:15-17: “…shall stand before the LORD, before the priests and the judges…investigate thoroughly…”
1) The OT Law didn’t authorize personal vengeance.
2) Not saying, “If you throw rocks at my car, I’ll throw rocks back at yours.”
3) The Law gave rules for the judges.
4) Vengeance was to be regulated by the judges—regulate the penalties.
5) These regulations were not prohibiting defending yourself.
B. As a principle of equivalent retribution, it served several purposes.
1. JUST—Served as a warning to evil-doers.
1) It held people responsible for the harm they did.
2. BENEFICIAL—Protected the weak against the strong.
1) It upheld a plaintiff’s right to compensation or justice (as in the case of the avenger of blood).
3. MERCIFUL—Prevented judges from inflicting too severe a punishment.
1) The Law mandated that the punishment fit the crime.
2) Even the judges (not personally involved) needed guidelines or they may be too lenient or too severe in deciding the proper punishment.
2) Purpose—Heb 2:2: “every transgression and disobedience received a just penalty.”
4. TOOK PERSONAL VENGEANCE AWAY—Put it in the hands of civil authorities.
1) The Law provided for even-handed justice and prohibited the spirit of revenge that fuels feuds and vendettas.
2) Vengeance tends to “get more” rather than “get even”—Gen 4:23-24.
3) We would want to collect “some interest.”
4) Humans are incapable to render a just penalty—either too much or not enough.
5) It is God’s business to determine when and how—Rom 12:19.
*Vengenance and righteousness comes from the same root word.
*Give what you deserve—God is doing a righteous thing.
*If believe this—FAITH—COMFORT!
*Both in the Old and New Testament, vengeance was to be left up to God and his duly appointed agents: CIVIL GOVERNMENTS—Rom 13:1-4.
*Protect the good and punish evil—government is authorized to use force.
C. It appears that the scribes and Pharisees had interpreted the Law to justify PERSONAL retribution!
1. Therefore they falsely applied their version of the Law by taking matters of revenge into their own hands JUST AS MANY PEOPLE DO TODAY!
1) The Law had to do with the administration of justice by the judges in the courts.
II. THE TRUE INTENT OF THE LAW—CHRIST’S INTERPRETATION.
39: “But I say to you, do not resist him who is evil;”
A. Did an apostle ever “resist” anyone? (Same word as in Gal 2:11).
1. Are we supposed to resist the devil? (Jas 4:7; 1 Pet 5:9).
1) A government’s God-given purpose is to resist evil (Acts 23:16-24; 25:10-11; Rom 13:1-7; 1 Pet 2:13-14).
2) In what way are we NOT to resist an evil one?
2. In the following illustrations, this phrase refers to private retaliation.
1) Citizens of the kingdom—Christians are not to be people out “to settle the score.”—To take the law into their own hands.
B. They were applying it personally, so Jesus says, “Here is your personal responsibility and attitude which you are to have in the area of personal retaliation.”
1. Jesus taught that it all comes down to my attitude toward myself! When…
1) 39: MY PERSON IS ATTACKED
2) 40: MY POSSESSIONS ARE WRONGFULLY TAKEN
3) 41: MY PERSONAL LIBERTIES ARE TAKEN
4) 42: EMPHASIS IS ON OUR DUTY RATHER THAN ON OUR RIGHTS
*We need to have a spirit of willingness and openness.
*The character of a Christian will truly be seen in his application of this lesson.
*REMEMBER: “Character determines conduct”.
*React to the evil being done, by doing good.
“but whoever slaps (smites) you on your right cheek, turn to him the other also.”
C. Reacting to PHYSICAL ABUSE, turning the other cheek.
1. This could refer to a blow struck by a left-handed person, but more likely indicates a backhanded slap by another’s right hand (30).
1) It is an action that is considered an INSULT in virtually every culture.
2) Slaps (hrapizo) is used in Matt 27:67 to describe the beating Christ received from the Jews.
3) Jesus is teaching that if someone insults you, do not make any attempt to insult or harm them in return even if they continue to insult you.
4) This may refer to offering the other cheek as an expression of love.
2. Jesus is not emphasizing that we must allow people to walk all over us or submit to abusive treatment.
1) Jesus is saying that it would be better to be abused or walked all over than to take away from God what is His alone—VENGEANCE.
2) It is not our place to settle all the accounts—even those against me.
3) To attempt to do so will only make us miserable and hateful.
40: “And if anyone wants to sue you, and take your shirt (tunic), let him have your coat (cloak) also.”
D. Reacting to a CIVIL LAWSUIT, by giving more than what the person is suing for.
1. Under the Law of Moses a man’s coat was an undeniable (indisputable; irrefutable) right,—a non-transferable possession (Ex 22:26-27).
1) It means that the citizens of the kingdom will not allow their “rights” to prevent reconciliation with another.
2) The principle at stake here is that as Christians there are times we must be willing to give up our “rights” in order to maintain within ourselves the dignity of true discipleship.
3) Paul makes this point in 1 Cor 6:1-8 showing that a Christian will be defrauded rather than have a personal dispute with another Christian adjudicated by worldly people.
2. Our lights shines when we follow the example of…
1) Christ is our prime example (Matt 17:24-27; 26:53; 1 Pet 2:20-23).
2) Stephen, when he was being stoned (Acts 7:59-60).
3) Paul (1 Cor 9:4-6) who voluntarily forfeited his rights in order to further the gospel (12).
4) The Hebrew Christians, who “accepted joyfully” the seizure of their property (Heb 10:32-34).
5) Joseph, in forgiving his brothers (Gen 45:4-15).
6) David, in sparing the life of Saul (1 Sam 24:1-15).
7) Elisha, in feeding the army of the Arameans (2 Kings 6:8-23).
3. React in a positive manner.
1) Demonstrate love towards them by giving them freely more than they were hoping to gain by force, oppression, or manipulation!
41: “And whoever shall force (compel) you to go one mile, go with him two.”
E. Reacting to GOVERNMENT OPPRESSION, by offering to do more than what is being demanded of you!
1. The third illustration alludes to the Roman law of forced labor.
1) Roman officials could press into service any member of an occupied country for the distance of one mile.
2) Milion, a thousand paces; only here in the NT; on force, see 27:32.
2. The Jews fiercely resented such impositions and any Zealots in Christ’s audience would have bolted at the thought of going a second mile for a Roman.
1) But going the second mile—ABOVE AND BEYOND THE CALL OF DUTY—is exactly what Christ did for us.
2) Going the second mile is another way of saying—live graciously.
3) Going the second mile should not be used as a legalistic boundary:
“I’ll go two miles, but not an inch further!” (Rom 5:7).
4) Grace is favor freely given—a gift given the undeserving.
3. Allowing a man to smite you on one cheek, and letting him have the coat, and submitting to him when he compels you to go one mile does little or no good.
1) It is the other cheek, the coat also and the second mile that does the trick.
2) Christians are to treat those who do them evil far better than they deserve, responding in a way no one would expect or could enforce.
4. Being a Christian stretches one beyond the expectations of men (Eph 3:20).
1) Service often means doing more than one DESIRES to do, or even more than others expect you to do!
2) Encouraging extra service, going beyond the expected, doing much good is not acting foolishly.
5. We ought to be willing to assist with the burdens of others, even to the point of doubling or beyond our help.
1) This ought to be done cheerfully, not grumbling that a person has inconvenienced us in some way (Phil 2:12-18).
2) Have you ever had a brother, neighbor or friend who seemed always to be there for you when you needed him—one who would come joyfully at a moments notice with no complaint? This is what Jesus is teaching.
6. The nature of men in the world verses the nature of Christians.
1) Luke 17:33: Opposite of two-mile service—Luke 16:10: True service.
2) When forgiven, forgive others (Matt 6:14; Luke 17:1-4; Col 3:12).
3) Receive blessings, share them with others (Matt 6:33; Tit 3:14).
4) Worship not just one time a week, but at every opportunity (Heb 13:15).
5) Worship by God’s standard, avoiding evil in daily life (Matt 5:13-16).
6) Save self and save others (Acts 2:40; 8:4).
7) Extra mile (s) service is a way of life for Christians.
42: “Give to him who asks of you, and do not turn away from him who wants to borrow from you.”
F. Reacting to THOSE WHO ASK FOR HELP by giving them what they ask for!
1. Christ is not stating an unqualified rule that requires Christians to support professional beggars or loan themselves into poverty (Prov 11:15; 17:18; 22:26; 2 Thes 3:10).
1) Literal application of this verse as a rule of life would be self-defeating: there would soon be a class of saintly paupers, owning nothing, and another of prosperous idlers and thieves.
2) Remember, Jesus is teaching on the subject of RETALIATION.
2. Jesus is cautioning against the urge to withhold benevolence from needy enemies.
1) It is tempting to ignore the pleas of an adversary or to give them less consideration than the requests of the righteous, but Christians are to show their enemies the same concern they show their friends (Luke 6:35).
2) Christians must lose the “What’s in it for me” attitude (Matt 10:8).
3) EX: Suppose a neighbor has not been good to you, maybe even cause you some harm. Now he needs your help or wants to borrow some tools.
4) The natural inclination is to turn that person away saying, “Why should I help him? He has never done anything but evil to me.”
5) When Jesus died for us, we were the enemies of God (Rom 5:6-11).
6) Now it is time for us to learn to give freely and willingly, even to those who are our enemies.
CONCLUSION
1. “An eye for an eye” is RETRIBUTIVE, but turning the other cheek, surrendering our rights, going the extra mile and meeting our enemy’s need are REDEMPTIVE.
1. In each case Christ proposes a course of action that is the opposite of what is customary (7:12).
1) This is not a gospel for the weak, but for the strong (5:5).
2) Striking back involves little moral strength.
3) However, what takes great strength is to refuse to retaliate.
2. Only in this way can the cycle of hostility be broken and overcome evil with good.
1) Only in this way (what the world calls, “killing them with kindness”) is evil disarmed and possibly transformed.
2) And only in this way can we imitate the One who preeminently exemplified each of these traits at a place called Calvary.
THE SERMON ON THE MOUNT
LOVING OUR ENEMIES (5:43-48)
INTRODUCTION
A. This is the 6th and final contrast illustrating how we are to practice righteousness which exceeds that of the scribes and Pharisees.
1. This section is of fundamental importance for an understanding of the Christian ideal of love.
2. Because the God we serve is a loving God, we are to be loving people.
3. We must learn from His love; His example must be our pattern to follow.
43: “You have heard that it was said, ‘You shall love your neighbor, and hate your enemy.’”
1. You shall love your neighbor” comes from Lev 19:18 (22:39).
1) Can you find the OT passage which teaches the Jews to hate their enemies?
2) NO! But we do find where they were to love them (Deut 10:19; Ps 139:19-22).
2. Where, then, did the scribes and Pharisees get this idea?
1) Perhaps they took the prerogative of God and various illustrations of His judgments against His enemies—and falsely applied that practice to themselves!
2) It was a rabbinic invention that grossly perverted God’s will.
3) Not only were Jews taught to hate their enemies, but they typically defined “enemy” to include any Gentile.
44: “But I say to you, love your enemies and pray for those who persecute you”
“(Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;)”
1. Jesus said that not only are we NOT to retaliate and take personal vengeance but our ATTITUDE should be completely opposite that—we should love them.
1) This has to do with our attitude toward others, which is prompted by a proper attitude toward SELF.
2) We must be DEAD to self.
3) We can’t progress to the position of loving like God loves until we have renounced selfish interests.
2. The treatment of others must not depend on what others do or say to us. We must be detached…
1) From traditional conditions for a loving response.
2) From their evil, unloving behavior.
3) From self.
3. Love is more than just a feeling.
1) Love (agape) does have an emotional component (22:37), but it also has a volitional element that sometimes must OVERRULE OUR FEELINGS.
2) There are times when we don’t FEEL loving toward another.
3) Few people would feel love for a face-slapping persecutor or for a Roman soldier who forces them into service.
4) But if our righteousness is to exceed that of the scribes and Pharisees and if we are to be a follower of Christ, we must love them even when we don’t feel like it.
4. Love always seeks the highest good of the one loved.
1) Do you rejoice at your own calamity?
2) Job 31:3, 23, 29: Job served God because He was God not because of what God gave to him. If Job rejoiced at his enemies calamity—then he admits that he deserved what happened to him.
3) Prov 17:5; 24:17-18; Obad 12: Warns if rejoice at calamity—punished.
4) Ps 58:10-11: What’s the difference? Happy to see an end of wickedness and evil deeds (Rom 13:1-4—killers, Sadam—1 Tim 2:1—prayers answered).
*Crime doesn’t pay—righteousness does—Gift—given more than we deserve.
*THERE IS A BALANCE.
5. Love is active. It does something to achieve the desired end.
1) Ex 23:4-5: Jews—if enemy—served him right—had it coming.
2) Have you ever rejoiced at the calamity of your enemies?
3) He hates your guts—what do you do? Do the right thing—help him.
4) Can we appreciate how great the Law of Moses really was? We should.
6. On a practical level this means:
1) Returning blessing for cursing (2 Sam 16:5-13; 19:16-23).
2) Doing them good and praying for them (Luke 23:34; Acts 7:60).
*We cannot pray fervently for our enemies without reminding ourselves that the God who is able to love us despite our disobedience is able to love also those who hate and abuse us.
3) Reply to bitter words with kind words. Bitterness belittles.
7. Note the attitude of some Christians in the second century, AD.
The following statements were written at a time when Christians were constantly mistreated, abused, and manipulated by others!
1) “Do good, and give liberally to all who are in need from the wages God gives you. Do not hesitate about to whom you should not give. Give to all. For God wishes gifts to be made to all out of His bounties.” (Hermas, 135 A.D.
2) “And he said to love not only our neighbors but also our enemies, and to be givers and sharers not only with the good but also to be liberal givers towards those who take away our possessions.” (Irenaeus, 185 A.D.)
3) “Do not judge those who is worthy and who is unworthy, for it is possible for you to be mistaken in your opinion. In the uncertainty of ignorance it is better to do good to the unworthy for the sake of the worthy, than by guarding against those who are less good not to encounter the good. For by sparing and trying to test those who are well-deserving or not, it is possible for you to neglect some who are loved by God, the penalty for which is the eternal punishment of fire. But by helping all those in need in turn you must assuredly find some who are able to save you before God.”
(Clement of Alexandria, 190 A.D.)
45: “in order that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”
1. One way God demonstrates His UNCONDITIONAL LOVE for all is through His gifts of common grace.
1) God’s love is no “IF” love—“I’ll love you if you do what I say!”
2) His love is more than “BECAUSE” love—“I’ll love you because…”
3) God’s love is an “ANYWAY” love—“I love you no matter how you are!”
2. In Semitic thought, “children” figuratively expressed the idea that a person shares the quality or nature of the source specified (Mark 3:17; John 17:12).
1) To be the “children of God” we must partake of the nature of God and that means loving our enemies (2 Pet 1:4).
46: “For if you love those who love you, what reward have you? Do not even the tax- gatherers do the same?”
47: “And if you greet (salute) your brothers only, what do you do more than others? Do not even the Gentiles do the same?”
1. The TRUE TEST of Christian love is not how we treat the innocent, but how we treat the guilty.
1) That our enemy might respond to a redemptive offensive conducted on the plane of love is one of the most thrilling revelations in Scripture.
2. There is no merit in reciprocal love—loving those who love us or greet us.
1) In the first century the taxes for Roman provinces were often collected by privately owned companies who would sublet the job to individuals.
2) In Palestine, these tax-gatherers (publicans) were Jews who made their living collecting taxes for Roman firms.
3) Not only were they stigmatized as collaborators, but they often were guilty of extortion (Matt 9:9; Luke 19:8).
4) Therefore they had reputations lower than used chariot salesmen
(Luke 15:1-2).
5) But even tax-gatherers responded to love with love.
3. We are not functioning as “salt” and “light”, and our righteousness does NOT exceed that of the scribes and Pharisees, if we bestow or withhold love based on how we are treated.
1) Loving means to love that which is unlovable, or it is no virtue at all!
4. Rom 12:18-19: It is not possible always to be at peace—even when you try your hardest. Someone will still say and do ugly things.
1) Why try your hardest? DEDICATION TO CHRIST.
2) When it does happen—Christ will take care of that—leave it in His hands.
5. (Prov 25:21)—Rom 12:20: Only God could have thought of this (Mic 6:8).
1) The way to treat one another hasn’t changed. IMPORTANT TO GOD!
2) Do good to melt an evil heart—not watch him suffer.
3) It may be the only thing that works—melts heart.
4) Don’t give up on strained relationships and enemies.
5) If do—not doing everything to be at peace.
6. Rom 12:21: We only have 2 choices.
1) If take revenge—evil is overcoming good—be a sinner also (Isa 5:20.
2) If you do good—Trying to help him not to be a sinner.
*Do evil because it gives a sense of control and the fantasy of being like God.
*Inflicting harm to another gives pleasure to intimidate and shame another.
*Returning good removes the pleasure out of the first blow—not in control.
48: “Therefore you are to be perfect, as your heavenly Father is perfect.”
1. “Therefore” could serve as the conclusion to the entire series of contrasts.
1) The goal of every Christian is “perfection” (teleios, complete, entire).
2) This doesn’t mean only the sinless exceed the righteousness of the scribes and Pharisees and are the only ones who reside in the kingdom.
3) Jesus is not frustrating his hearers with an unachievable ideal.
4) But that we as sinners are to constantly strive for sinlessness.
2. If anything has fully attained that for which it is designed it is perfect.
1) Perfect can refer to the maturity of an adult man—the end or aim of that to which the boy points.
2) Jesus is calling on His followers to be mature people, attaining the end for which God has made them.
3) 1 Cor 14:20: We must put away childish things and be mature.
CONCLUSION
1. To be a perfect, mature disciple we must:
1. Render good for evil.
2. Speak the truth.
3. Honor our marital commitment.
4. Resist adulterous thoughts.
5. Live at peace with all.
6. Act in the best interests of all, including our enemy.
2. What has God ever wanted out of anyone?
1. Do what right toward: GOD—MAN—SELF.
2. Is the Bible up to date? It is so up to date that we are behind!
Matthew 6
THE SERMON ON THE MOUNT (cont)
CHARITABLE DEEDS (6:1-4)
INTRODUCTION
A. In this section Jesus continues the contrast between true and false righteousness begun in 5:19.
1. But He shifts the emphasis from what the scribes and Pharisees were TEACHING to what they were PRACTICING.
1) The three most prominent expressions of Jewish piety were BENEVOLENCE, PRAYER AND FASTING.
2. The teaching of Jesus ASSUMES that His disciples would participate in “charitable deeds” (5:42).
1) In this section He directs His words to the SPIRIT and MANNER of such deeds.
3. Jesus frames His teaching in a pattern that begins with a negative (“when you do, do not”), followed by a positive (“when you do, do”).
1) Have you ever tried to run something that is battery-powered by only connecting the positive end of the battery?
2) If you disconnect the negative lead from your battery terminal on your car, do you think it would start?
3) Have you ever replaced the batteries in a flashlight, then flipped the switch on to find that it still doesn’t work?—The batteries were backwards (crossed).
*Spiritual batteries backwards—“have their wires crossed”—(Isa 5:20).
*Both positive and negative teaching is necessary so we as “lights” can shine.
1: “Beware (take heed) of practicing your righteousness (alms) before men to be noticed by (seen of) them;”
1. It isn’t surprising that the exhortation to “be perfect” (5:48) is followed by “beware” (prosecho),=be careful, on guard.
1) The pursuit of righteousness has often been corrupted into self-righteousness.
2) Pride is a constant threat when striving for perfection (maturity) and it must be battled by following the precautions Christ proceeds to list.
2. “Alms” (eleemosune) are acts of mercy or benevolence.
1) In a society without social security or welfare, voluntary charity and donations for the destitute formed a key part of Jewish life in NT times.
2) At first glance this verse seems to contradict (5:13-16).
3) The discrepancy is explained from the perspective of MOTIVE.
4) Doing good works “before men” is not the same as doing them “to be seen of” men.
5) Works done “before men” are done to “glorify” God (5:16).
6) Works done “to be seen of” men are done to glorify the doer.
* Therefore, it is proper to do good works before men when we are trying to secure praise for God, but NOT when we are trying to secure praise for ourselves.
“otherwise you have no reward with your Father who is in heaven.”
1. Self-righteousness loves to show off; and Phariseeism was a show-off religion.
1) They sought the praise of men, not the approval of God.
2) And when they obtained that, they had received all they were going to get.
3) Because they sought nothing from God, they shouldn’t be surprised when they receive nothing from Him.
2. God hates pride even when it parades as mercy.
1) An act of righteousness is righteous ONLY if it is what it claims to be— THE WORSHIP OF GOD.
2: “When therefore you give alms, do not sound a trumpet before you,”
1. “Charitable giving” is usually translated “alms.”
1) The word means something (usually money) given to the poor to relieve their distress.
2) The word used here is derived from the word “mercy.”
2. No historical evidence exists that Jews actually “blew (tooted) their own horn” before helping the needy.
1) Therefore, the expression “sound a trumpet” is likely a metaphor.
“as the hypocrites do in the synagogues and in the streets, that they may be honored by men.”
1. The places where hypocrites gave alms were chosen with maximum visibility in mind.
1) Amos 4:4-5: “Enter Bethel and transgress; in Gilgal multiply transgression! Bring your sacrifices every morning, your tithes every three days. Offer a thank offering also from that which is leavened, and proclaim freewill offerings, make them known. For so you love to do, you sons of Israel.”
2. Originally hupokrites (lit., one who answers) referred to an actor who played a part or wore a costume, pretending to be something he was not.
1) Eventually, the word came to refer to anyone who was not what he appeared to be, whose goodness was external and phony.
2) Hypocrites—the curse of religion—have a fake righteousness.
3) They appear to honor God, but their real aim is to be praised by men.
4) A hypocrite’s deeds of righteousness are theatrical performances (play-actor).
3. God warned of hypocrisy in the OT.
1) Isa 29:13: “Because this people draw near with their words and honor Me with their lip service, but they remove their hearts far from Me, and their reverence for Me consists of tradition learned by rote.”
2) Prov 4:23; Ps 24:3-4.
3) Jesus is the only person in the NT to use the word (20 times in Gospels).
4. Hypocrites are not necessarily those who are inconsistent in their life or who, in a moment of weakness, succumb to temptation.
1) If this were the case, everyone would be a hypocrite since all have experienced moments of weakness and inconsistency (1 John 1:8-10).
2) FALSE VIEW: The Christian life is one of perfection. Everyone is either in one of 2 categories—Either perfect or a hypocrite.
5. A hypocrite is identified as one who:
1) Loves to be noticed and commended.
2) Does good works to glorify self (2, 5, 16; 23:5).
3) Operates by a double standard, excusing in himself what he condemns in others (Matt 7:1-5; 12:27; 23:4; 27:63; 28:11-14).
* The hypocrite constantly uses a double standard in his own favor. He is strict about a few things which he keeps and which may even inconvenience him or cost him something, but he leaves undone the weightier matters.
“Truly I say to you, they have their reward in full.”
1. EX: People and soldiers lined the streets to see a famous leader.
1) One time a woman cried out—the leader asked who she was—told soldiers to let her through.
2) She said her finance` left her, lost her job, pregnant, hungry, etc.
3) This great leader said “I’ll take care of it.”
4) The man was Adolph Hitler.
* He was rewarded in full (praised).
* Good people do bad things and bad people do good things.
* 2 Tim 1:5: We must change the heart—not just the outward.
2. A hypocrite masks his wickedness in sincerity.
1) Few hypocrites are consciously hypocritical.
2) In fact, they generally view themselves as the only true believers.
3) The scribes and Pharisees didn’t believe they were hypocrites (23:13).
4) They were SINCERE IN THEIR HYPOCRISY.
* 2Tim.3:13: “But evil men and impostors will proceed from bad to worse, deceiving and being deceived.”
* HERE LIES THE LETHALNESS OF THE SIN OF HYPOCRISY.
3. EX: The game show: “Who wants to be a millionaire?”
1) They build up the drama—cameras, music, emotions, etc.
2) Go home broke but they had an hour of fame—REWARD IN FULL!
4. If one’s goal in religion is to elicit the praise of others he can easily succeed.
1) But they should expect nothing more from the Lord.
3: “But when you give alms, do not let your left hand know what your right hand is doing”
1. In the Greek “you” is emphatic and sets up a strong CONTRAST between hypocrites and disciples.
1) “You” when doing good deeds (Christ expects it), don’t do it in a proud way.
2. This involves avoiding not only the praise of others, but SELF praise as well.
1) The right hand represents me with my good deed.
2) The left hand represents me with my good opinion about my deed.
* “What a good person am I.”
4: “that your alms may be in secret;”
1. The righteous are represented as being totally unaware of their own past benevolent deeds.” Opposite of blowing a trumpet.
1) The expression probably refers to the fact that as much as possible a person must keep his voluntary contribution a secret not only to others but even to himself.
2) He should forget about it, instead of saying in his heart, “What a good person am I.”
3) “No one appreciates all the things I do.” That’s good—almost there.
2. How can one develop the ability to give in secret?
1) Perhaps by doing good deeds so often that it becomes “second nature.”
2) So that you do it without much thought (making a big deal out of it) just as with anything done often or repeatedly.
3. Jesus is not condemning doing good deeds but He is condemning the spirit which seeks publicity and recognition.
1) He is teaching “secret-giving” in the sense of “secret to one’s self.”
2) The true Christian cares not how much men hear of his public charities, nor how little they hear of his private ones.
“and your Father who sees in secret will repay you (openly).”
1. Benevolence is to be done for “God’s eyes only.”
1) Note that in 25:37-39 the righteous are represented as being totally unaware of their own past benevolent deeds.
2) His omniscience is mentioned 10 times in 6:1-18.
3) He knows what is in our heart.
4) God is not unrighteous to forget any work done for His sake.
2. Gal 1:10: Paul believed that it was more important to do what was right than receive praise and a happy and comfortable life. (Luke 6:26)
1) Acts 21:11-14: He was willing to do the right thing when he was not given any credit for it.
2) 1 Tim 6:17-19: Christians who have been blessed materially have been INSTRUCTED to be “to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed.”
3. “Openly” (en to phanero) means plainly, evidently.
1) The reward may be experienced to some degree in this life (Ps 41:1-3).
2) Without a doubt, those who quietly glorify God in this life will be publicly glorified by Him in the next (Rom 2:7).
THE SERMON ON THE MOUNT
PRAYER (6:5-15)
INTRODUCTION
A. The entire 6th chapter expounds upon the “righteousness of the kingdom” WITH RESPECT TO MAN’S RELATION TO GOD, especially in the practice of certain ACTS of righteousness.
1. 6:1: Probably is an introductory statement concerning all acts of righteousness.
1) We have seen this principle applied to CHARITABLE DEEDS.
2) Now we will consider how Jesus applied it to the practice of “prayer.”
B. The principles that govern charitable deeds also govern prayer.
1. Prayer can be a means of communicating with God or of impressing others.
1) 5-6: Christ condemns HYPOCRITICAL prayer.
2) 7-8: Jesus cautions against PAGAN prayer.
3) 9-15: He offers a MODEL (PATTERN) prayer.
5: WHAT “NOT” TO DO WHEN PRAYING.
“And when you pray”
1. This instruction applies every time you pray.
2. “Pray” (proseuchomai) appears often in the NT to indicate communication with God.
“you are not to be as the hypocrites; for they love to stand and pray in the synagogues and on the street corners, in order to be seen by men.” Truly I say to you, they have their reward in full.”
1. Devout Jews would pray every morning and evening (Acts 3:1).
1) According to Jewish custom, if you were in the streets at this time it was proper to stop, turn toward the temple, and pray (the Moslems practice this even today).
2) Hypocrites loved to be seen praying in a public place at the hour of prayer.
3) Though addressed to God, their prayers were aimed at men.
4) And when praised for how beautifully they had prayed, they had their reward.
2. NOTE: it is PRIDE in prayer, not posture, that concerns Jesus.
1) The prayer of a righteous man is powerful (Jas 5:16) whether or not he prays:
* Prostrate (26:39).
* Kneeling (Acts 21:5).
* Sitting (2 Sam 7:18).
* Standing (Luke 18:13).
2) One posture is not holier than another.
3) There is no posture that makes the prayer of the proud acceptable to God.
4) They will have no reward or blessing from God!
3. Jesus is not condemning “ALL” public praying.
1) Jesus Himself prayed in public (Matt 11:25; John 11:41).
2) Paul also prayed in public (Acts 27:35).
3) The emphasis is, do not pray “to be seen by men.”
6-15: ELEMENTS OF PROPER PRAYER.
6: PRAYER MUST BE DONE “TO BE SEEN OF GOD” NOT MEN.
“But you, when you pray, go into your inner room (closet), and when you have shut your door, pray to your Father who is in secret, and your Father who sees in secret will repay you.”
1. “Tameion” was an inner room without windows and in many homes it was a room that could be locked.
1) Prayer is always to be private, even when it is a public prayer.
2) We are never to seek to pray to impress another.
3) We should never assume any position or use any language meant to promote self.
4) Prayer is to be done with a single eye on God, not with a side glance at people who may be impressed.
2. The secret of religion is religion in secret.
1) Praying in secret doesn’t exclude God for He sees the secret places and will reward the true piety He finds there.
2) The sincere and humble worshiper, one who is not interested in making a public display for the sake of enhancing his prestige, will find a secluded place to be most appropriate for communicating with God.
3) The Christian who prays much in secret is praying to be seen of God, not men!
7-8: PRAYER MUST BE DONE “TO BE HEARD OF GOD,” NOT MEN.
7: “And when you are praying, do not use meaningless (vain) repetition, as the Gentiles do, for they suppose that they will be heard for their many words.”
1. A cousin to hypocritical prayer is PAGAN prayer—VAIN REPETITIONS.
1) Vain repetitions (battologeo, lit., to say bata; only here in the NT) is rare in Greek literature.
2) It appears to be an onomatopoeic word (one formed by imitating the sound made by its referent) that referred to the meaningless prattle the pagans called prayer.
3) “The heathen tried to tire out their gods with such endless prayers. Mere formulas were repeated over and over again; the Jews had such prayer formulas, Catholics also have them in the form of their rosary.” (Lenksi)
4) Seneca called this, “fatiguing the gods.”
2. While Christians are to pray without ceasing (7:7-8; Luke 18:1; 1 Thes 5:17), a prayer’s length is not the determinate factor in its effectiveness.
1) The prayer in 9-13 has 66 words.
2) The one in John 17 has about 600 words.
3) And in Matt 14:23-25 Christ prayed all night.
4) The crucial thing is not the quantity of words, but the QUALITY of the heart doing the praying (15:18; 23:14).
8: “Therefore do not be like them; for your Father knows what you need, before you ask Him.”
1. Wordiness in prayer is unnecessary, for the One to whom we pray knows our needs (2 Chron 6:30; Ps 139:1-4).
2. This poses a dilemma for many, for is God knows what we need before we ask (32), why ask?
1) The answer is that prayer is a Divinely prescribed act that invites God’s response (12; 24:20; Acts 8:22; Jas 5:17-18).
2) God bestows certain blessings only in response to His children’s requests.
3) Prayer is not a battering ram by which we gain entrance to God’s blessings, but a corridor through which He bestows on us what He wants to give us.
9-13: PRAYER MUST BE PATTERNED AFTER THE MANNER JESUS DESCRIBED.
9: “Pray then in this way”
1. Having addressed how “NOT” to pray, Christ now teaches His disciples HOW TO PRAY.
1) This “PATTERN PRAYER” was never meant to become the thing He just condemned—a meaningless, formalistic ritual.
2) Instead, it serves as a MODEL we can use in wording our own prayers.
3) It is an ILLUSTRATION in contrast to the “many words” used by pagans and hypocrites.
4) In its CONTENT, proper prayer should include these things.
2. This prayer falls into 2 sections, each of which addresses 3 concerns.
1) The first section deals with the things of God (9-10).
2) The second half deals with the needs of man (11-13).
“Our Father who art in heaven, hallowed by Thy name.”
1. Reverence for God and His “Name”—His being and character.
1) God was addressed in different ways by the early Christians depending upon which of the different qualities God possessed they needed the most in their particular situations.
2) Acts 1:24-25: “And they prayed and said, ‘You, Lord, who know the hearts of all men, show which one of these two You have chosen to occupy this ministry and apostleship from which Judas turned aside to go to his own place.’”
3) Acts 4:24: (When Peter and John were released) “And when they heard this, they lifted their voices to God with one accord and said, ‘O Lord, it is You who made the heaven and the earth and the sea, and all that is in them.’”
2. Pray in confidence knowing that God stands above all temporal things.
1) Our relationship to God doesn’t depend upon being in a particular place.
2) Hallowing takes place in our thoughts, words and actions.
10: “Thy kingdom come. Thy will be done, on earth as it is in heaven.”
1. Praying for the progress of God’s kingdom and His will on the earth.
1) This is the result of hallowing God’s name and submitting to His authority (Col 1:13; Matt 6:33).
2) Pray that it will be united (1 Cor 1:10; John 17:17-23), grow in knowledge and understanding of Christ (Phil 1:9-11).
3) Pray that it will continue to spread (2 Thes 3:1).
2. God’s will cannot be defeated in heaven—nor on the earth.
1) We are called from above but are tied to the earth.
2) We live in a world of pressures, tensions—struggles within almost destroy us.
3) Only as we pray for God’s help can we survive.
11: “Give us this day our daily bread.”
1. Asking for physical necessities.
1) We need to ask daily and continually recognize the source of necessities.
2) We must understand the difference between our “needs” and our “desires.”
12: “And forgive us our debts, as we also have forgiven our debtors.”
1. Asking for our spiritual needs.
1) Just as God provides for our physical needs He provides these also.
13: “And do not lead us into temptation, but deliver us from evil.”
1. Pray for protection and deliverance from evil.
1) Don’t let us drift beyond receiving help from You.
“For Thine is the kingdom, and the power, and the glory, forever. Amen.”
1. Praising God.
14-15: PRAYER MUST BE OFFERED WITH A “MERCIFUL” SPIRIT.
“For if you forgive men for their transgressions, your heavenly Father will also forgive you. But if you do not forgive men, then your Father will not forgive your transgressions.”
1. This must be a very important point to Jesus.
1) This is the only part of the pattern prayer that He elaborated on!
We offer this prayer “In the name of Jesus Christ.”
1. When Jesus was on earth, it was not possible to pray through Him to the Father.
1) But once He ascended to heaven, it became necessary for our prayers to be offered through His name (John 14:6,14; 16:23-26; 1 Tim 2:5; 1 John 2:1).
CONCLUSION
1. The privilege of prayer is one of the most important blessings to be enjoyed by the children of God in this life.
1. How important it is that we be sure to pray in such a manner as to be seen and heard by our Father in heaven!
2. Read summary to model prayer
1. Read conclusion to model prayer.
THE SERMON ON THE MOUNT
FASTING – A BIBLICAL PERSPECTIVE (6:16-18)
INTRODUCTION
A. The Bible has quite a lot to say about the subject of fasting, although the subject is not studied much.
1. Consequently, much misunderstanding surrounds the subject.
1) Hopefully, this study of fasting from the Bible will help us remove some of these misunderstandings.
B. One common Greek noun translated “fast” is nesteia.
1. Nesteia consists of two parts, ne, negative prefix, and esthio, to eat.
1) Hence, fasting literally means to abstain from food.
• It could be done voluntarily (Matt 4:1-2).
The situation that made the devil's challenge to turn the stones into bread was the fact that Jesus had been fasting for forty days and nights (Matt 4: 1-11).
• It could be forced due to one’s circumstances (2 Cor 6:5; 11:21).
2. The subject of this study will be voluntary fasting as it relates to one’s service to God.
I. FASTING IN THE OLD TESTAMENT.
A. Fasting was commanded on the Day of Atonement (Lev 16:29-34; 23:27-32).
1. “Afflict your souls”: An outward manifestation of one’s personal contrition and repentance by abstaining from the ordinary enjoyments of life.
Isa 58:3: “Why have we fasted and You do not see? Why have we humbled ourselves and You do not notice?” Behold on the day of your fast you find your desire, and drive hard all your workers.
1) This was the only fast commanded in the Old Testament Law.
2) However, God’s people fasted at other times in the OT, and apparently they did so with God’s approval, provided their attitudes and motives were proper.
B. When and why did people fast in Old Testament times?
1. At times of intense spiritual work:
1) When Moses was given the ten commandments upon stone (Deut 9:9).
Ex 34:28: “So he was there with the LORD forty days and forty nights; he did not eat bread or drink water. And he wrote on the tablets the words of the covenant, the Ten Commandments.”
2) He was in the presence of God – consumed by the occasion of receiving the Law from God.
2. At times of mourning and sorrow for one’s sin – seeking God’s forgiveness through repentance:
1) Lev 16:29-34; 23:27-32: Recognition of sin on the Day of Atonement.
2) Deut 9:18: Moses intercedes for the sins of Israel.
3) 1 Sam 1:6: Israel’s sorrow for idolatry.
4) Neh 9:1-2: National confession of sin.
5) Dan 9:3-6: Supplication/Confession on Israel’s behalf.
6) Joel 1:14; 2:12-13: Israel was instructed to turn to God with all her heart, with fasting, weeping, and mourning over sin.
7) Jonah 3:4-10: Nineveh fasted as an expression of humility, repentance and dependency upon Jehovah for mercy when they believed Jonah’s message.
3. At times of seeking God’s protection against enemies (or, seeking God’s help in general):
1) 2 Chron 20:1-4: King Jehoshaphat and Judah fast as they seek God’s help against Moab & Ammon.
2) Ezra 8:21-23: Ezra and company fast as they petition God for protection on their journey from Babylon to Jerusalem.
3) Neh 1:1-4: Fasting attended Nehemiah’s grief over Jerusalem and his prayer for God’s help.
4) Esther 4:3, 15-16: The people fasted over the destruction edict, and when they prayed for Esther’s success with the king.
4. At times of sorrow over sickness and death:
1) 1 Sam 31:13; 2 Sam 1:12: At the death of King Saul and sons.
2) 2 Sam 12:15-23: David fasted while in total, concentrated prayer for his son’s life.
5. Other Jewish fast days Zech 8:19:
1) 4th month fast - In memory of the wall of Jerusalem being broken up by the Babylonians (Jer 52:6-7).
2) 5th month fast – In memory of the burning of the temple by Nebuchadnezzar (Jer 52:12-13).
3) 7th month fast – In memory of the slaying of Gedaliah, the governor
(Jer 41:1-3).
4) 10th month fast - In memory of Nebuchadnezzar coming against Jerusalem (Jer 52:4).
5) Zech 7:2-7: They had not been keeping these fasts with the proper attitudes and motives. If they had, their fasts would have been accepted (Zech 8:19).
C. Proper attitudes and motives for acceptable fasting in the Old Testament (As seen in the foregoing examples):
1. An expression of humility before God.
1) Ps 35:13: “But as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting, and my prayer kept returning to my bosom.”
2) Ezra 8:21: “Then I proclaimed a fast there at the river of Ahava, that we might humble ourselves before our God to seek from Him a safe journey for us, our little ones, all our possessions.”
2. A means of disciplining the soul with humility, reverence and repentance.
1) Lev 23:27: “Afflict your souls.”
3. Expression of sorrow before God for sin and/or in mourning death.
4. To proceed from sincerity of purpose – To be heard by God (Isa 58:1-9).
• Fasting which was/is not accompanied by one meeting God’s requirements in his life is hypocritical and vain!!
II. FASTING IN THE NEW TESTAMENT.
A. The Sermon on the Mount is basically an exposé of Phariseeism (5:20).
16: “Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full.”
1. Fasting to be seen of men.
1) “Gloomy face”
2) “Neglect their appearance”
17: “But you, when you fast, anoint your head and wash your face
18: so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.”
1. Fasting to be seen of God.
1) “Anoint your head and wash your face”
2) “Will not be noticed by men”
• Done without any outward appearance.
2. Jesus did not condemn the Pharisees for fasting, but rather for their insincerity.
1) In fact, Jesus acknowledged fasting in situations of bereavement (Matt 9: 14-18).
2) While the Pharisees were fasting, the disciples were eating.
3) Fasting should not become a regular ritual.
B. Fasting was never directly commanded by Christ or His followers.
1. However, He regulates certain areas of its use, thereby showing that it could be effectively practiced by individual Christians for various reasons and at various times.
1) Fasting was something Jewish believers were familiar with, but they needed to see its proper significance and use.
2. Luke 5:33-39: “And they said to Him, ‘The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same, but Yours eat and drink.’ 34 And Jesus said to them, ‘You cannot make the attendants of the bridegroom fast while the bridegroom is with them, can you? 35 But the days will come; and when the bridegroom is taken away from them, then they will fast in those days.’ 36 And He was also telling them a parable: ‘No one tears a piece of cloth from a new garment and puts it on an old garment; otherwise he will both tear the new, and the piece from the new will not match the old. 37 And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and it will be spilled out, and the skins will be ruined. 38 But new wine must be put into fresh wineskins. 39 And no one, after drinking old wine wishes for new; for he says, “The old is good enough.”’”
1) A time of extreme sorrow (Jesus’ death) would be an occasion when His disciples would fast (John 16:20).
2) There are some things you just don’t do (Luke 5:36-39).
C. Motives to regulate the fasting of Christians:
1. Not to be done as a display of righteousness (Matt 6:16-18).
1) Done in secret – Without display or fanfare (cf. Prayer 6:5-6).
2) Luke 18:12: Fasting was not a ritual which makes one righteous!
3) If done for that intended purpose -- One is not pleasing before God!
2. Out of mourning and sorrow for sin (Acts 9:9, 11).
1) Saul (Paul) fasted as he prayed to God, agonizing over the sins he had committed against Christ.
2) We should learn from this attitude and response toward sin! I fear we do not take sin and its removal this seriously!!
3. Because of intense devotion to spiritual things.
1) Matt 4:1: Jesus at the start of His ministry.
2) Luke 2:36-37: Anna’s commitment to worship God & look for Messiah.
3) Acts 13:1-3: As a matter of personal dedication to the work (13:2), and especially in preparation to send Barnabas & Saul on preaching journey (13:3).
4) Acts 14:23: Supplication for God’s blessings upon newly appointed elders. (Fasting was often accompanied by prayer).
5) 1 Cor 7:5: During periods of special spiritual emphasis in one s life.
4. Out of extreme sorrow (Luke 5:35).
D. Fasting was/is never to be viewed as an end in itself (Luke 18:12).
1. It was not something one did “to get holy!”
1) Fasting is not a commandment and is not a “church action,” as such.
2) It should also be observed that fasting was not used by the early church to induce an euphoric state of mind that was to prompt “tongue speaking.”
3) Religious fasting is a choice but not a requisite.
4) However, fasting should not be turned into something it was not during Bible days.
2. Rather, it was one means of exclusively dedicating oneself to God, His will and His work.
2) The emphasizing of the spiritual to the exclusion of the physical.
3) 1 Cor 7:3-5: Abstinence from sexual fulfillment “for a season” in order to devote oneself totally to spiritual things.
3. Fasting and the Christian:
1) Abstinence from physical food “for a season” in order to devote oneself totally to spiritual things, because one is consumed by the importance of the spiritual!
2) The lifestyle and character Jesus demands of His disciples is a constant life of dedication and devoted service to God! (Matt 6:33; Rom 12:1-2).
CONCLUSION
1. Fasting continues to be a means of disciplining one’s soul – A means of reemphasizing spirituality in one’s life, even to the exclusion of food, that one may be entirely devoted to the things of God.
1. However, one should never use fasting from a point of view which suggests that by simply doing the act, one is righteous before God! (Luke 18:12).
1) Jesus taught in “The Sermon On The Mount” that His disciples WOULD fast.
2) Therefore it is to be done in a way to be seen of God, and not by men.
2. Some practical suggestions:
1. Take the subject seriously and prayerfully.
1) Fast only when the occasion is a serious one.
2) One in which you desperately desire God’s help.
2. Fast when you have time to spend in prayerful meditation.
1) Remember the purpose of fasting.
2) To humble yourself in God’s sight; to seek a favorable answer to prayer for some important plea.
THE SERMON ON THE MOUNT
CHOOSE TO SERVE GOD (6:19-24)
INTRODUCTION
A. Deut 28-30: Blessings and cursings.
1. Jesus is trying to get the Jews and the future citizens of the kingdom to have the right attitudes in obeying God, thus being BLESSED (happy).
1) Jesus knew man—the tendencies, the temptations and the trials of man.
2) Therefore—because of who He is, we ought to listen to what He said.
B. 6:1-18: One threat to righteousness of the kingdom is SELF-RIGHTEOUSNESS.
1. Pride desires to be seen and heard of men more than pleasing God.
1) Charitable deeds, prayers, fasting.
C. Another threat to righteousness is having our priorities mixed up concerning MATERIAL THINGS.
1. 19-34: In this section we learn that man must have his priorities properly aligned if his relationship with God is going to be what it should.
1) Jesus taught several principles and illustrations which should govern our lives.
19: “Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal.”
1. “Lay up” and “treasures” are both forms of thesaurus (deposit, wealth).
1) It is a word that builds on the reward theme or image in 6:1-18.
2. This doesn’t mean believers:
1) Must take a vow of poverty (1 Tim 6:17-19).
* Nowhere in the Bible will you find a rich man being punished merely because of his wealth,—nor will you find a poor man commended simply because of his poverty.
2) Cannot own property (Acts 4:34-37; 5:4; Rom 16:3-5).
* It is necessary to work, to have income and to be a possessor of earthly things (Eph 4:28; 2 Thes 3:10-13).
3) Cannot save for old age (retirement) (Prov 6:6-11).
* Nowhere in the Bible does God tell us that it is sinful to have income, to have money and possess earthly things.
3. Rather, it warns against putting one’s emphasis on what will ultimately be lost.
1) The tendency to be more concerned with the material things than with spiritual goals and values.
2) Material things and money is not the problem, it is the love of it.
3) Danger to Christians—placing comfort, wealth, pleasure above spiritual development, duties and comforts.
4) That which does not last is a poor treasure.
5) It makes no sense to devote your whole heart and life to something that will soon be gone.
20: “But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal.”
1. It is far better to labor for the eternal rather than the temporal.
1) The one thing we have to invest in life is our life, and we should spend it in ways that will gain us eternal wealth when the temporal is gone.
* Development of holiness in character, obedience to all of God’s commands, encouraging brethren in the faith, and winning souls for Christ.
2) 1 Pet 1:3-5: Our treasures in heaven are securely guarded.
2. We are put here on earth to be productive but not to bring recognition to ourselves but to the glory of God.
1) 1 Pet 4:1-2: Life isn’t about me. We are to live for the will of God.
2) Eph 2:10: Obeying the gospel is not a one-way street.
3) If our life rusts out instead of burns out—BIG PROBLEM.
21: “for where your treasure is, there will your heart be also.”
1. If your treasure is on EARTH, your heart will experience much disappointment.
1) You will experience—moths, rust, and thieves.
2) Have you ever got something you really wanted, and when you got it, you were soon felt a sense of disappointment?
3) Why? It had problems and got old, etc.—got over the initial excitement.
4) It didn’t fulfill the NEEDS of your soul.
2. But if your treasure is in HEAVEN, your heart will not suffer great disappointments, for your treasure is “incorruptible, undefiled, and does not fade away.”
1) Nothing can take your treasure away from you, for it is “reserved in heaven for you…kept by the power of God through faith.”
2) With treasures laid up in heaven, whatever happens on earth will not destroy you! (EX: Hebrew Christians in Heb 10:32-34).
3. Whatever we treasure most has great power over us!
1) You can tell where your heart is by where you spend your time and energy.
2) What we treasure—CENTER OUR LIFE ON—reveals what we are.
3) Whatever gets your ATTENTION—GETS YOU.
4) If we treasure the temporal more than the spiritual, we are materialistic and carnal.
5) But if we treasure the spiritual, and have a heart set “on things above” (Col 3:1-3), we are storing up everlasting treasure in heaven.
22: “The lamp of the body is the eye; if therefore your eye is clear (healthy), your whole body will be full of light.”
1. To illustrate the danger of an earthly heart Christ uses a figure involving the eye.
1) The eye is the opening or window by which light enters the body.
2) If it is “single” (haplous, sound, clear, healthy; used only here and Luke 11:34)–focused, unblurred—the light it perceives benefits the whole body and enables us to function normally.
2. To have a single eye in this context is to live a life centered on heaven.
1) There may be a double meaning to this figure for in Rom 12:8, 2 Cor 8:2, the noun form of haplous stands for generosity—a single eye involves generosity.
2) One of the best ways to store treasure in heaven is to give it away on earth.
23: “But if your eye is bad (evil), your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!”
1. A bad eye stands in contrast to a healthy eye.
1) In this context it refers to a life concentrated on earthly things.
2) To be occupied with the temporal is to be filled with spiritual darkness.
3) It is bad enough to be in the dark, but it is worse when the darkness is in us.
2. It is a well-known fact that lack of sufficient light makes it difficult to see things.
1) Yet, a sound eye quickly adjusts to the darkness.
2) But if the eye itself is in poor condition, the darkness will be great indeed.
3) In that case, even if the sun were shining, not much would be gained.
3. Luke 11:33: Jesus’ teaching is compared to lighting a candle to give light to the world.
1) So long as the spiritual eye is clear, man can see clearly and perceive the light (truth).
2) But if the eye is damaged, man’s vision is destroyed and he walks in darkness (error).
4. The spiritual eye is influenced by attitudes, motives, intellect, emotions, will, and conscience.
1) This spiritual eye (singleness of mind) must remain healthy—capable and desirous of learning truth in order for it to function properly.
2 If the spiritual eye is afflicted by prejudices, preconceived ideas, or false motives, it is blinded and cannot see the “light” of spiritual truth (1 Cor 2:14; Eph 1:18; 2 Cor 4:4).
5. The condition of our spiritual eye affects how much “light” (truth) we take into our “whole body” (all aspects of our life).
1) As a result, it will determine whether or not our “body” (life) shines as “light” (an example and messenger of truth) for others.
6. Those who said that Jesus cast out demons by the power of Satan had a “bad” (evil) eye—prejudices which left them in “darkness.”
1) Everything they did was condemned, regardless of how good it appeared.
2) Therefore we must give serious attention to this warning.
24: “No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. You cannot serve God and mammon (riches).”
1. Using an unforgettable saying, Christ affirms the impossibility of pursuing earthly and spiritual treasure at the same time.
1) He doesn’t say we “should not” or “must not” serve two masters.
2) He says we “cannot.”—NO POWER to put both first at the same time.
3) Man does not have that kind of ability or power.
4) EX: Put quarters 4 foot deep over the whole state—paint one blue and pick it out when blindfolded.
5) We are given a choice—one or the other but we cannot choose both at the same time.
2. To illustrate His point, Jesus uses a slave that cannot belong to 2 owners at the same time.
1) Slaves were not American employees, working 8 hours at one job, and then free to go to a second job for another boss.
2) In NT times, a slave meant you totally belonged entirely to one owner.
3) Attempts at balancing service between 2 masters are doomed to failure for one will inevitably be favored over the other.
4) “Hate” here, as often used in the Bible, carries a comparative sense, not necessarily of active dislike so much as of displacement by a higher loyalty.
3. We cannot serve 2 masters anymore than we can walk in 2 different directions at the same time.
1) Therefore, we must choose whom we will serve (Josh 24:15).
2) Most people see no tension between pursuing material gain and serving God, but material possessions can easily become a rival to God that ends up capturing our loyalty.
3) “Mammon” is the god of the world’s leading religion.
4. Service to God cannot be a half-hearted affair, but is something that demands our total devotion.
1) It is not a sin to possess things but it is a sin to serve things.
2) Where our heart is will determine where we will spend our time and energy, which in turn will determine where we will spend eternity.
THE SERMON ON THE MOUNT
THE CURE FOR ANXIETY (6:25-34)
INTRODUCTION
A. In the previous section concerning “MATERIAL THINGS” (19-24), Jesus exhorted us to:
1. Lay up treasure in heaven.
2. Keep the eye good (healthy)
3. Serve God, not mammon (riches).
B. But if we follow Jesus’ teachings concerning material things, what about the PHYSICAL NECESSITIES of life?
1. Such things as food and clothing?
C. One of the ways an earthly heart manifests itself is in anxiety (worrying).
1. Beginning in verse 25, Jesus gives several reasons why we should not worry about tomorrow and the necessities of life—food, clothing and shelter.
2. Jesus exhorts us to trust God for our needs rather than worrying about them.
25: “For this reason (take not thought) I say to you,”
1. This does not mean Christians should not think nor have a responsible concern for life at all.
1) Thought is the very thing Christ expects of us.
* 26: Look (behold)
* 28: Observe (consider)
2) The SOLUTION to worry is dependent upon our ability to THINK.
“do not be anxious for your life,”
1. “Worry” comes from the O.E. (Anglo-Saxon root) wyrgan, which means “to strangle” or “to choke” (oneself).
1) The Greek word merimnate means “to divide, rip, tear apart” (dividing of the mind).
* 6:22: A healthy eye signifies a SINGLENESS of heart.
2. It does forbid the anxiety that can DOMINATE us and leave us too DISTRACTED to function.
1) 1 John 4:18: “We know that no one who is born of God sins; but He who was born of God keeps him and the evil one does not touch him.”
3. Worry can strangle our soul to where it chokes out the word and leaves us spiritually barren (13:22).
1) Worry is not caused by external circumstances.
2) In the same circumstance one man can be absolutely serene, and another man can be worried to death.
3) Both worry and peace come, not from circumstances, but from the heart.
(1) “as to what you shall eat, or what you shall drink; nor for your body, as to what you shall put on. Is not life more than food, and the body than clothing?”
1. To build His case against worry Jesus makes 4 arguments, the first of which argues from the GREATER to the LESSER.
1) It affirms that the God who provides us the greater (our life and body) can be trusted to supply us the lesser (our food and clothes).
2) Worry, doubts God’s willingness or ability to properly maintain what He has created.
26: (2) “Look (behold) at the birds of the air, that they do not sow, neither do they reap, nor gather in barns, and yet your heavenly Father feeds them. Are you not worth much more than they?”
1. This is an argument from the LESSER to the GREATER.
1) It is designed to instill confidence in the providential care of God.
2) The birds are an example of God’s ability to provide through nature.
2. This does not mean they do not work for their needs.
1) Indeed, they are often very busy, gathering insects and worms, preparing nests, caring for their young.
2) But they are not guilty of overdoing a good thing.
* Not like the rich fool was in the parable of Luke 12:16-21).
3) Have you ever seen a worry bird?
3. If God through His providence provides for their needs, would He not for you?
1) Are you not more valuable than birds?
2) In a time when New Age pantheism is on the rise, deifying animals and devaluing men, it is important to remember that Christ taught men are more valuable than animals.
3) Man is created in the image of God and you who have been redeemed by the blood of His Son—how valuable are you?
* Is there anything more precious than the blood of Christ?
27: (3) “And which of you by being anxious can add a single cubit to his life’s span?”
1. This argument teaches that worry is worthless—completely unproductive.
1) Worry can never lengthen life, but it can certainly shorten it.
2) “Don’t tell me that worry doesn’t do any good. The things I worry about never happen!”
3) Stack your bills (problems) on a table and worry all night—Did it do any good?
4) Worry is rocking back and forth in a rocking chair—something to do but it won’t get you anywhere.
28: “And why are you anxious about clothing? Observe (consider) how the lilies of the field grow; they do not toil nor do they spin.
29: yet I say to you that even Solomon in all his glory did not clothe himself like one of these.”
1. This illustration also argues from the LESSER to the GREATER.
1) Consider (katamanthano, observe well, note carefully; only here in NT).
2) The word implies careful study for the purpose of learning something.
2. Without any toil whatsoever on their part, nor any care bestowed on them by any human beings, yet their glory surpasses Solomon in all his glory!
1) Not even Solomon, a king known for his magnificence (2 Chron 1:13-17; 9:3-6, 20-28), could compare to the matchless beauty God bestows on the lilies.
3. How?
1) Through God’s providential care!
2) God ordered the affairs of this life to assure that they accomplish what they were designed to accomplish!
30: “But if God so arrays the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more do so for (clothe) you, O men of little faith?”
1. Flowers—here called “the grass of the field,” is a standard phrase for something that does not rank high in nature.
1) In fuel-starved Palestine they were used as kindling.
2) But if God lavishes such beauty on that which serves as fuel, can He not be trusted to care for those served by fuel?
3) Is He not ABLE and WILLING to do so for you?
4) You who are created in the image of God?
5) You who are designed to spend eternity with God?
2. Little faith (oligopistos) occurs 5 times in the NT, 4 of which are in Matt (8:26; 14:31; 16:8).
1) Each time it describes believers—people who should know better—who doubt God’s word in the face of adverse circumstances 14:29-31).
2) The trouble with the person of little faith is that, instead of controlling his own thought, his thought is being controlled by circumstances.
3) Little faith is a DEFECTIVE faith that REPLACES TRUST WITH WORRY!
4) Have little faith in God’s promise to care for us and in His power to keep it.
31: (4) “Do not be anxious then, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘With what shall we clothe ourselves?’
32: “For all these things the Gentiles eagerly seek, for your heavenly Father knows that you need all these things.”
1. For (therefore) introduces a logical consequence.
1) Since God takes care of lower creation it follows that He will care for His highest creation.
2) The question involving food, drink and clothing are examples of things worriers worry about.
* Either necessities of life or what they think are necessities.
2. Those who have no God worry.
1) People without God (the Gentiles) naturally worry about these things.
2) The Gentiles are anxious because their gods know nothing and have no ability to accomplish anything (Ps 115:4-8).
3) They have no concept of a “heavenly Father” who cares for them.
3. In contrast, Christians live secure in the knowledge that God knows their needs and will bless us with what we need (Phil 4:6; 1 Pet 5:7; Eph 3:20).
1) Worry weakens faith and destroys joy.
2) Faith and worry CANNOT dwell in the same heart.
3) Worrying about the necessities of life is HEATHENISH.
4) If we are anxious and troubled about our circumstances in life, we are no different than the unbelievers!
33: “But seek first His kingdom and His righteousness, and all these things shall be added (provided) to you.”
1. This conclusion challenges us to identify life’s priorities.
1) Laying up treasure in heaven by using our earthly treasure to help others.
2) Letting the “lamp” of our body be a “good eye” by staying focused clearly on that which is good, true and righteous.
3) Serving God instead of “mammon.”
2. Seek (zeteo)—present tense—continuous action meaning “try to obtain, desire to possess.”
1) The kingdom is not one among many competing aims but that which comes first of all.
2) Kingdom of God points to God’s rule (13; 3:2)—Rules the church.
3) To seek first His kingdom means we have an undivided loyalty for and obedience to the things of God.
3. The most important thing in life is that we CONSTANTLY seek to do God’s “will…on earth as it is done in heaven” (10).
1) Note how this verse corresponds to the first section of the prayer in 9-10, and “all these things shall be added (provided) to you” corresponds to 11-13.
2) Righteousness likely refers to the forgiveness God gives (12) and the right conduct that is befitting a child of God (5:6).
4. Christ is not promising that Christians will never be in need (2 Cor 11:23-28).
1) But He is promising that Christians can count on God to provide the temporal luggage needed to reach our heavenly home.
34: “Therefore do not be anxious for tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.”
1. Jesus concludes His argument.
1) Since God will see to our needs (if meet conditions) there is no need to worry.
2) Worrying about tomorrow VS. seeking the kingdom today.
3) Someone has said that, “Yesterday is but a memory, tomorrow is but a dream, but today is a reality.” TODAY IS ALL WE HAVE.
2. Tomorrow belongs to God.
1) A worrier wants what is not theirs (can’t have it anyway).
2) Ps 118:24: It is a blessing not to know what will happen tomorrow (good or bad).
3. Jesus has ordered us not to worry.
1) We cannot look back like Lot’s wife (Luke 17:32) and be fit for the kingdom (Luke 9:62).
2) Phil 3:13: We must not focus on what is behind us.
3) Jas 4:13-17: We cannot spend our lives planning something good for tomorrow. It may never come.
4) Today is the tomorrow you dreamed about yesterday.
5) Heb 3:7: “Today if you hear His voice”
6) Heb 3:13: “But encourage one another day after day, as long as it is still called ‘today.’”
7) 2Cor 6:2: “Behold, now is ‘the acceptable time,’ behold, now is ‘the day of salvation.’”
8) In the battle of TOMORROW VS. TODAY, tomorrow always loses to today.
4. It is a sin to let tomorrow’s (potential) problems choke you today.
1) A worrier is lazy (25)—can’t do anything about today’s problems because he is worrying about tomorrow’s problems.
2) Worry is like rust on a blade—eats away what was once shiny and useful.
3) One man had been so accustomed to worrying that he often worried because he had forgotten what he was supposed to worry about.
5. Worry is a tool of Satan—worry is a prayer to the wrong God.
1) Worry robs man of the good and leaves him with the bad.
2) Worry focuses on the future to the detriment of the present.
3) Solution—learn the art of “living one day at a time.”
4) Worry cannot solve tomorrow’s problems, but it can compound today’s by draining the spiritual and emotional resources needed to tackle present difficulties.
5) So don’t borrow trouble.
6) Things are bad enough as they are—don’t add to your present stress by anticipating future problems.
CONCLUSION
1. If we don’t follow Jesus’ teachings, if we allow ourselves to serve mammon which is perishable—source of many disappointments.
1. Then we must go through life on earth without God’s help.
2. And we have no hope of eternity with God when we die.
2. But if we can take to heart what Jesus has taught, then truly our lives will be like houses built on a rock.
1. For no matter what “storms” of life may come our way—our treasure is in heaven and our heavenly Father will provide for us during our sojourn here on earth!
Matthew 7
THE SERMON ON THE MOUNT
THE DUTY TO JUDGE RIGHTEOUS JUDGMENT (7:1-6)
INTRODUCTION
A. In Matt 6, we saw the “righteousness of the kingdom” in respect to MAN’S RELATIONSHIP TO GOD.
1. In Matt 7:1-12, we will examine the “righteousness of the kingdom” in respect to MAN’S RELATIONSHIP TO MAN.
1) This section deals with how we treat others, and how we ourselves want to be treated.
2. Three subjects are discussed:
1) 1-6: Judging others
2) 7-11: Asking, Seeking, and Knocking
3) 12: The Golden Rule
B. There is a particular theme or emphasis in this chapter:
SIX DUTIES OF CHRISTIANS.
1. Therefore we want study with the idea of a SELF-EVALUATION!
1) These duties need to be learned and lived.
2) When we practice them faithfully—they will bring us closer to God.
3) We will please and glorify Him.
4) We can become a powerful influence that we could acquire in no other way.
C. It should be noted that Mt.7:1-5 is also one of the most misunderstood texts of the NT, as many try to apply the concept of “Do not judge” universally.
1. People who know virtually nothing else about the word of God, men who couldn’t tell you whether it was Moses or Paul that led the Israelites out of Egypt, or whether Matthew was a publican or Republican—have this one verse down pat.
1) They will quote it any time their life or teaching is called into question.
2) This verse is for them a convenient means of relieving themselves of the burden of scripturally defending their practices of doctrines.
2. One of the basic requirements of Bible study is to approach a passage within its CONTEXT, without trying to inject a preconceived idea into the words.
1) Let inspiration speak.
2) What did the Lord mean?
3) Is Jesus condemning ALL judging?
4) Or, just a certain KIND of judging?
1: “Do not judge lest you be judged.”
1. Judging means, “to form a conclusion; to distinguish, to decide and know that something is either right or wrong; to censure and condemn.”
1) This is one of the most valuable faculties we have, and a right use of this is one of our most important DUTIES as Christians.
2) Every day each of us makes countless judgments, and so we must realize that there are certain areas where this text cannot be applied.
2. Moses taught to make judgments (Jews were taught to judge).
1) Judged sins of blasphemy—Punishment by death.
2) Sexual sins—adultery; law of jealousy.
3) Child that cursed or beat parents—rebellious—Death penalty.
4) Property damage—not death penalty but judgments (Judges, Priests) had to be made.
5) False prophets, sorcerers and idolaters were stoned.
6) Stoned for breaking the Sabbath.
* Matt 5:17-19: Is Jesus contradicting Moses?
* Is Jesus guilty of what He condemned in others?
* If Jesus is condemning all judgment, He would be guilty of contradicting Moses.
3. Jesus is teaching Jews and future citizens of the kingdom not to judge with a certain kind of judgment—HYPOCRITICAL JUDGMENT.
1) Lev 19:15: “You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor fairly.”
2) Zech 7:9: “Thus has the LORD of hosts said, ‘Dispense true justice, and practice kindness and compassion each to his brother.’”
4. Jesus Himself taught (commanded) others to use their ability to judge.
1) Luke 12:57: “And why do you not on your own initiative judge what is right?”
2) John 7:24: “Do not judge according to appearance, but judge with righteous judgment.”
* Is Jesus contradicting Himself?
* Unless one takes the position that Matt 7:1 and John 7:24 contradict each other (and Bible believers know this cannot be the case), he must admit that the kind of judging discussed in Matt 7:1 is of a DIFFERENT nature than that which is discussed in John 7:24.
* It is clearly obvious that there is a kind of judging which is RIGHT, and there is a kind of judging which is WRONG.
5. The immediate CONTEXT of this passage reveals that in some cases “righteous judgment” must be made.
1) Matt 7:6: Implies that some judgment is to be made as to who are the “dogs” and who are the “hogs.”
* Otherwise, how can we know when not to give that which is holy to “dogs”?
* Or how can we know when not to cast our pearls before “swine”?
2) Matt 7:15: Implies that we must make “righteous judgments” in determining who is a false teacher.
* “You will know them by their fruits.”
6. NT Christians are taught to make “righteous judgments.”
1) Heb 5:14: Christians are to have their “senses trained to discern good and evil.”
2) 2 Tim 4:2: “preach the word, be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.”
* Don’t be guilty of the wrong kind of judging.
3) Gal 1:6: “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel;”
4) 1 Cor 5:9-13: Christians have a responsibility to “judge those who are within the church.”
5) 1 John 4:1: We are taught by the apostle of love to “test the spirits to see whether they are from God;”
WHAT DOES THE PASSAGE TEACH?
2: “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.”
1. This is the RESULT (RESPONSE) of the wrong kind of judging.
1) The scribes and Pharisees of Jesus’ day held certain ones in such contempt (low esteem) that they considered them to be worthless; they judged them to be so despicable that they could not possibly be the objects of God’s loving concern and had no chance of being saved (Luke 5:30; 7:39).
2) By such harsh, uncharitable judgment, they invited the same kind of judgment.
3) This kind of judgment brings on a boomerang affect.
4) Gal.6:7-8: Once again we see the principle of sowing and reaping.
2. Jas 2:13: “For judgment will be merciless to one who has shown no mercy;”
1) Matt 18:21-35: The Parable of the Unmerciful Slave.
2) Warns against the kind of judging which we would not want to receive ourselves.
3) The yardstick we use to criticize others often becomes the standard used against us.
4) Even if the target of our attack doesn’t respond in kind, God will hold us accountable for our unfairness.
3: “And why do you look at the speck (mote) that is in your brother’s eye, but do not notice the log (beam) that is in your own eye?
4: Or how can you say to your brother, ‘Let me take the speck (mote) out of your eye,’ and behold the log (beam) is in your own eye?”
1. Christ again uses the eye to illustrate His point. Used some humor here.
1) A man who is oblivious to a beam (dokos, a log; joist; a considerable piece of lumber) sticking out of his own eye is not qualified to remove a mote (karphos, a little piece of anything, something minute) from his brother’s eye.
2) Rom 2: The Jews boasted in God, rested on law, and delighted in exposing sins of the Gentiles—while practicing the same things.
(See also Matt 23:3-4).
2. Jesus draws a vivid picture pointing out that the sins of others are easier to see than our own.
1) A common feature of the human race is having a profound ignorance of oneself combined with an arrogant presumption of knowledge about others, especially about their faults.
2) While we generally have no difficulty spotting another’s shortcomings, we sometimes appallingly lack insight into our own.
3) In picking out every detail we can find wrong in another—while there are serious and fundamental errors in our own lives.
4) Blind surgeons! I want a seeing surgeon to remove a splinter from my eye.
5: “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.”
1. Luke 17:1-4: Jesus didn’t say to never rebuke your brother or do not ever judge.
1) He said in verse 3, “If your brother sins, rebuke him.”
2) What does Jesus say to do before you rebuke your brother?
3) “Be on your guard (take heed to yourselves)!”
4) Why? So you won’t be a stumbling block.
5) How? By not having your own life in order first.
6) Does that mean your life must be sinless? (1 John 1:7-10).
2. Specks are to be removed.
1) Just because a fault is a small one doesn’t mean it should remain.
2) Before we are qualified to operate on another, we must demonstrate we have successfully operated on ourselves.
3. We are commanded to remove faults (specks).
1) Gal 6:1: “Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness, each one looking to yourself, lest you too be tempted.”
2) Jas 5:19-20: “My brethren, if any among you strays from the truth, and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.”
3) WE ARE HERE TO HELP ONE ANOTHER, NOT HURT ONE ANOTHER!
4. Those who heed this warning do not fear receiving the kind of judgment they mete out, but desire it and appreciate it, for they know they need it.
1) Jesus’ warning was against judgment such as we would not want to receive ourselves.
6: “Do not give what is holy to dogs, and do not throw your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces.”
1. Ex 29:37: “…the altar shall be most holy, and whatever touches the altar shall be holy.”
1) Lev 2:3: “And the remainder of the grain offering belongs to Aaron and his sons” (priests).
2) Dogs and swine were unclean animals.
1) They could not appreciate the beauty of pearls nor understand their value.
2. Meaning—Disciples must learn the true value of sacred things and must not misuse or abuse them.
1) With those who are receptive, we are to be long-suffering in trying to help them come out of their error (2 Tim 2:24-26).
2) But for those who are not, we are not to waste what is good and holy on them!
3. Determining who is which requires “judging” on our part.
1) Matt 10:12-14: Instructions of Jesus to His disciples—“And as you enter the house, give it your greeting. And if the house is worthy, let your greeting of peace come upon it; but if it is not worthy, let your greeting of peace return to you. And whoever does not receive you, nor heed your words, as you go out of that house or that city, shake off the dust of your feet.”
2) Acts 13:42-46: Note the example of Paul and Barnabas at Antioch of Pisidia. “And Paul and Barnabas spoke out boldly and said, ‘It was necessary that the word of God should be spoken to you first; since you repudiate it, and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.’”
3) Phil 3:2: Paul warned Christians to “Beware of the dogs, beware of the evil workers, beware of the false circumcision.”
* Some people’s hearts are so hard that they will not accept the truth and a persistent presentation of it only provokes their anger; so it is best not to press the truth upon this group.
THE SERMON ON THE MOUNT
THE DUTY TO ASK, SEEK, AND KNOCK (7:7-11)
THE DUTY TO PRACTICE THE GOLDEN RULE (7:12)
INTRODUCTION
A. Life here on earth is often compared to a journey.
1. In a journey, there is movement toward a destination.
2. But also in a journey, there may be challenges, obstacles or problems along the way.
3. In the NT, there is no promise to Christians—that in their journey, no problems will arise!
4. However, there are many passages and statements which promise God’s help, His care and attention to our needs.
1) Matt 7:7-11 is one of those passages.
B. Matt 7:1-12: Deals with MAN’S RELATIONSHIP TO MAN.
1. How we treat others and how we ourselves want to be treated.
1) 1-6: THE DUTY TO JUDGE RIGHTEOUS JUDGMENT (not hypocritical).
* We are also to determine who are the “hogs” and “dogs”.
2) 7-11: THE DUTY TO ASK, SEEK AND KNOCK.
7: “Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you.
8: For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened.”
I. THIS IS ABOUT GOD’S RESPONSE TO OUR EFFORTS.
A. OUR EFFORTS—ASK, SEEK, KNOCK.
GOD’S RESPONSE—ANSWER (RECEIVE), FIND, OPEN.
1. If I put forth the effort to ask, seek, knock—God will see that I __________.
2. In the Greek language, there is a tense that is used to describe a one time or singular act—baptism is a singular act—there is “one baptism.”
1) There is another Greek tense that involves CONTINUOUS ACTION.
2) It implies there is something that you always do—keep on doing.
3) It could be translated—keep on asking, keep on seeking, keep on knocking.
3. This means…
1) If you want to receive something from God, you need to ask.
2) If you want to find, you need to get busy searching and seeking.
3) If you want the door to open, you’ll need to knock.
4. We cannot just sit back and do nothing and expect God to force His blessings on us, save us and guide us.
1) We are called upon to act.
5. This is about effort we continue to put forth in …
1) Prayer (not limited to prayer).
2) In Bible reading, study, evangelism.
3) In our daily lives—we are to continue to ask, seek and knock—and God PROMISES TO RESPOND TO OUR EFFORTS.
II. WE NEED TO BELIEVE AND PREACH THAT GOD PROMISES TO RESPOND.
A. There is a concept of deity called deism.
1. The deist believes that God created the universe and made man—but then, abandoned what He made, and is now indifferent to man’s existence.
1) Deism denies providence—and deism rejects any suggestion that God exerts any kind of influence over the affairs of men—or that He responds to us personally.
B. But Jesus teaches us in this passage—that if we will ask, God will give—if we will seek, God will be sure we find—if we will knock, God will open the door!
1. God, through His Son, is making a promise here—and it is a promise to respond to our efforts—listen to our prayers and reward our obedience.
1) We need to believe this about our God.
2) We need to preach this.
3) We need to tell our children that God is there; He is aware of us; He will listen and respond according to His wisdom.
2. If I didn’t believe this—I would be in despair, and I don’t know where I would find the energy and patience to keep going…
1) To face the challenges.
2) To put up with disappointments.
3) To bear the pain that sometimes comes our way…
III. PERSISTENCE IS STRESSED.
A. Recall my mentioning of the tense of these verbs is continual action.
1. That means if I stop asking, if I stop seeking, and stop knocking—THE RESPONSE WILL STOP TOO.
1) Many people give up too soon in their Bible studies—but those who persevere in their studies are the ones who benefit from the blessings God’s word provides (Ps 1:1-3; 119:97-104).
2) Many do not bear fruit in evangelism because they give up too soon—but we reap what we sow—the more persistent we are in sowing, the more we will eventually reap.
3) Perseverance prevents apostasy—asking, seeking, knocking—not just in prayer, but in life!
2. Have you ever thought about this—perseverance is something everybody can do!
1) Men may decide they cannot preach from the pulpit, or lead a song.
2) Women may conclude they are not suited to various kinds of service in which others excel.
3) But everyone can persevere; everyone can ask, seek, and knock—and keep up that effort throughout life.
B. Jesus gave a marvelous picture of perseverance in Luke 9:62: “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.”
1. When we look back we fail in perseverance.
1) Jesus said—the one who is fit for the kingdom is the one who puts his hand to the plow and does not look back.
2) He keeps on plowing until he gets the job done—works and serves without distraction.
IV. ASKING, SEEKING, AND KNOCKING IMPLIES PROGRESS.
A. The life of a Christian ought to be a definite, daily and diligent progression.
1. Suppose you are trying to find a certain address.
1) First, you ASK for the address.
2) Next, you SEEK to find it.
3) Then, you KNOCK on the door.
* There is a definite progression.
2. Growth should be apparent.
1) Bible reading and Bible study is the food that causes this growth, this progress.
2) Asking, seeking and knocking conveys the progress that should characterize our lives.
V. THE PROMISE INVOLVED IN THIS TEXT IS FOR “EVERYONE”.
1. Everybody can persevere—keep on asking, seeking, knocking.
1) All sinners can obey the gospel if they want to be forgiven and serve God.
VI. EVERYTHING JESUS SAYS HERE IS BASED ON THE FATHERHOOD OF GOD.
9: “Or what man is there among you, when his son shall ask him for a loaf, will give him a stone?
10: Or if he shall ask for a fish, he will not give him a snake, will he?
11: If you then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give what is good to those who ask Him!”
A. There is something here that assumes the common affection and reaction of a father.
1. If your son needs bread and asks for bread—you don’t hand him a rock (resembling a small, rounded loaf of bread).
2. If your child asks for fish—you don’t give him a snake (which could be mistaken for certain eel-like fish).
1) If earthly fathers—being less than perfect—want what is best for their children—how much more can a perfectly good Father be trusted to give what is best to His children?
THE DUTY OF THE GOLDEN RULE
12: “Therefore, however you want people to treat you, so treat them, for this is the Law and the Prophets.”
1. The life Christ outlines in this sermon can be summarized by a single word— LOVE.
1) Since love always implies ACTION, it is not surprising that Jesus frames the rule as a POSITIVE—SO TREAT THEM (do unto others).
2. Since love is the essence of all true religion, it’s not surprising that a rule requiring men to act lovingly could be said to summarize the entirety of the OT.
1) Everything in the OT is summed up by doing good to others.
2) What is Jesus teaching? OT Law.
3. Christ’s sermon cannot be lived by doing nothing.
1) In fact, goodness which consists in doing nothing would be a contradiction of everything that Christian goodness means.
2) And since this rule is but a call for love, it’s keeping is not contingent on how others treat us.
3) Because love always takes the initiative (1 John 4:10), the golden rule requires us to take the first step.
4. Jesus requires more than just not harming your fellow man—it includes doing something good and favorable toward our fellow man.
1) The theme of this instruction is the equality and justice which must regulate us in our dealings with one another.
2) The typical temptation is to demand for ourselves something better and greater than what others have.
3) Or, to neglect to give to others that which we believe we should receive.
5. This commandment presents to us a standard of complete unselfishness.
1) As I apply this rule in my life—I must turn my attention away from myself and toward others.
2) This precept cuts to the very root of all the selfishness, all the pretensions we use—to push ourselves above others, to seek our own way, and to justify our crooked ways.
6. The meaning of this rule lies in these 3 things.
1) We must do that to our neighbor which we ourselves acknowledge to be fit and reasonable, that the appeal being made to our own judgment, and the discovery of our judgment is referred to that which is our own will and expectation when it is our own case.
2) We must put other people upon the level with ourselves, and reckon we are as much obliged to them as they to us. They are as much entitled to the same
benefit as we.
3) We must in our dealing with men suppose ourselves in the same particular case and circumstance with those we have to do with, and deal accordingly.
If I were making such a one’s bargain, laboring under such a one’s infirmities and afflictions, how would I desire and expect to be treated?
THE SERMON ON THE MOUNT
THE DUTY TO ENTER THE ROAD THAT LEADS TO LIFE (7:13-14)
INTRODUCTION
A. In His sermon so far, Jesus has expounded upon:
1. 5:3-16: The CITIZENS of the kingdom.
2. 5:17-7:12: The RIGHTEOUSNESS OF THE KINGDOM.
1) Ch.6: Man’s relationship with God.
2) 7:1-12: Man’s relationship with man.
3. Ch.7: Six Duties
1) 1-6: The duty to judge righteous judgment.
2) 7-11: The duty to ask, seek and knock.
3) 12: The duty of the “Golden Rule.”
B. Matt 7:13-27: Christ draws His sermon to a close with 4 short sections meant to impress upon us the difference between true and spurious discipleship.
1. The key throughout is OBEDIENCE.
1) 13-14: The duty to enter—Requires a choice and acting on that choice.
2) Either we go with Him or we walk away from Him.
3) We decide to enter in by the narrow gate, or we take the broad way that leads to destruction.
13: “Enter by the narrow (difficult; strait) gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it.
14: For the gate is small, and the way is narrow that leads to life, and few are those who find it.”
I. IS THIS DIFFICULT TO UNDERSTAND?
A. In our society today, we may be exposed to all sorts of philosophical opinions of various intellects and experts.
1. With all the electronic and print capabilities of our culture—we are exposed to a broad spectrum of human thought, and much of what we hear is very complex or confusing.
1) It is so refreshing to pick up the NT, and read the simple words of Christ!
B. From the text, there are at least 3 things we can safely conclude.
1. Jesus makes it crystal clear that there are two roadways in life.
1) A man can only travel one of two roads in life.
2) All accountable people are on one of these roadways of life.
3) There are things you don’t know about me—but you know one thing about me—I’m on one of these two roads. (Same with you).
4) In America we talk about class distinction, race, gender, age.
* Acts 10:34-35: When God looks at the world, He looks beyond the flesh and beyond man-made distinctions.
5) In the eyes of God there are only 2 classes—the lost and the saved.
* Matt 25:31-33: Jesus will separate as a shepherd divides sheep.
* Goats on the left side and the sheep on the right side.
2. Another thing we learn from this text is that there are two dwelling places in eternity.
1) The wide gate or broad way—leads to destruction.
2) The small gate or narrow way—leads to life.
* The roads of life may twist a little bit but in the final end—the wide gate leads to eternal destruction and the narrow gate leads to eternal life.
3) There is no middle ground, no third or more desirable choice.
* As we drive along the highways of our land, we are often confronted with alternate routes which we may take to get where we want to travel. Our choice, whether to go in one direction or the other, may take us to entirely different destinations, widely separated both as to geographical location and type of scenery we will see, whether mountains, valleys, oceans or deserts.
* Life in general is very much the same as driving down the highway. When we encounter various choices in our lives, we too often pass them off as having little importance in terms of the direction of our existence or of the future, but very often they are monumental and even historic in terms of our own particular circumstances and eventual spiritual destination.
3. More people are going to be lost than saved. Did you notice that?
1) Jesus didn’t give us a number here of how many people in the end would be lost or how many would be saved.
2) He just used two words—many and few.
3) We don’t know how many or few people He had in mind.
C. It is interesting to note that many people will buy a Bible and the first time they open it to a passage that goes against what they have been taught all their lives, they close it up and look for something else.
1. Any verse that goes against their belief is rejected.
1) By rejecting it, they are not receiving Christ’s words.
2) By not receiving Christ’s words, they are rejecting Christ (John 12:48).
3) Instead of receiving the words of Jesus, many people respond by saying that they “don’t see it that way.” Or, “that’s your way or interpretation.”
2. I think one problem we have today, even among religious people is that we want to believe that heaven can be obtained on much easier terms than those set forth by Christ.
1) We come to some passage that sets forth what men consider to be A VERY STRICT STANDARD—and almost immediately, we want to explain that passage or give some interpretation that makes it easier.
2) Sometimes, this mentality reaches the point where we are almost making an APOLOGY FOR CHRIST.
3. The small gate is not my gate or my way—it is the Lord’s way.
1) John 14:6: He is the only way to heaven.
2) God has blessed mankind by revealing that one narrow gate in the NT.
3) We can study it and go in that one direction that leads to heaven.
4) People who are in that one way are not anything special in and of themselves.
5) What Matthew is emphasizing is God is special—the Lord’s way is special.
6) God has provided the way that leads to heaven and only those that follow that one way are going to heaven.
4. The majority believe they are going to be saved.
1) In November, 1990, the Gallup organization surveyed Americans thoughts on heaven and hell. The results were published in the March 25, 1991 issue of U.S. News and World Report.
2) 78% of those responding believe there is a heaven.
3) When asked if they thought they had an “excellent or good chance of going there,” guess how many said yes? That’s right,--78%!
* In other words, just about everyone who believes there is a heaven thinks he is going there.
4) In contrast, 60% of those surveyed said they believed in hell, but only 4% thought they were going there.
5) Will the majority be saved? What does the Bible say?
D. If the majority goes to heaven it will be a stark reversal of conditions on earth.
1. However impressive the world’s progress may seem, God sees mankind in a state of spiritual ruin.
1) The world glories in “building a better tomorrow” when all it has is the shattered, sin-torn lives of countless millions to do the construction work.
2) God knows that no matter how triumphant the world’s accomplishments may appear, its followers will fail to overcome the final judgment if their lives have not been built on Jesus Christ (Matt 16:16-19; 1 Cor 3:11; Acts 4:12).
3) It boils down to this—most people are going to refuse to fully surrender their life to Jesus Christ (John 14:6).
2. Here God’s people are always a decided minority.
1) In fact, the only time since Eden when they have constituted the majority was immediately after the flood.
2) We need to see the world as God sees it.
3. GOD’S MINORITIES
1) During the time NOAH was building the ark, he was very much in the minority,--but he won.
2) When JOSEPH was sold to Egypt by his brothers, he was a decided minority,--but he won.
3) When GIDEON and his 300 followers, with their broken pitchers and lamps, put the Midianites to flight, they were an insignificant minority, but they won.
4) When DAVID, ridiculed by his brothers, went out to meet Goliath, in size he was in a decided minority,--but God was with him and he won.
5) When JESUS CHRIST was crucified by the Roman soldiers, he was in an obvious minority,--but He won!
* Those who serve God faithfully have always been few in number!
* Are YOU in the minority, standing with Christ?
* Why not stand where the faithful have always stood—in the minority.
4. This doesn’t mean, the fewer the people, the greater their faithfulness.
1) Jesus is not giving us a mathematical figure or formula to determine righteousness.
2) This doesn’t mean if a church is small in number, they must be righteous.
3) And this doesn’t mean we shouldn’t seek a numerous harvest of souls in our evangelistic efforts.
4) Let’s be careful that we do not misuse what the Lord said.
5) Jesus simply observes—compared to the masses, there are only a few who find this narrow way and walk or live in it.
5. If I want to please the mass of people, if I want to be lost in the crowd and drift along toward popular opinion—I’m not in the narrow way, and will not find it.
1) As long as I am motivated by the desire to please the crown—I’ll be with the crowd in the broad way.
2) If I change my motivation, and decide I want to please God, regardless of popular opinion, that’s a major step out of the broad way, and toward the narrow way!
3) In the narrow way of serving God faithfully, there are not enormous multitudes of people!
II. THE NARROW GATE IS DIFFICULT (NOT IMPOSSIBLE)
A. Luke 13:22-24: “Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able.”
1. The word strive is from the Greek agonizomai, which sounds a lot like our English word “agonize.”
1) We cannot accidentally serve the Lord in an acceptable manner.
2) Make every effort to enter through the narrow door.
2. Enter implies deliberation, a conscious choice.
1) When you see the word enter, something is required of you.
2) It is like a command, identifying an action that is necessary!
3) EX: “Enter here”—telling you what to do, where to go, how to gain access.
4) God sent His Son to die for us--offers access to forgiveness & into His family.
5) God doesn’t grab us and drag us, and shove us into the narrow way of life.
6) Instead, He appeals to us—offers us the gift of salvation—shows love and mercy.
3. Stenos means narrow (strait)—Used only here and in Matt 7:13-14.
1) Indicates the way is restricted.
2) The kingdom is not wide enough to admit our sins—must repent, etc.
3) We cannot bring everything with us—the world and our own baggage of sin must be left behind.
4) It is a gate that requires self-denial and obedience.
5) It has no room for pride, self-righteousness, unforgiving spirit.
6) It requires a change of behavior.
7) The narrow way requires discipline—but it alone is the way to heaven.
B. Some of the greatest things we can do for God, ourselves and others is difficult—or if you will, NOT EASY.
1. It is not easy…
1) To admit you have been wrong and have sinned against God.
2) To transform earthly attitudes into God-centered attitudes.
3) To tell the truth all the time.
4) To effectively handle all the commitments and responsibilities we have.
5) To keep everything in proper balance and perspective.
6) To raise children, to deal with difficult people, to face sickness and death.
7) A lot of things which glorify God, build up character and exert a good influence ARE DIFFICULT!
2. And if you are looking for the easiest life, an effortless religion and a smooth and comfortable way to get through each day—I honestly don’t know where you will find that in the word of God.
1) I do know, that in following Jesus—the way isn’t always comfortable and easy. You find that in the word of God.
2) I know, if you decide that the NT will be your standard—in all your convictions and association, there are people on earth who will give you a hard time.
3) The narrow way of Christ is difficult and Jesus says that here—and we ought to accept that.
III. THE BROAD, WIDE WAY
A. The wide gate accommodates many people and is characterized by spacious contours, the broad way is well-traveled, it is not confining, and easy to find.
1. No unpopular teachings or convictions.
1) No struggle to develop patience in trials.
2) No need to study and think and believe certain things.
3) No strong sense of duty is required.
4) No conversion to go through, no particular gospel to preach, no Savior to serve and no law to obey.
5) You don’t need a guide to find the broad way—just follow your emotions and desires—swim with the stream—follow the world around you.
6) There is no need to be aware of spiritual and moral danger—the gate is wide and ready to receive multitudes.
2. This road is smooth and easy because it is all downhill.
1) This is the pleasant and easy way to the flesh, no restrictions, full indulgence.
2) This is the way that is crowded—where men walk in the ways of their heart and in the sight of their eyes.
3) This is the road that is thronged, because this is where most people are and want to be.
4) Isa 17:12: “Woe to the multitudes of many people.”
3. Prov 14:12: “There is a way which seems right to a man, but the end is the way of death.”
1) The broad, wide path may seem the only way to go—but to go that way is to move toward ultimate destruction.
2) This is the kind of statement that requires a choice—either we go with Him or we walk away from Him.
4. Emotionalism is another ploy used by Satan.
1) The Bible pattern—emotions follows the understanding of truth
(Acts 8:35-39).
2) Satan uses emotionalism to override (get ahead of the) understanding.
3) Acts19:34: Kept the people confused so that they cannot hear and understand the truth.
5. Tradition is also used by Satan to prevent people from responding in a positive way to the truth.
1) Acts 19:35: “Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis (Diana), and of the image which fell down from heaven?”
2) Implied in this statement is the idea that Diana has been worshiped for years in Ephesus and any religion that has been around as long as this one could not be wrong. “We have always believed in Diana and we always will” is the appeal to traditionalism.
6. If success or being in the majority was equivalent to having the truth, then we should look for the largest religious sect and join with them.
1) That would make Catholics, Hindus, Muslims, or something else out of all of us.
B. Consider further the contrast.
1. The narrow way requires trust and obedience.
1) Through this faith we develop right attitudes and a healthy sense of responsibility.
2) We deny self for God.
3) We become vigilant regarding His truth.
4) Reverent toward His name.
5) And we are motivated to pursue purity and self-restraint.
6) Not popular, requires thought.
7) Far-sighted.
2. The broad way can be entered with unbelief and disobedience.
1) It is an unrestricted way—there is room for every opinion and practice.
2) You can believe whatever you like and live however you please.
3) You can have any kind of attitude you want to have.
4) Your life can be characterized by irresponsibility and self-exaltation.
5) You can be careless and compromising.
6) There can be irreverence that breads impurity and self-indulgence.
* THE DIFFERENCE IS SO CLEAR
* The routes to heaven and hell are as different as a mountain trail (restrictions—rivers, rocks, trees—must stay alert and be careful) and an interstate highway.
* The broad way is the popular way, the thoughtless and short-sighted way.
CONCLUSION
1. Jesus tells it like it is: no illusions, no false promises of “beds of ease”, there are only 2 choices, and He exhorts us to take the one that leads to life.
1. We must reap what we sow—not what we think we sow.
1) Prov 4:14-15: “Do not enter the path of the wicked, and do not proceed in the way of evil men. Avoid it, do not pass by it; turn away from it and pass on.”
2) 4:18-19: “But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day. The way of the wicked is like darkness; they do not know over what they stumble.”
3) 4:26-27: “Watch the path of your feet, and all your ways will be established. Do not turn to the right nor to the left; turn your foot from evil.”
2. Why should we change if what we are doing is right?
1) Right has been and always will be right, and wrong is always wrong.
2) What more encouraging words are needed for one’s stand for the truth?
3) In the end, truth will win over error.
2. Why will more be lost than saved?
1. Heaven is so beautiful, wonderful and marvelous—why would anyone want to be lost—want to go to hell?
1) Hell is so horrible, unbelievable—why is it most people are going there?
2. It boils down to this—most people are going to refuse to surrender their life to Jesus Christ than there will be who will.
1) Have you fully surrendered your life to Jesus Christ?
2) Have you become a NT Christian by obeying the gospel?
3. Are you one of the few who will…
1. Believe—Heb 11:3, 6.
2. Repent—Acts 2:38.
3. Obey—Mark 16:15-16; Rom 6:3-4, 17.
4. Continue to walk the narrow path faithfully—Matt 10:22; Luke 14:28-30; Rev 2:10.
5. Accept the authority of Jesus Christ—Matt 28:18.
6. Worship and work according to the NT pattern—John 4:24.
THE SERMON ON THE MOUNT
THE DUTY TO BE AWARE OF FALSE PROPHETS (7:15-20)
INTRODUCTION
A. There were false prophets in OT days.
1. Jer 5:30-31: “An appalling and horrible thing has happened in the land: the prophets prophesy falsely, and the priests rule on their own authority; and My people love it so! But what will you do at the end of it?”
2. Jer 14:14: “Then the Lord said to me, ‘The prophets prophesy falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds.’”
3. Ezek 13:3-4: “Thus says the Lord God, ‘Woe to the foolish prophets who are following their own spirit and have seen nothing. O Israel, your prophets have been like foxes among ruins.’”
4. Ezek 22:25: “There is a conspiracy of her prophets in her midst, like a roaring lion tearing the prey. They have devoured lives; they have taken treasure and precious things; they have made many widows in the midst of her.”
1) False prophets and false teachers were one of the chief factors in the apostasy and destruction of Israel.
2) And these passages are recorded for our admonition and warning.
3) Did such deceivers pass away with the ending of the Old Covenant?
15: “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.”
1. Jesus and His apostles said there would be false prophets.
1) Matt 24:11, 24: “And many false prophets will arise, and will mislead many… 24 For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect.”
2) Acts 20:29-31: “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.”
3) 1 John 4:1: “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.”
4) 2 Pet 2:1: “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly introduce destructive heresies…”
2. 2 Pet 2:1 begins with the word “But”.
1) Note the contrast between this verse and 1:20-21: “But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.”
2) God’s true prophets in the OT spoke by inspiration.
3) “But” at the same time there were false prophets.
4) A true prophet was moved (born along, as by a wind) by the Holy Spirit.
5) The Hebrew word for “prophet” means “to boil up like a fountain.”
6) A prophet was one who spoke the things of God by revelation from God
(1 Cor 12:10; Eph 4:11).
7) False prophets claimed to be led by the Holy Spirit but were actually teaching what was contrary to the truth—they spoke the things of men (Matt 21:25).
3. There is a difference between a “false prophet” and a “false teacher.”
1) True prophets claimed to be inspired—so did false prophets.
2) 1 Cor 13:8-10: The age of prophecy was coming to a close.
3) But the role of a teacher (imparts knowledge) would continue.
4) I am not a prophet—I am a teacher of God’s prophetic word.
5) If I speak the oracles of God—I’m a faithful teacher.
6) If I do not—I’m a false teacher.
4. How could they (and we) know the difference between a true prophet and a false prophet? There are two ways.
1) Deut 13:1-5: “If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or the wonder comes true, concerning which he spoke to you, saying, ‘Let us go after other gods (whom you have not known) and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing to find out if you love the LORD your God with all your heart and with all your soul. You shall follow the LORD your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD…”
2) Deut 18:20-22: “But the prophet who shall speak a word presumptuously in My name which I have not commanded him to speak, or which he shall speak in the name of other gods, that prophet shall die. And you may say in your heart, ‘How shall we know the word which the Lord has not spoken?’ When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.”
16-20: “You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they? Even so, every good tree bears good fruit; but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits.”
1. A typical false teacher assumes a character that is calculated to deceive.
1) They are not what they appear to be—they are not sheep.
2) They pose as being the very opposite of what they really are—ravenous (harpax, devouring, predatory) wolves.
3) They are agents of the evil one—yet claim to be servants of the Holy One.
4) What a man really is will inevitably show itself by the way he LIVES.
5) The “living test” is not foolproof, but we should be wary about the teacher who doesn’t live the truth, as one who doesn’t teach the truth.
6) We cannot judge their hearts or motives, but if their lifestyle or teachings are contrary to that found in the Word of God, LET US BEWARE (WATCH OUT)!
2. I cannot turn this duty over to anybody else!
1) “You”—restricted to God’s own people—to those who have entered the narrow way.
2) John 10:1-5: “Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. But he who enters by the door is a shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and leads them out. When he puts forth all his own, he goes before them, and the sheep follow him because they know his voice. And a stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers.”
10:14-15: “I am the good shepherd; and I know My own, and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep.”
3) There is value in having a preacher or teacher who is diligent in his study, and who is committed to preaching nothing but the whole council of God (Paul) but that does not relieve us of this duty—we cannot LET ANY MAN TELL US WHAT TO BELIEVE—ONLY THE GOOD SHEPHERD (THE LORD) CAN DO THAT (Heb 11:6; Rom 14:12).
3. It is great to have good, qualified, active elders—but you and I are obligated to test everything; Every Christian must search the Scriptures and beware of false prophets.
1) 1 Thes 5:21-22: “But examine everything carefully; hold fast to that which is good; abstain from every kind of evil.”
2) 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.”
4. All of us are “fruit-inspectors.”
1) People who run orchards do not put up with rotten trees for at best they take up space and at worst the rot may spread to other trees.
2) Every is universal—bad trees are to be cut down and burned.
INFLUENCE OF FALSE TEACHERS TODAY
A. Many obstacles crowd the path of those who would receive and obey the truth of God’s word.
1. The problem is not that the Bible is so complex and difficult that it cannot be understood.
1) It is not that people are so ignorant and uneducated that they cannot understand. (Perhaps too many noble—1 Cor 1:25).
2. Widespread false teaching—The idea that what a person believes and practices in religion is really not that important to salvation.
1) This popular philosophy is expressed in the cliché, “It doesn’t matter what you believe, as long as you are sincere.”
2) That’s a statement no intelligent person would dare make about anything except religion (physical laws).
3) According to this way of thinking there is really no truth, and there is no falsehood in religion.
4) One can believe opposite things and one’s belief is just as good as another’s, so long as they are sincere. This describes the BROAD WAY.
5) This false premise is contrary to the most basic teachings of God’s revelation.
THE SERMON ON THE MOUNT
THE DUTY TO OBEY (7:21-23)
INTRODUCTION
A. Not only must we guard against being led from the straight and narrow road by false prophets, we must also guard against self-deception wherein we convince ourselves we are right with God when, in fact, we are not.
1. Only by “DOING” the Father’s will can we enter the kingdom.
1) God provides the way and has revealed that way to us.
2) We must walk in that narrow way that leads to life.
3) Jesus paid the price in giving His life and we must respond to that.
4) The gate is there—we need to enter that gate—entering finds expression in OBEDIENCE.
21: “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven; but he who does the will of My Father who is in heaven.”
1. “Lord” (kurios) originally meant owner.
1) When the OT was translated into Greek, kurios was consistently used to translate the Divine name Yahweh.
2) Therefore it became a God-title, which makes the Christian application of it to Jesus significant.
3) “He who does the will of My Father who is in heaven” (6:10) is the key phrase.
2. Entering the narrow gate involves more than just profession, confession, or verbal claims— “Not everyone who says…but he who does!”
1) These verses are among the most important in Matthew for they reveal an important truth about acceptance with God.
2) Faith “only” will not suffice.
3. Works are important— “faith without works is dead” (Jas 2:26).
1) But it is not enough that we are engaged in religious works (6:1; Col 2:20- 23).
2) To be pleasing to God the works we do must be the ones He ORDAINED for us to do (Eph 2:10; 2 Tim 3:16-17).
3) Only by doing what Christ says (24) can we have assurance before God.
4. The picture here is—there are some who approach Jesus, boasting of the religious acts they have performed.
22: “Many will say to Me on (in) that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles (works of power; mighty works)?”
1. The scene is the judgment day.
1) “In that day” is a Hebraism for the last day (John 6:39-40; 12:48).
2) The doubled “Lord” is a way of speaking emphatically.
3) The speakers are claiming Jesus as their Lord.
4) What a person professes will be tested.
2. As proof of their good standing with Jesus, they point to works they did in His name.
1) “Did we not prophesy” indicates they taught and were evangelistic.
2) “Cast out demons” Indicates their opposition to evil (8:16).
3) “Many mighty (wonderful) works” speaks of positive deeds.
4) “Mighty” (dunamis)—power, dynamite—it is the usual word for a miracle in the Synoptic Gospels.
3. Whether they actually worked miracles is not the issue here.
1) They at least thought they did.
2) Possessing a spiritual gift was no guarantee of God’s approval (1 Cor 13:1-3).
3) Mark 9:38-40: This may be a good argument against doing real miracles.
4) The point is in this case, doing “many mighty works” didn’t help even if done sincerely “in Jesus’ name.”
5) They deceived others and themselves.
6) It takes more than “sheep’s clothing” to be a servant of Christ.
23: “And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’”
1. “You who practice (Ye that work)” translates a present participle that indicates continual working—ONE’S HABITUAL PRACTICE.
1) Jesus doesn’t deny they had done all these religious acts.
2. “Lawlessness” (anomia) is a key term for it indicates that whatever it was they did, it was outside of God’s will (they had done everything but the Lord’s will).
1) Perhaps there was lawlessness in their lives—didn’t live on a daily basis as they should—under the authority of the Lord.
2) Perhaps they depended upon their good works to save them instead of mercy.
3) Or perhaps they did works that were not authorized by the Lord.
4) At any rate—because they acted without Divine authority they were GUILTY OF SIN (1 John 3:4).
5) Mere lip service is worthless (1 John 2:3-5)—claiming and doing (abiding) are two entirely different things.
6) We cannot act where there is no Divine law (1 Thes 2:3-7).
WHAT IF IT IS NOT IN THE SCRIPTURES?
1. It is not a good work—2 Tim 3:16-17
2. It does not pertain to life and godliness—2 Pet 1:3
3. It causes one to not have God—2 John 9
4. It is not authorized by Christ—Col 3:17
5. It cannot be done by faith—Rom 10:17; 14:23; 2 Cor 5:7
6. It is going beyond what is written—1 Cor 4:6
7. It is not as the oracles of God—1 Pet 4:11
8. It is not according to the pattern—Heb 8:5
9. It does not pertain to the seed of the kingdom—Luke 8:11; Matt 13:18-19
10. It is not of righteousness—Rom 1:16-17; 10:1-4
11. It is of “no such commandment”—Acts 15:24
12. It is of men—Matt 15:9; 21:25
13. It is not of truth—John 4:24; 17:17
14. It is another gospel—Gal 1:6-9
15. It is adding to the Word of God—Deut 4:2; Prov 30:5-6; Rev 22:18-19
16. It is lawlessness—Matt 7:22-23
“NOT EVERYONE”
1. Not everyone who is RELIGIOUS will be saved.
1. Why not? They have not done the Father’s will.
2. Not everyone LOVES the Lord.
1. How do we know this?—John 14:15—If don’t keep the commandments of God, don’t really love God (1 John 2:3-5; Rev 21:8).
3. Not everyone LOVES THE TRUTH.
1. If they did they would see the truth—2 Thes 2:10-12; 2 Cor 4:4.
SOME THINGS “EVERYONE” WILL DO
1. Everyone will stand before God on Judgment Day—Rom 14:12.
2. Everyone will bow their knees and confess the Lord—Rom 14:11; Phil 2:9-10.
3. Everyone will be judged according to the Word of God—John 12:48; Rev 20:12.
4. Everyone will receive the things done in his body, according to what he has done, whether it be good or bad—2 Cor 5:10.
CONCLUSION
1. Throughout Matthew the threat of judgment is used to spur righteous living.
1. The subject appears in over 60 places and is often described with vivid figures.
1) Outer darkness, weeping and gnashing of teeth, burned in fire, unquenchable fire, where the worm doesn’t die, etc.
2. Jesus taught truth that offended “many” people.
1) This hell fire and brimstone imagery is unwelcome if not repulsive to a modern generation that has lost a sense of sin and that does not give much thought to God’s recompense of sin.
2) IT IS IMAGERY THAT WILL BECOME REALITY IF WE ACT OUTSIDE OF GOD’S WILL (Luke 6:46).
THE SERMON ON THE MOUNT
THE DUTY TO BUILD (7:24-27)
INTRODUCTION
A. “Therefore”—The close of the sermon contains a well-known parable that emphasizes the alternatives before every man.
1. The first alternative is chosen by “everyone who hears these words of Mine, and does (acts upon) them.”
1) Because the OBEDIENT do the will of the Father, they are “compared (likened; declared to be like) to a wise (phronimos, prudent, sensible) man, who built his house upon the rock.”—A SOLID FOUNDATION.
2) 25: “And the rain descended, and the floods came, and the winds blew, and burst against that house; and yet it did not fall, for it had been founded upon the rock.”
2. The second alternative is chosen by “everyone hears these words of Mine, and does not do (act upon) them.”
1) Being DISOBEDIENT, they “will be like a foolish man, who built his house upon the sand.”—NEGLECTED THE FOUNDATION.
2) 27: “And the rain descended, and the floods came, and the winds blew, and burst against that house; and it fell, and great was its fall.”
B. In this setting—Jesus wants to communicate to those people and to us and to everybody, the kind of living that pleases Him.
1. This is the kind of life that pleases Him—this is the entering that is necessary— this is what citizenship in His kingdom is all about.
1) Building your life on the rock-solid foundation of HEARING AND OBEYING HIM.
C. Only by “acting” upon Jesus’ words will we be able to stand firm…
1. Against the “storms of life” that come upon all people.
2. In the “Day of Judgment.”
D. Everyone is building for eternity.
1. Whether one wants to be or not, everyone is building.
1) You may be a foolish man building a house in the sand.
2) You may be a wise man building a house on a rock.
3) However, one thing is true—You are one or the other and you are building something.
THE FOUNDATION IS CRITICAL
A. Satan is constantly seeking to destroy us through disobedience.
1. To offset this downward pull two things are needed:
1) A foundation capable of supporting every stress placed upon it (which we have in Christ).
2) And a life built on the foundation (accomplished through obedience).
B. There are several Bible references to Christ as the foundation (rock, stone).
1. Gen 49:24: Jacob predicted “the stone of Israel.”
2. 2 Sam 23:3-5: David declared “the Rock of Israel spoke to me.”
3. Matt 16:18: “And I also say to you that you are Peter (Petros, a stone detached from its native rock), and upon this rock (Petra, a large massive cliff) I will build My church; and the gates of Hades shall not overpower it.”
4. Acts 4:11: “He is the stone which was rejected by you, the builders (Jews), but which became the very corner stone.”
5. 1 Cor 3:11: “For no man can lay a foundation other than the one which is laid, which is Jesus Christ.”
6. Eph 2:20: Paul proclaimed that Christ is the “chief cornerstone” (akros, extreme; gonia, corner angle).
7. 1 Pet 2:4-8: “And coming to Him as to a living stone (lithos, shaped and fitted stone—to fulfill a mission) rejected by men, but choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For this is contained in Scripture: ‘Behold I lay in Zion a choice stone, a precious cornerstone, and he who believes in Him shall not be disappointed’ (Isa.28:16). This precious value, then, is for you who believe. But for those whom disbelieve, ‘the stone which the builders rejected, this became the very corner-stone’ (Ps.118:22), and, a stone of stumbling and a rock of offense’ (Isa.8:14); for they stumble because they are disobedient to the word, and to this doom they were also appointed.”
C. What the “wise” and “foolish” man had in common.
1. They both heard the words of Jesus.
2. Its possible they both recognized their need—Christ had an important part.
3. Both built a house—2 kinds of religious people—Both can say “Lord” (21-22).
1) Showing that calling on the name of the Lord is not enough.
2) It is more than just saying, “Lord, Lord, come into my heart and be my personal Savior.” This is not the correct answer to being a wise builder.
D. How the “wise” and “foolish” man differed.
1. The “wise man”—Luke 6:48: “dug deep and laid a foundation upon the rock.”
1) The foundation of a building is important—important to him.
* The leaning tower of Pisa-Deviated over 14 feet since 1173 AD.
* 100,000 ton press (40 feet high)—1 ½ years hauling concrete.
2) “Dug deep”—planned, investigated and worked hard—no short cuts.
* Searched until he found “rock.”
* The science of seismology confirms that the best foundation is rock. In Peace of Mind in Earthquake Country (Subtitle: “How To Save Your Home and Life”), Peter Yanev writes, “During the early morning 1906 San Francisco quake, some people living on top of the famous hills of that city were not even awakened by the enormous tremor, and numerous un-reinforced masonry buildings located on these bedrock hills survived the earthquake without significant damage. On the other hand, in homes atop the landfill along the bay and the alluvial soils between the hills of San Francisco, people were thrown out of bed by the shock and found themselves unable to get on their feet during the sixty seconds that the motion lasted. Many of the buildings on these flat, thick-soiled areas totally collapsed; structures built on solid rock near the fault or epicenter of an earthquake fare better than more distant buildings on soft soils.”
* Soil foundations are dangerous for two reasons. The first being their instability.
“The shock waves of an earthquake are amplified by soft soil, and strong shocks can cause compaction of the clay and settlement of the ground surface.”
* The second reason is called “liquefaction.”
“Soil which is stable under normal conditions and apparently quite suitable for a building foundation can suddenly change to ‘soup’ and flow like a liquid when shaken in an earthquake. This effect, called ‘liquefaction,’ can cause the most dramatic failures; complete buildings may sink or topple over, and large areas may be subjected to landslides.”
3) He wouldn’t settle for the church of your choice concept.
* He knew he could only rest secure on the right foundation.
* Matt 16:18—Only one right foundation—its here now—something is right.
4) He knew the sunny weather wouldn’t last.
* Every house=church will be tested.
* Great house=great fall.
* When he falters (business, family, etc.—solid foundation).
2. The “foolish man”—Used little or no judgment or discernment,
1) He didn’t evaluate the evidence—therefore he was DECEIVED.
* He didn’t consider the importance of the foundation.
* He neglected the most important part.
* The strength and stability of a building depends on the foundation.
* Do foolish things in the spiritual realm that we wouldn’t do in the physical realm.
2) Found an easy place to build—instant comfort (near family, friends, job, beauty).
* He built without thinking of a future disaster.
* It looked and sounded good—had an answer for everything.
* Nice people, zeal, active, met his needs.
* But he didn’t look ahead—lived for the present—put judgment far off.
* Will God really do what He said?
28: “The result was that when Jesus finished these words, the multitudes were amazed (astonished) at His teaching;
29: for He was teaching them as one having authority, and not as their scribes.”
1. The effect Christ’s teaching had on the crowd was one of stunned amazement.
1) “Amazed” translates a strong verb (ekplesso, to strike out of one’s senses) that often implies fear, and sometimes panic. “It blew their minds!”
2. What especially startled the people was that Christ’s teaching was noticeably different from that to which they were accustomed.
1) He taught as one “having authority, and not as their scribes.”
2) The scribes taught by case law, citing the conclusions of previous rabbis as the basis for their teaching.
3) The scribes always taught with footnotes, basing their opinions on the opinions of teachers before them.
4) But Jesus taught as an authority (“I say to you”), not as one who appealed to human authorities or traditions.
5) And in this there was no one like Him.
* The theme of Jesus’ authority, which appears here for the first time, will recur repeatly (8:9; 9:6; 10:1; 21:23), until we finally reach the climactic declaration of the Great Commission, “All authority has been given to Me in heaven and on earth” (28:18).
3. Jesus didn’t get into arguments about how far a Sabbath’s day journey was, etc.—HE TAUGHT THEM WHAT THE LAW TAUGHT!
1) He settled their arguments on anger, lust, divorce, hate, murder.
2) Why would any Jew who believed Moses have any problem with what Jesus taught?
CONCLUSION
1. Now that we have come to the end of Jesus’ sermon on the mount, I hope that we too have been “amazed (astonished)” by His words.
1. Jesus spoke with authority then, how much more since His glorious resurrection!
2. With such authority, he did not mince His words—He told us of..
1. 5:3-12: The character and blessedness of those in the kingdom.
2. 5:13-16: Our relationship to the world.
3. 5:17-48: We are called upon to display the high standard of righteousness and glorify our Father in heaven.
4. 6:1-18: The proper practice of righteousness from the heart.
5. 6:19-34: The necessity of putting the kingdom of God first in our lives— cure for worry.
6. 7:1-12: The way to properly treat our fellow man.
3. As difficult as some of these things may seem, Jesus made it clear:
1. 7:13-20: It is the ONLY WAY to eternal life.
2. 7:21-23: Only those who are WILLING TO DO the will of God can have a firm hope to participate in the kingdom of heaven both present and future.
3. 7:24-27: All are building for eternity—wise—looks to the future.
4. “Hear and do” = walls and roof.
1. These are no ordinary words of some philosopher, opinion, preacher.
2. Listening is not enough—appreciation for this sermon is not enough.
3. Don’t build on the ground surface—examine, dig and search.
4. Build with care and purpose—building for eternity.
5. Don’t be a leaning tower with a weak foundation.
5. Of course, we learn from Jesus and His apostles elsewhere that there is Divine assistance to live up to high standards Jesus has set.
1. There is the BLOOD OF JESUS to provide forgiveness for us when we fail to meet those standards.
2. There is POWER OF THE WORD OF GOD (HOLY SPIRIT) to assist us in putting off the “old man” and putting on the “new.”
6. But how about you?
1. Are you in the kingdom now? (John 3:3-5; Matt 16:19; Acts 2:38).
2. Are you living according to the teachings of Jesus as found in His Sermon on the Mount?
3. The Sermon on the Mount challenges us to greater faithfulness in our service to the Lord!
Matthew 8
FIRST SET OF MIRACLES
INTRODUCTION
A. This section picks up where the previous one left off by providing evidence of Christ’s authority (7:28).
1. It is one thing to claim Divine authority, it is another to prove it.
1) Experience leads us to realize that the higher the claim the greater the risk is in exposure to ridicule.
2) If Jesus could not produce evidence consistent with His claim, He could rightly be branded a blasphemer (9:2-8).
3) But if proof was available, to deny His authority was inexcusable (11:2-5; 11:20-24; John 15:22-25; 20:30-31).
4) Realizing that extraordinary claims demand extraordinary proof, He did not leave His assertions in the realm of the unverifiable, but authenticated them through supernatural evidence (Mark 16:20; John 10:37-38).
B. Chapters 5-9 illustrate the teaching-preaching-healing pattern of Jesus’ ministry.
1. Having recorded an outstanding example of the way He taught in the Sermon on the Mount, Matthew now turns his attention to 10 miracles (all miracles of healing, with one exception, 8:24-27).
C. By definition, a miracle is a supernatural intervention in nature by God.
1. It is an objective event in the external world, observable to the senses, explainable only on the basis of power which comes from God.
2. Four words are used in the NT to describe these supernatural works.
1) “Miracle” (dunamis) refers to something mighty or powerful.
2) “Wonder” (teras) describes the impression made on witnesses (9:8).
3) “Work” (ergon) denotes an objective act.
4) “Sign” (semaino) indicates they were not ends in themselves, but an indicator of something else (John 20:30-31).
* Miracles were visible, concrete demonstrations of Divine power that pointed men to God (Ex 8:18-19).
3. Christ’s miracles were marked by their EXTENT—power over…
1) Nature (8:26; 14:25).
2) Material elements (14:15-21).
3) All diseases (4:23; 9:35).
4) Men (9:4; Luke 4:28-30).
5) Demons and the devil (8:28-32; 12:22-29).
6) Death (9:23-25).
* Their success—Jesus never lost a patient.
* Their immediacy—they were performed instantly (8:3, 14-15).
* Their visibility—Performed openly, in public view, without props, set up, or accomplices (Acts 4:16).
* Christ’s miracles were so obviously devoid of dishonesty, that not even His enemies could deny their reality (John 11:47).
4. His miracles not only confirmed His claims, but revealed His heart.
1) 1-17: Jesus shows mercy to three people excluded from full participation in Jewish society and worship.
2) By helping those no one else could or would, He turned the status quo upside down and stamped Himself as the hope of the outcasts.
8:1-9:35: CHRIST’S CREDENTIALS
1: “And when He had come down from the mountain, great multitudes followed Him.”
1. The reference implies this paragraph chronologically followed the sermon.
2. Great multitudes indicate a time of great popularity for Jesus.
1) Having gone into the mountain to preach the gospel of the kingdom, Jesus now descends from the mountain to practice it.
I. CLEANSING A LEPER (8:2-4)
2: “And behold,”
1. Behold (idou) is Matthew’s favorite way of focusing the reader’s attention.
1) He uses it over 60 times.
“a leper came to Him, and bowed down to Him, saying,”
1. Leprosy is a mildly infectious disease cause by the Mycobacterium lepae bacillus.
1) Lepros (a scale) refers to dermatological symptoms that included swellings, scabs or spots below the surface of the skin, the skin and hair within the infected area turning white and, in advanced cases, raw flesh (Lev 13).
2) Hansen’s Disease primarily acts as an anesthetic on the body’s nervous system, numbing the pain cells of the hands, feet, eyes, etc. Lacking the sensation of pain, sufferers often abuse their bodies in such a way that results in the destruction and decay of tissue.
2. In Village of the Outcasts, Robert M. Wulff, who spent many years treating lepers in Thailand, described these symptoms:
1) Hands and feet of which nothing was left except rough, uneven stumps.
2) Faces puffed up and badly deformed.
3) Noses caved in and almost flat with the face due to the collapse of the nose bridge.
4) Fingers and toes that had withered away.
5) Muscular contractions that produced the “claw hand” and “drop foot.”
6) Ears that were pendulous and puffy.
7) Sores oozing pus that covered the whole body.
8) Ulcerations that went to the bone.
9) A terrible and nauseating stench that has been compared to “the smell of death.”
* Leprosy is the least contagious of the infectious diseases, but it produces the greatest number of bacteria; when the dead bacilli are exuded through the skin they produce a nauseating stench.
3. But the worst part of leprosy was the spiritual and psychological trauma that resulted from being unwanted.
1) They have been shunned by their society and cast out.
2) They knew they were ugly and unwanted.
3) You can detect in their eyes a loss of hope—NO HOPE!
4. Leprosy was the most terrible disease known to the Jews.
1) It was incurable (2 Kings 5:7).
2) The cleansing of leprosy was expected as one of the signs of the Messiah’s arrival (11:5).
3) Its symptoms were horrible, it rendered one unclean (Lev 13:44).
4) “While other diseases are ‘healed’ in the NT, a leper is ‘cleansed’ ” (10:8).
5) Quarantine was the only treatment (Lev 13:45-46; 2 Chron 26:16-21).
6) Lepers were treated as if they were dead (Num 12:12).
5. Luke the Physician says this man was “full of leprosy” (5:12), which indicates an advanced case.
1) Although he presented a hideous sight, he displayed a daring faith by approaching Christ, worshipping Him (2:2), calling Him “Lord.”
“Lord, if you are willing, You can make me clean.”
1. He doubted Christ’s willingness, not His power.
1) By framing his request the way he did, the leper expressed his uncertainty about whether or not Jesus was interested in helping someone like him.
3: “And He stretched out His hand and touched him, saying,”
1. First, Jesus responds by touching him.
1) This must have brought a gasp from the crowd for contact with lepers left one unclean (Lev 5:2-3).
2) Many rabbis taught that no one should come within 6 feet of a leper and 100 feet if downwind from one (Lev 13:45).
3) They threw rocks at ones who got too close according to Edersheim, I 495).
2. But while others stood back, holding their noses and feeling skittish at being so close to one so unclean, Jesus touched the man.
1) It must have been years since the man experienced such contact with anyone who did not have the disease.
3. Jesus didn’t have to touch the man to heal him. He could have healed him from a distance (5-13).
1) By touching him He gave concrete expression to the quality of mercy (Mark 1:41).
2) Mercy is that aspect of love that cannot stand back, indifferent to another’s hurt.
3) It is the facet of love that works to ease another’s misery.
4) A tender touch is one of the most tangible ways by which human beings show sympathy and affection (shaking hands, hugs, pat on the back, holy kiss).
4. Compassion breaches the buffer zones society (and, sometimes, religion) puts around outcasts.
1) Mercy doesn’t run from the stench of putrefaction, or the risk of contamination or the stigma of associating with the repulsive.
2) Ps 38:5, 7, 11: David uses the language of leprosy to describe how he was treated after an unspecified sin. (Leprosy can be compared to sin).
3) In a world filled with lepers—people who are social, spiritual and moral lepers—Christ touches the untouchables.
4) If we are to be His disciples, we must do the same.
5. Did Jesus become unclean by touching the leper?
1) Answer: (9:12).
“I am willing, be cleansed.” And immediately his leprosy was cleansed.
1. “Of course I want to.”
1) By word and deed Jesus left no doubt about His willingness to help.
2) “Be cleansed” is an expression of His authority.
3) He had the right to command the disease and He did so.
2. As soon as He gave the order, the leprosy left.
1) The rotting skin disappeared.
2) The face returned to its normal appearance, and the smell of death was gone!
4: Note how Matthew puts Christ’s authority on display in vv.3-4 (5 commands).
“And Jesus said to him, ‘See that you tell no one;’”
1. Why did Jesus command this? It is not clear.
1) Perhaps He wanted to regulate public enthusiasm.
2) It may hinder other aspects of His work and teaching.
3) It wasn’t necessary for the leper to spread the news of his cleansing.
4) Those who had witnessed it (1) could be counted on to do that.
“but go, show yourself to the priest and present the offering that Moses commanded, for a testimony to them.”
1. This was a more pressing need (Lev 14:2ff).
1) The priests would learn of the miracle.
2) It would allow for the man’s reintegration into society.
3) It would demonstrate Christ’s respect for the Mosaic Law which required cured lepers to be certified by a priest (Matt 5:17; Luke 17:14).
2. Jesus is willing to cleanse us of sin.
1) He is willing, but you must believe (John 8:24).
2) He is willing, but you must repent 2 Pet 3:9).
3) He is willing, but you must confess Him before men (Matt 10:32-33).
4) He is willing, but you must arise and be baptized and wash away your sins (Acts 22:16).
5) The real question is not is Jesus willing? But are you willing to obey Him?
6) Jas 4:12: There is only one lawgiver—we can’t pick and choose the ones we understand or are important.
II. THE MAN WHO MADE JESUS MARVEL: THE CENTURION’S FAITH
(8:5-13)
5: “And when He had entered Capernaum,”
1. Matt 4:13-14: Jesus moved from Nazareth to Capernaum to fulfill the words of Isaiah.
1) What was the particular circumstance that caused Jesus to withdraw into Galilee?
* Jesus “heard that John had been taken into custody.”
2. Refugees from Jerusalem after 70 A.D. settled there.
1) The town thrived until it was completely destroyed during the 7th century Arab conquest.
2) There are a few sites—remains of the synagogue where Jesus taught.
“a centurion”
1. Latin word for hekatontarchos, the rank held by a Roman officer (company commander) in charge of 100 men.
1) Centurions were the backbone of the Roman Army and the character displayed by those in the NT agrees with their historical reputation
(Matt 27:54; Acts 10:1-2; 22:25-26; 27:1-3).
2) Polybius described the ideal centurion “as possessing the faculty for the command, steady and serious; not prone to rush into battle nor eager to strike the first blow, but ready to die in defense of their posts if their men are overborned by number and hard pressed” (DCG, I, 276).
“came to Him, entreating Him,”
1. Luke 7:1-10: When this centurion heard about Jesus, He sent some “Jewish elders” (3) to Jesus requesting that He heal his servant.
1) Jesus went with them and when He was close to the house, the centurion “sent friends” (6) out to tell Jesus that he was “not worthy” that Jesus should come under his roof.
2. The centurion was a man of power—yet interested in the Lord.
1) He commanded respect and obedience of 100 men.
2) As a Gentile, he lived among the temptations associated with military life.
3) He had seen the vanity of heathenism—falsehood of polytheistic religions.
6: “and saying, ‘Lord, my servant is lying paralyzed at home, suffering great pain.’”
1. “Palsy” (a contraction of “paralysis”) can refer to any number of nervous or muscular disorders including paralysis, lameness, spasms and respiratory distress.
1) Muscular dystrophy and cerebral palsy would fall into this category.
2. The centurion cared about others.
1) He had a very close working relationship with this servant.
2) It appears that he was the centurion’s personal servant, a confidential attendant, like a private secretary.
* Homosexuals say this word for servant is “boy”, implying you know what.
3. This is the only example we have of one caring so much for a servant.
1) This servant was not the centurion’s superior who could do him favors like promoting him to a higher rank.
2) This servant doesn’t appear to be a relative.
4. Roman concern for slaves was rare.
1) The Romans thought of a slave or servant as a “living tool.”
2) He could be cast away to die if he became sick.
3) Just as it’s cheaper to buy a new toaster than repair an old one, it was more economical for Romans to destroy or turn out sick slaves and acquire healthy ones.
5. But not this centurion.
1) He had compassion for his servant.
2) He does not seek any favor for himself. He was UNSELFISH.
3) Selfishness is often cynical, and cynicism is always skeptical.
4) Instead of compelling Jesus to obey an order, he begged for his help.
6. He cared about the Jews (Luke 7:4-5).
1) It was difficult for a Roman not to despise a Jew.
2) The Jew-Gentile relationship was not good—hated each other—enemies.
3) There was something special about this man to separate himself from the prejudices of his fellow countrymen.
7. Notice that it was the Jews who went on a mission for this Gentile.
1) He was the link of communication between Jews and Gentiles.
2) They told Jesus that he loved the Jewish nation so much that he built a synagogue for them.
8. If our faith is great, our care for others will also include those who may seem too unworthy of our care.
1) His heart was large and generous.
2) Faith can grow to be strong in the heart of the generous.
7: “And He said to him, ‘I will come and heal him.’
8: But the centurion answered and said, ‘Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed.’”
1. He was a humble man.
1) He protested that he didn’t deserve the honor of being in the Lord’s presence.
2) He probably recognized the stigma attached to Jews who associated with Gentiles.
3) When humble—see the greatness of Christ.
4) He let God and others esteem him and not himself (Prov 27:2).
2. He recognized the omnipresence and omnipotence of Jesus.
1) The presence of the miracle-worker was not necessary.
2) He believed Jesus could fulfill his request at a distance.
3) His faith is even more remarkable when we consider that there is not an example of Jesus performing a miracle at a distance prior to this one.
9: “For I, too, am a man under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.”
1. The centurion apparently felt the need to explain the reasoning behind his request and he does so in terms with which he is familiar.
1) He compared Jesus’ position with his own.
2) Jesus had authority over diseases—he had authority over soldiers.
3) As the centurion had only to “say the word” and his soldiers would respond.
2. He also understood that both were UNDER authority.
1) He understood only those who can take orders are allowed to give orders.
2) He knew Jesus was under no human authority and could command diseases.
3) This was proof that He had Divine power backing Him.
4) The very kind of power needed to heal his servant.
3. Jesus’ word will be sufficient.
1) When God “says the word” there is real power—better listen—blessing.
2) We must also be impressed with the power of God’s written word.
3) A great faith will respond to the authority of Christ by doing just what He says.
10: “Now when Jesus heard this, He marveled, and said to those who were following, ‘Truly I say to you I have not found such great faith with anyone in Israel.’”
1. The key element of authority is to be “under” it.
1) And being under God’s authority is what faith is all about.
2) Faith that is not under—obedient to—God’s authority is not faith at all (Jas 2:14-26).
3) He not only demonstrated his faith by appealing to Jesus to heal his servant, but he understood the mechanics of faith in a way unmatched by any Jew.
2. The Bible lets us see that there was goodness in the Gentile world.
1) Jesus was the first to recognize this.
3. Only twice in the Gospels is Jesus said to “marvel”:
1) At this Gentile’s extraordinary belief.
2) And at the Jews’ extraordinary unbelief (Mark 6:6).
11: “And I say to you, that many shall come from the east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven;”
1. His kingdom is open to all who believe (2:1-2), and obey.
1) This is a prophecy of the gathering in of the Gentiles.
2) Where there is an obedient faith the kingdom will be found.
2. The three names mentioned represent believers of the Jewish race.
1) Recline was the custom when eating their meals.
2) It was customary among all nations to represent the joys of heaven under the idea of a banquet feast—Jew and Gentile side by side.
12: “but the sons of the kingdom shall be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth.”
1. Jesus wants all to focus their attention on a matter far more important than physical healing.
1) And that is to live our lives of faith to the glory of God.
2) When the Jews rejected Christ as their Messiah, and the Gentiles would accept Him as their Savior—this prophecy was literally fulfilled.
3) The Jews were only a part of an outward, physical kingdom.
4) The kingdom of love, mercy and grace must come from within their souls (Luke 17:20-21).
2. Their tears will be of inconsolable, never-ending wretchedness, and utter everlasting hopelessness.
1) It describes the eternal, excruciating pain and frenzied anger.
13: “And Jesus said to the centurion, ‘Go your way; let it be done to you as you have believed.’ The servant was healed that very hour.”
1. He was a man with a life—did not hibernate in a monastery.
1) He cared—had responsibilities.
2. He was a man with a faith—not just a flash—moment of reflection on God.
1) Faith and lives mixed (not like oil and water).
3. He was a man with a blessing—God does not have to work in supernatural ways.
1) He only has to “say the word.”
2) Only God know what is best for us in our lives.
3) We may ask for certain things—still a blessing when God says “No!”
4) Like a good father—but God is never wrong.
5) We must always have faith that God will bless our lives with His presence and help.
• What would the Lord say about our faith?
III. PETER’S MOTHER-IN-LAW HEALED (8:14-15)
14: “And when Jesus had come to Peter’s home, He saw his mother-in-law lying sick in bed with a fever.”
1. This miracle involves another outcast.
1) Women were generally despised in the Roman Empire and held equally contemptuous in Jewish thought.
2) One of the daily Rabbinic prayers was: “Blessed be Thou, O Lord God, who has not made me a woman.”
3) Josephus “For saith the Scripture, ‘A woman is inferior to her husband in all things’” (Against Apion, II.24).
2. Peter’s mother-in-law was bedridden with a high fever.
1) Puresso means “to be on fire.”
15: “And He touched her hand, and the fever left her; and she arose, and waited on (served) Him (and ministered unto them).”
1. This is the only time in Matthew where Jesus takes the initiative in healing.
1) Elsewhere He is asked for help.
2. She was instantly restored to full strength.
1) When fevers break a patient is often left weakened.
3. There is probably a lesson to be learned here about the GOAL of Christ’s mercy.
1) He heals us to serve.
2) Objects of mercy are no longer outcasts.
IV. DEMON POSSESSION AND DISEASE (8:16-17)
16: “And when evening had come,”
1. Opsios refers to after sundown (Mark 1:32).
1) Since the healing of Peter’s mother-in-law occurred on the Sabbath, the crowds waited until after the Sabbath—after sundown—to make their way to Jesus (12:10).
“they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and He healed all who were ill”
1. The Bible doesn’t reveal the origin of demons.
1) Many believe they were apostate angels (2 Pet 2:4; Jude 6).
2) Like angels, they were spirit beings— “unclean spirits” (10:1; Acts 8:7).
3) They are under the control of Satan 12:24).
2. Real beings with personalities—knowledge, speak, afraid (Luke 4:33-37).
1) They recognized Jesus as the Son of God (29).
2) They knew torment awaited them (25:41).
3) Though they could overpower a man, they were powerless before Christ and subject to His word (12:28-32).
3. Belief in demons and exorcism was wide-spread among the ancients, but true demon possession was a phenomenon limited almost exclusively to its NT references.
1) Demon possession is not mentioned in the OT, Apocrypha or Jewish Mishna.
2) There are only a few references mentioning demons at all (Lev 17:7;
2 Chron 11:15; Deut 32:17; Ps 106:37).
3) 1 Sam 16:14: Something similar but it can’t be implied as coming from God.
* Jas 1:13: God tempts no man to do evil.
4. The effects of demon possession in NT times—Terrible to experience or witness (Matt 17:14-20).
1) A demon enters the body and seizes control of the mind.
2) More than one could occupy a victim simultaneously (28).
3) Inflicts in various ways both mentally and physically.
4) They altered the behavior and controlled the speech of their victim (Luke 8:26-38).
5) Demons caused diseases, disabilities, blindness, dumbness, lunacy, epilepsy
(12:22).
5. There is a distinction between diseases caused by demon possession and those of natural causes (4:24; 17:15-18; Acts 5:16).
1) People in NT times were able to clearly recognize the difference, judging by the reactions of on-lookers.
2) We are not told what distinguished blindness caused by demon possession and blindness caused by natural causes.
6. Demon possession is mentioned or implied 85 times in the NT.
1) 81 of those are found in the Synoptic Gospels.
2) None are recorded in John except the Pharisees accusation to the effect that Jesus Himself was demon possessed.
3) The other 4 times are found in Acts 5:16; 8:7; 16:16-18; 19:11-13.
7. Demon possessed people were healed along with those suffering from natural diseases (Luke 8:36)—treated as a disease or illness.
1) Demon possessed persons were innocent of their actions and were regarded as sick people.
8. Demon possession is not to be confused with simple temptation.
1) There is no mention of temptation associated with demon possession.
2) There isn’t any suggestion of sinfulness associated with demon possession.
3) There is no record of on possessed told to repent, nor was anyone chastised.
4) There is no suggestion of anyone “voluntarily” seeking to be possessed.
5) There were no warnings or instructions to Christians regarding possession.
9. What was the purpose of demon possession?
1) Satan—part of an all out attack against Jesus—spoke through his victims (Mark 1:34; Luke 4:41).
2) Jesus—Show a sign to the people—power over Satan (Luke 10:17).
* Luke 11:20: Sign of the incoming kingdom.
10. There is a vast difference in Jesus and His disciples casting out demons and those who claim to do so today.
1) An exorcist claims to expel demons by reciting formulas, rituals, prayers, etc.
2) Exorcist is used only one time in the NT—derogatory way—attempting to imitate Paul’s power to cast out demons.
3) There is great danger of performing exorcisms (claims) in His name without authority to do so (Matt 7:21-23—really doing these?—John 9:33; Mark 9:38-39).
4) There is no reason to assume this miraculous possession would outlast the miraculous age.
5) Why would it be that the denominations that do not teach the truth would be the ones successful at casting out demons?
* That would mean that Satan is more powerful than God.
11. Do demons exist today? (Eph 6:10-13).
1) Demon possession cannot be used as an excuse for not resisting evil.
2) If you are not a Christian, demon possession is not the problem.
3) You are under Satan’s control as long as you remain in sin (2 Pet 2:9-14).
4) Don worry if you are a Christian (1 John 4:3-4).
17: “in order that what was spoken through Isaiah the prophet might be fulfilled, saying, ‘He Himself took our infirmities, and carried away our diseases.’”
1. The Pentecostal spin on this text is known as the “healing of the atonement” doctrine.
1) It maintains Jesus died for our sicknesses as well as our sins and that believers should expect God to heal their body as well as their soul.
2. Notice two considerations against this view.
1) Not all believers in the NT were healed of sickness (1 Tim 5:23;
2 Tim 4:20).
2) Many Pentecostals retain their physical ailments after their conversion.
V. THE CHALLENGE OF FOLLOWING JESUS (8:18-22)
1. Matthew inserts two case studies—
1) One of a man too quick to promise.
2) And another too slow to perform.
* These examples illustrate the necessity of total commitment.
18: “Now when Jesus saw a crowd around Him, He gave orders to depart to the other side.”
1. Jesus has had a big day.
1) Though Galilee had responded overwhelmingly to Him (Mark 1:37), Jesus decides to temporarily escape the crowds.
2) He instructs His disciples to sail with Him to the other side of the Sea of Galilee (25).
19: “And a certain scribe came and said to Him, ‘Teacher, I will follow you wherever you go.’”
1. There was so much value to what Jesus was teaching that he would follow Jesus anywhere.
1) It was a common practice in those days of volunteering to follow a rabbi as his pupil.
2) Perhaps this scribe was like Nicodemus (John 3:1-5), who was able to see that Jesus is truly the great teacher sent from God.
20: “And Jesus said to Him, ‘The foxes have holes, and the birds of the air have nests; but the Son of Man has no where to lay His head.’”
1. Christ’s answer calls for a reality check—asking for homelessness.
1) It doesn’t mean Christ never slept in a bed, but that He didn’t have a place of His own.
2) From the highest to the lowest of God’s creation, each has a home.
2. He who is the hope of the outcasts was Himself an outcast, with no middle class security.
1) He was rejected in Judea (John 5:18).
2) He was cast out in Galilee (John 6:66).
3) He was begged to leave Gadara (Matt 8:28, 34).
4) He was refused lodging in Samaria (Luke 9:53).
5) And finally earth itself would not have Him (Matt 27:23).
3. Wanting to follow Jesus is a wonderful thing to desire.
1) But we should remind people there is a cost involved, one they need to consider before they commit.
2) Following Jesus and participating in His cause is not going to be easy.
4. For the first time in Matthew Christ refers to Himself as “the Son of Man.”
1) It was His favorite self-designation (occurs 31 times in Matthew; 81 times in Gospels.
2) Only twice someone other than Jesus used this expression and both times Jesus is being quoted (Luke 24:7; John 12:34).
5. The phrase carries implications of His deity and His humanity.
1) It was a Messianic title (Dan 7:13-14).
2) Synonymous with “Son of God” that linked Him to man (John 12:34; 5:27).
3) The title had no nationalistic or political implications which made Him more than the king of Israel—ruler and judge of all mankind (24:30).
21: “And another of the disciples said to Him, ‘Lord, permit me first to go and bury my father.’”
1. He asks for bereavement leave—sounds like a legitimate request.
1) Based on the 5th commandment, the burial of a parent was considered one of the highest duties in Jewish society (1 Kings 19:19-21).
2) A man’s son was to bestow the final honor (Gen 25:9; 35:29; 49:28-50; 50:14-16; Josh 24:29-30).
3) Even a priest, who was required to avoid defilement through contact with the dead, was exempted from this rule if an immediate family member died (Lev 21:1-3).
22: “But Jesus said to him, ‘Follow Me; and allow the dead to bury their own dead.”
1. Luke 9:51-53: Jesus is on the FINAL JOURNEY of His work before being crucified.
1) There was no time to postpone following Jesus.
2) Jesus viewed this request as an unnecessary DELAY in the decision of discipleship.
* In first-century Palestine, burial was carried out quickly.
* “To look after until death”—stay with father.
2. Application.
1) Christ expects us to honor our parents and tend to their needs (15:4ff), but when it conflicts with His word, there should be no doubt about where our duty lies (10:37; 19:29).
2) Discipleship must take precedence over every other relationship in life.
3) When Christ insists that a man choose Him over his earthly father, we don’t turn it down (Matt 6:33).
4) We will obey Him without hesitation.
5) It means a self-sacrifice in your call to SERVICE.
6) Discipleship is not just another commitment to squeeze in.
7) It is the commitment! Seize the moment for the Lord!
8) Acts 24:25: Are you waiting for a more convenient time? (study, visit, teach)
VI. THE PRESENCE OF JESUS IN THE MIDST OF THE STORM (8:23-27)
AUTHORITY OVER NATURE
23: “And when He got into the boat (ship), His disciples followed Him.”
1. The progressive “His” probably indicates the 12 apostles.
2. “Ship” (ploion) refers to a fairly sizable, lake going vessel.
1) In 1986 a boat was discovered at the bottom of the Sea of Galilee that appears to date from the NT period.
2) It was 26.5 feet long, 7.5 feet wide, and 4.5 feet high.
3) There were places for 2 oars on each side, a mast, and a steering oar.
4) It had a crew of 5 and could carry up to 10 passengers.
24: “And behold, there arose a great storm (tempest) in the sea, so that the boat was covered with the waves but He Himself was asleep.”
1. The Sea of Galilee lies approximately 700 feet below sea level and is surrounded by mountains.
1) When cool air that descends in the evening through the steep ravines collides with the warm, moist air rising from the lake, violent storms can break out.
2) The severity of this storm is emphasized by the adjective “great.”
3) The word for “storm” (seismos) means shaking, the normal word for earthquakes (24:7).
2. “Covered” (kalupto), to hide or remove from sight, indicates the boat was being swamped by waves that were breaking over it (Mark 4:37).
1) In contrast to the turbulence around Him, Jesus was “asleep.”
2) His physical weariness after an exhausting day of teaching (Mark 4:1-35) and healing, plus His complete trust in His Father’s care, gave Him a peace that passed understanding (Mark 4:38; Phil 4:7).
25: “and they came to Him, and awoke Him, saying, ‘Save us, Lord; we are perishing!’”
1. Some of the disciples were professional fishermen and familiar with the storms that can hit the Sea of Galilee, are convinced they are not going to survive.
1) With a cry of desperation they ask—Mark 4:38: “Teacher, do you not care that we are perishing?”
26: “And He said to them, ‘Why are you timid (fearful), you men of little faith?’”
1. First, Jesus rebukes the disciples.
1) At first glance it seems their appeal would be an act of great faith (when their skill as sailors proved useless, they called on a carpenter).
2) “Fearful” (deilos), means cowardly (Mark 4:40; John 14:27; 2 Tim 1:7; Rev 21:8).
3) Had the disciples listened carefully to what Jesus said—and believed Him— they would not have panicked.
4) What He said was, “Let us go over to the other side of the lake” (Luke 8:22), not, “Let’s go over to the middle of the lake and drown.”
2. The Lord knew that people do not learn faith from a lecture.
1) Faith is learned in the laboratory of life.
2) The storms of life provide the pressure that enables gold to form in our character.
3) The disciples’ reaction showed how far He had to go.
(He knew the storm was coming.)
4) Instead of faith conquering fear, they allowed the circumstances to overshadow Christ’s word.
5) But Jesus would continue to cultivate their faith, instilling in them the ability to completely trust Him no matter how great the odds seemed to be stacked against the fulfillment of His word.
6) The hardest lessons His disciples learned in this storm prepared them for the far tougher times they would face down the road.
“Then He arose, and rebuked the winds and the sea; and it became perfectly calm.”
1. Then Jesus “rebuked” (epitimao), to reprove, censure (17:18).
1) One minute there was a dark sky, raging winds and crashing waves—the next there was perfect stillness.
2) Not even the normal rolling of waves that normally occurs after the wind dies down.
27: “And the men marveled, saying, ‘What kind of a man is this, that even the winds and the sea obey Him?’”
1. The disciples knew the Sea of Galilee well enough to know it didn’t behave this way.
1) Realizing the awesome power Christ had just displayed, they ask this question.
2) In the OT, a singular mark of God’s sovereignty was that the sea obeyed Him (Ps 107:23-31)—and the disciples understood this fact.
3) The next time Christ stills a storm they will have no doubt about the sort of man He is (14:33).
* How many storms does Jesus have to calm before we believe this fact?
2. John 1:1-3, 14, 18; Col 1:15-18
1) Jesus is the “Word” (revelation, expression, manifestation of God.
2) He is “Creator of all things.”
3) He is the One “in whom all things are sustained.”
4) He is “preeminent above all things.”
5) Yet, it may be God’s will to not calm the storm.
APPLICATION
1. All of us, at one time or another, and for various reasons have problems—feel distant from God’s presence.
1) Either we’ve drawn away from Him, or we feel He has drawn away from us.
2. The presence of Jesus is no guarantee of continued tranquility.
1) Eph 1:3: We have every spiritual blessing “in Christ.”
2) But freedom from normal physical, earthly problems is not one of them.
3. But the presence of Jesus in our life does assure us of salvation.
1) The disciples learned that Jesus was the answer, their strength, their safety.
4. The presence of the storm does not mean Jesus:
1) Has left us alone with our problems (Matt 28:20).
2) Doesn’t care.
3) Cannot be disturbed.
4) Doesn’t have the power to deal with “heavy (seismic) problems.
5. Presence of the storms of life can result in:
1) Unwarranted “fear”
2) Normal fear turned into being cowardly.
3) Manifestation of immature faith in God.
* Answer: a. Believe in God’s promise (1 Cor 10:13).
b. Add to your faith (2 Pet 1:5-11).
VII. JESUS CASTS OUT DEMONS FROM TWO MEN (8:28-34)
28: “And when He had come to the other side into the country of the Gadarenes,”
1. The Majority text reads Gergesenon (Gergesa).
1) Other manuscripts contain either Gerasenos (Gerasa) or Gadarenos (Gadarenes)
2. The best guess is that Gergesa was a small village on the eastern shore of the Sea of Galilee, located within the political district whose capital was Gadara (located 5 miles to the southeast).
1) Note that Matthew says they went to the “country” (district, territory) of the Gadarenes.
“two men who were demon-possessed met Him as they were coming out of the tombs;”
1. They lived in the cemetery (rock-hewn tombs or burial caves).
1) It was marked as an unclean place.
“they were so exceedingly violent that no one could pass by that road.”
1. These two were especially savage.
1) Chalepos: fierce, hard, difficult, dangerous.
2) In the NT, used only here and 2 Tim 3:1: “difficult” (NASB); ‘perilous” (KJV).
3) They terrorized travelers to the point where “nobody dared to use that road.”
2. Mark 5:9: When Jesus asks one his name he replied “Legion: for we are many.”
1) A Roman legion numbered 6,000, but the word was also used of any large number.
2) It is likely that at least 2,000 demons inhabited the two men (30; Mark 5:13).
29: “And behold, they cried out, saying, ‘What do we have to do with You, Son of God? Have You come here to torment us before the time?’”
1. “Let us alone”—they did not want Jesus interfering with them.
1) They knew their ultimate end, but they didn’t want it to start any sooner than necessary.
30: “Now there was at a distance from them a herd of many swine feeding.”
1. Mark 5:13: Says the herd numbered about 2,000.
1) The pigs presence may indicate Gentile owners, but not necessarily.
2. Three considerations suggest Jewish owners.
1) Jesus dealt almost exclusively with Jews (Matt 15:22ff).
2) Gadara was Jewish territory, being within the domain of Herod Philip (Luke 3:1).
3) The owners brought no complaint or demand to restore their loss.
* Jesus killed 2 birds with one stone (cast out demons and destroyed pigs).
31: “And the demons began to entreat Him, saying, ‘If You are going to cast us out, send us into the herd of swine.’”
1. This is the only time demons are known to have entered an animal.
32: “And He said to them, ‘Begone!’ And they came out, and went into the swine, and behold, the whole herd rushed down the steep bank into the sea and perished in the waters.”
1. This miracle demonstrates that demon possession was an objective phenomenon rather than a psychosomatic disorder.
1) Insanity cannot be transferred from people to pigs.
33: “And the herdsmen ran away, and went to the city, and reported everything, including the incident of the demoniacs.
34: And behold, the whole city came out to meet Jesus; and when they saw Him, they entreated Him to depart from their region.”
1. There is no need to read anything unduly malicious into this request.
1) Not long before this incident Peter had asked Christ to leave (Luke 5:8).
2) Fear is a natural reaction when one recognizes they are in the presence of the supernatural.
2. Analogy: We are told a nuclear power plant was to be built in our backyard.
1) While we recognize its potential for great good, we might prefer—due to our fear of an accident—that it be built somewhere else.
2) The power Jesus exhibits is far too threatening to have around.
3) Who knows what that power is likely to do next?
4) Some people are more comfortable with demons they know than a power they cannot comprehend.
3. Jesus does as requested and leaves (9:1).
1) But He doesn’t leave without witnesses (33; Mark 5:14, 18-20).
2) Mark 5:18-20: Left behind were the 2 men with a powerful testimony.
4. The next time Jesus visits the area His reception will be dramatically different from the one received here (15:30).
STUDY QUESTIONS FOR MATTHEW EIGHT
JESUS CLEANSES A LEPER (1-4)
1. What is a miracle (define)?
2. What 4 words are used in the NT to describe supernatural events?
1)
2)
3)
4)
* What is the difference in meaning of these 4 words?
3. Did Jesus have much of a following at this time?
4. Describe the symptoms of leprosy.
5. How did the people treat a leper?
6. What stage of leprosy was this man in (check Luke’s account)?
7. What uncertainty did the leper express?
8. What did Jesus do first?
9. Did Jesus become unclean by touching the leper?
10. Did Jesus have to touch the leper to cure him?
11. What message was Jesus communicating by touching the leper?
12. How can we apply what Jesus did by touching the leper?
13. Did Jesus leave any doubt about His willingness to help the leper?
14. What characteristics did this miracle display that makes it distinct from those of today’s faith healers?
15. How was the examination of the leper by the priest to be a “testimony” to them?
16. Did Jesus respect the Mosaic Law before His death?
THE MAN WHO MADE JESUS MARVEL: THE CENTURION’S FAITH (5-13)
1. Why did Jesus move from Nazareth to Capernaum?
2. What prophecy in Isaiah did this move fulfill (Mt 4:13-16)?
3. Where is this parallel account found?
MULTIPLE CHOICE
1. The centurion was a (a) Jew, (b) Gentile, (c) Samaritan
2. The centurion showed his love for the nation of Israel by (a) building a synagogue, (b) following the traditions of the Pharisees, (c) being lenient with the Jews as a Roman soldier.
3. His statement, “I am not worthy,” manifests his (1) humility, (b) his appraisal of Jesus, (c) his appraisal of himself, (d) all of the above.
4. His comparison of his authority over his servants to Jesus’ authority shows that he believed (a) Jesus had authority over diseases, (b) Jesus could heal the servant by His spoken word, (c) both
5. Jesus healed the servant (a) through the laying on of hands, (b) anointing with oil,
(c) praying over him, (d) from a distance.
6. Jesus marveled at the centurion’s (a) generosity, (b) faith, (c) authority over men.
7. Marvel means (a) wonder, (b) amazement, (c) awe, (d) all of these.
8. Verses 11-12 is a prophecy of the (a) gathering in of Gentiles, (b) rejection of Jews, (c) both.
PETER’S MOTHER-IN-LAW HEALED (14-15)
TRUE OR FALSE
1.___ Women were considered outcasts by many in New Testament times.
2.___ This is the only time in Matthew where Jesus takes the initiative in healing.
3.___ When fevers break a patient is often left weakened.
4.___ The goal of Christ’s mercy is to be served by others.
DEMON POSSESSION AND DISEASE (16-17)
1. Why did they wait until after sunset (Mk 1:32) to bring many to be healed?
2. How many cases of demon possession can you find in the Old Testament?
3. What are the effects of demon possession?
4. Could people clearly recognize the difference between diseases caused by demon possession and those caused by natural causes? (Mt 4:24; 17:15-17; Ac 5:16)
5. Was demon possession treated as a disease or illness? (Lk 8:36)
6. Where in the book of Acts is recorded the last mention of demon possession?
7. Are there any warnings or instructions to Christians regarding demon possession?
8. What did casting out demons prove?
9. What is the difference between Jesus and His disciples casting out demons and those who claim to do so today?
10. Were all believers healed of sickness?
THE CHALLENGE OF FOLLOWING JESUS (18-22)
1. What reason is given for Jesus’ command to cross over to the other side?
2. What part of the day was it when Jesus gave the above command? (Mk 4:35)
3. What does the phrase “Son of Man” emphasize?
4. What lessons are to be learned from the would-be followers of Jesus?
5. Where was Jesus going at this time? (Lk 9:51-53)
Why?
Did Jesus have a lot of time to wait for the would-be followers?
THE PRESENCE OF JESUS IN THE MIDST OF THE STORM (23-27)
1. Luke calls the sea a _____________________.
2. Matthew says the boat was covered with waves. What does Mark 4:37 say?
3. What is the difference between “little faith” and “no faith” (Mk 4:40)?
4. Can faith be tested without the storms of life?
5. What applications can we make from this true story?
JESUS CASTS OUT DEMONS FROM TWO MEN (28-34)
1. A Roman legion (Mk 5:9) was made up of _________ men.
2. According to Mk 5:13, the herd of swine numbered about _________.
3. When Jesus leaves as requested, who does He leave behind as witnesses
(33; Mk 5:14, 18-20)?
Matthew 9
SECOND AND THIRD SET OF MIRACLES
INTRODUCTION
A. Up to this point, Matthew has said little about opposition to Christ.
1. But now that changes as Jesus faces criticism from the religious establishment in every incident in this chapter.
1) It was galling to see Jesus exerting such a powerful influence.
2) The resentment of the religious leaders had been likened to that of the medical profession against an unregistered doctor who seems to be very successful and gaining a lot of attention.
I. A PARALYTIC CURED (9:1-8)
1: And getting into a boat, He crossed over, and came to His own city.”
1. Capernaum (4:13)—the center of His ministry.
2: “And behold, they were bringing to Him a paralytic, lying on a bed; and Jesus seeing their faith said to the paralytic, ‘Take courage, My son, your sins are forgiven.’”
1. Mark (2:3-4) and Luke (5:18-20) go into greater detail than Matthew to describe the efforts of 4 men to their paralyzed friend to Jesus, including the fact that they lowered him through the roof on a stretcher.
1) Upon seeing their faith (demonstrated by their works, Jas 2:14-26), Christ responds in an unexpected way.
* Take courage (tharsos), be confident, bold.
2) Jesus probably chose this occasion to pronounce forgiveness because the time had come to CHALLENGE the status quo in the Jewish hierarchy.
3: “And behold, some of the scribes said to themselves (Lit., among), ‘This fellow blasphemes.’”
1. Blasphemy (blasphemeo), to revile, speak against.
1) It is a broad term that covers a variety of offenses including slander, cursing God, disrespect to God and claiming to be God.
2) Blasphemy was one of the most serious accusations that could have been aimed against one for it was a capital crime (Lev 24:10-23; 1 Kings 21:9-14; Acts 6:8-11; 7:58).
4: “And Jesus knowing their thoughts said, ‘Why are you thinking evil in your hearts?’”
1. Jesus quickly turns the tables and criticizes His critics.
1) Not for a minute will He allow them to think their reasoning is sound.
2. Their thoughts said more about them than about Jesus.
1) The problem lay in them, not Him.
2) Their conclusion was not a logical deduction from the evidence, but resulted from evil in their heart.
5: “For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise, and walk?’”
1. Forgiving a man his sins is impossible to objectively confirm or refute.
1) But telling a man to arise and walk is on the level of “put up or shut up.”
6: “But in order that you may know that the Son of Man has authority on earth to forgive sins’—then He said to the paralytic—‘Rise, take up your bed, and go home.’”
1. Christ doesn’t deny the scribes’ premise that only God can forgive sins.
1) Instead, He gives them reason for believing He is God (1:23).
2. To prove (that you may know)—that He had authority to forgive sin Jesus does something they could see in order to convince them of something they couldn’t see.
1) The miracle provided an objective basis for believing His claim to grant forgiveness.
7: “And he rose, and went home.
8: But when the multitudes saw this, they were filled with awe, and glorified God, who had given such authority to men.”
1. Why should we believe Christ’s miracles proved Him to be God and not just a man through whom God worked?
1) ANS: On the basis of His explanation—the one who works a miracle is in the best position to explain its significance.
2) And if Jesus says His miracles prove His deity (power to forgive sins), who are we to argue?
II. THE CALL OF MATTHEW (9:9-13)
9: “And as Jesus passed on from there, He saw a man, called Matthew, sitting in the tax office; and He said to him, ‘Follow Me!’ And he arose, and followed Him.”
1. The primary responsibility of tax-gatherers (publicans) was to collect toll on goods that entered a political district.
1) Tax-gatherers were especially despised.
2) They were directly or indirectly employed by the Roman government.
3) Because of their contact with Gentiles they were regarded as unclean.
2. Many had a reputation for being unscrupulous.
1) The average citizen was at the mercy of the tax agent to know how much he owed.
2) Dishonest tax-gatherers would overcharge and keep the surplus for themselves (Luke 3:13; 19:8).
3) It was common for orthodox Jews to lump publicans in the same category with sinners and harlots (5:46; 9:10; 21:31).
4) To Jews, there could not be a more degrading term to be associated with people, no lower class, other than the Gentiles.
5) It was a degrading business that brought no earthly honor to Jesus Christ.
6) Matthew’s call again illustrates the hope Christ offered to outcasts (8:1).
7) The Lord is interested in everyone.
8) He wants every person on this earth to be in His kingdom.
9) Jesus saw something in Matthew.
10) We can’t make decisions for others—“He’ll never change.”
3. When Matthew responded to the invitation, it was probably at great loss to himself financially and professionally.
1) The fishermen might go back to their fishing, but the tax collector would not be able to return to his job—his lucrative post would soon be filled.
2) And if he tried to get another job, who would want to employ a former tax collector.
10: “And it happened that as He was reclining at the table in the house, behold many tax-gatherers and sinners came and were dining with Jesus and His disciples.”
1. Matthew hosted a reception for Jesus at his home (Luke 5:29).
1) He immediately became involved in the Lord’s work.
2) He was grateful for the Lord calling him (Acts 16:15, 33-34).
3) He committed himself before his friends.
11: “And when the Pharisees saw this, they said to His disciples, ‘Why is your Teacher eating with the tax-gatherers and sinners?’”
1. Having defended His right to forgive sinners (3-6), now Jesus defends His right to eat with them (11-13).
1) The Pharisees were not there as guests but as viewers to scorn and find fault.
2. The Pharisees couldn’t understand how a religious man could associate with the irreligious (11:6, 19).
1) They believed a rabbi could teach sinners, but he shouldn’t eat with them for that would be the same as endorsing their sin.
2) Their question is really an accusation that means, “Shame on you for having accepted such a man as your teacher!”
3) They believed you could know a man by the company he kept.
* Birds of a feather flock together.
3. That they question the disciples rather than Jesus may indicate they were trying to drive a wedge between them and Him.
1) Or that they were too cowardly to address Christ directly.
12: “But when He heard this, He said, ‘It is not those who are healthy who need a physician, but those who are sick.’”
1. Jesus answers their question even though it wasn’t addressed to Him.
1) The Pharisees reasoned, “You eat with sinners, therefore you are a sinner.”
2. Jesus replied by saying, “You’re wrong. I associate with sinners because I am a physician.”
1) Physicians are expected to spend their time with the sick.
13: “But go and learn what this means, ‘I desire compassion (mercy) and not sacrifice,’ for I did not come to call the righteous, but sinners.”
1. “Go and learn” was a rabbinic formula that implied insight.
1) The Pharisees did not understand what Hos 6:6 means.
2) If they did, they wouldn’t have criticized Christ.
2. Jesus is dealing the Pharisees a double rebuke.
1) By treating them as learners.
2) And as beginners who have yet to learn Scripture correctly.
3. Sacrifice means mingling with sinners on a personal level.
1) Don’t be afraid or ashamed to mention the Lord to anyone.
2) Put all your abilities and resources in service to Christ.
3) We have so many opportunities to do what Matthew did.
4. Jesus has come to meet sinners on the level of our deepest need, the level of our sin (Rom 5:6-10).
1) How does Jesus call us today? (John 6:44-45; 2 Thes 2:14).
2) This revelation was so new that it could be called nothing else except the “Good News”—“The Gospel.”
III. THE DISCIPLES OF JOHN QUESTION JESUS (9:14-17)
(PARABLES ABOUT FASTING)
14: “Then the disciples of John came to Him, saying, ‘Why do we and the Pharisees fast, but Your disciples do not fast?’”
1. Fasting was a private matter (6:16) that one could not impose upon another.
1) But in Pharisaic piety it had become a regular observance expected of all who were spiritually minded (Luke 18:12).
2) But the truth is, the routine, self-imposed weekly fasts were the type of thing God did not desire (13).
15: “And Jesus said to them, ‘The attendants of the bridegroom cannot mourn as along as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast.’” (Mark 2:19)
1. Jesus uses three analogies to defend His disciples’ not fasting on the ground that it wasn’t appropriate (out of place).
1) A wedding feast is a time for joy, not sorrow (not asceticism).
* Betrothed (married) but not living together.
2) The groom’s presence is a time for feasting—fast when he is gone.
3) Jn.3:29: John the Baptist spoke of himself as the best man and Jesus as the bridegroom.
4) So long as Christ is with the attendants (children of the bridechamber—a Heb. Idiom for wedding guests) the disciples should feast.
2. In a subtle allusion to His death, Jesus implies that He would not always be with them.
1) When that time came His disciples would fast (John 16:5-6).
2) They would fast when it was appropriate and not merely to honor human tradition.
3) Diseases being healed, casting out demons, outcasts included and sins forgiven were causes for celebration.
16: “But no one puts a patch of unshrunk cloth on an old garment; for the patch pulls away form the garment, and a worse tear results.”
1. To patch an old garment—shrunk through many washings—with a piece of new, unshrunken cloth (agnaphos, unshrunken) only makes a bad situation worse.
1) When the new cloth is washed it will shrink and tear the old.
17: “Nor do men put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out, and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved.”
1. Wineskins were made of sheep or goat skins, hair cut short, turned inside out with the neck for the opening.
2. The usual explanation for this is that old wineskins have already been stretched to the breaking point and any further expansion caused by new wine would burst them.
1) “It is not grape-juice, for new wine is already able to burst wineskins.
2) It is the freshly fermented wine having just completed the stage known as primary fermentation.
3) This stage took place in open vats, for nothing could withstand the tremendous pressure of this most active phase of the wine-making process.
4) Afterwards, the new wine was put into new, elastic wineskins.
5) Then the wine undergoes the less volatile secondary fermentation.
6) Older wineskins would not have the necessary elasticity and/or porosity to handle even the slightest output of gases produced during the secondary stage.
7) Usually, the wine was then stored and aged.
8) Thus, new wine is freshly fermented wine whereas old wine is wine that has been bottled and stored for some time.” Gary Martin
3. This answer doesn’t agree with chemistry.
1) The sugar in grape juice can produce carbon dioxide 40-50 times its original volume, which is more than enough to burst new skins, much less old ones (Job 32:19).
2) Fermenting wine has been known to burst wooden barrels bound by metal hoops.
3) New wine was put into new skins because old bottles were brittle, cracked and contained dregs that precipitated fermentation in fresh juice.
4. The laws of fermentation are fixed facts.
1) There must be saccharine (sugar) matter and gluten (yeast).
2) The temperature should not be below 50 degrees nor above 75 degrees.
3) The juice must be of a certain consistency. Thick grape syrup will not undergo fermentation (excess of sugar, or which is the same thing, too much water).
4) The quantity of gluten or ferment must also be well regulated (too much or too little will impede and prevent fermentation).
5. Fermentation can be prevented.
1) Grape-juice will not ferment when the air is completely excluded.
2) By boiling down the juice, or in other words, evaporating the water, the substance becomes a syrup, which if very thick will not ferment.
* Grape-juice boils at 212 degrees—but alcohol evaporates at 170 degrees.
3) If the juice is filtered and deprived of its gluten, the production of alcohol will be impossible.
6. Sweet is the natural taste.
1) Chemistry tells us that the juice loses its sweetness when, by fermentation, the sugar is converted into alcohol.
2) Preserving them sweet throughout the whole year meant preserving them unfermented.
3) The best wines were the ones which were least strong (fermented).
4) The climate (heat) and the sweetness of the grapes would quickly turn sour.
* Aristotle, born 384 B.C. says, “The wine (general term) of Arcadia was so thick that it was necessary to scrape it from the skin bottles in which it was contained, and to dissolve the scrapings in water.” (Bible Commentary, p.295)
* Columella and other writers who were contemporary with the apostles inform us that “in Italy and Greece it was common to boil their wines.” (Nott, London Edition, p.80)
* Horace, born 65 B.C., says, “there is no wine sweeter to drink than Lesbian; that it was like nectar, and more resembled ambrosia than wine; that it was perfectly harmless, and would not produce intoxication.” (Anti-Bacchus, p.220)
* The Mishna states that the Jews were in the habit of using boiled wine.”
(Kitto, vol. ii. p.447)
* Cyrus Redding, in his History of Modern Wines, says, “On Mount Lebanon, at Kesroan, good wines are made, but they are for the most part vins cuit (boiled wines). The wine is preserved in jars.” (Kitto, ii. 956)
7. The making of an intoxicating liquor was never the chief object for which the grape was cultivated among the Jews.
1) There are at least 16 uses of the grape, wine-making being the least important.
8. Jesus is not contrasting the old and new covenants or teaching that Christianity was not something to be patched onto or poured into the old wineskins of Judaism.
1) The topic of this section is mercy over the sacrifice, not the relationship between the gospel and the Law.
9. Luke 5:39 Gives a fourth figure: “And no one, after drinking old wine wishes for new; for he says, ‘The old is good enough.’”
1) Does this mean Jesus is teaching the Old Law over the New? Of course not.
10. Jesus’ whole point is that there are times when fasting is inappropriate.
1) When the situation doesn’t call for it, nothing is gained by doing it.
2) Man’s tendency has been to elevate the unnecessary (“sacrifice,” 13) over the essential (“mercy”)—a tendency for which Christ showed no sympathy.
3) There is no inherent virtue per se in fasting (or in praying, singing or eating the Lord’s Supper).
4) Abstaining from food does not automatically draw one closer to God or secure His blessings.
5) Fasting is only of value when circumstances demand it and it is then in keeping with 6:16-18.
6) Fasting for the sake of fasting is spiritually worthless.
* Regular scheduled times.
1V. JAIRUS’ DAUGHTER RAISED AND A DISEASED WOMAN HEALED
(9:18-26).
18: “While He was saying these things to them, behold, there came a synagogue official, and bowed down before Him, saying, ‘My daughter has just died; but come and lay Your hand on her, and she will live.’”
1. While still speaking with John’s disciples, Jesus is interrupted by a ruler of the synagogue named Jairus (Mark 5:22).
1) As a ruler he was responsible for maintaining order during meetings dealing with disturbances and assigning duties to those assisting in the service.
2. Seeking help from One considered a blasphemer (3) shows his desperation.
1) Humanly speaking the situation was hopeless but he believed Jesus could help (19:26).
19: “And Jesus rose and began to follow him, and so did His disciples.”
1. Without a word Jesus ended the discussion with John’s disciples and followed.
20: “And behold, a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak (outer garment).
21: for she was saying to herself, ‘If I only touch His garment, I shall get well.’”
1. On the way Jesus encountered another hopeless situation.
1) “Hemorrhage (haimorreo) for twelve years”: A menstrual disorder.
2. She believed that if she could make the slightest contact with Jesus she would be healed.
1) Doctors could help her (Mark 5:26; Luke 8:43).
2) The Talmud sets forth at least eleven different cures for her condition, some medical and others superstition. She probably had tried them all.
3. She was ritually unclean.
1) This may be part of the reason for her manner of approach.
2) Coming from behind, she hoped to touch Him without attracting attention.
3) “Garment” (kraspedon): “Hem”—refers to the tassels Jews wore on their clothes to remind them of the Law (23:5; Num.15:37-41).
22: “But Jesus turning and seeing her said, ‘Daughter, take courage; your faith has made you well.’ And at once the woman was made well.”
1. This is the only woman He ever called “daughter.”
1) It’s a term of affectionate endearment (like-maiden, little girl, or sweetheart).
2. That Christ detected her touch in a jostling crowd (Mk.5:30-31) speaks volumes about His sensitivity.
1) In a packed crowd He distinguished the touch of faith from the touch of curiosity and the touch of hostility (6:4, 6, 18).
2) All that touches us touches Him—He feels our pain, sorrow, loss or rejection.
3) Whatever hurts us hurts Him (Heb 4:15).
23: “And when Jesus came into the official’s house, and saw the flute players, and the crowd in noisy disorder,”
1. Their lament had already begun.
1) Professional mourners were hired even by the poorest families.
2) Mishnah Ketuboth 4:4 specifies “not less than two flutes and one wailing woman.”
2. The Jews didn’t embalm corpses.
1) Due to the rapid decomposition it was necessary to hold the funeral and bury the body within a few hours of death.
24: “He began to say, ‘Depart, for the girl has not died, but is asleep.’ And they began laughing at Him.”
1. Jesus implies that their services were unnecessary since the girl is not dead.
1) The mourners turned into scorners (katagelao, lit., to laugh down; laughter aimed at humiliating, deride).
2) To them the thought of a doctor who couldn’t even diagnose death was ridiculous.
3) This is the first one Jesus raises from the dead.
2. Jesus wasn’t denying the girl was dead (18; Luke 8:49), He was saying her condition wasn’t permanent (John 11:11, 14, 17).
1) People today still scorn the Great Physician’s diagnoses.
2) Concerning their problem, whether personal, marital, family, social, work-related, etc., they either believe He doesn’t “have a clue”, or that His medicine won’t work.
3) Because they lack faith in the One who raises the dead, their problem continues to be a problem.
25: “But when the crowd had been put out, He entered and took her by the hand; and the girl arose.
26: And this news went out into all that land.”
1. Death is man’s greatest problem, but in Christ the problem is solved.
1) The news spread like wildfire.
V. BLINDNESS (9:27-31)
• There are no instances in the OT where the blind were miraculously cured, but Isaiah 35:5 foretold a day when God would open the eyes of the blind and loosen the tongue of the dumb.
• The next two miracles leaves no doubt that that day had arrived.
27: “And as Jesus passed on from there, two blind men followed Him, crying out, and saying, ‘Have mercy on us, Son of David!’”
1. Mercy is the very thing God delights to show.
1) They are the first to publicly address Jesus as the “Son of David”
(1:1; 12:23; 15:22; 20:30-31; 21:9, 15; 22:44-45).
2) This reflects a growing Messiah-awareness about Jesus.
28: “And after He had come into the house, the blind men came up to Him, and Jesus said to them, ‘Do you believe that I am able to do this?’ And they said to Him, ‘Yes, Lord.’”
1. Jesus doesn’t heal them on the spot.
1) Instead, He enters a house (10) and they follow.
2) There He challenges them with the question.
3) Without hesitating they answer, “Yes, Lord.”
4) Their following and their answer revealed a strong confidence in His power.
5) Being blind, they could not have seen anything that Jesus had done.
6) They had to depend on what people told them.
29: “Then He touched their eyes, saying, ‘Be it done to you according to your faith.’”
1. Jesus performed miracles according to the will of God (Heb 2:4), not according to the level of a man’s faith.
1) Sometimes He worked miracles to strengthen faith (Mark 9:22-25).
2) Sometimes He did a miracle in the presence of defective faith (14:31).
3) And sometimes despite faith’s absence (Luke 22:49-51).
4) Here, the miracle was faith’s reward (Heb 11:6).
30: “And their eyes were opened. And Jesus sternly warned them, saying, ‘See here, let no one know about this!’”
1. Embrimaomai, lit., to roar; to charge sternly, vehemently.
1) Used in classical texts of horses snorting and of Cerberus howling.
2) John 11:33: Translates a word that occurs only 5 times in the NT and always in connection with DEEP EMOTION (Mark 1:43; 14:5; John 11:33, 38).
2. Why did Jesus at times downplayed His miracles?
1) John 6: Provides the best insight—feeding of the 5000—found in all 4 Gospels.
2) After this miracle the crowd tried to force Jesus to be their king (15).
3) The next day, Jesus accused them of following Him for selfish reasons (26).
4) He urged them to seek the food that endures for eternal life (27, 35, 53-56).
5) Most of the crowd wasn’t interested in this kind of food and left Him (66).
3. Of greater interest to Jesus was that He proclaim the “hard sayings” (60).
1) Obedience and sacrifice.
2) Not to provide a side-show for those who like to gawk at the sensational.
3) Therefore, He sometimes told witnesses to His miracles to keep it to themselves, lest more of the wrong kind of interest be stirred.
31: “But they went out, and spread the news about Him in all that land.”
1. Those who knew them would realize something wonderful had happened as soon as they saw them.
1) However, it was not inevitable that the story be spread abroad.
2. “How strange it is that even though Jesus charged them with silence, they published it abroad. Yet we who are charged to publish glad tidings are so derelict in do so” (Hobbs, 114).
VI. DUMBNESS (9:32-33)
32: “And as they were going out, behold, a dumb man, demon-possessed, was brought to Him.
33a: And after the demon was cast out, the dumb man spoke;”
1. Kophos, blunted or dull, can refer to dumbness or deafness (11:5).
1) Here—it refers to muted speech.
VII. RESPONSE (933b-34)
33b: “and the multitudes marveled, saying, ‘Nothing like this was ever seen in Israel.’”
34: But the Pharisees were saying, ‘He casts out the demons by the ruler of the demons.’”
1. Here is a contrast of reactions.
1) One group are amazed.
2) Unable to deny Christ’s power, they attribute it to Satan.
2. What a ridiculous explanation.
1) The ruler of the devils helps Jesus to drive out the devils.
2) This charge will be repeated and answered (12:44ff).
3) But for now Jesus allows it to pass.
4) It’s not clear whether the Pharisees made this charge before the crowd or only among themselves.
3. It was a charge of desperation.
1) They were so certain they were right and Jesus was wrong that they would resort to character assassination to stop Him.
2) Wherever Jesus goes—He splits his audience, creating a sharp division between those who see God at work in Him and those who regard Him as a manifestation of evil.
VIII. SUMMARY (9:35)
35: “And Jesus was going (went) about all the cities and the villages, teaching in their synagogues, and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness.”
1. This verse is identical with 4:23—looks backward and forward.
1) Looking backward, it summarizes the material in chapters 5-9.
2) Looking forward, it introduces the mission assigned to the 12 disciples.
2. “Going (went) about” is in the imperfect verb form and indicates a continual process.
1) Teaching, preaching and healing reiterates the 3-fold nature of Christ’s work.
3. “Healing every kind of disease and every kind of sickness” will be repeated verbatim in 10:1 to show that the power Jesus displayed has been passed to His disciples to equip them for their mission.
1) 9:36-11:1: JESUS COMMISSIONS THE TWELVE FOR SERVICE.
IX. THEIR (PEOPLE’S) NEED (9:36-38)
36: “And seeing the multitudes, He felt compassion for them, because they were distressed and downcast like sheep without a shepherd.”
1. This expression was an indictment of the Jewish leadership.
1) Faithless shepherds (Ezek.34).
2) Teaching filled with error (5:19ff).
3) Pride (6:1ff).
4) Spiritual negligence.
5) Instead of leading and protecting the flock they were accelerating its destruction.
2. What motivated Jesus to save the lost?
1) What prompted Him to come to this earth?
2) What drove Him to go from city to city to proclaim the gospel of the kingdom?
3) What motivated Him to call upon His disciples to pray for more laborers?
4) To send out His disciples as laborers?
37: “Then He said to His disciples, ‘The harvest is plentiful, but the workers are few.’”
1. Jesus shifts the metaphor from flock to field.
1) He envisions the people as grain ripe for harvest, ready to respond to the gospel.
2) Many in Israel had hearts receptive to His kingdom, but there was a preacher shortage.
38: “Therefore beseech the Lord of the harvest to send out workers into His harvest.”
1. His conclusion demanded action.
1) No one is more concerned about harvesting men’s souls than the “Lord of the harvest” (21:40).
2) The first step in any evangelistic endeavor should be to seek the Lord’s help.
3) His blessing must be invoked for any spiritual reaping can occur (1 Cor 3:5-7).
2. Motivation is the steam that drives the train.
1) Without compassion for the lost, there is no “steam”.
2) LOOK—PRAY—GO!
STUDY QUESTIONS FOR MATTHEW NINE
A PARALYTIC CURED (1-8)
1. What city is “His own city”?
2. Mark 2:3-4 and Luke 5:18-20 go into greater detail than Matthew to describe the efforts of ____ men. What did they include in their efforts?
3. How can Jesus “see” faith?
4. What does blasphemy mean?
5. Where does sin begin? (Jas 1:13-15)
6. How would you have answered Jesus’ question: “Which is easier…?”
7. Who has the authority to forgive sins? (Why was Jesus charged with blasphemy?)
8. What did Jesus do to prove that He had authority to forgive sins?
9. What do we learn in this section about a primary reason why Jesus performed miracles?
10. Describe the response of the people to the healing of the paralytic.
THE CALL OF MATTHEW (9-13)
1. What was Matthew doing when Jesus called him?
2. What may have prompted Matthew to follow Jesus?
3. ___________ made a feast for Jesus (Lk 5:29).
4. Why did Jesus eat with publicans and sinners?
5. Who are we to think of as “sinners” with whom Jesus ate?
6. Jesus said that those who are sick need a ______________________.
7. To whom did the Pharisees complain when they saw Jesus eating with publicans
and sinners?
8. How should the Pharisees have taken Jesus’ statement that He did not come to call the righteous? Does Jesus really mean to imply that the Pharisees are righteous?
THE DISCIPLES OF JOHN QUESTION JESUS ABOUT FASTING (14-17)
(PARABLES ABOUT FASTING)
1. The ___________________ and the ______________ fasted but ____________
_______________ did not fast.
2. Matthew 9:15 says: “The attendants of the bridegroom cannot _____________.”
Mark 2:19 says: “The attendants of the bridegroom cannot _____________.”
3. Who is the bridegroom?
Who is the best man? (Jn 3:29)
Who are the attendants of the bridegroom?
4. To which period of time is Jesus referring when He says: “But the days will come…”?
5. What is the point of the parables in this section? (4th parable in Lk.5:39)
JAIRUS’ DAUGHTER RAISED AND A DISEASED WOMAN HEALED (18-26)
1. What verse is Mark 5 names this ruler of the synagogue?
2. On the way to Jairus’ house a woman came up behind Him and _______________
____________________________________________________.
3. Did doctors try to help her (Mk 5:26)?
How long did this woman suffer from a hemorrhage?
4. This is the only woman in Scripture Jesus ever called ___________________.
5. When Jesus came into Jairus’ house what did he see?
6. Did others hear of raising Jairus’ daughter from the dead?
BLINDNESS HEALED (27-31)
1. What does addressing Jesus as the “Son of David” indicate?
2. Upon healing the blind men, what did Jesus warn them not to do?
3. What concern did Jesus have regarding His popularity of performing miracles?
(Jn 6:15, 26-27, 35, 53-56, 60, 66)
DUMBNESS HEALED (32-34)
1. What did Jesus do to heal this man?
2. What did the man do when he was healed?
3. What did the crowd say?
4. What did the Pharisees say?
SUMMARY (35)
1. What previous chapter and verse is almost identical with this verse?
THE PEOPLES NEED (36-38)
1. According to verse 36, what motivated Jesus to save the lost?
2. What are lost people like?
3. What did Jesus do about saving the lost?
4. Who is the Lord of the harvest?
5. What needs to be sent out to have a plentiful harvest?
6. What is the problem if the harvest is not plentiful?
Matthew 10
THE LIMITED COMMISSION
INTRODUCTION
A. When Jesus called His first disciples He promised to make them fishers of men (4:18-22).
1. In this chapter He follows through on this promise by empowering the 12 men to be special servants in His work.
1) Twelve is a number that recalls the twelve tribes of Israel (19:28).
I. NAMES OF THE TWELVE APOSTLES (1-4)
1: “And having summoned His twelve disciples, He gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness.”
1. Christ’s immediate response to the need for laborers (9:36-37) is to send out twelve disciples as laborers.
1) Prayer must never stand alone or be viewed as an alternative to effort.
2) There are times when we pray for that which is beyond our ability to fulfill.
3) So we must wait on the Lord to providentially answer.
4) But there are times when we, in some way, may be the answer to our prayer and for it to be answered—we must do our duty (6:11-13).
2. Before Jesus sent His apostles out, He endowed them with far-reaching power.
1) He gave them power to do what He had been doing—healing all sicknesses and diseases.
2: “Now the names of the twelve apostles are these:”
1. Apostolos, only here in Matthew, refers to one “sent out” on a mission (5).
2. Some names vary from list to list, which likely means some of them had more than one name (9:9).
1) Matthew groups his list in pairs (note the “and” within each pair and its omission between each pair), which is probably his way of indicating the apostles were sent out in twos, Mark 6:7; Luke 10:1).
3. The wisdom of being sent out in pairs is justified by several considerations:
1) “Two are better than one” (Eccl 4:9-12).
2) Two or more witnesses are needed to confirm testimony (18:16; Deut 19:15).
3) By dividing the apostles into 6 groups, their range of operation is broadened.
“The first, Simon, who is called Peter” (John 1:42).
1. Always appears first in the apostolic lists.
1) This doesn’t mean he was the preeminent apostle, but he was a prominent one.
2) He wrote two NT epistles.
3) According to the Epistle of Clement (one of the earliest post-apostolic Christian writings), died a martyr (John 21:18-19).
“and Andrew his brother”
1. He was the first disciple of John to follow Jesus (John 1:35-42).
1) Besides the apostolic lists and his early contacts with Christ, he appears in only three other places in the Gospels (Mark 13:3; John 6:8; 12:22).
“James (Heb. Jacob) the son of Zebedee”
1. On three occasions he, along with Peter and John, accompanied Christ separately from the other disciples (17:1; 26:37; Mark 5:37).
1) The nickname given him and his brother John Boanerges (“The sons of thunder,” Mark 3:17)—indicates a hot temperament.
2) He was martyred by Herod Agrippa I ca. 44 AD (Acts 12:2).
“and John his brother”
1. James’ brother, the third member of Christ’s innermost circle.
1) He wrote more of the NT than any of the 12 (5 books).
2) An early tradition associates him with Ephesus and maintains he was the only apostle not to die a martyr’s death (cf.20:20-23).
3: “Philip”
1. He was from Bethsaida, the hometown of Peter and Andrew (John 1:44).
1) He was one of Christ’s earliest followers.
2) Apart from the apostolic lists, he is mentioned in only 4 passages
(John 1:43-46; 6:5-7; 12:20-22; 14:8-11).
3) He should be distinguished from Philip the evangelist, mentioned in Acts 6:5; 8:26-40; 21:8.
“and Bartholomew” (Heb. Son of Tolmai or Ptolemy)
1. He is usually identified as the Nathanael of John (John 1:43-51; 21:2).
“Thomas”
1. Known as Didymus (Gr. for twin, John 11:16), is famous for his doubting (John 20:24-28).
1) He insisted on concrete evidence before believing—not a gullible faith.
2) His skepticism, which was only overcome by overwhelming evidence, is a strong argument for the factuality of Christ’s resurrection.
“and Matthew the tax-gatherer”
1. Only in the Gospel of Matthew is he called the tax-gatherer (tax collector).
1) It reflects the author’s amazement that Jesus would call into his service one who had served in such a disreputable occupation.
“James the son of Alphaeus”
1. He is distinguished from James the son of Zebedee.
1) Since Matthew’s father was also named Alpheus (Mark 2:14), there is some conjecture that he and Matthew were brothers.
2) In Mark 15:40 he is called “the less,” a term that likely reflects either his age, size or prominence in relation to the other James.
“and Thaddaeus”
1. “Lebbeus,” surnamed Thaddaeus (lit., warmhearted).
1) He is called “Judas the brother of James” in Luke 6:16.
2) His only other mention outside the apostolic lists is in John 14:22, where he is called “Judas, not Iscariot.”
4: “Simon the Zealot (Canaanite)” (Cananaean, ASV)
1. Though nothing is known about him personally, a great deal is known about the Zealots—Jewish terrorists bent on driving the Romans from Palestine.
1) That Christ included him in the same group with a publican demonstrates the power of love.
2) Matthew was the kind of person targeted by the Zealots for assassination, but, in Christ natural enemies are integrated in peace (Isa 2:2-4; 9:6-7; 11:6-9).
“and Judas Iscariot, the one who betrayed Him.”
1. Whenever his name is mentioned in the apostolic lists, he is linked to the infamous deed forever associated with his name—his betrayal of Jesus.
1) Iscariot probably means “man of Kerioth,” a town in southern Palestine (Josh 15:25; Jer 48:24, 41; Amos 2:2).
2) He is a thief (John 12:6), who, after betraying Christ, regretted his treachery and committed suicide (27:1-10; Acts 1:18).
2. The outstanding thing about these men is that they were not outstanding.
1) To the casual observer they may appear to be a rather motley group.
2) But they were just ordinary men chosen to do an extraordinary task in the service of God!
II. THE TWELVE DISCIPLES INSTRUCTIONS FOR SERVICE (5-15)
THE LIMITED COMMISSION
1. Jesus made these remarks to His disciples immediately after naming them to be apostles (2).
1) A disciple is a learner and follower.
2) An apostle is one sent forth.
3) They were not merely to learn, but were sent out with the message of the gospel.
5: “These twelve Jesus sent out after instructing (commanding) them, saying, ‘Do not go in the way of the Gentiles, and do not enter any city of the Samaritans;’”
1. This has been identified as the limited commission (lost sheep of Israel, 6) because of its contrast with the great commission (all nations) in Matt 28:18-20.
1) Luke tells us that there were actually two phases of the limited commission (Matt 10 and Luke 9).
2) Then there was a second phase in which He appointed “seventy others, and sent them two by two” (Luke 10:1).
2. Paraggello is used to refer to the orders of a military commander.
1) Christ commanded them—gave them their marching orders.
2) He defines their area of operation.
6: “but rather go to the lost sheep of the house of Israel.”
1. Isa 53:6: 750 BC—When prophesying of the Suffering Servant.
1) Jer 50:6-7: Over 600 years before the coming of Christ.
2. Matt 9:36: Just before sending the 12 on their mission.
1) People whom Christ had described as “distressed” (fainted) and “downcast” (scattered) are now said to be “lost” (apollumi, utterly destroyed, perish) a term that describes their spiritual aimlessness, waywardness and lack of proper leadership (1:21; 18:11; Luke 19:10).
2) When left to himself and his own devices, man will not rise to the height of glory, but will sink to the depths of despair.
3) This is why Jesus is the Shepherd (John 10:11, 14).
7: “And as you go, preach, saying, ‘The kingdom of heaven is at hand.’”
1. The apostles are to proclaim the same message preached by John (3:2) and Jesus (4:17).
8: “Heal the sick, raise the dead, cleanse the lepers, cast out demons; freely you received, freely give.”
1. To confirm their message they were equipped with supernatural power.
1) Both their message and miracles were to be freely given.
2) They had received them without cost and were to give them free of charge.
9: “Do not acquire gold, or silver, or copper for your money belts.
10: or a bag for your journey, or even two tunics, or sandals, or a staff; for the worker is worthy of his support.”
1. Having told them who is to preach to and what to preach, Jesus tells them how to pack.
1) They were to go as they were—travel light—don’t take extras.
2) Don’t waste time on the usual preparations involved in making such a trip.
3) Their needs would be met by people who understood that a workman deserves compensation (Deut 25:4; 1 Cor 9:14; 1 Tim 5:18).
2. These instructions should not be taken out of context and made into absolute rules for preachers.
1) Jesus no more forbids missionaries from preparing for a trip than He forbids sermon preparation (19-20).
2) These instructions suited the 12 apostles’ mission, but other situations might require different preparations (Acts 18:3-4).
3) However, a rule of thumb in every situation is that excess baggage should never get in the way of the gospel.
11: “And into whatever city or village you enter, inquire who is worthy in it; and abide there until you go away.”
1. Worthy (axios), deserving, congenial (13, 37-38)—receptive to the gospel.
1) Once settled in they were to stay put until their work was done.
2. Inquire (exetazo), scrutinize, examine—indicates careful investigation.
1) Their primary concern was not to be the comfort in their lodging, but the worthiness of the host.
12: “And as you enter the house, give it your greeting.
13: And if the house is worthy, let your greeting of peace come upon it; but if it is not worthy, let your greeting of peace return to you.
14: And whoever does not receive you, nor heed your words, as you go out of that house or that city, shake off the dust of your feet.”
1. When Jews left a foreign country they would shake the “unclean” dust off their feet. It was not an emotional act of anger.
1) Mark 6:11: This custom became a symbolic action as a witness against those who rejected the apostles message.
2) Acts 13:44-51: Unworthy—impure—heathenish.
2. There is no question that Jesus instructed His disciples to make decisions about who would hear and receive the message of the gospel and who would not.
1) He said, “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces” (Matt 7:6).
2) The wise man said, “He who reproves a scoffer gets shame for himself, And he who rebukes a wicked man get himself a blemish. Do not reprove a scoffer, lest he hate you; Rebuke a wise man, and he will love you” (Prov 9:7-8).
3. There are times when dogging a person with the gospel will only harden his heart and drive him further away.
1) A good example will do more than preaching to this person (1 Pet 3:1).
2) Not only so, but the devil would like nothing better than to keep us tied up with those who are firmly entrenched in his system and away from those who might listen to the gospel.
3) While we are busy with one who will not listen, someone who might listen is not getting the message.
4. In the work of teaching others of Christ, we must get away from those who show themselves unworthy and carry the word to those who are.
1) This discussion is not about those who sincerely want to know the truth but require some time and effort to be convinced.
2) However, there are multitudes lost in sin who need to hear.
3) They cannot hear if we are tied up with one who will not listen.
4) With the former, we must be patient.
5) With the latter, we must shake off the dust from our feet and go to another.
15: “Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.”
1. Using a shocking hyperbole, Christ stresses the seriousness of rejecting the gospel by saying that those who do will fare worse at the Judgment than Sodom and Gomorrah, towns widely known for their sinfulness (Gen 11:20-24; 18:7, 20-19:28).
1) An inscription was found at Pompeii that reads, “Sodoma Gomora” which indicates a widespread reputation for these ungodly cities.
2) This text makes it clear that the day of judgment is based on the word of God (14).
III. A HARD ROAD BEFORE THEM: PERSECUTION (10:16-23)
16: “Behold, I send you out as sheep in the midst of wolves;”
1. Not only were the 12 sent to sheep, but they were sent as sheep (9:36).
1) Christ didn’t promise them safe passes, but knowingly sent them among wolves (7:15).
“therefore be shrewd (wise) as serpents,”
1. Since the original sin, there has always been associated with the serpent, a shrewdness.
1) Gen 3:1: “The serpent was more cunning than any beast of the field.”
2) The serpent is able to view his surroundings with cautious awareness.
3) Thoughtful in escaping from danger (Matt 10: 23—“flee to another city”).
4) This keenness is a necessary tool of those who would convince others of Christ.
2. If there is a wise way to do or say something, then there is also an unwise way to do or say it.
1) Eph 5:15: “See then that you walk circumspectly (carefully) not as fools but as wise.”
2) Eph 5:17: “Therefore do not be unwise, but understand what the will of the Lord is.”
3. True wisdom comes from an understanding of and a willingness to follow the word of God.
1) Prov 3:7: “Do not be wise in your own eyes. Fear the Lord and depart from evil.”
2) However, it is being able to apply the word of God to our surroundings that makes us wise as serpents.
“and innocent (harmless) as doves.”
1. Akeraios, literally unmixed, guileless as a dove.
1) The dove is known as a symbol of purity and innocence.
2) The balance of prudence and purity would prove invaluable in tense situations (Acts 17:5-10; 23:13-24; Rom 16:19).
17: “But beware of men;”
1. Open hostility, and not just simple rejection, loomed on their horizon.
“for they will deliver you up to the courts,and scourge you in their synagogues;”
1. The Jewish councils—Sanhedrin.
1) Jewish scourgings could include as many as 40 lashes (39-stopped in case of a miscount).
2. Matthew mentions synagogues more frequently than any other Gospel writer.
1) He always used it in a negative way.
2) The word is always modified by “their” (4:23; 9:35; 10:17; 12:9; 13:54).
3) The exception is when the context indicates that the synagogue belongs to “the hypocrites” (6:2; 23:6, 34).
4) It appears that to Matthew the Jew, the synagogue has become an alien institution to which he no longer belongs.
18: “and you shall even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles.”
1. Christ prepares them also for the Great Commission.
1) Opposition would also come from Gentiles.
2) Provincial rulers—Felix and Festus (Acts 24-25); Gallio at Corinth (Acts 18:12-17).
3) Kings—Herod Agrippa I (puppet king, Acts 12:1); Agrippa II Acts 25:22-27); Ceasar (Acts 25:11-12).
2. Acts 8:4: The apostles were to use their arraignment as an opportunity “to bear witness to them.”
1) Instead of defending themselves they were to spend their time furthering the gospel (Phil 1:12-13; 2 Tim 4:16-17).
2) Persecution opened doors for the apostles to preach to Jewish and Gentile authorities.
3) It is even possible, because of Paul’s appeal to Caesar (Acts 25:11; 28:19), that Nero may have heard a sermon or two.
19: “But when they deliver you up, do not become anxious about how or what you will speak; for it shall be given you in that hour what you are to speak.
20: For it is not you who speak, but it is the Spirit of your Father who speaks to you.”
1. There was no need for the apostles to be accomplished orators (1 Cor 2:1-5).
1) Or to collect their thoughts ahead of time.
2) They would provide the mouth, but God would provide the words (John 14-16).
21: “And brother will deliver up brother to death, and a father his child; and children will rise up against parents, and cause them to be put to death.”
1. Opposition would disrupt family life (34-37).
1) In the face of religious persecution, even ties of flesh and blood would give way.
2) Family members would betray believing relatives by preferring information against them that would lead to their conviction and execution.
22: “And you will be hated by all on account of My name, but it is the one who has endured to the end who will be saved.”
1. Because hatred—for Christ’s sake—would be widespread (5:10-12; Col 1:24).
1) The 12 would be tempted to avoid it through compromise or apostasy (26:69-75; Gal 6:12).
2. However, Christ expected them to hold out (“endure,” hupomeno, be patient).
1) Real discipleship requires constancy until the end of the persecution or the moment of death, whichever comes first (Rev 2:10).
23: “But whenever they persecute you in this city, flee to the next; for truly I say to you, you shall not finish going through the cities of Israel, until the Son of Man comes.”
1. The apostles were to make the most of their time (Eph 5:16).
1) When they encountered persecution in one place, they were to regard it as “a signal for withdrawal to the next city.”
2) The reason for this is that, “you shall not finish going through the cities of Israel, until the Son of Man comes.”
3) They were to leave, not as cowards, but men on a mission.
2. Because this expression often indicates divine judgment (16:27-28; 24:3, 27, 30; 26:64).
1) Many believe Jesus was referring to either the destruction of Jerusalem (24:30).
2) Or His final coming (25:31).
3) Though the idea of judgment has been introduced in v 15, it seems more likely that the reference here is to Christ’s coming to establish His kingdom.
3. This phrase seems to refer to the completion of their mission (6-7; 16:28).
1) Any great intervention in history on the part of God was considered as a “coming.”
2) Christ would come to establish His kingdom.
3) This coming would follow hard on the heels (teleo, end, finish, completion) of the apostles’ mission to the Jews.
IV. THE MEANING OF DISCIPLESHIP (10:24-42)
TAKE COURAGE (24-31)
24: “A disciple is not above his teacher, nor a slave above his master.
25: It is enough for the disciple that he become as his teacher, and the slave as his master. If they called the head of the house Beelzebul, how much more the members of his household!”
1. The emphasis here is on the Christian’s identity with Christ.
1) This sentence reflects the axiom that inferiors are not treated better than their superiors (Luke 6:40; John 13:16; 15:20; 2 Tim 3:12).
2. “Enough” (arketos) means sufficient.
1) In society it suffices that a man receives the same treatment as his master.
2) When the leader is hated, his dependents and supporters should expect the same.
3) If the head of the house has been accused of being the devil himself, his family should not be surprised if they are treated similarly.
3. “Beelzebul” (Beelzebub) was originally the name of a Philistine god (2 Kings 1:2).
1) But between the testaments period it was one of many names given Satan.
2) Its precise meaning is disputed.
3) Thayer translates it “lord (Baal) of dung”; “Baal (lord) of flies).”
26: “Therefore do not fear them, for there is nothing covered that will not be revealed, and hidden that will not be known.”
1. Jesus tells His disciples not to fear and gives four reasons for showing courage.
(1) 1) The first is that believers will ultimately be VINDICATED.
2. That which is covered and hidden likely refers to injustice and evil (17-21).
1) Evil revels in concealment (John 3:19-20).
3. It sometimes happens in this world, even in the church, that the righteous are treated unjustly in the name of justice—defending the faith or keeping the peace.
1) In opposing and crucifying Jesus, the Jewish leaders made the people believe for a time that they were serving the best interest of the nation.
4. Every injustice will eventually be exposed for what it really is (1 Tim 5:24; Num 32:23).
1) A time is coming when right will be vindicated and wickedness uncovered (Rom 2:16).
2) And wrong avenged (2 Thes 1:6-7; Rev 6:10-11; 18:1-24).
27: “What I tell you in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops.”
1. Opposition must not silence truth.
1) What Jesus taught to the disciples privately must be proclaimed in public.
2) “Housetops” (roofs) were traditional places for public announcements.
3) Such courage in defiance of threats would make the power of the gospel all the more evident (John 18:20; Acts 4:5-37).
28: “And do not fear those who kill the body, but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell.”
(2) 1. A second reason for courage is that there is something worse than physical death.
1) He tells them while they may in fact be put to death for preaching the gospel, that is nothing compared to what God is able to do to those who are not faithful to Him and His message.
2. Persecutors should not be feared for they can only harm the body.
1) Ps 27:1; 118:6; Heb 13:6; Rom 8:31, 35-39).
2) Man’s purposes cannot undo the will of God.
3) At their worst, men cannot match what God will do to those who do not serve Him in His own way—Therefore fear God!
4) If we are going to be afraid, let it not be over the temporal loss we can suffer at the hands of wicked people, but over the eternal loss we can suffer at the hands of God.
3. God can do what man cannot.
1) Therefore He is the One to fear with awe and obedience (Heb 12:28-29).
2) We can only attempt to imagine what it will be like to stand in the presence of the Most High God of heaven (Heb 10:31).
3) The only times I was afraid of my Dad was when I disobeyed him.
4) When we are wrapped up in the goodness of God—doing His will—fear is cast out and replaced with love (1 John 4:17-18).
29: “Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father.
30: But the very hairs of your head are all numbered.
31: Therefore do not fear; you are of more value than many sparrows.”
(3) 1. A third reason for fearlessness is God’s care for us.
1) The little things in life—the sale or death of lowly sparrows (Luke 12:6) and the number of hairs on our head matter to God.
2. A “cent” (farthing) (asarion) was a Roman copper coin equal to one sixteenth of a drachma.
1) The wage paid to a laborer for a day’s work.
3. That two sparrows sell for a cent underscores how cheap and insignificant they were.
1) The God who is concerned and conversant with the smallest details of creation can be counted on to care for His children (7:11).
4. Sparrows would often build their untidy nests in the crevices of houses, but they were not driven away when they built their nests in the Temple (Ps 84:3).
1) These insignificant little birds were such social creatures that a lone sparrow was the symbol of deep loneliness (Ps 102:7).
5. Luke 12:4-7: If you bought 4 sparrows the seller would throw in one more for free.
1) It was this extra sparrow that Jesus has in mind—not one of them is forgotten.
2) How much greater must His concern be for man.
3) God’s eye is on things we deem insignificant.
SHOW COURAGE (32-42)
32: “Everyone therefore who shall confess Me before men, I will also confess him before My Father who is in heaven.”
(4) 1. A fourth reason for courage under fire is that Jesus will acknowledge before God those who acknowledge Him before men.
1) To “confess” (homologeo) is to make an open declaration of allegiance.
2) There is no point in having followers who do not follow.
3) To confess Christ before men means we will follow Him even when following is difficult.
33: “But whoever shall deny Me before men, I will also deny him before My Father who is in heaven.”
1. This is the negative of v 32.
1) Christ will speak for or against a person on the basis of whether that person owned or disavowed Him.
2) THERE IS NO MIDDLE GROUND.
3) We either stand with Him or against Him (12:30).
4) Jesus wants us to know there are eternal (permanent) consequences to face if we oppose Him.
34: “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword.” (John 6:27—similar sentence construction).
1. He who came to bring peace on earth (Isa 9:6; Mal 4:6; Luke 2:14; Eph 2:13-18).
1) The peace Christ came to bring results from forgiveness (5:9; Rom 5:1; Phil 4:7).
2) Those who will not accept it, there is no peace.
2. When truth (right) goes forth into a world of error (lies, wrong), there must be war. This is a promise we wouldn’t expect. Jesus didn’t take a poll and then make promises.
1) The “sword” is a powerful metaphor symbolizing conflict.
2) “Truth”, like a sword, divides (Heb 4:12; Eph 6:15, 17; Isa 49:2; Hos 6:5).
3) It has the power to sever the closest of human ties (35-36).
4) Luke 12:51 has “division” instead of “sword”.
35: “For I came to set a man against His father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.
36: And a man’s enemies will be the members of his household.”
1. “Against” (at variance, dichazo, divide in two).
1) Because of Christ division can break the family circle (Mic 7:6).
2) Religious traditions.
2. The truly converted mother will turn with horror from the impurity of her daughter.
1) A believing wife will risk separation from her husband before joining him in sin (1 Cor 7:15; 1 Pet 3:1-2).
2) A godly son will part company with his father before sanctioning his ungodliness (1 Sam 20:30-34).
37: “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me.”
1. There is an allegiance that takes priority over the 5th commandment (8:21-22).
1) Christ claims for Himself a higher place in His disciples’ affection than which they deem to be their nearest and dearest on earth.
2. “Love” (phileo) signifies the warmest affection.
1) Jesus isn’t saying disciples must not love their family, but that we must not love them to where He takes a back seat in our affections.
2) It is better to divide a family (or a friendship or a church) with truth than to leave it united in error.
3) To love family more than God is to be “unworthy”—to be disqualified as a disciple of Christ (13).
3. Division is a horrible thing.
1) It is absolutely something which the Lord does not want among His people (John 17:17-21; 1 Cor 1:10; 4:6).
2) Yet, it is something which is going to happen (1 Cor 11:19; Matt 18:7).
4. The preaching of the gospel is divisive.
1) It separates those who want to do God’s will from those who do not.
2) It is not designed to bring everyone together in peace with no basis.
3) It only brings peace with God conditioned on His terms.
4) It will divide religious people and churches.
5) It will even separate families.
6) The place for division is between those who are willing to serve God and those who are not. Which of those includes you?
38: “And he who does not take his cross and follow after Me is not worthy of Me.”
1. There is probably no more pointed statement in all the word of God concerning what it means to be a Christian than this.
1) It cuts to the heart of the responsibility of each individual to make every sacrifice, render every service, weather every storm, and devote every moment to be what Jesus would desire His disciples.
2. The Jews did not execute by crucifixion, but they had seen enough men die this way at the hands of the Romans to know that the cross meant death.
1) The Hasmonean ruler Alexander Jannaeus crucified 800 Pharisees.
2) The Roman general Varus broke up a Jewish revolt by crucifying 2000 Jews.
3. It was customary for the condemned to carry their cross to the place of execution.
1) It was a one-way journey.
2) Cross-bearing is used in the NT to signify suffering and death.
3) Not just suffering but also one’s death to sin (Rom 6:6; Gal 5:24).
4) Death to self (16:24-“deny himself”; Gal 2:20).
5) It is not enough to put up with obstacles over which one has no real control.
6) This is not about denying to ourselves anything—it is about denying ourselves.
7) If placing family before Christ disqualifies a person for discipleship, so also does putting self in the same position.
4. In this brief phrase, there are three important concepts.
1) A disciple must ‘take his cross.”—Suffering and death to self.
2) He must “take his cross.”—Not the Lord’s cross.
3) He must “take his cross.”—Not drag the cross through the mud of sin.
* Can you carry YOUR cross up whatever hill you must go?
* You can’t give it to someone else to carry it for you.
* You have to take it up and carry it for the Lord.
5. “And follow Me.” It is not enough just to deal with your problems (suffer).
1) It is not enough to defend some cause.
2) It is not enough to believe in the cross of Christ or just to be religious.
3) Much of religion has come to the point in our society in which it is designed for OUR FEELINGS AND ENTERTAINMENT.
6. Must Jesus bear the cross alone, and the whole world go free?
1) No, there’s a cross for every one.
2) Take whatever cross there is in your life and follow Jesus in every way (John 14:6).
7. Matthew uses the expression “follow Me” 6 times.
1) Each suggests some aspect of the life of Jesus which He desired men to imitate.
2) Sometimes they forsook all to follow Him (Matt 19:27).
3) Other times they would only follow Him afar off (Matt 26:58).
8. “Follow Me”
1) 4:19: Fishers of men.
2) 8:22: Let the dead bury the dead.
3) 9:9: Call of Matthew—great sacrifices also provides great reward.
4) 10:38
5) 16:24: Deny himself.
6) 19:21: Give to the poor (Acts 20:35).
* Care for those who cannot care for themselves.
39: “he who has found his life shall lose it, and he who has lost his life for My sake shall find it.”
1. Finding life is synonymous with selfishness.
1) In this context, it includes the attempt to avoid persecution or to hold one’s family together by denying the faith.
2) But to do this is to forfeit the true life of the soul (28).
3) To be selfish is to lose out on what life is all about.
4) Self-seeking is an exercise in self-destruction.
2. By losing our life (not necessarily literally, though it may involve this), we find it (Gal 2:20).
1) Losing life is that inner resolve to make Jesus Lord of all!
2) Jesus is not looking for casual followers but disciples whose hearts are transformed into self-sacrificing servants.
WELCOMING GOD’S PEOPLE (40-42)
40: “He who receives you receives Me, and he who receives Me receives Him who sent Me.”
1. As the apostles were guided by the Holy Spirit into all the truth (John 16:13), it was the mind of God (1 Cor 2:10-16).
1) It is the same as if Christ had spoken it Himself.
2) Learning from them is the same as learning from Christ.
3) Matt 28:19: Jesus selected His apostles carefully with this mission.
4) When we welcome Christ’s representatives, we receive Christ and the Father.
5) A man’s agent is like to himself (Luke 10:16; Acts 9:4-5; Gal 4:18).
6) To reject the apostles is to reject Jesus and His words.
41: “He who receives a prophet in the name of a prophet shall receive a prophet’s reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man’ reward.”
1. When we receive God’s agent—whether apostle, prophet, or a righteous man we will receive a reward equal to what the agent receives (Josh 2:8-22; 2 Kings 4:8ff; Heb 11:31).
42: “And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you he shall not lose his reward.”
1. By simple acts of hospitality we share in the ministry of godly men.
1) Like Aaron and Hur supported the hands of Moses (Ex 17:12), Christians today must support the hands of those who are preaching the truth.
2) In that way, we can all receive “a righteous man’s reward.”
2. Even the smallest act of kindness to the most insignificant of people is prized by God.
1) They too represent Christ.
2) There is a rich reward in store for those who respond to the smallest needs of the lowest (in man’s eyes) disciples.
STUDY QUESTIONS FOR MATTHEW TEN
NAMES OF THE TWELVE APOSTLES (1-4)
1. What does Jesus give the twelve?
2. Some names vary from list to list (Mk 3:16-19; Lk 6:14-16; Ac 1:13), which likely means some of them had ________________________________________.
3. Why do you think Jesus sent them out two by two (Mk 6:7; Lk 10:1)?
THE TWELVE DISCIPLES INSTRUCTIONS FOR SERVICE (5-15)
(THE LIMITED COMMISSION)
1. What is a disciple?
2. What does apostle mean?
What verse in this section defines an apostle?
3. To whom does Jesus send the twelve?
4. To whom does He not send them?
5. What were they to preach?
6. What were they to do?
7. What provisions were they to take with them?
8. Why were they not to take extra provisions?
9. Where were the disciples to stay while away on their mission?
10. What was to be their foremost consideration when deciding where to stay?
11. What does it mean to be worthy?
12. Would everyone be receptive to them?
13. What actions should they take against those who would not receive them?
14. What example did Jesus use to stress the seriousness of rejecting the gospel?
15. What happened to Sodom and Gomorrah? (over)
A HARD ROAD BEFORE THE APOSTLES: PERSECUTION (16-23)
1. The disciples were sent forth as ______________ in the midst of ______________.
2. They were to be ___________ as serpents, and ____________ as _____________.
3. How would the “authorities” treat them?
4. Why should they not be anxious about how to answer their critics?
5. How severe would persecution become?
6. Who will be saved?
THE MEANING OF DISCIPLESHIP (24-42)
1. A good thing for a disciple to remember is that he is not above his _____________.
2. Whom should they not fear?
Why not?
3. Whom should they fear?
Why?
4. What two unimportant things Jesus used that God has knowledge of to emphasize a disciple’s value in His sight?
5. How shall one have his/her name confessed before the Father?
6. While Jesus is the “Prince of Peace” (Isa 9:6), what will His message cause?
7. What principle does Jesus lay down in verse 37?
8. What is the significance of “taking his cross”?
9. What does it mean to “follow” Jesus?
10. Can one truly receive Christ without receiving the apostles? (Please explain)
THOUGHT QUESTIONS
1. Jesus tells His disciples not to fear and gives four reasons for showing courage.
What are the four reasons?
1)
2)
3)
4)
2. What success did the apostles have on this mission?
Matthew 11
JOHN THE BAPTIZER
11:1-16:20: REACTIONS TO THE GOSPEL
I. JOHN’S QUESTION AND JESUS’ ANSWER (11:1-6)
1: “And it came about that when Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and preach in their cities.”
1. The spotlight is now turned back to Christ and resumes the story of His work (9:38).
1) “Teach” and “preach” are active infinitives that indicate Jesus was constantly involved in these activities.
2: “Now when John in prison heard of the works of Christ, he sent word by his disciples,
3: and said to Him, ‘Are You the Expected (Coming) One, or shall we look for someone else.’”
1. John’s imprisonment is first mentioned in 4:12.
1) 14:1-12: It is discussed in more detail.
2. Josephus (Antiq.18.5.2) says he was confined in the castle of Macherus, “a Hasmonaean fortress on the E shore of the Dead Sea, rebuilt by Herod the Great” (Baker’s Bible Atlas, p. 308).
1) While there, he is visited by some of his followers (9:14) who bring him word of Christ’s ministry (Luke 7:18).
2) Based on their report, John sends two of them to ask Jesus this question.
4: “And Jesus answered and said to them, ‘Go and report to John what you hear and see.
5: The blind receive sight and the lame walk, the lepers are cleansed and deaf hear, and the dead are raised up, and the poor have the gospel preached to them.’”
1. John could draw his own conclusion—necessary inference (conclusion).
1) When John matches Jesus’ deeds with the prophetic profile of the Messiah, the answer to his question would be obvious.
6: “And blessed is he who keeps from stumbling over Me.”
1. The fate of John the Baptist gave the apostles a case study on the type of situations and stresses they would face in their work.
1) The message Christ sends back to John identifies the one thing they must avoid when facing their own fiery trial (1 Pet 4:12).
2. Blessed is the man who doesn’t abandon Christ when He does not meet our expectations.
1) Jesus’ answer to John is basically the same answer given to all who struggle with the problem of evil.
2) The information sent John gave him sufficient reason to maintain his faith to the end (10:22).
3) The reasons for the believers faith are so great that they can weather any storm.
II. JESUS’ TRIBUTE TO JOHN (11:7-15)
7: “And as these were going away, Jesus began to speak to the multitudes about John, ‘What did you go out into the wilderness to look at? A reed shaken by the wind?”
1. Lest anyone get the wrong impression about John, Jesus testifies to his greatness.
1) Did they go out to see a fickle, vacillating person?
8: “But what did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings palaces.”
1. Had they gone out to see a softy decked out in silks and satins worn by kings?
1) There may be an ironical reference to his present condition as a prisoner in a king’s house.
9: “But why did you go out? To see a prophet? Yes, I say to you, and one who is more than a prophet.”
1. It takes strong motivation for people to leave the comfort of their homes and travel to an isolated area (Luke 1:64-66).
1) But the Jews flocked to John because they believed he was a prophet.
2) They thought there was no higher honor God could bestow on a man than to make him a prophet.
3) Their OT ancestors had seen prophets, but they hadn’t.
4) They went out to see something they had never seen before.
10: “This is the one about whom it is written, ‘Behold, I send My messenger before your face, who will prepare your way before you.’”
1. John’s greatness was not because he held some higher office but because he had the privilege of announcing the fulfillment of all prophetic dreams.
1) He stood on the threshold of the coming kingdom.
2) He was a prophesied prophet, the Messiah’s forerunner predicted in Mal 3:1.
3) While other prophets FORESAW the Messiah, John SAW and PREPARED the way for the Messiah.
11: “Truly, I say to you, among those born of women there has not arisen anyone greater than John the Baptist: yet he who is least in the kingdom of heaven is greater than he.”
1. On the surface it may appear to be a comparison with the history of all mankind.
1) “Arisen”, a verb, is sometimes used in reference to the appearance of a prophet (Deut 13:1).
2. But as great as John was, the least in the kingdom of heaven is greater than he.
1) The contrast is the dispensation John represented with the one he announced.
2) He was part of the OT order.
3) This verse underscores the privilege of being part of the new order.
4) It is a contrast that says it is better to be the bride (Rev 21:2) than the best man (John 3:29).
12: “And from the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force.”
1. This statement is commonly explained in one of three ways.
1) The kingdom suffers violence in the sense that political activists are trying to establish it by violent means (John 6:14-15).
2) The kingdom is being sought and entered with forceful enthusiasm.
3) The kingdom is being violently mistreated for their belief (fits best).
2. The context points to a violent reaction to the kingdom.
1) John is in prison and soon will be executed.
2) He and Jesus have been slandered (18-19; 9:34).
3) Jesus told the 12 to expect violent opposition (10:16ff).
4) He Himself has already been treated roughly (Luke 4:28-29).
5) Almost from the time of John’s public appearance, men had set themselves against the rule of God (3:7) and resorted to violent measures to oppose it (23:29-39).
6) The kingdom was suffering violence the same way the church would suffer havoc (Acts 8:1, 3)—by violent persecution of wicked men.
13: “For all the prophets and the Law prophesied until John.”
1. John is marked as the last prophet of the OT order.
1) He lived and died under the Mosaic system..
2. To say they “prophesied” is the same as saying the Scriptures “testified” (John 5:39).
1) The OT predicted Christ and His kingdom (Gal 3:24).
2) The Law and the prophets were of limited duration.
3) “Until” means “up to John but not beyond him” (5:18).
4) John marked a turning point in history wherein prophecy gave way to fulfillment.
14: “And if you care to accept it, he himself is Elijah, who was to come.”
1. He is the Elijah of Mal 4:5—not literally—but like Elijah (Luke 1:17).
1) Because most Jews did not understand the true meaning of Mal 4:5, Christ knew many would not accept the truth that John was the promised Elijah.
2. Jesus uses this reality to emphasize that the attitude of a learner ultimately determines whether or not one believes the truth (19:11).
1) Because many people do not WILL to accept what runs against (contrary to) their views, they miss the truth (2 Thes 2:10-12; Matt 13:10ff).
15: “He who has ears to hear, let him hear.”
1. Listen up! Pay attention!
1) Ears refers to the understanding of our spirit.
2) Some truths, such as the identification of John with Elijah, are not self- evident.
3) When Christ identifies John as Elijah, or when He speaks on any subject, we must listen and believe regardless of what we or anyone else thinks.
III. THE UNREASONABLENESS OF THE JEWS (11:16-24)
• Starting here, Matthew looks, in greater detail, at the mounting opposition.
16: “But to what shall I compare this generation? It is like children playing in the market places, who call out to the other children,”
1. Jesus asks a rhetorical question for He already knew how to characterize His contemporaries: They were “like children playing…”
17: “and say, ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’”
1. Some wanted to play an upbeat game (possibly a make-believe wedding or a birthday party).
1) But their friends would not join in.
2. They suggested a sad game involving mourning and lamenting (possibly a make-believe funeral).
1) But their playmates still wouldn’t play—didn’t want to play that either.
18: “For John came neither eating nor drinking, and they say, ‘He has a demon!’”
1. Christ makes His point: John (probably represented by the mourners) was a serious-minded man who lived an austere life, declining certain foods and wine.
19: “The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax-gatherers and sinners!’”
1. Jesus (probably represented by the flute players) in contrast to John, had personal habits that were more mainstream.
1) But this didn’t gain Him acceptance either (9:11).
2) John was labeled insane (mentally unbalanced”—attributed to demon possession).
3) And Jesus was labeled as immoral for eating with sinners.
2. The real problem was not with Jesus or John, but with their critics who didn’t want to play.
1) And when children are determined not to play, nothing appeals to them.
“Yet wisdom is vindicated by her deeds.”
1. It was Divine wisdom that dictated the lifestyles of John and Jesus.
1) They would be ultimately vindicated whether people accept them or not.
2) “This generation” might reject God’s wisdom (7:26-27), but time would tell.
20-24: THEIR CONDEMNATION
20: “Then He began to reproach the cities in which most of His miracles were done, because they did not repent.”
1. Jesus denounces 3 Galilean cities (21) that witnessed His power, but refused to change their ways.
1) Note that He doesn’t criticize them for refusing to believe, but for failing to repent.
2) This was the keynote of His kingdom (3:2; 4:17) for people will never advance spiritually until they turn form evil.
3) These cities were at the very epicenter of Christ’s ministry—but they refused to quit their practice of sin.
21: “Woe to you, Chorazin!”—Identified with modern Kerazeh.
1. It was located 2 ½ miles north of Capernaum, northwest of the Sea of Galilee.
“Woe to you, Bethsaida!”
1. It was the home of Peter, Andrew and Philip (John 1:44; 12:21), was on the northern shore of the lake.
1) Pliny and Jerome say it is on the east of the Jordan River.
2) Mark 6:45: The disciples were sent from east of the Jordan to Bethsaida towards Capernaum (John 6:17).
* Perhaps there were two cities with this name.
“For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes.”
1. To bring out the enormity of their sin He compares them to two Phoenician cities that were known in the OT for their wickedness (Isa 23; Ezek 26-28; Amos 1:9-10).
1) “Sackcloth and ashes” were Eastern symbols of grief and penitence (15:28; Est 4:3; Jonah 3:5-6).
2. It is a reminder of how little we know about the life of Jesus that we have only this one reference to what was evidently an extensive ministry during the course of which a number of miracles were performed.
22: “Nevertheless I say to you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.”
1. Some believe this teaches there will be degrees of punishment in hell.
1) Men will be judged and punished according to their opportunities of knowing truth and duty.
2) Lending support to this view is the fact that the Law of Moses insisted that punishment fit the crime (5:38). It may be that God will enforce this rule in eternity.
2. A more likely explanation is that this language is a hyperbole (23:15).
1) Christ is not teaching degrees of torment (25:41-46-indicates the unrighteous will all suffer the same punishment).
2) Nor is He suggesting Tyre and Sidon were treated unfairly by being denied evidence that would have brought them to repentance (Rom 1:18-21-had all the evidence they needed for faith).
3) Christ’s words are designed to hit the Jews squarely between the eyes by stressing that if Gentile cities with less privileges were justly condemned for unbelief, where did that leave them (12:41-42; Rom 2:1)?
23: “And you, Capernaum, will not be exalted to heaven, will you? You shall descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day.”
1. Sodom was known by all for its moral perversity (Jer 23:14; Jude 7).
1) But Capernaum was Jesus’ adopted home (4:13; 9:1)—scene of many of His great miracles (8:5ff).
2) Capernaum may not have had the unrighteousness of Sodom, but she was drowning in self-righteousness.
2. Self-righteousness is worse than unrighteousness.
1) To have light (4:12-16), but deliberately close your eyes to it, is the gravest of sins.
24: “Nevertheless I say to you that it shall be more tolerable for the land of Sodom in the day of judgment, than for you.”
1. No account of Divine judgment is mentioned in the Bible more often than Sodom’s (cited in Gen, Deut, Isa, Jer, Lam, Ezek, Amos, Zeph, Matt, Luke, 2 Pet, Jude, and Rev).
1) Undoubtedly, Capernaum thought of herself as being superior to Sodom (in which not even 10 righteous men could be found) in every way, but Christ tells her to THINK AGAIN!
IV. THE WAY OF SALVATION (11:25-30)
25-26: JESUS GIVES THANKS FOR GOD’S REVELATION
25: “At that time Jesus answered and said,”
1. Jesus is responding to a situation rather than a question.
1) 16-24: The situation of unbelief.
“I praise Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and intelligent and didst reveal them to babes.”
1. The way of salvation is not limited to intellectuals, but is available to all.
1) This doesn’t mean the educated cannot learn it.
2) It does mean that it doesn’t take genius to understand it.
3) The gospel is so constructed that even “babes”—those not brilliant, educated or especially intelligent—can grasp it.
2. Its easy for the educated to trust in their education (1 Cor 8:1).
1) Some of the worldly wise have found the kingdom (Paul, Luke, Apollos).
2) But they did so the same way as the lowly—through humble submission to the revelation that came through Christ (5:3).
3. Christ’s reaction to Capernaum was to thank God for concealing “these things.”
1) Likely refers to things of the kingdom—the gospel.
26: “Yes, Father, for thus it was well-pleasing in Thy sight.”
1. 1 Cor 1:17-30: This is God’s will.
27: JESUS DECLARES THE WAY WHICH REVELATION COMES
27: “All things have been handed over to Me by My Father; and no one knows the Son, except the Father; nor does anyone know the Father, except the Son, and anyone to whom the Son wills to reveal Him.”
1. In this context it refers to His revealing authority (25).
1) All things necessary to the kingdom have been given to Christ by His Father.
2. A reciprocal relationship exists between Christ and the Father.
1) Only the Father knows the Son. And only the Son knows the Father.
2) Man’s knowledge of God will always be limited and imperfect for it is impossible for the finite to fully comprehend the infinite.
3) However, Christ, because He is God, has a full and complete understanding of the Father (1 Cor 2:11).
3. Men can only know God through Christ (John 1:18; 14:6)
1) As the revealer of God, Jesus holds the secret of life for all who turn to Him.
2) Human philosophy cannot save, but the revelation of God through His Son reveals all that man needs to know in order to come to God (Heb 1:1-3, 6).
* THE PURPOSE OF REVELATION IS REDEMPTION!
28-30: THE INVITATION
28: “Come to Me, all who are weary and heavy-laden, and I will give you rest.”
1. This invitation is limited to those who “are weary and heavy-laden.”
1) This doesn’t refer to physical work, but to SPIRITUAL NEED.
2) Rest from the guilt of sin—exhausted.
3) Christ offers refreshment.
2. This is not a rest of activity or a situation that diminishes our accountability to God.
1) It is the relief that comes from laying our burdens at God’s feet (5:9).
3. It is the renewing of our spirit through the forgiveness of sins and the removal of legalistic burdens.
1) Rest from traditions and opinions of men—added to burdens.
2) Jesus offers rest from all of this confusion.
3) Rest from fear and worry.
4. To enter this rest we must respond in faith (obedience) to the gospel.
1) Heb 4:1-2.
29: “Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls.”
• Two illustrations amplify the invitation.
1. “Yoke”—a horizontal bar or wooden frame laid on the necks of oxen that is used metaphorically in Scripture to signify submission to authority (Jer 27:1- 15; Nah 1:13; Acts 15:10; Gal 5:1; 1 Tim 6:1).
1) In this picture, Christ is the farmer and we are the oxen.
2) We take His yoke by submitting to His authority, placing our mind under His will and being governed by His word.
2. “Learn of Me”—The figure changes to that of a teacher and students.
1) The task of a student is to learn and then live what has been learned.
2) When one comes to Christ he commits himself to a learning process that profoundly affects the way he believes and behaves.
3) As Christians we are to put our minds under the yoke of Christ.
4) Then Christians can say with Paul, “we have the mind of Christ.”
3. “Humble (lowly, tapeinos)”—Humility was a despised quality in the ancient world.
1) The Greeks never spoke of it with approval, much less admiration.
2) They associated it with the position of a slave.
4. “In heart”—Locates these qualities at the center of his being.
1) It was not that he pretended to be humble and made a show of being lowly.
2) He really was lowly—and that was at the very center of all that he was.
30: “For My yoke is easy, and My load is light.”
1. In a remarkable paradox Jesus offers the burdened a burden that symbolizes rest from burdens.
1) Nothing in this implies that the righteousness of the kingdom (5:20) isn’t challenging or demanding.
2) But from the perspective of what man imposes and what heaven bestows, Christ yoke is “easy” (chrestos, good, pleasant).
2. “Light”—(1 John 5:3).
1) Those who find Christianity a burden may be trying “to carry the world along with them.”
2) If your life as a Christian seems heavy, you are carrying a burden that belongs to someone else.
3. The longer we bear a burden, the lighter it becomes.
1) That which requires effort at first is later done with ease and enjoyment.
2) Old habits are broken and new habits are formed.
3) We won’t appreciate or understand this point until we experience it ourselves.
STUDY QUESTIONS FOR MATTHEW ELEVEN
(Parallel passage—Luke 7:18-35)
JOHN’S QUESTION AND JESUS’ ANSWER (1-6)
1. Where was John the Baptist at this time?
2. What question did the disciples of John ask of Jesus?
3. Why do you think John made this inquiry?
4. What response did Jesus give John’s disciples?
5. Compare this response with John 20:31.
6. Why do you think Jesus inserted Matthew 11:6?
JESUS’ TRIBUTE TO JOHN (7-15)
1. What was Jesus’ assessment of John the Baptist?
2. Jesus calls John a ________________________.
3. What Old Testament passage does Jesus quote?
4. As great as John was, what was more desirable?
5. The prophets and the law prophesied until ______________.
6. Where are other passages which say, “He who has ears to hear, let him hear”?
THE UNREASONABLENESS OF THE JEWS (16-24)
1. To what does Jesus liken the men of His generation?
2. The Jews accused John of having a __________________ and Jesus of being a friend of ____________________ and _________________________.
3. How did “being baptized with the baptism of John,” “vindicate (justify)God”?
4. By refusing John’s baptism, what were the Pharisees rejecting?
5. Why did Jesus upbraid the cities where He had done most of His mighty works?
6. What did the mighty works of Jesus demonstrate?
THE WAY OF SALVATION (25-30)
1. In Matthew 11:25, who were the “wise and intelligent”?
2. How do we learn of the Father?
3. What does Christ offer to those who are heavy laden?
4. What does “My yoke” symbolize?
Matthew 12
REJECTION OF CHRIST BY THE PHARISEES
12:1-14: CLASHES OVER THE SABBATH
I. PLUCKING GRAIN ON THE SABBATH (12:1-8)
1: “At that time Jesus went on the Sabbath through the grainfields, and His disciples became hungry and began to pick the heads of grain and eat.”
1. Refers to the preceding paragraph (11:28-30).
1) At the very time Jesus offered relief from legalistic burdens He clashes with one.
2. In the KJV, “corn” means grain or seed (John 12:24).
1) Corn is a New World crop that was not grown in Palestine until after the discovery of America.
2) The word “barleycorn” still conveys its older meaning.
2: “But when the Pharisees saw it, they said to Him, ‘Behold, Your disciples do what is not lawful to do on a Sabbath.’”
1. The Pharisees were always a minority group, but in the time of Christ they were the religious power in Palestine.
1) They first appeared during the reign of John Hyrcanus (135-105 BC).
2) Initially they were known as the “Chasidim” (“pious ones”).
3) The name Pharisee (“separated”) was given them when they withdrew from the Sadducee court party of the Maccabaean rulers under John Hyrcanus.
2. The Pharisees emphasized and determined to remain unspotted from all defilement.
1) They devised a mass of regulations as a hedge around the Law to keep from violating God’s word.
2) Over time, they blurred the distinction between their rules and God’s Law to where they valued their traditions as equal to Divine Law.
3. The regulation of Sabbath activity soon reached a point where it required considerable knowledge to know what was and was not permissible.
1) Therefore, virtually nothing was left to private judgment.
2) Pharisees of every generation fail to understand that ignoring their man-made rules doesn’t necessarily lead to spiritual chaos.
3) The kingdom of God imposes a responsibility on men far greater than traditions can command (Matt 5:20).
4. Refer to supplemental notes.
1) It was their rules, not God’s word, that formed the basis of their charge.
2) It was not unlawful for the disciples to eat on the Sabbath or for them to pluck grain from another’s field (Deut 23:25).
3) But the Pharisees contended their action constituted work (Ex 20:8-10; 34:21).
5. Modern Jewish scholars point out that there was a wide diversity of opinion on such matters among first-century interpreters.
1) The Mishnah does not list ‘plucking’ among the 39 varieties of prohibited labor.
2) It is suggested that the view expressed by these Pharisees represents not ordinary Jewish opinion but that of extreme sabbatarians, such as those responsible for the Dead Sea Scrolls and the book of Jubilees, for whom the Sabbath could not be violated even to save a life (see Macc.2:29-41).
3: “But He said to them, ‘Have you not read what David did, when he became hungry, he and his companions;
4: how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat, nor for those with him, but for the priests alone?’”
1. Jesus answers the charge with four arguments.
1) First, He points out their inconsistency by referring to 1 Sam 21:1-6.
2. While fleeing Saul’s rage, David was hungry and entered the tabernacle to fetch the showbread, which only the priests were permitted to eat (Lev 24:9).
1) In so doing, David did what “was not lawful”—He broke God’s law.
2) The Pharisees didn’t criticize David—They excused David and his men for doing something unlawful because they were hungry.
3) This is evident by the fact that they would have replied—Since David sinned, so do Your disciples.
4) Therefore, consistency would require them to excuse Jesus and His disciples on the same basis.
5) But by excusing the guilty (David) and condemning the innocent (7: Jesus) they manifested a DOUBLE STANDARD.
3. Is Jesus teaching that the law could be broken under certain circumstances?
1) Jesus wasn’t justifying His disciples’ actions based on David’s example, but was making an argument that exposed a glaring discrepancy in the Pharisees’ position.
5: “Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath, and are innocent?
6: But I say to you, that something greater than the temple is here.”
1. Second argument—The Sabbath prohibition against work wasn’t absolute for the priests were blameless even though they worked in the temple on the Sabbath—changing the showbread (Lev 24:8); offering sacrifices (Num 28:9- 10).
1) If such service superseded the Sabbath law, it follows that the ministry of One greater than the Temple would also take precedence over the Sabbath.
7: “But if you had known what this means, ‘I desire compassion, and not a sacrifice,’ you would not have condemned the innocent.”
1. Third, Christ argues from Scripture.
1) “If you had known” implies they did not know the meaning of Hos 6:6 (Matt 9:13), for if they had they would not have condemned the innocent.
2. Hosea declared that God’s concern is with helping men (mercy), not honoring man-made rules (sacrifice).
1) Allowing the hungry to eat on the Sabbath was an act of compassion entirely consistent with God’s will.
2) Christ is declaring His disciples innocent of the charge against them.
8: “For the Son of Man is Lord of the Sabbath.”
1. Fourth—Jesus makes an argument based on His authority as Lord.
“Lord” here is a claim to deity that asserts Christ’s authority over the Sabbath.
1) This doesn’t mean He could violate or redefine Sabbath law when it suited Him.
2) It means that if anyone understood the Sabbath law it was Jesus.
3) He instituted the Sabbath and, as Lord of it, He knew what Sabbath law involved, when it was being violated, and when it was being perverted by the likes of the Pharisees.
4) If men wanted to know how to act on the Sabbath, they should look to the Lord of the Sabbath for guidance and not to the Pharisees or scribes.
II. HEALING ON THE SABBATH (12:9-13)
9: “And departing from there, He went into their synagogue.
10: And behold, there was a man with a withered hand. And they questioned Him saying, ‘Is it lawful to heal on the Sabbath?’ in order that they might accuse Him.’”
1. The Pharisees refused to back off.
1) Rabbinic law allowed medical attention on the Sabbath in life-or-death situations, but a withered hand was not mortal and its healing could have easily waited until the next day (8:16).
2) Behind their question is the assumption that healing is work and would violate the Sabbath law proscribing work.
3) The Pharisees used this example as another test case to expose Jesus’ heresy.
4) They tried to bait Jesus into an action they believed would give them grounds for discrediting Him.
5) “Accuse” (kategoreo)—word used of bringing charges in court.
2. The Pharisees had elaborated endless rules for the treatment of all sicknesses on the Sabbath day.
1) A person in health was not to take medicine on the Sabbath.
2) For the toothache, vinegar might be put in the mouth, if it was afterwards swallowed, but it must not be spat out again.
3) A sore throat must not be gargled with oil, but the oil might be swallowed.
4) The school of Shammai held it unlawful to comfort the sick, or visit the mourner on the Sabbath.
11: “And He said to them, ‘What man shall there be among you, who shall have one sheep, and if it falls into a pit on the Sabbath, will he not take hold of it, and lift it out?
12: Or how much more value then is a man than a sheep! So then, it is lawful to do good on the Sabbath.’
13: Then he said to the man, ‘Stretch out your hand!’ And he stretched it out, and it was restored to normal, like the other.”
1. Jesus’ question exposes His opponents’ hypocrisy.
1) Any Pharisee whose flock consisted of only one sheep knew exactly what he would do if it fell into a ditch on the Sabbath—he would pull it out.
2) If the Pharisees were justified in helping an animal on the Sabbath, wasn’t Jesus more justified in helping a man?
3) Showing mercy on the Sabbath was lawful and Christ would do what was right on the Sabbath, regardless of what the Pharisees thought.
2. Jesus performs the miracle demanded by this situation.
1) He must act now, not later.
2) For Him to have waited until the following day could easily have been interpreted as an admission on His part that deeds of healing are after all wrong when performed on the Sabbath.
14: “But the Pharisees went out, and counseled together against Him, as to how they might destroy Him.”
1. The Sabbath controversy ends with the Pharisees’ deciding to kill Christ.
1) What Jesus did called into question their understanding of the Law of God, and thus their whole theological position.
2) If his popularity led people to follow Him in this, then their leadership was threatened.
3) They could lose everything.
4) More was at stake than the health of an unknown cripple—and they determined to get rid of Christ.
III. JESUS HEALS MANY BY THE SEA (12:15-21)
15: “But Jesus, aware of this, withdrew from there. And many followed Him, and He healed them all,”
1. He withdraws, not because He is afraid to die, but because it was not time for Him to die.
1) Jesus takes a non-aggressive, non-provocative approach.
2) Many still followed Him hoping for a miraculous cure and He healed them all.
16: “and warned them not to make Him known,
17: in order that what was spoken through Isaiah the prophet, might be fulfilled, saying,”
1. In the incidents just cited—Christ’s withdrawal, His miracles of healing and His command not to publicize Him—Matthew sees the fulfillment of prophecy.
1) The text quoted, Isa 42:1-4—in Matthew it is either an independent translation or an inspired paraphrase.
2) It is the longest OT passage cited in Matthew.
3) It contributes to the story by showing how every detail of Jesus’ ministry was anticipated in Scripture.
4) Modern Jews apply this passage to the nation of Israel, but Matthew identifies it as Messianic.
18: “Behold, My Servant whom I have chosen; My beloved in whom My soul is well- pleased; I will put My Spirit upon Him, and He shall proclaim justice to the Gentiles.”
1. God’s view of Christ—GOD’S IDEAL SERVANT.
1) “Servant” (20:20-28)—Perfect obedience.
2) “Chosen”
3) “Beloved”
4) “Well-pleased” (3:17; 17:6).
19: “He will not quarrel, nor cry out; nor will anyone hear His voice in the streets.”
1. This fulfillment was illustrated by Christ’s retreat from the Pharisees and alludes to the command to not make Him known.
1) He will conquer by changing hearts through His teaching and example.
20: “A battered reed He will not break off, and a smoldering wick He will not put out, until He leads justice to victory.”
1. Reeds grew in marshes and along river banks and were used for yardsticks, pens and flutes.
1) They were so plentiful and cheap that when one broke it was simply discarded and replaced.
2. Flax was used as wicks in lamps and it gave off more smoke than light when it didn’t function correctly.
1) When this happened it was snuffed out and thrown away.
2) It didn’t cost much and replacing it was routine.
3. These figures refer to people.
1) To not break a bruised reed or extinguish a smoking wick speaks of tenderness and patience.
2) He will represent the spiritually weak.
3) He will not demand of men more than they can bear.
4) Rather than quenching struggling faith, He heals the bruise and fans the flame until it becomes a bright light.
5) Despite the many obstacles, justice will play a prominent role in the triumphant work of the Messiah’s purposes.
4. As the victor over temptation, the Servant would have every right to break the bruised reed and to quench the dimly burning wick.
1) Justice demands that we should be finally broken, that our faint light should be quenched.
2) But He will not—this is the amazing message of the prophecy.
3) He will stoop over us—spend His own life to heal the bruised reed and to revive the fainting wick.
4) This is the GRACE OF GOD!
21: “And in His name the Gentiles will hope (trust).”
1. Elpizo is a verb that means “to hope.”
1) True love and acceptance can be found nowhere else but in Him.
IV. THE PHARISEES ARE REBUKED (12:22-30)
22: “Then there was brought to Him a demon-possessed man who was blind and dumb, and He healed him, so that the dumb man spoke and saw.”
1. An exorcism sets the stage for yet another clash with the Pharisees.
23: “And all the multitudes (people) were amazed, and began to say, ‘This man cannot be the Son of David, can He?’”
1. Pantes oi ochloi indicates that everybody, not just a handful, was affected by the miracle in verse 22.
1) “Amazed” (existemi) is a strong verb that means the people “were beside themselves” (Mark 3:21).
2) Perhaps a parallel rendering would be “The crowds were going crazy over Jesus.”
24: “But when the Pharisees heard it, they said, ‘This man casts out demons only by Beelzebul the ruler of the demons.’”
1. The number of people involved and the degree to which they were affected could not be ignored by the Pharisees.
1) They could not deny Christ’s power, but they could question its source.
2) In an attempt to dampen the deep impression this miracle had made upon the crowd, they repeat the smear of 9:34 (10:25; 11:18).
25: “And knowing their thoughts He said to them, ‘Any kingdom divided against itself is laid waste; and any city or house divided against itself shall not stand.’”
1. Jesus ignored this slur the first time (9:34), but not now.
1) Knowing the Pharisees’ thoughts, He exposes them by showing how all the facts were against their explanation (false conclusion).
2) Their position is impossible or absurd when carried out to its logical conclusion.
26: “And if Satan casts out Satan, he is divided against himself; how then shall his kingdom stand?”
1. There is no future for a kingdom divided against itself and the Pharisees were incredibly naïve if they thought Satan didn’t understand this.
1) Satan would be helping Jesus to destroy himself (Satan).
27: “And if I by Beelzebul cast out demons, by whom do your sons cast them out? Consequently they shall be your judges.”
1. Without pausing to evaluate their claim of casting out demons, Christ asks why He had been singled out? How did His exorcisms differ?
1) If they condemn Jesus—then they must condemn their own disciples claims (7:21-23).
2) Hypocrites tend to criticize those outside their circle, while ignoring similar behavior and practices within their clique.
28: “But if I cans out demons by the Spirit of God, then the kingdom of God has come upon you.”
1. The kingdom of God was near and people and events associated with it had arrived (11:12).
1) But it would not come in its fullness until Ac 2 (Mark 9:1; Acts 1:6-8).
29: “Or how can anyone enter the strong man’s house and carry off his property, unless he first binds the strong man? And then he will plunder his house.”
1. In this analogy, Jesus depicts Satan as a strong man unable to defend his property (demons and the demonized) against a stronger man.
1) Just as homeowners do not assist thieves who try to burglarize their houses, so Christ’s power over Satan must derive from a source other than Satan.
2) Man does not have the strength to break Satan’s grip, but God does.
3) Divine power is the only possible explanation for Christ’s power.
30: “He who is not with Me is against Me; and he who does not gather with Me scatters.”
1. The Pharisees face a dilemma.
1) They accused Jesus of being in fellowship with Satan, but Jesus clearly demonstrated the absurdity of such thinking.
2) Jesus wants them to know this was no game.
3) They were in a moral conflict in which remaining neutral was impossible.
4) If they continued to oppose Him it was they, not He, who were allied with Satan.
5) He who doesn’t work with Christ (gather), works against Him (scatters).
V. BLASPHEMY AGAINST THE HOLY SPIRIT (12:31-32)
31: “Therefore I say to you, any sin and blasphemy shall be forgiven men, but blasphemy against the Spirit shall not be forgiven.
32: And whoever shall speak a word against the Son of Man, it shall be forgiven him; but whoever shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or in the age to come.”
1. This doesn’t mean the Son is less important than the Spirit, or that He can be slandered with impunity (gluttony and drunkenness-11:19; Sabbath breaker).
1) Rather, the blasphemy against the Spirit speaks of a sinful, irreversible attitude.
2) “Any sin and blasphemy” and “speak a word against the Son of Man” are synonymous phrases.
3) You may reject My teachings, malign and abuse me as you are now doing, but when the Holy Spirit comes and bears testimony, if you reject that, there will be no further offers of love and mercy and forgiveness.
2. It is not one particular act but a mindset characterized by flagrant, willful and persistent unbelief.
1) OT Scripture speaks of such defiance as unforgivable (Num 15:30-31; 1 Sam 3:14; Isa 22:14).
2) This sin is not a case of God refusing to forgive, but of a person refusing to be forgiven on God’s terms made known by the Holy Spirit.
3) The only sin that is unforgivable is the REJECTION OF FORGIVENESS!
3. In charging Jesus with working by Satanic power, the Pharisees reflected an attitude of stubborn resistance to the work of God.
1) If they persisted in this there was no other hope for them “in this age, or in the age to come.”
VI. WORDS REVEAL CHARACTER (12:33-37)
33: “Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad; for the tree is known by its fruit.”
1. The Pharisees’ accusation was not a careless remark, but a comment that revealed their evil character.
1) Comparing people to trees, Jesus sees only two possibilities.
2) This doesn’t mean a person cannot change, but character determines conduct and conduct reveals character.
2. The quality of the fruit reveals the quality of the tree.
1) Good attitudes, words and conduct indicate a good heart, while corrupt (sapros, rotten, bad) behavior indicates an evil heart.
34: “You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart.”
1. Using the metaphor of 3:7, Jesus labels the Pharisees.
1) This isn’t name-calling, but “telling it like it is.”
2) It is an accurate description of their character.
3) So long as they were evil they would not speak good about Him.
35: “The good man out of his good treasure brings forth what is good; and the evil man out of his evil treasure brings forth what is evil.”
1. Switching to the analogy of a storehouse or treasure chest (thesaurus, 6:21), Christ shows that what we say and do defines who we are.
1) Good people do not speak or do good things sporadically, but habitually.
2) The same holds true for bad people.
3) The nature of the Pharisees charge showed they were inwardly evil (9:4).
36: “And I say to you, that every careless (useless; idle) word that men shall speak, they shall render account for it in the day of judgment.
37: For by your words you shall be justified, and by your words you shall be condemned.”
1. Words mean something.
1) They show what we are in our soul.
2) There is nothing closer than the tongue.
3) Offhand remarks serve the purpose of judgment in that they are better indicators of character than carefully designed statements.
2. Idle words are “not working” words that do not accomplish some useful purpose (Isa 55:11).
1) They are words that are not backed by faithful obedience.
2) Prov 13:3; 17:14; 18:21.
3) Because of what words reveal about us they can serve as a valid basis for condemning or justifying another.
4) We will be held accountable for what we say.
VII. THE SIGN OF JONAH (12:38-45)
38: “Then some of the scribes and Pharisees answered Him, saying, ‘Teacher, we want to see a sign (attesting miracle) from You.’”
1. Desiring to appear as reasonable men who can be persuaded if evidence is given.
1) It was an insulting request for they had no intention of honestly examining any evidence Jesus produced.
2) This cruel request reflected upon the miracles already performed.
39: “But He answered and said to them, ‘An evil and adulterous generation craves for a sign; and yet no sign shall be given to it but the sign of Jonah the prophet;
40: for just as Jonah was three days and three nights in the belly of the sea monster, so shall the Son of Man be three days and three nights in the heart of the earth.’”
1. Jesus refuses to jump through their hoop.
1) Heaven’s answer to the unbelief of the religious leaders and the uncertainty of the people would be a stunning miracle that unequivocally declared Jesus to be the Son of God (Rom 1:4).
2. The chronology of Christ’s death and resurrection involves less than 72 hours.
1) This phrase was a Hebraism that used inclusive reckoning to cover any portion of three calendar days.
2) The Jews regarded a part of a day as a whole day (Mark 8:31).
3) Thus we have Friday, Saturday, Sunday as three days.
4) It doesn’t matter that neither the Friday nor the Sunday was complete (1 Sam 30:12-13; 2 Chron 10:5, 12; Est 4:16-5:1; Mark 8:31—9:31).
5) Matt 17:1: “six days later”—Luke 9:28: “And some eight days after”
6) Acts 10:8, 9, 23, 24 = 3 days.—Acts 10:30: “Four days ago”
41: “The men of Nineveh shall stand up with this generation at the judgment, and shall condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here.”
1. The mention of Jonah leads to a comparison between the present generation of Jews (11:20-24) and Nineveh.
1) Nineveh set a standard of conduct the current generation of Jews had not matched.
2) In the judgment the example of Nineveh will rebuke those Jews who refused to repent at the preaching of One greater than the preacher they heard.
42: “The Queen of the South shall rise up with this generation at the judgment and shall condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here.”
1. Another Gentile who put the Jews to shame was the Queen of Sheba (lit., “the south,” southern Arabia, possibly the region now called Yemen, 1 Kings 10:1-13).
1) She came from a long distance to hear Solomon, but when He who is wisdom incarnate came from heaven to enlighten Israel, Israel wasn’t interested.
43: “Now when the unclean spirit goes out of a man, it passes through waterless places, seeking rest, and does not find it.”
1. Christ concludes with a story that illustrates the precarious position of His generation (39, 45).
1) A demon who has left a man seeks rest—another victim—but without success.
44: “Then it says, ‘I will return to my house from which I came’; and when it comes, it finds it unoccupied (empty), swept, and put in order.”
1. Frustrated in its search, the demon revisits its old neighborhood and finds its former house (victim) unoccupied and ready for use.
1) The word translated “unoccupied” or “empty” is not the usual Greek word with this meaning, but one that means “to have leisure.”
2) Scholazo, from which comes our English words school, scholar, etc.
3) Because the man was at leisure—uninvolved, uncommitted—he was a prime target for a hostile takeover.
45: “Then it goes, and takes along with it seven other spirits more wicked than itself, and they go in and live there; and the last state of that man becomes worse than the first. That is the way it will also be with this evil generation.”
1. Jesus drives the point home.
1) Israel had rid herself of some sins that marked her earlier history (such as idolatry).
2) But worse evils now possessed her (hypocrisy, indifference, etc.)
3) Because she refused to repent, her end would be tragic.
4) If we refuse Christ’s rest(11:28-30, Satan will rest in us (12:30).
2. When Jesus cast out this unclean spirit (22), He demonstrated His power over Satan (Luke 10:17).
1) That demonstration extends in its application to sin in us.
2) That demon had been at home in this man, just as some specific sin may be at home in us.
3) When the demon was cast out (as we may cease from engaging in that sin), it was troubled and began looking for another home.
3. You may decide to stop drinking but when it gets difficult, you go back to it.
1) You may decide to stop talking negatively about people, but it is easier to tell someone else than talk to the person.
2) You may decide not to be bitter and angry, but when you are around some people or circumstances, it is just easier to go back to the old ways.
4. Once you give in to whatever your besetting sin may be (Heb 12:1), it is easier then to allow it associated sins to take up residence as well.
1) Psychologically, once you allow yourself to do one thing you know is wrong, you will not see the sense in fighting the other things related to it.
2) A Christian that goes back to drinking may commit adultery, leave his family, the church and everything else which is right.
3) Put someone down behind their back and before long, no matter what they have meant to you, you will despise them.
4) It might have been that something could have been worked out if you had talked to them. Perhaps you misunderstood them.
5. You had something good, but now all is lost for you both (2 Pet 2:20).
1) Don’t let sin back in your life.
2) Fill up its place with the Spirit’s word (Eph 5:18-19; Col 3:16).
VIII. CHRIST’S TRUE FAMILY (12:46-50)
CHANGED RELATIONSHIPS
46: “While He was still speaking to the multitudes, behold, His mother and brothers were standing outside, seeking to speak to Him.
47: And someone said to Him, ‘Behold, Your mother and Your brothers are standing outside seeking to speak to You.’”
1. It was bad enough that the religious establishment didn’t recognize Jesus as the Messiah, but even more distressing is that His own family (13:55) apparently didn’t understand His true identity (John 7:5).
1) Their appearance here may have been prompted by the report of friends that “He had lost His senses” (Mark 3:21).
2) If so, they likely meant to get Him out of the public spotlight where they could care for Him and He could regain His senses.
48: “But He answered the one who was telling Him and said, ‘Who is My mother and who are My brothers?’
49: And stretching out His hand toward His disciples, He said, ‘Behold, My mother and My brothers!’”
1. If Mary and her children thought their family connection entitled them to interrupt Jesus in the middle of a teaching session, they learned differently.
1) Christ uses their interruption to teach that there is a tie that exceeds family kinship—the bond between those of like precious faith.
50: “For whoever does the will of My Father who is in heaven, he is My brother and sister and mother.”
1. Christ wasn’t snubbing His family or dishonoring His mother.
1) He was stressing the importance of obedient faith (6:10; 7:21).
2. “Whoever” sounds the theme of universal blessing echoed throughout this Gospel (12:18, 21).
1) What counts with Christ is obedience, not blood (3:7-9; 12:41-42).
2) John 1:12; 7:17: We are restricted in many ways but all can be a child of God (heir).
3) All have the opportunity to wear the family name (Acts 11:26).
4) No one has the right to offer salvation on any other terms.
STUDY QUESTIONS FOR MATTHEW TWELVE
PLUCKING GRAIN ON THE SABBATH (1-8)
1. Upon what basis did the Pharisees claim that what the disciples did was not lawful on the Sabbath?
2. Who picked grain and ate it?
a. Jesus
b. Jesus’ disciples
c. Jesus and His disciples
3. Why do you suppose Jesus’ disciples happened to pick grain within sight of the Pharisees? Couldn’t they have found a more hidden location to do it?
4. Did David break God’s law when he entered the tabernacle and ate the showbread?
5. Did the Pharisees excuse David and his men for doing something unlawful because they were hungry?
6. Were the disciples innocent of the Pharisees charges?
7. When the Pharisees excused the guilty (David) and condemned the innocent (Jesus’ disciples), what do we call that?
8. Is Jesus teaching “situation ethics” by His response based on David’s unlawful actions?
9. What should the Pharisees have shown to Jesus’ disciples according to Hos.6:6?
10. What does Jesus mean when He said, “The Son of Man is Lord of the Sabbath”?
HEALING A MAN WITH A WITHERED HAND ON THE SABBATH (9-14)
1. Did the healing of the man with the withered hand occur on the same Sabbath as when the disciples plucked grain?
2. Who were “they” in verse 10?
3. Why did the Pharisees ask Jesus if it was lawful to heal on the Sabbath?
4. What did Jesus prove by bringing up rescuing a sheep fallen into a pit?
5. What effect did this miracle have upon the Jewish leaders?
JESUS HEALS MANY BY THE SEA (15-21)
1. What Old Testament prophecy is mentioned in verses 17-21?
2. In what way was this prophecy fulfilled?
THE PHARISEES ARE REBUKED (22-30)
1. What was the condition of the man brought to Jesus?
2. What did this miracle cause the multitude to ask (or say)?
3. To whom did the Pharisees attribute the power of Jesus?
4. What two arguments does Jesus use to refute their charge?
1)
2)
5. What is the result of a divided house (kingdom)?
6. Could the Pharisees really cast out demons?
7. What is required before one can take the “property (goods)” of another?
8. What does Jesus say that shows there is no “middle ground” in one’s service to Him?
BLASPHEMY AGAINST THE HOLY SPIRIT (31-32)
1. Define “blasphemy.”
2. Does Jesus have one particular act in mind or is it a mindset? Explain your answer.
3. Can this sin be committed today?
WORDS REVEAL CHARACTER (33-37)
1. How can one tell a good tree from a corrupt tree?
2. What do our “words” reveal?
3. What is one thing for which we must give an account in the day of judgment?
THE SIGN OF JONAH (38-45)
1. What did the Pharisees and scribes ask of Jesus?
2. What does Jesus call that generation?
3. What sign did Jesus offer them?
4. What does Jesus allude to concerning Jonah?
5. Was Jesus in the tomb for 3 days and 3 nights (72 hours)? Explain:
6. What was the results of Jonah’s preaching?
7. Who was the Queen of the South?
8. What parable does Jesus use to describe that generation?
9. How can we apply this parable to ourselves in our day?
CHRIST’S TRUE FAMILY (46-50)
1. Did Jesus dishonor His family here?
2. Christ uses this interruption to teach what important lesson?
Matthew 13
PARABLES OF THE KINGDOM
INTRODUCTION
A. For the first time in Matthew we are introduced to a fully developed parable.
1. Previously, there has been some teaching of a parabolic nature (5:25-26; 7:13- 14; 7:24-27).
1) Christ did not invent parables—they were a common method of illustration among Jewish teachers, but no one told parables like Christ.
B. A parable (parabole) “to put one thing alongside another for the purpose of comparison.”
1. The purpose “of a parable was to take some situation which was found in everyday life and cast it alongside a spiritual truth in order to enable the hearers to comprehend the latter” (Hobbs, 162).
1) The classic definition is that a parable is an “earthly story with a heavenly meaning.”
2. They are stories that move the listener from the known to the unknown, by utilizing events and incidents with which he is familiar, in order to instruct him in subjects he doesn’t understand.
1) An exception to this rule is in 20:1-16.
2) Parables embody the maxim that a picture is worth a thousand words.
3) They are windows that let in light so that a student can say, “I see it!”
4) They are concrete pictures of abstract concepts that make truth vivid and stimulate listeners to think for themselves.
5) The conclusion is unavoidable without having any previous knowledge.
3. In an allegory, every detail of the story has meaning.
1) A parable has one or two major points.
2) A parable reveals and a allegory conceals.
3) Previous knowledge is necessary when studying an allegory (Gal 4:24-31).
4) An allegory contains real facts with a figurative application.
C. Historically, Christ’s parables have been subjected to reckless allegorizing, wherein meaning has been arbitrarily pressed into every detail to support various theological positions.
1. To counter this, many have argued that parables contain only one point.
1) While this rule is true for some, it doesn’t hold for all for there are parables wherein the details bear significance beyond mere window dressing.
2. Therefore when interpreting a parable, our conclusion must agree with the Scriptural explanation (13:18-23, 36-43), summation (25:13) or context (Luke 12:13ff).
1) In those cases where the meaning is obscure, we should never make an interpretation that contradicts any plain passage of scripture.
D. 13:1-52 contains 7 parables (4 delivered publicly, [3-35]; 3 given privately [36- 50]) that form the third of Christ’s 5 major discourses in this Gospel.
1. Their placement at this point is helpful for they give insight into the attitudes narrated in the preceding and following sections, showing why some responded to Christ, while others remain unaffected.
13:1-2: INTRODUCTION
1: “On that day, Jesus went out of the house, and was sitting by the sea.”
1. Refers to the same day on which the events of 12:22ff occurred.
1) Parables were often occasioned by an immediate need or incident (Luke 10:25-37).
2) Jesus would strike while the iron was hot, using a situation as a vehicle for discussing principles relevant to the kingdom.
2: “And great multitudes gathered to Him, so that He got into a boat and sat down, and the whole multitude was standing on the beach.”
1. Jesus addresses the consequences of rejecting Him and His kingdom.
I. THE PARABLE OF THE SOWER, SEED AND THE SOILS (13:3-9; EXPLAINED—18-23)
3: “And He spoke many things to them in parables, saying, ‘Behold, the sower went out to sow;’”
1. “Behold”—Look!—probably directed attention to a farmer sowing in a nearby field.
1) Before the invention of modern equipment farmers planted by hand, walking back and forth over a field, throwing seed in all directions.
2. The Bible emphasizes loving God with the whole heart, soul, and mind (Deut 11:13; Matt 22:37).
1) The Gospel is designed to change the hearts of men unto God.
2) However, our Savior did not always find a receptive audience (4:17, 23; 11:20-24).
3. To illustrate this problem, He told “The Parable Of The Sower And the Soils.”
1) This Parable illustrates four possible different reactions to the Gospel.
2) We can find ourselves in one of these reactions.
4. As a farmer (sower) plants seeds in the earth, the sower of truth (Luke 8:11) plants truth in the hearts (field, soil) of men.
1) The conditions of the heart (soil) varies from a hard heart to a good and honest heart.
A. THE WAYSIDE SOIL (The hard heart; closed mind)
1. Represents one who “hears and does not understand” (19).
1) Rejects the Word without giving it a chance (15).
2) These hearts are as hard as concrete—have a closed mind.
3) The seed (Word) just lies on the surface; it can’t be pentrated.
4) Nothing has an effect on them.
5) Guess who is waiting to pounce on the seed like a bird?
2. “Birds” represent “the evil (wicked) one” (Luke 8:12 – “the devil”) who snatches away the Word from those whose hearts are hardened.
2 Cor 4:3-4: “And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image of God.”
1) Satan believes in the power of the Word (seed) and fears nothing more.
2) Whenever the gospel is preached or taught, he is there to try to steal it.
3) There is nothing he wouldn’t do to get you to not obey the gospel.
3. His most powerful tool is deceit.
2 Cor 11:13-15: “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness; whose end shall be according to their deeds.”
1) First, Satan would try to persuade us not to hear the Word.
2) He tempts us to ridicule the Scriptures.
3) When we hear the Word, he doesn’t want us to believe it (1 Cor 1:18).
4) When we believe the Word, he tries to convince us that we don’t have to obey it.
4. The wayside soil is hardened by various things and philosophies in life.
1) NATURALISM—Everything is explained naturally.
The Bible is merely a human book.
Man is not a sinner in need of salvation.
2) HUMANISM—Evolution—like an animal without an immortal soul.
Do not love the truth—therefore they do not want the truth.
They tune out the Bible and tune in fables (2 Thes 2:9-12).
5. Matt 13:19: Satan doesn’t want the Word to stay in our “heart.”
1) Why is the Word snatched away? Lack of interest.
2) Satan wants us to forget a class or a sermon before it has an effect in our lives.
3) Closed-minded on certain subjects.
4) They can’t sit still to study the Bible, meditate, or pray.
5) They don’t like to be alone with themselves, lest they should be surprised into thinking.
6. Procrastination can harden a heart.
1) One may realize he needs to obey but puts it off, until he no longer wants to hear the Word.
2) Therefore, the seed lies on the surface—Word falls on him like a seed (or rain) on a rock.
B. THE ROCKY SOIL (The shallow heart; let’s in just a little bit of truth)
1. There is a thin layer of dirt over a bed of rock, so roots do not go very deep.
1) He hears and obeys the word but there are rocks just below the surface.
2) Obedience was more of an emotional response.
3) Superficial, shallow, and temporary.
4) They let in just a little bit of truth.
5) They do what God says—sort of—but didn’t let God’s Word change their entire life.
2. The result is this one is never really grounded, has no reserve.
Col 2:6-7: “As you therefore have received Christ Jesus the Lord, so walk in Him, having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude.”
1) Listening is not enough.
2) Remove doubts—make sure.
3) “Overflowing”—to exceed a fixed number—outweighs the negative.
4) When battles come to resist temptations, to bear burdens this one is quickly discouraged; cannot endure.
5) Matt 10:22: “And you will be hated by all on account of My name, but it is the one who has endured to the end who will be saved.”
3. He didn’t count the cost.
1) The rocky heart didn’t calculate the hardships (10:34-37).
2) He enlisted for the parade but not for the battle.
3) He allows the external circumstances to control him instead of controlling the circumstances with God’s help.
4) It is more than he could take (he thinks-1 Cor 10:13)—DISCOURAGED.
5) He takes the easy road and chucks the Christian life out.
4. Instead of leaning upon God—he withdrew from God.
1) Instead of praying more—he prayed less.
2) Instead of worshiping God more—he worshiped God less.
3) We need Christ the most when following Him is hard!
5. As sunlight strengthens a healthy plant but withers a sick plant.
1) Jas 1:2-3; 1 Pet 1:7: Persecution and tribulations establishes our faith.
2) Or it can destroy the little faith that one still has.
3) Let us not be shallow and immature—recognize the battle!
4) Keep the big picture in focus.
5) Listen and remember the rest of the story.
6. The shallow heart assumes that the Christian life is supposed to be one mountain-top experience after another.
1) We must realize that living the Christian life is also an endurance test.
2) If we don’t allow the seed to take deep roots, our commitment will be only temporary.
3) Therefore we must remove the stones that hinder our growth.
C. THE THORNY SOIL (The crowded heart; distracted and is not fully focused)
1. Weeds grow up and take all the nutrients out of the ground.
1) They starve out and crowd out the good plants.
2) These hearers allow competition to choke the truth, which then loses its power because it is not given priority in their daily lives.
2. This represents one who “hears the word” (22).
1) But whose ability to bear fruit is choked by the material things in life.
2) The evil in life’s cares and anxieties is that they can detract our minds from what is truly important.
3) The cares of the world take up so much of our time—Jesus is crowded out.
4) He no longer has time to study, pray, teach, or worship God.
3. He is so busy making a living instead of making a life worth living.
1) No time to prepare for the next life.
2) Starving his soul, he gradually drifts away.
3) He wouldn’t budge under persecution (rocky soil), but gives way to the cares of the world—slowly, gradually, and unnoticed.
D. THE GOOD SOIL (Cultivated and fruitful heart)
1. These hearts give the Word a special place, a nurtured place.
1) These are the only hearts that bear fruit (23).
2) If we want to overcome the problems and difficulties of life that tempt us to fall away, we need an honest and good heart.
3) We must really want, more than anything else, to be what God wants us to be.
2. Sincerity is necessary but sincerity alone is not adequate to save.
1) It does have its limitations.
2) Paul (Saul) was sincere but lost (Acts 23:1; 26:9; 22:16)—admitted wrong.
3) Cornelius was devout and sincere, but lost (Acts 10:1-4; 11:14; 10:48).
4) 1 Thes 5:21; 1 John 4:1: Addressed to honest and sincere Christians.
3. The Bible does not teach that anyone ever got to heaven by sincerity alone.
1) Every passage connects sincerity with other factors.
2) 2 Cor 8:7-8, 24: Paul calls for a demonstration (proof) of their sincerity.
3) Sincerity is not Christ, therefore sincerity alone cannot put away sin.
4) Rationalizing away truth is one result of dishonesty.
4. Observe that not all good hearts will bear the same amount of fruit (23).
1) Some have more ability to use what God has given.
2) Absence of sincerity renders one’s service unacceptable—pretending.
CONCLUSION
9: “He who has ears, let him hear.”
1. 13:18-23: This parable explains why the same gospel can produce different results in different hearers.
1) If the gospel is not received—the fault lies in man, not the message.
2. Falling away is a matter of the heart, a choice of what we love most.
1) The Word of God is not on trial in this parable.
2) The condition of my heart is being tested in the light of the Word—Evidence.
3. In this parable is a picture of every kind of heart.
1) You can see yourself—which heart describes you?
2) This is personal—What kind of soil is MY heart?
4. If you are anything other than like the good soil, you need to repent immediately.
1) Paul and Cornelius are examples.
2) A good and honest heart doesn’t allow Satan to snatch the word away from the command to be baptized.
5. They needed to act on the truth they learned.
1) To hear and not obey is to not hear at all (Jas 1:21-22).
2) Whenever Scripture tells us to use our ears to hear, it means we are to respond, do and live consistent with the truth we hear.
II. AN EXPLANATION: PURPOSE OF PARABLES (13:10-17)
10: “And the disciples came and said to Him, ‘Why do You speak to them in parables?’”
1. While parables were meant to simplify truth, the disciples’ question shows they were not simplistic for they are unsure about the story’s meaning (Mark 4:10) and puzzled why Jesus spoke in this way rather than in a more direct and literal fashion.
2.
11: “And He answered and said to them, ‘To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted.’”
1. “Mysteries” (musterion)—To initiate, instruct in sacred mysteries.
1) Refers to knowledge that can be gained only through revelation (16:17).
3. Between man and the mind of God exists an impenetrable gulf (Isa 55:8-9) that we cannot bridge by scientific investigation, philosophical speculation or poetic imagination.
1) The mind of God can only be known through Divine revelation (1 Cor 2:10-13).
3. Therefore the “mysteries of the kingdom,” refers to the truth about the kingdom revealed to man by God.
1) Parables were but one means by which this truth was communicated (34-35).
12: “For whoever has, to him shall more be given, and he shall have an abundance; but whoever does not have, even what he has shall be taken away from him.”
1. Those who resist God’s revelation will eventually lose the blessings they have.
1) But those who are receptive to truth will see their blessings increase.
13: “Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand.”
1. Many—perhaps most—in Christ’s audience viewed themselves as enlightened, perceptive people, when in fact they didn’t have a clue about the true nature of the kingdom.
1) They thought they saw and heard—but in the truest sense they were blind and deaf. deaf.
14: “And in their case the prophecy of Isaiah is being fulfilled, which says, ‘You will keep on hearing, but will not understand; and you will keep on seeing, but will not perceive;’”
1. This lack of perception had been predicted in Isa 6:9-10.
1) The minds of many of Christ’s listeners were already made up.
2) The pattern of behavior in Isaiah’s time is repeating itself and being completed in Jesus’ day among those who reject Him.
3) They were set in their ways and refused to seriously consider Christ’s teaching.
15: “For the heart of this people has become dull, and with their ears they scarcely hear, and they have closed their eyes lest they should see with their eyes, and hear with their ears, and understand with their heart and return, and I should heal them.”
1. At the heart of the people’s problem was their heart.
1) They had allowed it to “become dull” (wax gross), which means they were SLUGGISH in their thinking.
2. The order of conversion leading to HEALING is…
1) Hear or see
2) Understand
3) Turn
4) Healed (forgiven or justified).
16: “But blessed are your eyes, because they see; and your ears, because they hear.”
1. In every parable in this chapter two groups of people are in view.
1) Those who understand and those who don’t (12:30).
17: “For truly I say to you, that many prophets and righteous men desired to see what you see, and did not see it; and to hear what you hear, and did not hear it.”
1. Because Christ’s disciples were among the understanding they were privileged to participate in events that the prophets and righteous men of old had longed to see.
1) The dawning of the Messianic kingdom (Heb 11:39-40; 1 Pet 1:10-12).
III. THE PARABLE OF THE TARES (13:24-30; EXPLAINED—36-43)
GOD RULES IN THE KINGDOM OF MEN
1. Christ’s preaching of the kingdom probably led many Jews to expect a drastic disruption of society (3:10-12).
1) But to all intents and purposes things went on as before.
2) Jesus addresses the impatience felt by many.
2. The coming of the kingdom produces division (13:16-17; 10:16ff).
1) But in many cases true justice must await the final judgment.
24: “He presented another parable to them, saying, ‘The kingdom of heaven may be compared to a man who sowed good seed in his field.
25: But while men were sleeping, his enemy came and sowed tares also among the wheat, and went away.
26: But when the wheat sprang up and bore grain, then the tares became evident also.”
1. “Tares” (zizanion) probably refers to darnel, a noxious weed that is virtually indistinguishable from wheat in the early stages of growth.
1) When ground into flour it gives off a bitter taste and can induce dizziness, drowsiness or vomiting.
2) Sowing darnel in a field for purposes of revenge was a crime under Roman law.
3) The necessity for a law on the subject suggests that the action was not infrequent.
27: “And the slaves of the landowner came and said to him, ‘Sir, did you not sow
good seed in your field? How then does it have tares?’
28a: And he said to them, ‘An enemy has done this!’”
1. “Enemy” (echthros)—hated, hostile; (5:43).
28b: “And the slaves said to him, ‘Do you want us, then, to go and gather them up?’
29: But he said, ‘No; lest while you are gathering up the tares, you may root up the wheat with them.’”
1. When sown together, the root systems of wheat and tares become intermingled making it difficult to pull them up separately without damaging the wheat.
30: “Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, ‘First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn?’”
1. In Palestine, where wood was scarce, certain weeds would be cut and bundled
together to be used as fuel.
THE PARABLE OF THE TARES EXPLAINED (13:36-43)
36: “Then He left the multitudes, and went into the house. And His disciples came to
Him, saying, ‘Explain to us the parable of the tares of the field.’”
37: Jesus is the sower of the “good seed.” Owner of the field (27).
38: “The field is the world” (kosmos).
1. The field is not the church.
1) That would contradict Christ’s explanation. (When accept-difficulties disappear).
2) Makes void any instructions for disciplinary action (Matt 18:15-17).
3) 1 Cor 5:13: God judges those who are outside the church.
4) The children of the devil are in the church (may assemble, but not “in” it).
2. “Good seed” are in the church—“sons of the kingdom.”
1) Seed becomes the Christian—results in much fruit.
2) You (Christian)—as “seed”—What is your fruit?
3) The good seed are the “righteous” (43).
39: “The enemy who sowed them (tares) is the devil.”
1. When does the devil do much of his work? (25—when people are spiritually “sleeping”).
1) Eph 5:14: “Awake, sleeper, and arise from the dead, and Christ will shine on you.” you” (13:43).
2. The Devil’s ways are always destructive.
1) Tries to destroy the truth (replace with feelings, traditions, substitutes.
2) Tries to destroy the “good seed” (individuals—ungodliness, undisciplined).
• Tries to get individuals out of the church/kingdom.
3) Tries to destroy one’s hope for eternity (problems, unfaithfulness, etc).
“The harvest is the end of the age (aion).
1. The harvest (a standard Jewish metaphor for the judgment day, Jer 51:33; Joel 3:13) is the end of the world.
“And the reapers are angels” (25:31).
1. God’s helpers in portrayals of judgment (16:27; 24:31).
SPECIFIC APPLICATION BY JESUS (13:40-43)
40: 70 A.D.?
41: “The Son of Man will send forth His angels” 16:27-28.
“Gather out of His kingdom” (24:31).
“all stumbling blocks” (Rev 14:14-20).
42: “and will cast them into the furnace of fire” (3:7-12).
43: “Then the righteous will shine forth as the sun in the kingdom of their Father.”
1. Good seeds—wheat—NT kingdom (church).
2. God has sown “good seed” (truth) into your heart.
1) Allow it to grow—results in much good fruit.
3. Satan is desperately trying to plant a lot of “weeds” in your life for the purpose of “destroying you.”
1) Resist him, stay awake, alert, watchful for his tactics.
IV. THE PARABLE OF THE MUSTARD SEED (13:31-32)
1. This is the first set of two “double parables” (44-46).
1) In Scripture, repetition is used to emphasize something important.
2) It is a rhetorical device known as parallelism.
31: “He presented another parable to them, saying, ‘The kingdom of heaven is like a mustard seed, which a man took and sowed in his field;
32: and this is smaller than all other seeds; but when it is full grown, it is larger than the garden plants, and becomes a tree, so that the birds of the air come and nest in its branches.’”
1. Here, the truth being emphasized is the growth of the kingdom.
1) Zech 4:10: Despite its unimpressive introduction and the opposition (persecuted, slandered) it will encounter, it would enjoy phenomenal expansion.
2) What began with Jesus as a small band of disciples would eventually impact the entire world.
2. The kingdom is compared to a grain of mustard seed which was probably an herb known as black mustard that was grown for its oil and flavoring.
1) It was not the smallest of all seeds, but was regarded as such proverbially (17:20).
3. Despite its small size it produces a tree-sized plant 10 feet tall and sturdy enough for birds to roost on its branches.
1) Christ doesn’t explain this parable, but it clearly demonstrates that the seemingly hopeless beginning of the kingdom was but an introduction to explosive growth.
2) Its small beginning can’t be stopped from growing.
4. Dan 2:36-44: Daniel didn’t understand the full picture—but we do.
1) We are part of something that is better than any physical kingdom.
2) The kingdom is a beautiful thing—this should excite us!
V. THE PARABLE OF THE LEAVEN (13:33)
33: “He spoke another parable to them, ‘The kingdom of heaven is like leaven, which a woman took, and hid in three pecks of meal, until it was all leavened.’”
1. Women working leaven (zume, yeast, a fermenting agent used to make dough rise) into flour was a common scene.
1) Three pecks (measures) would produce enough bread for several days use (Gen 18:6; Jud 6:19; 1 Sam 1:24).
2. Leaven is commonly used in the Bible to describe the contaminating power of evil (16:6, 11; 1 Cor 5:7).
1) But here it is used in a positive sense to illustrate the potency of a small agent (Lev 7:13; 23:17-18).
2) It is not unusual for Scripture to use the same figure in contrasting ways.
• 10:16: apostles were to be wise as serpents, but in 12:34 the Pharisees are called serpents.
• 1 Pet 5:8: Satan is likened to a lion, but in Rev.5:5 Christ is like a lion.
• THE CONTEXT DETERMINES ITS MEANING.
3. The little group of disciples might be despised as preaching a kingdom too insignificant to be noticed.
1) But as surely as a tiny piece of leaven had its effect on a large mass of dough, so surely the kingdom will have its effect throughout the world.
4. A mustard seed and leaven are unusual metaphors for the kingdom of God.
1) Mustard was a lowly plant (Pliny said it grew like a weed and could easily get out of control).
2) The use of leaven as a symbol for corruption is well documented.
3) That Christ should use it to describe the kingdom is compared to using rust or a virus for the same purpose.
4) Jesus may be stressing that His kingdom accepts the unacceptable—“that the tax-gatherers and harlots will get into the kingdom of God before you” (21:31).
5. The question is not: “Can something so contemptibly small be representative of the work of God?” but “Can something so contemptible be representative of the work of God?”
1) They will be transformed from non-leaven to leaven—from one thing to another.
2) 1 Cor 6:9-11; 2 Cor 4:13-16: We are free to be the people we want to be!
VI. THE PARABLES FULFILLED PROPHECY (13:34-35)
34: “All these things Jesus spoke to the multitudes in parables, and He did not speak to them without a parable,
35: So that what was spoken through the prophet might be fulfilled, saying, ‘I will open My mouth in parables; I will utter things hidden since the foundation of the world.’”
1. Christ’s use of parables had been predicted in Ps 78:2.
2. Parables were meant to reveal, not conceal the mysteries of the kingdom.
1) “Utter” (ereugomai), to spit out, spew, disgorge, belch (only here in NT).
VII. THE PARABLE OF THE HIDDEN TREASURE (44)
THE PARABLE OF THE PRECIOUS PEARL (45-46)
44: “The kingdom of heaven is like a treasure hidden in the field, which a man found and hid; and from joy over it he goes and sells all that he has, and buys that field.”
1. The disorder which wars and revolutions regularly imposed on the oriental world made it necessary for people to bury valuables they could not safely carry with them when forced to flee for their lives.
1) Sometimes they never got back to claim their hidden property and the land passed to those who had no knowledge of what was buried beneath it.
2. The Bible refers to this practice.
1) Jer 41:8: The assassin who killed the Chaldean governor of Judah spared the lives of 10 men in order to obtain the valuable goods they claimed to have hidden in a field.
2) Job 3:21: It was also the basis of a common metaphor in the ancient world. Job spoke of those who searched for death “more than hidden treasures.”
3) Prov 2:4: Solomon urges young men to search for wisdom “as for hidden treasures…”
4) Matt 25:18: The one talent man buried his master’s money.
5) The Qumran community’s hiding of the Dead Sea Scrolls also illustrates this practice.
3. Occasionally, a treasure would be accidentally found.
1) He was most likely simply plowing another man’s field when the plow struck and exposed a treasure.
2) With his heart pounding with excitement, he quickly reburies his find and goes with secret joy and sells everything he has to buy the field.
4. Did the man have a legal right to it?
1) EX: finding money in a book about to be auctioned and buying the book in order to legally possess the money.
2) Was he a dirty rotten scoundrel?
3) Or, was he a sharp-witted business man?
4) These questions are irrelevant.
5) Jesus does not wish to condemn or vindicate this man at this point.
6) He simply wanted to teach a lesson on values.
5. You could imagine that all his friends and neighbors must have thought he was out of his mind, selling all his cherished possessions to buy a field not worth half he was paying for it and laughing with joy as everything he owned was sold.
1) But absolutely nothing could deter him, not ridicule, not threats, not abuse.
2) Why? Because he had seen and knew that the treasure hidden in that field was worth everything he had and a 100 times more.
6. Observe three basic truths about the kingdom of heaven.
1) It is valuable.
2) It is exciting—brings “unspeakable joy, full of glory.”
3) It is demanding—sacrifice “all” for the kingdom.
7. This man joyfully sold all, without regret or complaint, for he knew what he gained was worth far more than what he gave up.
1) The kingdom of heaven is worth MORE than the COST of discipleship.
2) He was so excited that he pays a heavy price.
3) He took a risk—cost him everything—and it was worth it.
8. Acts 9:1-2: Saul (Paul) discovered the value of the kingdom unexpectedly.
1) Phil 3:4-11: He gave up everything to be in the kingdom.
2) One event changed his life forever (1 Cor 15:12-19).
45: “Again, the kingdom of heaven is like a merchant seeking fine pearls,
46: and upon finding one pearl of great value, he went and sold all that he had, and bought it.”
1. This one was actually looking for a valuable treasure and found it.
1) In both parables, each man was willing to give up everything to obtain it.
2) These parables describe the character of an honest heart.
2. This man was on a quest. He was on a single-minded search.
1) He was a wholesale dealer of pearls, not a retailer.
2) He was a business man who approached his work seriously, with energy and definite purpose—a single-minded search (Matt 6:33).
3) He wasn’t looking for just any ordinary pearl—he was looking for best.
4) He set the highest possible goals and standards for himself.
5) Pearls are valuable because they are the only gem made by a living process found in oyster shells, and the only one that comes from the sea—rare and beautiful.
3. Some Biblical examples of ones looking for the kingdom.
1) The Ethiopian eunuch journeyed to Jerusalem to worship and while on his return trip was reading Isaiah indicates that he was spiritually searching.
2) Cornelius’ devout prayers and alms indicates he was searching for righteousness.
4. What makes the kingdom so exceedingly valuable?
1) A refuge from the power of darkness – Col 1:13.
2) A domain of righteousness, peace and joy – Rom 14:17.
3) It is an unshakeable kingdom – Heb 12:28.
4) It is destined for eternal glory – 1 Cor 15:21-26.
VIII. THE PARABLE OF THE DRAGNET (13:47-52)
47: “Again, the kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind;”
1. Sagene, (only here in the NT) refers to a large fishing net equipped with a weighted bottom edge for touching (dragging) the river or lake bottom and wooden floats on top, allowing for the net to be spread across the water (Isa 19:8).
1) It was often attached to two boats sometimes a half mile wide.
2) The Sea of Galilee is said to contain 54 different species of fish.
48: “And when it was filled, they drew it up on the beach;”
1. It could be drawn through the water between two boats or one end could be anchored on shore while the other was hauled away by boat and then drawn to shore by ropes (Luke 5:4-7; John 21:6-8).
“and they sat down, and gathered the good fish into containers, but the bad they threw away.”
1. The USEFUL (“good”) fish—could be sold at the marketplace.
2. The USELESS (“bad”) fish—those inedible or unclean (Lev 11:9-12).
49: “So it will be at the end of the age; the angels shall come forth, and take out the wicked from among the righteous,
50: and will cast them into the furnace of fire; there shall be weeping and gnashing of teeth.”
1. Using the words from the profession of fishing, Jesus tells of the coming judgment.
1) God’s angels will separate the just from the unjust.
2) Dragnet = The church itself—Gospel contains good news and bad news.
3) Sea = World (uncaught fish are still in the world).
4) Fish = Christians (good ones and bad ones, 2 Tim 2:20-21).
2. Jesus spoke of a hell beyond earth and time that gives us much to think about.
1) Jesus said, “He who has ears to hear, let him hear!”
EXHORTATION
51: “Have you understood all these things?” They said to Him, “Yes.”
1. This question likely relates not just to the preceding parable, but to all of those recorded in this chapter.
1) The Parable of The Sower
2) The Parable of The Wheat and The Tares
3) The Parable of The Mustard Seed
4) The Parable of The Leaven
5) The Parable of The Hidden Treasure
6) The Parable of The Pearl of Great Price
7) The Parable of The Dragnet
• All of these reveal truths related to “the mysteries of the kingdom of heaven” (13:11).
2. The apostles gave themselves more credit than they deserved.
1) 15:15-16: They are rebuked for misunderstanding a parable.
2)
52: “And He said to them, ‘Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings forth out of his treasure things new and old.’”
1. Without disputing their answer, Christ uses a simile to explain their responsibility.
1) One who is schooled in the truth of the kingdom is like a scribe (2:4), who is like a homeowner who brings out of his treasure (storeroom, thesaurus, 12:35, possibly a reference to a pantry) things new and old.
2) Refers to the mysteries of the kingdom—the gospel—which contains new revelation and old truths made new and relevant (1 John 2:7-8).
3) This may be how Matthew viewed his role as a writer of this Gospel.
2. By this figure Jesus was challenging His disciples to fulfill a role.
1) Helping others understand what they understood (10:8).
2) Every disciple is like a scribe, a householder with old and new treasure.
IX. THE LAST REJECTION AT NAZARETH (13:53-58)
53: “And it came about that when Jesus had finished these parables, He departed from there.
54: And coming to His home town He began teaching them in their synagogue, so that they became astonished, and said, ‘Where did this man get this wisdom, and these miraculous powers?’”
1. Christ makes a trip to Nazareth (2:23; 13:55).
1) Luke 4:16-30: At the beginning of His Galilean ministry Christ had visited His hometown, but left after an attempt was made on His life.
2) Now, near the end of His work in Galilee, He makes a final visit.
3) Upon arriving He teaches in the synagogue (last recorded visit to a synagogue).
2. Two things impressed the congregation—His wisdom and miracles.
1) They recognized that He is wise and mighty beyond the possibilities of Nazareth and wondered where He got such insight and power.
55: “Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas?
56: And His sisters, are they not all with us? Where then did this man get all these things?”
1. Hometowns are often proud of those who do well in the outside world, but this is not Nazareth’s reaction.
1) Christ’s fame seemed inconsistent with what they knew of Him.
2) To them He was ordinary—nothing special about His family.
3) This is their second rejection—first was when Jesus was reading Isa 61.
2. The most natural way to interpret NT statements about the brothers and sisters of Jesus is to consider them as natural children of Joseph and Mary, born after Jesus—“the firstborn” son (1:25).
1) Roman Catholic tradition affirms the perpetual virginity of Mary, thus regarding Jesus’ brothers and sisters as step-brothers, children of Joseph by a previous marriage.
2) They were called His “brethren” in the same way that Joseph was called His “father.”
3) Jerome insisted they were His cousins, brethren in the sense of being a near relative (Gen 13:8).
4) None of these theories have any support from the direct words of Scripture.
57: “And they took offense at Him. But Jesus said to them, ‘A prophet is not without honor except in his home town, and in his own household.’”
1. But why is this? One reason is that familiarity breeds contempt.
1) Another reason is that a prophet brings bad news as well as good news.
2) Men have killed the bearers of bad news for a long time.
3) A true prophet shatter the peacefulness of self-deception and fragment pretensions by talking about things as they really are.
4) A true prophet deals with the truth. He is not a “yes men.”
5) He spells out the implications of hardened hearts and human ways (16:23).
6) And in so-doing he incurs the hatred and opposition of those who love darkness rather than light.
58: “And He did not do many miracles there because of their unbelief.”
1. The Nazarenes didn’t try to kill Jesus this time, but their response was almost entirely negative.
1) By their unbelief (apistia, willful refusal to believe) they cheated themselves of great blessings (13:12).
2) Having done what He could, He follows His own advice and moves on (10:12-14).
STUDY QUESTIONS FOR MATTHEW THIRTEEN
INTRODUCTION TO PARABLES (1-3b)
1. From a ___________, Jesus spoke this parable to ___________ _____________ on the ____________.
2. What is a parable (include definition)?
PARABLE OF THE SOWER, SEED AND SOILS (3b-9, 18-23)
(Mark 4:3-8, 13-20; Luke 8:4-15)
1. What does the seed represent? (Give reference for your answer)
2. What does the sower represent?
3. What is the “soil” or “ground” in the parable?
4. What does the wayside ground represent?
5. What does the rocky ground represent?
6. What does the thorny ground represent?
7. What does the good ground represent?
8. The birds that devoured the seed by the wayside represent ________________.
9. Matthew mentions two hindrances which choked out the word among the thorny ground hearers. What is a third, as given by Mark?
10. Why did not all those who were “good ground hearers” bring forth the same amount of fruit?
11. Checking over the explanation of the parable, list five things which worked against the word.
1)
2)
3)
4)
5)
12. What is implied by “He who has ears to hear, let him hear”?
AN EXPLANATION (10-17)
1. What did the disciples ask Jesus?
2. Define the word “mysteries.”
3. What was one purpose of speaking in parables?
4. Whom does Jesus quote?
5. What does Isaiah say is required to be spiritually healed?
6. What compliment does Jesus give to the apostles?
7. What did “many prophets and righteous men” not see or hear?
8. Did Jesus come to reveal or to conceal truth?
THE PARABLE OF THE TARES (24-30, 36-43)
1. Observing the explanation of the parable, match the number on the left to the proper word or words on the right.
1) Sower of the good seed _____ devil
2) Field _____ end of the world
3) Good seed _____ angels
4) Tares _____ world
5) Enemy _____ children of the kingdom
6) Harvest _____ children of the wicked one
7) Reapers _____ Son of Man
2. Are the “field” and the church the same?
3. When Jesus said let the wheat and tares grow together until the harvest, did He mean that we must let wickedness continue in the church until the judgment?
4. The principle teaching of this parable is also found in another Bible passage … “But those who are outside, God judges…” Where is that passage found?
5. This parable shows that ____________does much of his work while people are ____________________.
6. The seed that was sown was ____________ seed.
THE PARABLE OF THE MUSTARD SEED (31-32)
(Mark 4:30-32; Luke 13:18-19)
1. The mustard seed is representative of the ____________________.
2. What in this parable suggests the rest or comfort we receive in the kingdom?
3. What is the main point of this parable?
THE PARABLE OF THE LEAVEN (33)
(Luke 13:20-21)
1. What is the main point of this parable?
2. What does the Bible teach concerning the influence a Christian should have on others?
3. Does the parable of the mustard seed and the parable of the leaven teach that we should just sit back and let God do everything to convert people?
Will that work?
PARABLES FULFILLED PROPHECY (34-35)
1. What Old Testament Scripture did Jesus quote as being fulfilled when He spoke in parables?
THE PARABLE OF THE HIDDEN TREASURE (44)
THE PARABLE OF THE PRECIOUS PEARL (45-46)
1. What are these two parables emphasizing?
2. What did it cost each man to acquire the treasure?
3. What does the treasure represent?
4. What does the sacrifice of “selling all” represent for us?
THE PARABLE OF THE DRAGNET (47-52)
1. Sometimes a parable can be pushed too far in making it teach something which would contradict other plain Bible teaching. As an example of this, who initially separated the good and bad fish in this parable?
• Who is going to separate good from bad people in the judgment?
THE LAST REJECTION AT NAZARETH (53-58)
1. What was the custom of Jesus?
2. What two things impressed the people about Jesus?
1)
2)
3. The people of Nazareth would not receive Jesus as the Son of God, but called Him a ___________________________ son.
4. Did this cause them to stumble (take offense)?
5. What did Jesus say about a prophet’s honor?
6. Jesus did not many miracles in Nazareth because of their _______________.
Matthew 14
THE DEATH OF JOHN THE BAPTIST
FIVE THOUSAND FED; JESUS WALKS ON WATER
I. THE DEATH OF JOHN THE BAPTIST (14:1-12)
HEROD’S PERPLEXITY
A. Having just described the rejection of one prophet (Jesus-13:53-58), Matthew now tells the death of another (23:31).
1. The subject of this paragraph is Herod’s reaction to Christ.
2. But to understand it readers need to know what happened to John the Baptist.
1) 4:12: His imprisonment occurred near the beginning of Jesus’ ministry. 2) 11:1-3: Some time later, John sent 2 of his disciples to Jesus.
3) Now, Matthew provides a flashback—a story within a story—to explain how he got there and was eventually beheaded by Herod.
4) This will also explain Herod’s bizarre assumption in verse 2.
1: “At that time Herod the tetrarch heard the news about Jesus.”
1. “At that time” is the time of Christ’s visit to Nazareth (13:53-58).
2. Herod Antipas ruled Galilee and Perea.
1) This is the third Herod to appear in Matthew.
• 2:1-12, 16-19: Herod the king—“Herod the Great.”
• 2:22: King Herod’s son Archelaus reigned over Judea.
• 14:1: Antipas, also a son of Herod the Great and a full brother to Archelaus.
3. After his father’s death Antipas was appointed administrator over Perea and Galilee.
1) 9: He is called “the king”—that was a popular designation, not his civil position.
2) “Tetrarch” strictly means “ruler over a fourth part.”
3) The Romans used it as a generic term to denote “petty rulers.”
4) It denoted a status below that of “ethnarch” (2 Cor 11:32), which was below a king.
5) What the reasons were for using these titles and the exact differences they represented are not now clear.
6) Perhaps the size of the territory to be ruled and the measure of independence that Romans allowed were factors.
4. Antipas was thought to be the ablest of Herod’s sons.
1) Like his father he was a builder (built the city of Tiberius on the Sea of Galilee, around 22 AD).
2) However he wasn’t as intelligent or resolute as his father.
3) His rule lasted from Herod the Great’s death (2:1) until 39 AD, when his nephew Agrippa denounced him to Caligula as a conspirator.
2: “And said to his servants, ‘This is John the Baptist; he has risen from the dead; and that is why miraculous powers are at work in him.’”
1. The reason Antipas had John the Baptist on his brain is explained by Matthew in verses 3-12.
1) He thought Jesus was John because He just killed him.
2) He began to have a guilty conscience.
2. Antipas’s conclusion reflected a Pharisaic belief in resurrection.
1) But it may also have been influenced with superstitious notions about ghosts that circulated in the Herodian family.
3: “For when Herod had John arrested, he bound him, and put him in prison on account of Herodias, the wife of his brother Philip.”
1. Antipas divorced his first wife (daughter of Nabataean king Aretas IV, [2 Cor 11:32]) to marry his niece Herodias.
1) She was the daughter of Aristobulus, son of Herod the Great by Mariamne I.
2) She was the wife of his half-brother Philip, private citizen (probably not the same as Philip the tetrarch in Luke 3:1; Herod The Great had 10 wives).
3) Aretas naturally resented the insult offered to his daughter, and seized the opportunity a few years later to wage war against Antipas in 36 AD.
4) Josephus—Antipas was heavily defeated and that many people regarded the defeat as a divine retribution for Antipas’ killing John the Baptist.
4: “For John had been saying to him, ‘It is not lawful for you to have her.’”
1. This marriage was unlawful because it was an incestuous relationship between near kinsmen (Lev 18:6, 12-14; 20:19-20).
1) It was a forbidden marriage between in-laws (Lev 18:16; 20:21).
* Exception—levirate marriage (Deut 25:5; Matt 22:24).
5: “And although he wanted to put him to death, he feared the multitude, because they regarded him as a prophet.”
1. Mark 6:19-20: Herodias was furious at John’s criticisms and sought revenge (1 Kings 19:3; 21:1-16).
1) Mark 6:20: Perplexed—He admired a man who was criticized by his wife.
2) Killing John would have removed some irritations (pacifying and silencing his wife Herodias).
2. Herod feared the great influence John had over the people that might be put into his power and inclination to raise a rebellion.
1) The people seemed ready to do anything John should advise.
2) This is a good study in the character of John in contrast to the character of Antipas and Herodias.
3. The faithfulness of John.
1) Faithful prophet—His faithfulness should motivate us today.
2) He called religious leaders to repent (3:7-8).
3) He didn’t back away from pointing out sins of the king.
4. Some characteristics of Antipas.
1) He let others rule him.
2) He made a rash oath.
3) He kept evil companions—When one tries to please men there is no right way to act.
6: “But when Herod’s birthday came, the daughter of Herodias danced before them and pleased Herod.”
1. Celebrating birthdays was a Hellenistic, rather than Hebrew custom.
1) Herod’s step-daughter “Salome” entertained him and his guests by dancing (Mark 6:21-22).
2. Of course, she was the daughter of a shameless woman.
1) Given the debauched tastes of the Herodians, it was likely a lascivious show.
2) From the Greek, her dance is described as “some kind of rapid motion…a shameful exhibition of lewd dancing.”
7: “Thereupon he promised with an oath to give her whatever she asked.”
1. Pleased by her performance, Antipas rashly swore (probably under the influence of alcohol) to give her whatever she asked, up to half his kingdom (Mark 6:23; Est 5:3, 6).
8: “And having been prompted by her mother, she said, ‘Give me here on a platter the head of John the Baptist.’”
1. Mark 6:24: Salome asked her mother, “What shall I ask for?”
1) Herodias sees her chance and prompts (“instructed,” probibado, to bring forward, induce, urge) her daughter to ask for John’s head on a platter.
2) Pinax, a plate on which meat was served—refers to a large platter.
9: “And although he was grieved, the king commanded it to be given because of his oaths, and because of his dinner guests.”
1. The request was totally unanticipated (surprised).
1) It grieved (perilupos, lit., grieved all around, intensely sad) the king. 2) His sorrow may have been more for himself than John.
3) How the people would react probably concerned him most.
4) Being too embarrassed to renege on his pledge in front of his peers, he gave the order for John’s execution.
5) This is not the last time that a man has been more afraid of a sneer than a crime.
2. Herod Antipas was a weak man.
1) His superstition, supposing Jesus to be John raised from the dead.
2) His unfaithfulness in leaving his first wife and marrying Herodias.
3) His fear of the multitude and John himself, which prevented him from killing him at first.
4) His possible drunkenness leading to a rash oath.
5) His manipulation by Salome and Herodias.
6) His evil companions—he feared their ridicule.
10: “And he sent and had John beheaded in the prison.”
1. It was against Jewish law to execute a man without a trial.
1) Antipas became a law unto himself.
2) In many ways John’s death anticipated the death of Jesus.
11: “And his head was brought on a platter and given to the girl; and she brought it to her mother.”
1. She was a vengeful woman—she was the subject of John’s rebuke to Antipas.
1) It appears that evil was the winner.
2) There are times today when it seems that evil people are the ones who win in life.
3) People who blatantly disregard God’s laws.
4) Young people who gain popularity through shameless conduct.
2. Ps 73: Reveals such apparent success is fleeting.
1) God will eventually bring the wicked into judgment.
2) After Antipas was removed from office, he and Herodias died in exile in Gaul.
3. Salome, true to her Herodian roots, was involved in 2 sordid marriages:
1) To her great uncle Philip the tetrarch, making her the sister-in-law and aunt of her own mother.
2) And then, following his death, to her cousin Aristiobulus.
4. How content do you think Herodias was when John’s bloody head was placed before her?
1) How will she feel when she stands before God in judgment?
2) Whose shoes would you want to be in now? Herod’s? Herodias’s? Salome’s? John’s?
3) May the faithfulness of John remind us that serving God is the only way to eternal life and true happiness!
12: “And his disciples came and took away the body and buried it; and they went and reported to Jesus.”
II. FIVE THOUSAND FED (NEAR BETHSAIDA) (14:13-21)
A. Of the 35 miracles of Jesus recorded in the Gospels, the feeding of the 5000 is the only one mentioned by all 4 writers.
1. This indicates its importance, though what that importance is isn’t clearly stated.
1) One possibility is that this miracle marked the peak of Christ’s popularity with the multitudes.
2) Hereafter it recedes until the people finally call for Him to be put to death (John 6:66).
13: “Now when Jesus heard it, He withdrew from there in a boat, to a lonely place by Himself; and when the multitudes heard of this, they followed Him on foot from the cities.”
1. The events associated with John’s death must have brought to mind that John gave his life for Him.
1) It also must have reminded Him of his own death.
2. Mark 6:30-31 indicates this retreat was for the purpose of debriefing the apostles and allowing them some needed rest.
1) John 6:4: Passover was near.
2) Those traveling through Capernaum had swelled the number of people clamoring to see Jesus.
3) Needing a break from the crowds, He and the 12 sailed to a quiet area near Bethsaida (11:21).
14: “And when He went ashore, He saw a great multitude and felt compassion for them, and healed their sick.”
1. When the people realize Jesus was heading across the lake they followed along the shore and were waiting when He arrived.
1) They were just as determined to be with Jesus as He and His disciples wanted to be alone.
2. Jesus was neither resentful nor impatient at their persistence, but compassionate (9:36).
1) The needs of people mean far more to Him than His own convenience and ease—and He healed all in the crowd who were sick.
15: “And when it was evening, the disciples came to Him, saying, ‘The place is desolate, and the time is already past; so send the multitudes away, that they may go into the villages and buy food for themselves.’”
1. “Evening (opsios) is a term that can refer to any time from approximately 3 PM to the beginning of night (23; 27:57).
1) Here, it probably refers to late afternoon.
2) The disciples note that “the time is already past” for lunch (usually eaten between 10 AM and noon).
3) They urge Jesus to dismiss the people so they could go to the nearby towns to get something to eat.
2. In the Jewish division of the day there were 2 evenings.
1) According to the most probable view the space of time called “between the evenings” (Ex 12:6) was from the 9th to the 12th hour.
2) Hence the first evening ended at 3 o’clock, the second began at sunset.
3) In this verse the first evening is meant, in v.23 the second.
16: “But Jesus said to them, ‘They do not need to go away; you give them something to eat!’”
1. Jesus rejects the apostles’ suggestion.
1) John 6:6: He said this to TEST them.
2) If they had the understanding they claimed (13:51) they would know what to do.
17: “And they said to Him, ‘We have here only five loaves and two fish.’”
1. Their response shows they were not as perceptive as they thought.
1) They didn’t know what to do to feed the crowd.
2) Despite the miracles they had witnessed it never occurred to them that Christ was the answer to the problem.
18: “And He said, ‘Bring them here to Me.’
19: And ordering the multitudes to recline on the grass, He took the five loaves and the two fish, and looking upward toward heaven, He blessed the food, and breaking the loaves He gave them to the disciples and the disciples gave to the multitudes,”
1. Jesus takes the initiative.
1) Mark 6:40; Luke 9:14: He orders the crowd to lean back, recline (ordinary posture for eating) on the grass in groups of 50 and 100.
2) An arrangement that would help in serving and counting (21).
2. Mark’s (6:40-“companies (ranks)” use of the word prasia, a garden plot, depicts a scene that resembled a flower garden.
1) The people were sitting in their brightly colored clothes in groups of 50 and 100, separated by strips of “green grass” (6:39).
20: “And they all ate, and were satisfied (filled). And they picked up what was left over of the broken pieces, twelve full baskets.”
1. It was not just a snack.
1) Chortazo, to fatten, gorge, a satisfying meal—FILLED (Rev 19:21).
2. Each apostle passed out a basket.
1) Therefore 12 were needed to hold the leftovers.
21: “And there were about five thousand men who ate, aside from women and children.”
1. This was an accurate count.
1) For first-century Jews it was the number of adult males that mattered.
2. The generation of Israelites that left Egypt wanted to know: “Can God furnish a table in the wilderness?” (Ps 78:19ff).
1) Ex 16: God answered “Yes!” then.
2) And in Christ, He answers “Yes!” now (Ps 23:5).
3) John 6: This miracle became an opportunity for Jesus to teach on the “bread of life,” stressing the truth that where spiritual need abounds, grace much more abounds (Rom 5:20).
3. No matter where we are (13) or how little we have (17), there is no reason for any to go away hungry.
1) God’s power is equal to our need (2 Cor 12:9).
2) His power goes beyond our thinking (Eph 3:19-20).
III. FACING A STORM: JESUS WALKS ON THE WATER (TOWARD GENNESARET (14:22-34)
22: “And immediately He made the disciples get into the boat, and go ahead of Him to the other side, while He sent the multitudes away.”
1. After the meal Jesus “made (compels; constrained)” the disciples to depart in a boat.
1) anagkazo, force; a strong verb that occurs only here in Matthew.
2) John 6:15: Jesus wanted to squash the crowd’s attempt to make Him a king.
23: “And after He sent the multitudes away, He went up to the mountain by Himself to pray; and when it was evening, He was there alone.”
1. “Mountain time”.
1) Time to reflect upon His life, activities and goals.
2) Past, present and future—“look carefully.”
24: “But the boat was already many stadia away from the land, battered (tossed) waves; for the wind was contrary.”
1. A “stadia” is approximately 600 feet (about 10 miles across lake; about ½ way). 1) “Battered” (basanizo) means to torture.
2) The boat was being tormented by the waves.
2. “Contrary” (enantios) over against, dead against.
1) It would have been easier to have turned around and run with the wind.
2) But Jesus told them to go “to the other side.”
3. The notion that the presence of hazards or difficulties indicates one is outside the will of God is unfounded here.
1) The disciples were facing rough going precisely because they were obeying Christ.
25: “And in the fourth watch of the night he came to them, walking on the sea.”
1. For guard duty purposes the Romans divided the night into 4 watches of 3 hours each.
1) Mark 13:35: Apparently names these periods as even, midnight, cockcrowing, and morning.
26: “And when the disciples saw Him walking on the sea, they were frightened, saying, ‘It is a ghost!’ And they cried out for fear.”
1. Despite the miracle, the disciples were unprepared for this new demonstration of Divine power.
1) The storm must have put them on edge.
27: “But immediately Jesus spoke to them, saying, ‘Take courage, it is I; do not be afraid.”
1. “It is I” (Ego eimi) is the emphatic pronoun—“I AM.”
1) It was commonly used in the LXX where God is the speaker (Ex 3:14; John 8:58).
2) Jonah 1:9: It was the Lord, the God of heaven who made the sea whom the apostles saw walking on the water.
14:28-31: LITTLE FAITH.
28: “And Peter answered Him and said, ‘Lord, if it is You, command me to come to You on the water.’”
1. Peter’s impulsive nature appears for the first time.
29: “And He said, ‘Come!’ And Peter got out of the boat, and walked on the water and came toward Jesus.”
1. Jesus was willing to give Peter a chance to back up his words.
1) How many have walked on water?
2) How many have stepped out of the boat?
2. Don’t listen to those who would distract you—“You can’t do that.”
1) Once you have the power to do something, don’t linger in your own strength.
2) When you have opportunity to draw closer to the Lord, don’t lounge in your boat!
30: “But seeing the wind, he became afraid, and beginning to sink, he cried out, saying, ‘Lord, save me!’”
1. Faith is always easier to profess than practice.
1) What seemed so sure to Peter inside the boat seemed less certain outside.
2) His attention shifted from Jesus to the wind.
3) He saw the effects of the wind with disastrous results (6:30).
2. Fear over-powered his faith (he panicked) and began to go down (katapontizo, 18:6).
1) At least he had the right solution.
3. Don’t be diverted to look on doubtful circumstances.
1) What is impossible for man is a distinct possibility with God.
2) Don’t attempt the impossible when walking by sight.
3) If you do, please be advised that circumstances can adversely affect you walk with Jesus.
4. Preaching about attempting the impossible is easier than living in that realm.
1) But when you do it by faith, God works the impossible in you.
2) Think about trying to save yourself without the power of the gospel!
31: “And immediately Jesus stretched out His had and took hold of him, and said to him, ‘O you of little faith, why did you doubt?’”
1. “Doubt” (distazo) literally means to be divided in two (Jas 1:6-8).
1) Faith requires a single-minded focus on Christ that must not be distracted by circumstances.
2) Because Peter allowed his attention to be diverted from the source of his strength, his faith wasn’t equal to the crisis.
14:32-33: WORSHIP
32: “And when they got into the boat, the wind stopped.
33: And those who were in the boat worshiped Him, saying, ‘You are certainly God’s Son!’”
1. The disciples’ reverence for Christ reaches a new high.
1) The deeper significance of the miracles is beginning to dawn on them.
2) 8:27: The first time Jesus calmed a storm they wondered “What kind of a man is this?”
3) Now they know.
4) Alethos, “of a truth” (certainly)—is a strong affirmation that leaves no room for doubt.
5) It is amazing how rapidly progress can be made toward our goal when we allow Christ to enter our boat.
2. Peter’s failing and Jesus’ salvation increased the faith in the rest of the apostles.
1) The sins of others and their restoration should cause our faith to be stronger.
34: “And when they had crossed over, they came to land at Gennesaret.”
1. Gennesaret is a plain extending 3 miles along the western side of the Sea of Galilee.
1) Josephus described it as a garden spot whose “nature is [as] wonderful as its beauty” (Wars, III, x.8).
IV. TOUCHING THE FRINGE OF HIS CLOAK (14:35-36)
35: “And when the men of that place recognized Him, they sent into all that surrounding district and brought to Him all who were sick;
36: and they began to entreat Him that they might just touch the fringe of His cloak; and as many as touched it were cured.”
1. This wasn’t because the people had a superstitious belief in Christ’s clothes.
1) They believed even marginal (minimal) contact with Him would bring them health (9:20-21).
2) And they weren’t disappointed. Christ completely cured all who touched Him.
STUDY QUESTIONS FOR MATTHEW FOURTEEN
THE DEATH OF JOHN THE BAPTIST (1-12)
(HEROD ANTIPAS SUPPOSES JESUS TO BE JOHN)
(Mark 6:14-29; Luke 9:7-9)
1. Who was Herod Antipas’ father?
2. What did Herod Antipas’ father try to do when Jesus was born?
3. Why did Herod Antipas think Jesus was John who had risen from the dead?
4. Why did Herod Antipas put John in prison?
5. Why had Herod Antipas’ not killed John earlier?
6. What caused Herod Antipas to make his rash promise?
7. What did Herod Antipas promise the dancer?
8. What was the dancer’s request?
9. Who influenced the dancer’s request?
10. What was Herod’s first reaction to the request?
11. Why, then did Herod honor the request?
12. List the sins connected with this vile deed.
FIVE THOUSAND FED (14:13-21)
(Mark 6:30-44; Luke 9:10-17; John 6:1-14)
1. Upon hearing of John’s death, where did Jesus take the apostles? (Mk.6:31-32)
2. What feast was near? (Jn.6:4)
3. What did the multitude do when Jesus and the apostles went ashore?
4. What was Jesus’ feelings concerning the multitude?
5. What problem arose?
6. What suggestion did the disciples make?
7. What was Jesus’ response?
8. Why did Jesus respond in the way He did? (Jn.6:6)
9. What leads us to believe the disciples did not foresee this miracle?
10. When searching for food, what did the disciples find?
11. Why do you think Jesus had them to sit in groups of hundreds and fifties? (Mk.6:40)
12. What did Jesus do before distributing the food?
13. This miracle became an opportunity for Jesus to teach that He is the ________________________________________________ (Jn.6:48)
FACING A STORM: JESUS WALKS ON THE WATER (14:22-34)
(Mark 6:45-53; John 6:15-21)
1. What did the multitude want to do? (Jn.6:15)
2. Where did Jesus send the disciples?
3. Sending the multitude away, Jesus went into the ___________________________
to __________________.
4. What did the disciples encounter?
5. How far had they rowed from shore?
6. Why didn’t they just come back?
7. Did this hazard or difficulty indicate the disciples were disobedient (outside the will of God)?
8. How did Jesus come to them?
9. What was their reaction when they saw Jesus?
10. What assurance did Jesus give them?
11. What request did Peter make?
12. Describe what happened?
13. Why did Peter begin to sink?
14. What lesson do you think the disciples learned from this event that they didn’t learn from the previous storm recorded in Matthew 8:24-27?
15. They worshiped Him saying, “________________________________________!”
16. Did Peter’s failing and Jesus’ salvation increase the faith in the rest of the apostles?
TOUCHING THE FRINGE OF HIS CLOAK (14:35-36)
(Mark 6:53-56)
1. What did the people see in Jesus?
2. Did the they have a superstitious belief about His clothes?
3. Where did they get the idea that just minimal contact with Jesus would bring health? (Mt.9:20-21)
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