JESUS the MESSIAH & the BIRTH of JESUS the MESSIAH MaHew 1: the Genealogy of Jesus the Messiah • Vs

Introducon To The Gospel of Mahew

• Starng Date: June 5, 2019 • Author: Unknown. “The name Mahew is linked with this Gospel late in the 2nd century CE, about 100 years aer it was wrien.” The name Mahew means “the gi of God.” • Date: 80-85 C.E. • Locaon: most likely Anoch in Syria • Audience: Jewish Chrisans. Dr. Michael Joseph Brown writes “Mahew has a strong Jewish orientaon– stronger than found in most of the other Gospels. Mahew emphasizes that Jesus is the Jewish Messiah, sent by the Jewish God, in fulfillment of the Jewish scriptures, who advocates adherence to the Jewish law.” Map of Anoch in Syria Mahew 1 THE GENEALOGY OF JESUS THE MESSIAH & THE BIRTH OF JESUS THE MESSIAH Mahew 1: The Genealogy of Jesus the Messiah • Vs. 1-17- God’s purpose in the world is wrapped up in the story of Israel and God’s covenant relaonship with her– shown through 42 generaons. • Vs 1- The author gives us the or family tree of “Jesus the Messiah.” Messiah (Hebrew)/Christ (Greek) means anointed or commissioned. In the OT the term is used of kings (Psalm 2:2), prophets (1 Kings 19:16), and priests (Levicus 4:5). The Messiah is sent by God to represent God and do God’s will. Jesus us also connected to David (Ps. 72) and Abraham (Gen. 12:1-3)– establishing his Jewish identy. He is the fulfillment of the promise. Mahew 1: The Genealogy of Jesus the Messiah • Vs. 2-6- The first of the genealogy’s three divisions of 14 generaons. These names are also found in 1 Chronicles 1-2. Noce that some are major characters, and some are minor, and some are unknown in the Bible, but none are perfect. Also, even though Mahew emphasizes the Jewish identy of Jesus, God’s purposes includes all of humanity (Jews/David & Genles/ Abraham.) We also cannot miss the fact that Jesus was birthed through a lineage of dysfuncon. Mahew 1: The Genealogy of Jesus the Messiah • Vs. 2-6- Abraham was a liar, Judah was Tamar’s father-in- law (Genesis 38:1-30), Tamar was not an Israelite, Rahab was a prostute (Joshua 2), and David was an adulterer and murderer and impregnated Bathsheba (Uriah’s wife). There is scandal aached to many of the women which has later significance. Jesus had some dysfuncon in his family tree. • Vs. 6-11- We discover the second list of 14 generaons– from David to the Babylonian exile. Here we discover a list of powerful kings who oen failed in their faithfulness to God. Their stories can be found in 1-2 Kings & 1-2 Chronicles. Babylon is regarded as the agent of God’s punishment of Israel (Jeremiah 25:8-14) (Babylon was also punished for their wickedness.) Mahew 1: The Genealogy of Jesus the Messiah • Vs. 12-16- The third secon of 14 generaons (really 13. The author was concerned with the showing God’s purpose being fulfilled) These names connue from exile to the birth of Jesus. Many of the name are unknown– but the purpose is to show God’s faithfulness to the promise made to Abraham in the midst of imperial power and dominaon and Israel’s faithlessness. The birth of Jesus also breaks the chain of “The father of...”, instead Jesus is idenfied by Mary (“Joseph the husband of Mary, of whom Jesus was born...”) Mahew 1: The Genealogy of Jesus the Messiah • Vs. 17- The grouping of generaons by the author is actually 14, 14, 13. The number 14 had significance to the author, and may emphasize Jesus’ link with King David (whose name has a numerical value of 14). The purpose of this genealogy was to show God’s hand moving though the chosen naon of Israel and their dysfuncon to get to the birth of the Messiah, Jesus. Mahew 1: The Birth of Jesus the Messiah • Vs. 18- “Now the birth...” The word birth is translated from the Greek word geneseos. It is where we get our English word Genesis. The birth of Jesus brings about a new creaon on earth. Mary, was engaged to Joseph, but “was found to be with child from the Holy Spirit.” In Genesis 1:2 the Holy Spirit is acve in creaon, and now with this “new” genesis or birth, the Spirit is acve again. Mahew 1: The Birth of Jesus the Messiah • Vs. 19- Because Mary was engaged to Joseph, and supposed to be a virgin, her pregnancy was scandalous. There was law on the Books for how to handle this, and if enacted, could have led to Mary’s death (Possible Adultery/ Deut. 22:23-27). Joseph, being a good man, was not going shame Mary, but quietly divorce her. Mahew 1: The Birth of Jesus the Messiah • Vs. 20-21- The Lord speaks to Joseph in a dream through an angel. The Lord has to communicate with Joseph because Joseph as the male has the responsibility to act. Joseph is encouraged to go through with the marriage because Mary’s child is from God. Joseph is to name him Jesus (Hebrew: yeshua’) which means “he will save people from their sins.” The purpose of Jesus is given in vs. 21. He is the Savior of humanity. Mahew 1: The Birth of Jesus the Messiah • Vs. 22-23- The birth of Jesus was foretold in the Old Testament by the Prophet Isaiah. (Isaiah 7:14) Jesus gains another name, “Emmanuel,” represenng his call and God’s place in the world. God is with God’s people. • Vs. 24-25- Joseph is awaken from his and obeyed the word of the Lord. He married Mary, but did not “sleep” with her unl aer Jesus was born. There lack of consummaon emphasizes God’s acon, and shuts down any talk of Jesus being Joseph's son by birth. Mahew 2 THE VISIT OF THE WISE MEN, THE ESCAPE TO EGYPT, THE MASSACRE OF THE INFANTS, THE RETURN FROM EGYPT Mahew 2: The Visit of the Wise Men

• Vs. 1-2 – “In the me of King Herod...” Known as Herod the Great, he was installed by Rome as King of the Judeans around 37BC. He was half Jewish, and ruled for over 30 years. He also had a reputaon for brutality, and in his later years for being paranoid about threats to his person and throne. “...aer Jesus was born in Bethlehem of Judea...” Mahew’s Gospel lis up the Jewish heritage of Jesus and His connecon to David. David was anointed king in Bethlehem. (1 Samuel 16:1) These events take place about 2 years aer Jesus’ birth. Mahew 2: The Visit of the Wise Men

• Vs. 1-2 cont.- “Wise Men from the east...”- These Wise Men (Magi GK) were Genle priests from Persia who had access to centers of power. One scholar writes “they combined astronomical observaon with astrological speculaon.” They watched the heavens (stars, moon, etc.) and made predicons based on it. These Wise Men were polical and religious figures, who held weight in their day. They are now in Jerusalem, a center of power and they have a queson... Mahew 2: The Visit of the Wise Men

• Vs. 1-2 cont.- “Where is the child who has been born the king of Jews? For we observed his star at its rising and have come to pay him homage.” For those who believed in astrology, “a new star in the sky was...believed to herald the birth of a significant person in the land over which the star shone.” They were looking for the righul king of Jerusalem by virtue of his birth, and they came to the current king to ask the queson. We cannot miss the significance of Genles coming to worship this “king of the Jews.” Mahew 2: The Visit of the Wise Men

• Vs. 3- “When King Herod heard this he was frightened...” The King was frightened because of his insecurity and perceived loss of power. A 2 year old baby Jesus has him shook. Herod was the king installed by Rome, but Jesus is the king anointed by God. “...and all Jerusalem with him.” This is a reference to the religious leaders that were put in place by King Herod. If the king’s posion was shaky, so was theirs. An insecure king will surround himself with an insecure cabinet. Mahew 2: The Visit of the Wise Men

• Vs. 4- “and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born.” The Chief Priests were over all the priests that lived in a round Jerusalem. The scribes were the ones who copied the scriptures, and evolved into teachers well trained in interpreng and applying the OT law. Herod, being half- Jewish, knew enough scripture to know that “king of Jews” equated to “Messiah.” Mahew 2: The Visit of the Wise Men

• Vs. 5-6- The religious leaders supply King Herod with the answer “In Bethlehem of Judea...” and then back that up with evidence from Micah 5:2. Jesus has been born “to shepherd my people Israel.” Jesus is the Good Shepherd who love the people of God and treat them fairly (Ezekiel 34:11-16) Mahew 2: The Visit of the Wise Men

• Vs. 7-8- We begin to see the evil intenons of Herod manifest. Herod “secretly” met with the Wise Men, because he didn’t want any of the religious leaders to know his true intenons. He gave the Wise Men instrucons to find Jesus, and then report back to him so he could pay homage as well, and as we’ll discover that was a lie. Mahew 2: The Visit of the Wise Men

• Vs. 9-10- The Wise Men follow the instrucons of King Herod, and follow the star unl it stopped over the home of Mary and Joseph. The star leading them there was a supernatural event, and when the get to the house they are “overwhelmed with joy.” A true encounter with King Jesus will leave anyone filled with joy. Mahew 2: The Visit of the Wise Men

• Vs. 11- The Wise Men come with gis that acknowledge the Christ child as King. They opened their “treasure chests” and came with an offering fit for a King. Gold is a precious metal prized for its beauty and value. Frankincense and myrrh were fragrant spices and perfumes appropriate for adoraon and worship. These Genle Wise Men understood who Jesus was and worshipped him appropriately. Mahew 2: The Visit of the Wise Men

• Vs. 12- The Wise Men were going to return to King Herod and inform him of Jesus’ locaon. They had no reason not to believe him about his intenons to pay homage, but in the same way God spoke to Joseph in a dream, the Wise Men are warned in a dream not to return to Herod, and they go back to their home another way. God would not let Herod’s jealousy and insecuries prevail. Mahew 2: The Escape to Egypt

• Vs. 13- Once again, God speaks to Joseph through a dream. The angel of the Lord tells Joseph about Herod’s plans, and tells them to “flee to Egypt...” Egypt and God’s chosen people have had an interesng relaonship throughout the Bible. As African Americans we cannot gloss over the fact that Jesus, Joseph, and Mary found a safe-haven in Northern Africa. The Bible has been “white- washed” and used as a tool of oppression, however, we know the truth, and we need to spread it. Mahew 2: The Escape to Egypt

• Vs. 14-15- Joseph again obeys the commands of the angel, and moves his family under the cover of darkness. They remained in Egypt “...unl the death of Herod.” This also connects with a word from the Prophet Hosea (Hos. 11:1) Mahew 2: The Massacre of the Infants • Vs. 16-17- We now see the murderous intenons fueled by insecurity and paranoia take shape– Herod’s power is threatened by the birth of Jesus, and he reacts by shedding innocent blood. Scholars suggest that because of the small size of Bethlehem, “there may have been as few as twenty children involved...” We also know that one child is too many. How many evil rulers in history have done the same thing? It is not God’s will, but evil people in power will do these things unl God’s kingdom is established in full. Mahew 2: The Massacre of the Infants • Vs. 18- This scripture reference is from Jeremiah 31:15. The context was defeat by Assyria in 722 BC and their exile in Babylon in 587 BC. The mothers of Israel were idenfied as “Rachel” a patriarch who was the mother of Joseph and Benjamin. Her sons were also thought to be “no more” (Genesis 42:36) The mothers in Bethlehem are crying out over the slaughter of their sons. Mahew 2: The Return From Egypt

• Vs. 19-21- This is a new Exodus out of Egypt. Joseph is reached in a dream again, and once again is obedient. • Vs. 22- The new ruler, Archelaus, was just as oppressive as his father Herod. Joseph is afraid, and warned in a dream– and so he found a home in Galilee. Mahew 3 THE PROCLAMATION OF JOHN THE BAPTIST, THE BAPTISM OF JESUS Mahew 3: The Proclamaon of John the Bapst • Vs. 1-2- “those days” refer to the me directly preceding the start of Jesus’ earthly ministry. John in the wilderness harkens back to the Israelites being liberated from Egypt, and escaping to the wilderness to worship God. John is now preaching a message that will help those who heed it escape the consequences of sin. “Repent...” is not just a change of mind/atude, but a change of behavior. John is calling people back to a faithful relaonship with God. Mahew 3: The Proclamaon of John the Bapst • Vs. 1-2- “...Kingdom of heaven has come near.” The kingdom (GK: BASILEIA) is God’s reign or kingly rule and everything associated with it. It is literally God’s empire, and with the advent of Jesus, it is God breaking into human affairs to set things in order. The kingdom of heaven (or God) is here and now, and it is to come (at Jesus’ second coming.) And those who are apart of the Kingdom will bring God’s purposes and influence to earth– “personally, socially, and instuonally.” The kingdom with its principles/values/ethics, and most importantly, its KING, is now here. Mahew 3: The Proclamaon of John the Bapst • Vs. 3-The writer of the Gospel quotes Isaiah (40:3) to confirm the mission of John the Bapzer. His mission is clear– prepare the way for Jesus to be known. In Isaiah God is saving the Israelites from Babylonian terror and exile. Now, Jesus is saving the world from sin and the terror of the enemy. • Vs. 4- John the Bapst fits the mold of an OT Prophet (2 Kings 1:8) He doesn’t have me to be worried about his wardrobe or diet– he has to proclaim this message of repentance. Mahew 3: The Proclamaon of John the Bapst • Vs. 5-6- John’s preaching produced fruit, and crowds came to him from “Jerusalem and all Judea...and all the region along the Jordan...” Like other prophets before him, John performs the sign of bapsm, and the people were “confessing their sins.” Scholars write that “Jews seem regularly to have pracced water bapsm by immersion for adult proselytes from pagan backgrounds as an iniaon into Judaism,” but this bapsm from John was for those born Jewish. This foreshadows Chrisan bapsm. Mahew 3: The Proclamaon of John the Bapst • Vs. 7- Some of the Pharisees and Sadducees were aligned with Rome and that empire (Recall 2:3-4), and John called out these specific religious/polical leaders for their hypocrisy. The “brood of vipers!” quote may be an allusion to Genesis 3:13-15, and the despised place of serpents in Jewish thought/ history. Mahew 3: The Proclamaon of John the Bapst • Vs. 7- “Who warned you to flee from the wrath to come?” The wrath of God is part of the kingdom agenda, and the enemies of God will be judged. I love how one scholar explains God’s wrath– “God’s wrath does not reflect “the emoon of anger but that part of his divine holiness that acvely repudiates that which is unholy in his creatures.” Mahew 3: The Proclamaon of John the Bapst • Vs. 8-9- You can’t get bapzed and then connue to do the same things. Fruit will be borne from a transformed life. They also could not rely on their ancestry– “God is able from these stones to raise up children to Abraham.” • Vs. 10- If there is no true repentance and fruit bearing the tree will be “cut down and thrown into the fire.” Mahew 3: The Proclamaon of John the Bapst • Vs. 11-12- John’s bapsm cannot compare to the bapsm to come, and John is not worthy to “carry his sandals.” John has a right perspecve when it comes to service. The Bapsm will not just be water, but the Holy Spirit. Jesus will separate the wheat from the chaff...the wheat will go into the “granary, but the chaff he will burn with unquenchable fire.” Mahew 3: The Bapsm of Jesus

• Vs. 13-14- Jesus has grown into an adult since chapter 2, and has now gone south to Judea. He has come to be bapzed. John’s hesitaon– “I need to be bapzed by you, and do you come to me?”– is because bapsm implies that a person has repented. Jesus has no need to repent, but explains why bapsm is necessary in the next verse. Jesus is also confirming the ministry of John the Bapst. Mahew 3: The Bapsm of Jesus

• Vs. 15- “...to fulfill all righteousness” means to complete everything that forms part of a relaonship of obedience to God. One commentator suggests that “to be righteous... is to be faithful to God’s “just” or “right” will.” His bapsm was a symbol at the start of his public ministry to his obedience to God. Mahew 3: The Bapsm of Jesus

• Vs. 16- God shows his approval of Jesus in two ways. First, the heavens open up, and the Spirit of God (Holy Spirit) descends on Jesus “like a dove...alighng on him.” The open heaven represents God’s revelaon. The image of a dove points back to creaon (Gen. 1:2), and God’s offering of peace (Gen. 8:10-12) Also, in the same way the Spirit was acve in Jesus’ concepon (1:18), the Spirit is acve in Jesus’ ministry. Mahew 3: The Bapsm of Jesus

• Vs. 17- Secondly, God speaks from heaven. Those who are around to witness the bapsm of Jesus are privileged to hear the voice of God, and this may have been a sign that God’s communicaon with Israel was resuming aer 400 years of silence (intertestamental period.) The voice from heaven cites porons of Psalm 2:7 and Isaiah 42:1. We also cannot miss the Trinity is these verses! Mahew 4 THE TEMPTATION OF JESUS, JESUS BEGINS HIS MINISTRY IN GALILEE, JESUS CALLS THE FIRST DISCIPLES, JESUS MINISTERS TO CROWDS OF PEOPLE Mahew 4: The Temptaon of Jesus

• Vs. 1- The same Spirit that anointed Jesus for ministry is now leading Jesus into the wilderness for a test. Jesus must go through this before he can go to work. God is not tempng Jesus, but God allows the enemy to tempt him. Remember that the devil is always trying to tempt us to throw us off God’s plan for our lives. Before God launches us out into ministry we must be able to pass the test. Mahew 4: The Temptaon of Jesus

• Vs. 2- The 40 days/40 nights harkens back to other biblical characters and their fasts. It also connects the reader to Israel’s 40 years in the wilderness (Joshua 5:6.) Fasng is also a spiritual discipline that draws people closer to God. The result of that 40 day fast was Jesus being “famished.” He was physically weak and hungry, and it’s at this moment that Satan aempts to take advantage of Jesus. Mahew 4: The Temptaon of Jesus

• Vs. 3-4- Jesus is famished, and the devil comes with the first temptaon which deals with PROVISION. “If you are the Son of God...” picks up on God’s declaraon about Jesus in 3:17. He aempts to use that to pressure Jesus to operate outside of God’s will, and make PROVISION out of stones. Jesus responds to Satan’s temptaon with God’s word (Deut. 8:3.) Jesus does not take direcon from Satan, but stays with God. Mahew 4: The Temptaon of Jesus

• Vs. 5-7- Remember, Jesus is sll famished, and we all know when we’re hungry it changes our mood, and can cause us to say/do some things we wouldn’t do. Satan comes at Jesus aempng to tempt Jesus concerning PROTECTION. Satan takes Jesus to the “pinnacle of the temple”, which was the center of religious power. Satan is no dummy, and he caught that Jesus was using God’s word, so he tempts Jesus using God’s word as jusficaon. Mahew 4: The Temptaon of Jesus

• Vs. 5-7 connued- Satan basically tells Jesus to jump, but he goes to the Psalm of protecon to try to back it up (Psalm 91:11-12.) Jesus goes back to the word (Deut. 6:16) to check the abuse of scripture from Satan. God is not to be tested, and God is not some cosmic “break the glass in case of emergency” being that serves humanies whims. God IS our PROTECTOR, but there should be no expectaon of protecon when we are tempted by the devil to test God. Mahew 4: The Temptaon of Jesus

• Vs. 8-10- The temptaon of PROVISION and PROTECTION didn’t work, so now Satan tempts Jesus with POWER in the earthly realm. Satan takes Jesus to a “very high mountain” and offers Jesus all the “kingdoms of the world and their splendor” if Jesus would “fall and worship” him. This temptaon for POWER shows us two things. 1) Satan evil reign’s over the world through empires; in this case, Rome. 2) Satan is a counterfeit, and has always wanted what belongs exclusively to God, worship. Mahew 4: The Temptaon of Jesus

• Vs. 8-10 connued- Jesus again rejects Satan’s temptaon. Jesus has had enough, and tells the devil “Away with you, Satan!..” and quotes Deut. 6:13. Jesus has a word for the enemy every me, and it’s God’s word that will keep us in the midst of our own temptaon. • Vs. 11- Aer the temptaon, angels ministered to Jesus and restored him. We also have angels that will come to our aid in restore us aer we’ve gone through a test. Mahew 4: The Temptaon of Jesus

• Biblical Scholar Dr. Cain Hope Felder states “The temptaon episodes of Mathew and Luke have captured, in a symbolic form, different aspects of evil that perennially undermine human aspiraons. Whether the need is for food (daily sustenance and material possession), magical powers (including “black” magic), or polical power, a person should always be aware of potenal enslavement by evil.” Mahew 4: Jesus Begins His Ministry in Galilee • Vs. 12- With the arrest of John the Bapst his work of “preparing the way of the Lord” is now complete. Jesus hears about his arrest and “he withdrew to Galilee.” He could have withdrawn for two reasons. 1) The arrest of John meant danger for anyone in John’s circle. 2) Now that John is off the scene the One whom John was preparing the way for can come to the forefront. Mahew 4: Jesus Begins His Ministry in Galilee • Vs. 12 connued- Galilee was not a large area, but was densely populated. Jewish historian Josephus wrote that the “smallest village had more than 15,000 inhabitants.” Jesus went to where the people were. Galilee had important roads for travel, and “was open to trade and ideas.” Galilee was a land ripe for sharing God’s Good News. Mahew 4: Jesus Begins His Ministry in Galilee • Vs. 13-16- Zebulun and Naphtali are names of two Israelite tribes with land allocaons in the promised land. (Joshua 19:10-16, 32-39) These two locaons are the OT territories closet to “contemporary Galilee.” The author is steeped in the OT and Jewish tradion, and sees the fulfillment of prophecy in Jesus’ locaon. (Isaiah 9:1-2) Mahew 4: Jesus Begins His Ministry in Galilee • Vs. 13-16 connued- We also cannot miss how Jesus’ message was for EVERYONE– “Galilee of the Genles...” One scholar writes, “Jesus does his work among a mixed group of Jews, Greeks, Romans, Egypans, immigrants, and others that constuted the region of Galilee.” • “Darkness” has overtaken the land (Rome with its evil pracces and oppression) but Jesus is the “great light” that has “dawned.” Mahew 4: Jesus Begins His Ministry in Galilee • Vs. 17- Jesus’ message is the exact same message as John the Bapzer in 3:2. Remember, “The kingdom (GK: BASILEIA) is God’s reign or kingly rule and everything associated with it.” Jesus is preaching that God’s empire is near, and that he as the Messiah (1:1, 1:21-23) is the manifestaon of the kingdom. This was the message that he spread wherever he went. Mahew 4: Jesus Calls the First Disciples • Vs. 18-20- Jesus is always radical, and counter- cultural, and in his people watching and then calling, he chooses fisherman. Fisherman were not people of status, and oen despised for the messy nature of their work. Jesus encountered them before (John 1:35-42), and now he stops them while they are working and proclaims “Follow me, and I will make you fish for people.” Mahew 4: Jesus Calls the First Disciples • Vs. 18-20 cont.- Jesus gives them a new focus (follow me) and a new purpose (fish for people.) Vs. 20 shows us the impact a call from Jesus will have on our lives, “Immediately they le their nets and followed him.” Leaving their nets meant leaving their source of income and provision, but Jesus will never let them go without. (Psalm 23:1) Mahew 4: Jesus Calls the First Disciples • Vs. 21-22- Jesus does the same thing with another set of brothers, James and John. The significance of this text is how following Jesus makes you a member of God’s family, based not on genes, but on faith in Jesus. James and John were with their father, Zebedee, but when Jesus “called them”, they had no choice but to respond. Mahew 4: Jesus Ministers to Crowds of People • Vs. 23-25- Jesus goes on a TEACHING, PREACHING, and HEALING tour throughout Galilee. They all go together- teaching, preaching, healing, and they are all indicators of God’s kingdom or empire manifesng on earth. Rome used the phrase “Good News” (to celebrate an emperor's birth or accession. Mahew uses it to speak of God breaking into human history to reverse the plan of the enemy. People were sick, physically, mentally, emoonally, psychologically, and socially, and Jesus came to heal all of those maladies. The teaching, preaching, and healing of Jesus aracted “great crowds” from all over. Mahew 5 THE BEATITUDES, SALT AND LIGHT, THE LAW AND PROPHETS, CONCERNING ANGER, CONCERNING ADULTERY, CONCERNING DIVORCE, CONCERNING OATHS, CONCERNING RETALIATION, LOVE FOR ENEMIES Mahew 5: The Beatudes

• The Beatudes (Lan- Blessings) are found in verses 3-12, and show the radical, counter- cultural nature of Jesus’ teachings. Blessed truly means honored by God, or worthy of honor. At the start of what we know as The Sermon on The Mount, Jesus starts with the blessings associated with those that follow him. Mahew 5: The Beatudes

• Vs. 1-2- Jesus has gained acclaim and a following because of his teaching, preaching, and healing (4:23.) Jesus sees the swelling crowd, and goes “up the mountain.” Mahew is wrien for a Jewish audience, and hearing of the “mountain” transports them to the OT and God meeng with Moses on Mount Sinai. (Exodus 19-24) Moses receives the Law from God and gives the Law to the Israelites. Mahew 5: The Beatudes

• Vs. 1-2 connued- The mountain is significant because that is where God met with humanity to share God’s holy word that would teach them how to live. Jesus is now doing the same thing with his disciples– he is giving them words of life that they may live as faithful followers. The “mountain” would also make them think of Mt. Zion (Jerusalem) and God’s empire/kingdom being established there (Isaiah 35:1-10) With that context, Jesus “began to speak and taught them, saying...” Mahew 5: The Beatudes

• Vs. 3- “...the poor in spirit.” The poor are those who have been oppressed by those in power. The poor includes all those who were just healed in chapter 4 because their illness excluded them from community. Poor was deeper than finances, and one scholar writes “Poverty was a social category and not just an economic one. The poor are those for whom “the system” does not work.” Mahew 5: The Beatudes

• Vs. 3 connued- Isaiah 61:1 more than likely underlies this passage. Noce that Jesus did not say, “for theirs will be the kingdom of heaven,” but Jesus said “for theirs IS the kingdom of heaven.” They already are members of the kingdom, and posses all the rights and benefits associated with the kingdom, and even though their present looks shaky, their today and tomorrow is secure. Mahew 5: The Beatudes

• Vs. 4- “...those who mourn,” Men, women, and children who are reduced to grief and suffering because of their condions. Those whose hearts are heavy and live in a constant state of lamenng. (Is. 61:3) Mourning can occur because of personal sin and shame, and societal evil and oppression. “...for they will be comforted.” Jesus gives the promise of a beer future. (Is. 61:2) Mahew 5: The Beatudes

• Vs. 5- “...the meek...”, This does not mean Chrisans are to be punching bags, or docile, but gentle, humble, or considerate. The meek aren’t part of the oppressors, but oen those who are oppressed. Humility was not valued then, and it is not valued today. Jesus is echoing Psalm 37(8-11), which speaks to the wrestling match believers have when they watch the wicked prosper. “...they will inherit the earth.” Jesus gives the promise of a beer future (Revelaon 21:1-4) Mahew 5: The Beatudes

• Vs. 6- “...hunger and thirst for righteousness...” Righteousness is translated form the Greek word dikaiosyne, which can also be translated JUSTICE. In other words, those who desire to see God’s standards upheld and obeyed in every area of life, those who hunger and thirst for that are blessed. “...they will be filled.” Jesus promises a beer future, where their desires will be filled. Mahew 5: The Beatudes

• Vs. 7- “...are the merciful...” God is merciful (Exodus 34:6), and those who follow God should have the same characteriscs. This deal with interpersonal relaonships. To be merciful is to be generous, forgiving, compassionate, and willing to provide assistance. This beatude follows the theme of Micah 6:8, which is a key verse for followers of God. Mahew 5: The Beatudes

• Vs. 8- “...pure in heart...” This refers to having a lifestyle that is pleasing to God. Psalm 24:3-6 parallels this Beatude. “they will see God.” Jesus promises them a beer future where an audience with God is guaranteed. • Vs. 9- “...the peacemakers...” Those who strive to make sure interpersonal relaonships are harmonious. Believers should always be in the mindset of making peace in the midst of a world that promotes strife. “...they will be called children of God.” Jesus promises a beer future where their peacemaking will idenfy them as God’s children. Mahew 5: The Beatudes

• Vs. 10 – “persecuted for righteousness’ sake...” This is the path that Jesus and many of his disciples will take. They were persecuted because of God, and this teaches us that oenmes “persecuon is a consequence of righteousness.” When we stand for what is right we should not be surprised from the blowback from people in power. “...theirs is the kingdom of God.” Jesus promises a beer future with kingdom authority. Mahew 5: The Beatudes

• Vs. 11-12- “...when people revile you and persecute you and uer all kinds of evil against you falsely on my account...” This verse amplifies verse 10, and specifies the blessings that come from being aacked for Jesus’ sake. People may hate you because of your commitment to Jesus. People may persecute you because of your commitment to Jesus. People may lie on you because of your commitment to Jesus. Mahew 5: The Beatudes

• Vs. 11-12 connued- But Jesus promises them a beer future, “Rejoice and be glad, for your reward is great in heaven.” You have something to look forward to aer all of the drama you go through because of Christ. Also, you aren’t in this alone, “for in the same way they persecuted the prophets who were before you.” Throughout history people have suffered because of their beliefs, and they all will be rewarded. Mahew 5: Salt and Light

• Vs. 13- Disciples are to make a difference in the world. The purpose of salt in those mes was to act as a preserver of meat. There was no refrigeraon system, and salt kept the meat from spoiling. Believers are preservers of the world/culture, and preserve the earth from final judgment. If we aren’t operang in a ministry of preservaon, we are like salt that’s “no longer good for anything.” Mahew 5: Salt and Light

• Vs. 14-15- Our light is a reflecon of Jesus’ light, and if our light is shining we are like the city built on a that “cannot be hid.” Disciples have a responsibility to shine our light in the world everyday. With this ministry of illuminaon, we have to make sure that we don’t put it under the “bushel basket” through our acons. Mahew 5: Salt and Light

• Vs. 16- “I Dare You To Let Your Light Shine.” Those who believe in Jesus should have no problem declaring that they are disciples, and as disciples our “light will shine before others.” Our heavenly light shines from our “good works,” and people will know that we are disciples of Jesus, and glorify God. Mahew 5: The Law and the Prophets

Verses 17-19 serve as an introducon for a reimagining, or beer yet, greater interpretaon of the Law by the Law Giver. • Vs. 17- Jesus addresses any concerns that he is an-law by giving this statement “Do not think that I have come to abolish the law or the prophets.” The law and prophets represent the Old Testament. Mahew 5: The Law and the Prophets

• Vs. 17 connued- “I have come not to abolish but to fulfill.” To fulfill the law is to keep and fully explain its original intenon. With the advent of Jesus and his kingdom ministry, all of the Old Testament must now be viewed in light of Jesus. Jesus fulfills everything wrien in the Law & Prophets. (We proclaim it every week with the summary of the Decalogue.) Mahew 5: The Law and the Prophets

• Vs. 18- Scripture has absolute authority, and Jesus is reaffirming its importance in this verse, down to the smallest detail “not one stroke of a leer.” (GK, iota) The Law will endure “unl all is accomplished.” One scholar writes that with the coming of Christ many of the laws “are brought to complete fruion (e.g., the need for sacrifices...) In other instances certain requirements of the law endure unl Christ’s coming again (e.g., classically, love of neighbor and God.)” The Law must be viewed and interpreted through the lens of Christ. Mahew 5: The Law and the Prophets

• Vs. 19- “Breaks” is literally “sets aside (as no longer applicable”. As disciples of Jesus Christ, and teachers of HIS way, they aren’t to teach people to set aside God’s law, but to teach them how to interpret the law in light of Christ. Also, don’t miss this– those who break “one of the least of these commandments...will be called least in the kingdom of heaven.” THAT’S A PICTURE OF GRACE & MERCY. The disciple who does this is sll geng in, and the assumpon is that breaking or seng aside was not malicious. Mahew 5: The Law and the Prophets

• Vs. 20- Disciples are to be the anthesis of the “scribes and Pharisees”, who are self- righteous and don’t live out the intenon of the Law. In verses 21-48 Jesus gives six examples of the Law and his radical (to the religious leaders) reinterpretaon of them that truly embody Kingdom Living. Mahew 5: Concerning Anger

• Vs. 21- “You have heard that it was said to those of ancient mes...” is a callback to the giving of the Law in the Old Testament. “You shall not murder...” (Exodus 20:13) • Vs. 22- This is the reinterpretaon from Jesus: It’s not just the murder, but the anger that leads to the murder that needs to be checked. The full reach of anger is murder, but Jesus also wants his disciples to check their public insults and abusive language. The word “fool” is translated from the Greek word moros. (It’s where we get our English word moron), and it carries with it a connotaon of immorality, godlessness, and idiocy. Those who refuse to check those impulses do so “will be liable to the hell of fire.” (Because of an unrepentant heart and subsequent acons.) Mahew 5: Concerning Anger

• Vs. 23-24- In the Kingdom, reconciliaon is more important than worship obligaons. Leave the altar (but leave your gi there) and go get right with the person. If we can’t get right with one another we cannot approach God with a clear heart. Aer you reconcile, then bring your offering to the Lord. • Vs. 25-26- Disciples should not go to outside courts to sele disputes. Once your in the hand of a secular judge you don’t know what’s going to come out of the situaon. Mahew 5: Concerning Adultery

• Vs. 27- Jesus connues his radical reinterpretaon of the Law my moving to the seventh commandment (Exodus 20:14, Deut. 5:18) • Vs. 28- It’s deeper than the Law. If a man looks at a woman with lust he has “already commied adultery with her in his heart.” It was not just the act, but the connual looking with lusul intenons. Chrisans today have to deal with the looks and thoughts and ask the Spirit to intervene. Jesus was also dealing with a patriarchal society, which did not give rights to women, and allowed men to get away with much– this is why he addresses men. Mahew 5: Concerning Adultery

• Vs. 28-29- Jesus, in hyperbolic statements, talks about the lengths disciples of His should go to to avoid this sin. If LOOKING is a problem, that causes you to lust, and then eventually act on the lust “tear it out and throw it away.” If touching is a problem, “cut it off and throw it away, it is beer for you to lose one of your members that for your whole body to go into hell.” In other words, do what you need to do to correct those acons, and to have your flesh follow the Spirit of God. This is what the life of a true disciple looks like. Mahew 5: Concerning Divorce

• Vs. 31- Jesus is alluding to Deuteronomy 24:1-4. Deut. Regulates divorce, but does not jusfy it, nor forbid it. Know that there was also a great debate among Jewish religious leaders of Jesus’ day concerning divorce, and it’s in this context that Jesus gives his radical reinterpretaon of the Law. What Jesus is teaching is what the Law actually intended. • Vs. 32- In those mes the blame was oen placed on the woman, and men would divorce women on a whim, but Jesus is flipping the script and leng the disciples know that men have responsibility as well. Mahew 5: Concerning Oaths

• Vs. 33- Jesus is referencing examples outside of the 10 Commandments (Levicus 19:12, Numbers 30:2, Deuteronomy 23:21) To “swear falsely” was to commit perjury. This is why in the court system people are asked to place their hands on the Bible, because the assumpon is you won’t “lie on God.” Mahew 5: Concerning Oaths

• Vs. 35-36- Oenmes, instead of swearing to God, because they knew they would have to really mean it, they would swear to heaven, earth, Jerusalem or their own head. Jesus radically reinterprets this pracce because heaven is “the throne of God”, the earth “is his footstool”, Jerusalem is “the city of the great King”, and they couldn’t “make one hair white or black” on their heads. God created all that they were swearing on. Mahew 5: Concerning Adultery

• Vs. 37- If God created all these things swearing on them is like swearing on God. For disciples of Jesus, we should be so in tune with Christ that we have no need to swear. We don’t need to add anything for people to know our word is bond. “Let your word be “ ‘Yes, Yes’ or ‘No, No’; anything more comes from the evil one.” Mahew 5: Concerning Retaliaon

• Vs. 38- Jesus is referring to Exodus 21:24, Levicus 24:20, and Deuteronomy 19:21. These Laws governed the level of retaliaon of revenge for an abused party, and give you an OT form of jusce • Vs. 39- This verse can be understood to mean “do not use violence to resist and evildoer.” Striking a person on the right cheek was a Jewish form of insult. Disciples of his were not to return that insult with a slap, but to “turn the other also.” This form of non-violent resistance would publicly shame and eventually disarm the aggressor. This is not a call to passivity, but to a radical ethic of love that will overcome evil. Mahew 5: Concerning Retaliaon

• Vs. 40- This deals with the Law. Exodus 22:26-27 lays out the requirements concerning this example. Jesus wants his disciples to go above and beyond what the Law says. If they want your coat, “give your cloak as well.” • Vs. 41- In those mes Rome could force private cizens to help soldiers carry military equipment as they traveled. Jesus is telling them don’t get upset and retaliate, but go the second mile, which will show them that they aren’t really in control. Mahew 5: Concerning Retaliaon

• Vs. 42- It’s right there in the text. Church Father Augusne noted that the text says “give to everyone that asks,” not “give everything to him that asks.” Use your discernment, but always be ready to give without judgment. If you have the means to loan, be willing to let people borrow. In that you’re showing God’s radical love for humanity. Mahew 5: Love For Enemies

• Vs. 43-45- Jesus is partly referencing Levicus 19:18 with “Love your neighbor”, but hate your neighbor was more than likely a common phrase that developed over the years due to a reading of OT texts (Psalm 139:21) Jesus is again radically reinterpreng the Law with a more demanding ethic of love. We must “love our enemies and pray for those that persecute” us. That is how we show that we are God’s children. Because God provides for everyone (sun & rain vs. 45) Mahew 5: Love For Enemies

• Vs. 46- You don’t get any credit for loving people who love you– the tax collectors do that. You are called to be different. • Vs. 47- You don’t get any credit for staying in a bubble full of the same people– the Genles do that. You are called to be different. • Vs. 48- Perfect is beer translated as mature. A mature love allows you to live out the commandments of God in a radical way, and will guarantee that your righteousness exceeds that of the Pharisees. We are expected to connue to grow in our faith. Mahew 6 CONCERNING ALMSGIVING CONCERNING PRAYER, CONCERNING FASTING, CONCERNING TREASURES, THE SOUND EYE, SERVING TWO MASTERS, DO NOT WORRY Mahew 6: Concerning Almsgiving

• Vs. 1- Jesus connues his radical teaching concerning discipleship, and this first verse is the foundaonal principle for the religious dues (almsgiving, prayer & fasng) Jesus teaches on in verses 2-18. Faithful disciples of Jesus Christ DO NOT pracce their religion to be seen and exalted by others. Those who do that “have no reward from your Father in heaven.” Mahew 6: Concerning Almsgiving

• Vs. 2- Almsgiving was voluntary charity for those in need. Jesus wants his disciples to be the exact opposite of those religious leaders that “...sound a trumpet” when they give. Jesus calls those people “hypocrites.” The word hypocrite has its origin on the stage, referring to an actor playing a part. Those who give that “they may be praised by others” aren’t giving from a sincere heart. Mahew 6: Concerning Almsgiving

• Vs. 3-4- Jesus gives his disciples clear instrucons on giving alms: don’t put your giving on blast to get the aenon/adoraon/and praise of other people! Once again Jesus is dealing with maers of the heart– what is our true reason for giving? Is it because we care about a person in need of help, or do we want the cheers from the crowd for helping? Jesus expects his disciples to give in secret, or discreetly, and “your Father who sees in secret will reward you.” Mahew 6: Concerning Prayer

• Vs. 5- “And whenever you pray...” Jesus assumes that his disciples will have a prayer life. One definion of prayer is “talking with God about what God and I are doing together.” Jesus instructs them to pray from a sincere heart, and NOT TO BE SEEN! Those who pray in the synagogue and street corner to be seen “have received their reward.” Mahew 6: Concerning Prayer

• Vs. 6- They should not pray to be seen, but they can have a real conversaon with God in the privacy of their own home, and special prayer room. Prayer is not about doing it for public consumpon and accolades, but to grow your relaonship with God. Mahew 6: Concerning Prayer

• Vs. 7-8- “...do not heap up empty phrases as the Genles do...” Literally, “babbling.” Don’t babble when you pray– don’t use a bunch of words and think you’re accomplishing something. You don’t have to do that because “you Father knows what you need before you ask him.” You cannot impress God with your vocabulary in prayer. Mahew 6: Concerning Prayer

Vs. 9-15 give us what people call the Lord’s Prayer, but a beer name is the Model Prayer or Disciple’s Prayer. • Vs. 9- Pray like this. “Our Father...” Disciples of Jesus Christ have a PERSONAL relaonship with God through Jesus Christ. This view of God as Father was RADICAL, and a new way of viewing their relaonship with God. Disciples should acknowledge God as Father and God’s abode– “in heaven.” Mahew 6: Concerning Prayer

• Vs. 10- “Your kingdom come...” Disciples should always be praying for God kingdom/ empire/rule to reign in the earth. “Your will be done, on earth as it is in heaven.” Our prayers must also seek God’s will to be accomplished in the earth in the same way God’s will is already done in heaven. Mahew 6: Concerning Prayer

• Vs. 11- “Give us this day...” The disciples must pray for provision, but it’s not just for themselves. Followers of Jesus Christ form a true COMMUNITY of faith, where they care about the needs of the group over the individual. Mahew 6: Concerning Prayer

• Vs. 12- “And forgive us our debts...” Disciples of Jesus need to make asking for forgiveness a priority– and in asking for forgiveness for self, disciples of Jesus must be willing to forgive others. There should be no grudge holding as Kingdom cizens. Our ability to forgive comes from God forgiving us. Mahew 6: Concerning Prayer

• Vs. 13- “Do not bring us to the me of trial...” Disciples of Jesus should always be praying for God to strengthen us so that we won’t fall into temptaon. With that, God is rescuing us “from the evil one” who seeks to have all of God’s children stumble and fall. Mahew 6: Concerning Prayer

• Vs. 14-15- When we don’t forgive others we do not have the capacity to receive God’s forgiveness– so we walk around burdened because of our disobedience. Mahew 6: Concerning Fasng

• Vs. 16- The first two examples of Jewish piety were almsgiving and praying. Jesus concludes this secon of the Sermon on The Mount with the last act of piety, fasng. Fasng is deny yourself food or water for a certain period of me to draw closer to God. (Jesus fasted in chapter 4) Those who fast should not adverse their fasng by twisng up their face like they’re starving– “disfigure their faces...” Those who do that have already “received their reward.” They can’t receive anything from God, because their reward is the applause of the people. Mahew 6: Concerning Fasng

• Vs. 17-18- For disciples of Jesus Christ, when you fast, your appearance should remain the same. As a maer of fact, “put oil on your head and wash your face” that you might look refreshed, and that your fast may remain hidden. “...you Father who sees in secret will reward you.” When disciples of Jesus do things from a sincere place, God will give rewards. Mahew 6: Concerning Treasures

• Vs. 19- Jesus is teaching his disciples that life is not about the gaining of things on earth, but it’s always about their relaonship with God. This life is not the end of the story, and an accumulaon of things is not necessarily a blessing from God. Disciples should not be enamored with temporary things to the point of hoarding because “moth and rust consume, and thieves break in and steal.” Mahew 6: Concerning Treasures

• Vs. 19 connued- Precious metals will rust. Moths will eat holes in the finest silk. Thieves are always in the business of taking what does not belong to them. Disciples of Jesus could not put their hope and ulmate effort into things that can be destroyed. As disciples today the truth remains– all of the things we acquire are temporary. • Vs. 20- “but store up for yourselves treasure in heaven...” The assumpon is that disciples of that day understood what Jesus meant because there is no further explanaon. Many disciples today WHAT ARE TREASURES IN HEAVEN and HOW DO WE STORE THEM? Mahew 6: Concerning Treasures

• Vs. 20 cont.- WHAT and HOW? Treasures in heaven are spiritual treasures. Spiritual treasures are what believers take with them aer they leave this earth– salvaon, good works, faith, obedience, souls won, disciples made, etc. We store them up by doing good with the resources that God has blessed us with on earth– and in that way advance God’s kingdom. Mahew 6: Concerning Treasures

• Vs. 20 cont.- When we are intenonal about advancing the kingdom and living out kingdom values through faithful stewardship of our resources (me, talent, treasure), we’re storing up treasures in heaven. There, “neither moth nor rust consumes, and...thieves do not break in and steal.” Mahew 6: Concerning Treasures

• Vs. 21- If your treasure is stored up on earth, your heart is on earth. If your treasure is stored up in heaven, your heart is in heaven. Disciples of Jesus Christ should have a kingdom focus, and that focus will have their hearts in the right place. Oenmes people struggle with giving/thing/stewardship because their heart is in the wrong place. They have a spirit of ownership instead of stewardship. Mahew 6: The Sound Eye

• Vs. 22-23- In those me people thought the eye let light out of the body to guide behavior. In connecng with the previous thought on treasure stored up, if people stored up treasures on earth (and were not concerned about helping others), that was an indicaon of an unhealthy eye and darkness in the body. “If then the light in you is darkness, how great is the darkness.” Disciples of Jesus Christ should be people of the light that are responsible stewards of their finances. Mahew 6: Serving Two Masters

• Vs. 24- The two masters are God and wealth (GK- Mammon- all of a person’s material possessions.) Serving mammon/wealth/ treasure is idolatry, because you are worshiping the creaon over the Creator. Jesus makes it plain that disciples of His are servants/slaves of God. Many followers struggle with stewardship because they are serving mammon. Mahew 6: Do Not Worry

• Vs. 25- Jesus connues his teaching on faithful stewardship, and responds to some concerns that may arise from disciples not focusing on treasures on earth. “Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing?” Jesus is shiing the perspecve for the disciples. Mahew 6: Do Not Worry

• Vs. 26- Jesus uses illustraons from nature to make his point. “Look at the birds of the air...” They don’t put in any of the physical efforts of human beings (sowing, reaping, gathering) but they sll are provided with food from nature (“your heavenly Father feeds them.”) You are worth more to God than animals, so don’t worry about food. Disciples of Jesus Christ have to know they are valued by God (Gen. 1:26-27) Mahew 6: Do Not Worry

• Vs. 27- There is no value or power in worrying. Worrying cannot extend your life, so why spend any prolonged me worrying about things that God already has under control. • Vs. 28-30- Next, Jesus uses an illustraon with flowers and King Solomon. The King was one of the wealthiest people who ever lived (1 Kings 4:20-34, 7:1-51, 10:14-29) and with that his wardrobe was impeccable, but the lilies of field were clothed in a greater way. If God cares that much for grass and flowers, “will he not much more clothe you– you of lile faith?” Mahew 6: Do Not Worry

• This scripture has inspired great music including a familiar hymn, “I Trust In God” Verse 2: He makes the rose an object of His care, He guides the eagle through the pathless air, And surely He remembers me, My heav’nly Father watches over me. Mahew 6: Do Not Worry

• Vs. 31-32- Disciples of Jesus Christ should not live a life or worry. Jesus is telling them that their declaraons should match the power of their God. Stop speaking WORRY! Non- believers strive for food, drink, clothing, but God the Father knows what you need already. • Vs. 33- Keep the main thing the main thing and God will supply. Remain obedient to the teachings of Jesus Christ. Remain faithful to God, and “all these things will be given to you as well.” God supplies in many ways including through the benevolence of the community of faith. If someone in the community is hungry, thirsty, or naked, the faithful stewardship of the saints will provide, and “store up treasures in heaven.” Mahew 6: Do Not Worry

• Vs. 34- Jesus has used the word worry 6 mes in verses 25-34, and he concludes this pericope by telling the disciple to stop worrying about the future, “...for tomorrow will bring worries of its own.” Don’t become anxious about the future– you have enough on your plate today. Mahew 7 JUDGING OTHERS, PROFANING THE HOLY, ASK- SEARCH-KNOCK, THE GOLDEN RULE, THE NARROW GATE, A TREE AND ITS FRUIT, CONCERNING SELF-DECEPTION, HEARERS AND DOERS Mahew 7: Judging Others

• Vs. 1-2- Jesus connues his teaching on radical discipleship by shiing gears to HOW the disciples interact with one another in community– and leng them know the difference between CONDEMNATION and CORRECTION. To “judge” is speaking of condemnaon. Faithful disciples of Jesus Christ do not condemn one another, because they know that is God’s right alone. Disciples are to do serious reflecon, and reject their own judgmental atudes if they have them. Mahew 7: Judging Others

• Vs. 3- Those who operate in a spirit of condemnaon instead of correcon ignore their own mess while nocing the mess of others. • Vs. 4- Those who operate in a spirit of condemnaon instead of a spirit of correcon ignore their own mess while poinng out the mess of others. Mahew 7: Judging Others

• Vs. 5- DON’T BE A HYPOCIRTE! Deal with your own mess, and then you’ll able to correct the errors of your neighbor with love and compassion. Disciples should correct one another in love, because we hold each other accountable in the community of faith. However, unless you deal with your stuff, your correcon will look like condemnaon. Mahew 7: Profaning The Holy

• Vs. 6- In the context of verse 1-5, disciples of Jesus Christ must be discerning in who they are dealing with. You cannot expect those who do not have the same beliefs as you (faith in Jesus) to receive what you’re trying to give them (correcon on wicked way). We cannot force the transformave work of God on those who do not want it. The same goes with the spreading of the Gospel—if people do not want it, do not pressure them. The things of God are “holy” and “pearls.” Mahew 7: Ask, Search, Knock

• Vs. 7-8- Disciples of Jesus Christ should be persistent in their prayer lives. There is a progression in Jesus’ teaching– ask, search, knock. Don’t quit praying if you don’t receive an answer right away. • Vs. 9-10- A loaf of bread had a similar shape to a stone. The scales of the fish are similar to the scales on some snake. Jesus makes a comparison of good and bad things. Mahew 7: Ask, Search, Knock

• Vs. 11- If “evil” humanity can give “good gis,” then you should have a greater expectaon of God. If we go to our “Father in heaven” in prayer, we know that God will bless us in every way, and supply us with what we need to do the work that God has called us to do. This connects with Jesus’ earlier teaching in 6:9-11. Mahew 7: The Golden Rule

• Vs. 12- Faithful disciples of Jesus Christ were to deal with others in the same way that they would like to be dealt with. There is no wiggle room. Jesus teaches “in everything” treat people the way you want to be treated. When you do this, your fulfilling ALL the teachings of the Old Testament (law and the prophets.) Mahew 7: The Narrow Gate

• Vs. 13-14- Gates into town were common in those days, and Roman gates had inscripons or images that helped push the Roman agenda. Jesus paints the picture of two gates (narrow...wide) that lead to life or destrucon. The gates deal with living a life of sin, and living a life of sacrifice. Deuteronomy 30:15-30 gives us an OT example of the same principle. CHOOSE THE NARROW GATE. Mahew 7: A Tree and Its Fruit

• Vs. 15-16- Not everyone that professes Christ believes in Christ. There will be some that “come to you in sheep’s clothing...” They will look like you, sound like you, know all the catchphrases, but “inwardly are ravenous wolves.” Disciples must have a spirit of discernment, and must be fruit inspectors for those who claim to be called to minister by Christ. Mahew 7: A Tree and Its Fruit

• Vs. 18-20- You can tell a tree by its fruit. You can tell a real prophet from a fake by the fruit they produce. We are not to be seduced by fancy words, and signs of discipleship, but consistent fruit producon. (loving your neighbor, praying for enemy, taking care of those in need, etc) Mahew 7: Concerning Self-Decepon

• Vs. 21-23-People will call Jesus “Lord, Lord’”, but because they did not do God’s will, they will not “enter the kingdom of heaven.” Some people will fool folks on earth with signs (prophesy, cast out demons, deeds of power), but they never had a heart for God, and bore no real fruit. Jesus will dismiss them using Psalm 6:8. Mahew 7: Hearers and Doers

• Vs. 24-27- Jesus has an expectaon for his disciples to be obedient to his teachings. Obedience shows that they are “wise.” Disobedience shows that they are foolish. The rain, floods, and winds will always come, but those who stand on the word of Christ will be sustained. • Vs. 28- The crowds that Jesus got away in ch. 5 have started to make their way towards him and the disciples, and are “astounded at his teaching...” They understood his “authority.” Mahew 8 JESUS CLEANSES A LEPER, JESUS HEALS A CENTURION’S SERVANT, JESUS HEALS MANY AT PETER’S HOUSE, WOULD-BE FOLLOWERS OF JESUS, JESUS STILLS THE STORM, JESUS HEALS THE GADERENE DEMONIACS Mahew 8: Jesus Cleanses a Leper

• Vs. 1- Jesus’ descending from the mountain concludes the Sermon on the Mount. Jesus was teaching, and now he moves from teaching to acon. The same “great crowds” that were there in 5:1 and 7:28, are sll there in 8:1. • Vs. 2- Word of the healing ministry of Jesus has spread (4:23-25), and a leper came to him, in a spirit of humility, discipleship, and acknowledging Jesus’ power and sovereignty: “Lord, if you choose, you can make me clean.” We can make the peon, but the healing is God’s choice. Mahew 8: Jesus Cleanses a Leper

• Vs. 2 connued- Leprosy in the Bible referred to a host of skin diseases that isolate the afflicted both ritually and socially. Lepers lived in colonies outside of community. Levicus 13 is 56 verses about the symptoms, and Levicus 14 is 57 verses about the purificaon of lepers and leprous houses. Lepers were ceremonially unclean, and separated from the community. The leper, who represents the outcast and marginalized, is asking to be restored to community. Mahew 8: Jesus Cleanses a Leper

• Vs. 3- “He stretched out his hand and touched him...” The first lesson in the text is Jesus touching the leper. Others could interpret that touch as Jesus breaking the Law. Levicus 5:3 reads “Or when you touch human uncleanness– any uncleanness by which one can become unclean– and are unaware of it, when you come to know it, you shall be guilty.” The Law says Jesus was to confess and bring a sin offering. Jesus was showing a in a radical way that He was the law-giver, and as such had the power to override social taboos in order to touch the outcast. Mahew 8: Jesus Cleanses a Leper

• Vs. 3 connued- “I do choose, be made clean!” Jesus responds to his prayer, walks in His sovereignty, and speaks healing to the man. At his touch and word the man is IMMEDIATELY healed. • Vs. 4- Jesus is not looking for fanfare, and he instructs the man who was healed to follow the LAW. Don’t go telling people, but go to the priest. In order to be reintegrated into religious fellowship and society you had to get approval from a priest. (Levicus 14:1-32) Mahew 8: Jesus Cleanses a Leper

• Vs. 4 connued- In going to the priest, the healing will become public, and the power of Jesus will be tesfied to. That will be “.... a tesmony to them” about the miracle working power of Jesus Christ! In the same way his preaching and teaching speak to his authority, so does his healing. Mahew 8: Jesus Heals a Centurion’s Servant • Vs. 5- Capernaum was a small village, and the place that Jesus made his home (4:13). Jesus is returning home, and was approached by a centurion. A centurion was in charge of up to 100 foot soldiers, and was a representaon of Roman rule and dominaon. The centurion was a leader, and a person of great power— however, in this exchange he reveals his powerlessness. The centurion also represents outsiders as a Genle. Mahew 8: Jesus Heals a Centurion’s Servant • Vs. 6- The centurion approaches Jesus with a spirit of respect, humility, and discipleship, and makes this appeal, “Lord, my servant is lying at home paralyzed, in terrible distress.” The word connues to spread about Jesus’ healing ministry, and people of all backgrounds connue to come to Jesus for help. We also cannot miss the heart of this centurion who actually cares enough about his servant to seek Jesus out for healing. Mahew 8: Jesus Heals a Centurion’s Servant • Vs. 7- Jesus is willing to help, and tells the centurion “I will come and cure him.” Jesus was on a mission of restoraon that spoke to his Kingdom authority. • Vs. 8- The response of the centurion is the surprise moment in this text. He is a powerful military commander, but knows he is unworthy in the presence of Jesus. He subordinates himself to Jesus. He also has some grasp of Jewish Law which would have prevented Jews from entering his home unless they become ceremonially unclean. Don’t come into my home, “but only speak the word, and my servant will be healed.” Mahew 8: Jesus Heals a Centurion’s Servant • Vs. 9- The centurion has submied to Jesus’ authority, and in verse 9 he is leng Jesus know the authority he has. Even with all his power, he does not have the power to heal. • Vs. 10- Jesus is amazed at the faith of this Genle. “Truly I tell you, in no one in Israel have I found such faith.” This outsider believes in the power of Jesus, and Jesus wants “those who followed him” to understand that (This is what true discipleship looks like,) Mahew 8: Jesus Heals a Centurion’s Servant • Vs. 11-12- Jesus is alluding to the banquet that symbolizes the end of the world, and the establishing of God’s empire (Isaiah 25:1-9) “...many will come from east and west...” This represents Genles. They will eat with “Abraham and Isaac and Jacob in the kingdom of heaven...” This represents Jews. Mahew 8: Jesus Heals a Centurion’s Servant • Vs. 11-12 connued- “...heirs of the kingdom...” Jewish people who refuse to believe in Jesus Christ. “...outer darkness, where there will be weeping and gnashing of teeth.” This represents hell, and eternal separaon from God. • Vs. 13- Jesus responds to the faith of the centurion, “And the servant was healed in that hour.” Mahew 8: Jesus Heals Many At Peter’s House • Vs. 14- Peter is married and a homeowner, and Jesus walks in and views Peter’s mother- in-law afflicted with a fever. Once again there is a person who was marginalized in need of healing. (Women were not held in high regard in that day; unfortunately this is sll the case) This passage connues Jesus’ ministry to the outsider: Leper, Centurion, Sick Woman Mahew 8: Jesus Heals Many At Peter’s House • Vs. 15- In this short verse three things happen that speak to Jesus’ radical and transformave nature. – 1) “He touched her hand...”- By this me men were not supposed to touch women that were not their wives. Touching would make them ceremonially unclean. Jesus breaks this norm. – 2) “and the fever le her,”- Jesus does not say a word, but the power of his touch heals her. This healing is to show people the power of the kingdom. – 3) “and she got up and began to serve him.”- Aer being healed she begins to serve Jesus. This is a model of discipleship, and a lesson for all of us. Mahew 8: Jesus Heals Many At Peter’s House • Vs. 16-17- The healing revival connues at Peter’s house. Jesus was casng out demons and curing ALL who were sick. Mahew interprets Isaiah 53:4 as speaking about the work of Jesus. The work of Jesus Christ is fulfilling what the prophets spoke long ago. Mahew 8: Would-Be Followers of Jesus • Vs. 18- “...he gave orders to go over to the other side.” Once again we see crowds gathering around Jesus, and once again we see Jesus making a move to get him and his disciples away from the crowd. Jesus has been on a healing tour, and undoubtedly is TIRED. You have to know when to pull away from ministry for a spell for your own sanity and strength! Mahew 8: Would-Be Followers of Jesus • Vs. 19- Scribes interpret scriptures differently from Jesus, and are his opponents throughout the Gospel. This scribe seemed to be different, but Jesus saw his heart. Also note, throughout Mahew’s Gospel when people address Jesus as “Teacher” it is usually by those that do not fully believe in Jesus. This scribe vows allegiance to Jesus, but doesn’t full understand what that means. Mahew 8: Would-Be Followers of Jesus • Vs. 20- We know that Jesus made his home in Capernaum, so this text has a deeper meaning. Jesus is teaching that scribe that following him would not include a life of comfort and security, but one of risk and uncertainty. The “Son of Man” reference, which the scribe as a learned man would know well, takes the scribe and hearer back to the Book of Daniel (Dan. 7:13-14), and reinforces that this world is not Jesus’ home. Mahew 8: Would-Be Followers of Jesus • Vs. 21-22- Another person is ready to follow Jesus, but does not fully appreciate what that entails. He says “Lord, first let me go bury my father.” This “disciple” was really asking Jesus to allow him to put his discipleship off unl aer the funeral and season of grief. Jesus’ response is bing, but speaks to the heart of the request, and the expectaons Jesus has of his disciples: their ulmate commitment is to him. Mahew 8: Jesus Slls The Storm

• Vs. 23-24- Jesus was serious about geng away from the crowds, and geng rest. His disciples follow him to the boat. The “windstorm” can literally be translated earthquake. Disciples that follow Jesus will oen encounter situaons that shake them to their core—but we can never forget that Jesus is with us. Mahew 8: Jesus Slls The Storm

• Vs. 23-24 connued- “...the boat was being swamped by the waves; but he was asleep.” The disciples are in the midst of what would appear to be a perilous situaon, but Jesus is sleep. Do we overreact somemes and forget that the “Master of the Sea” is with us? • Vs. 25- The disciples and their fear interrupt Jesus’ rest, and are pleading “Lord save us! We are perishing! Mahew 8: Jesus Slls The Storm

• Vs. 26- Jesus wakes up, checks their doubt, and then works a miracle. Jesus wanted to get away from the crowds to rest, and this windstorm/earthquake/aack from Satan does not move him. The disciples should have been focused on the Savior and not the storm. Their faith should have been stronger aer seeing all that Jesus did. Jesus shows them him authority by rebuking “the winds and sea.” Jesus has power of His creaon. Mahew 8: Jesus Slls The Storm

• Vs. 27- Their response lets us know the disciples had not yet fully grasped who Jesus was! We need to make sure we understand exactly who Jesus is. Jesus is God, and as God, Jesus has power over creaon– the winds and sea, along with sickness are in Jesus’ control. Mahew 8: Jesus Heals The Gadarene Demoniacs • Vs. 28-29- The word that Jesus spoke in verse 18 “he gave orders to go over to the other side,” came true in verse 28, “When he came to the other side,” IN SPITE OF THE STORM! We can be confident that if Jesus tells us to move to the other side in our lives he will keep us when the storms of life are raging. Jesus now confronts “two demoniacs” that were coming out of a cemetery. We cannot miss that these two men were living amongst death, and tombs were a place that made Jews ceremonially unclean (Numbers 19:16-18.) Mahew 8: Jesus Heals The Gadarene Demoniacs • Vs. 28-29 connued- Satan causes people who are alive to walk as if they’re dead. People who were demon possessed were social outcasts, and oen caused harm to themselves and people around them (“They were so fierce that no one could pass that way.”) The demons also represent Rome, and the men represent that region that Rome has come in and possessed. Again, we find Jesus ministering to the outsider in an effort to reconnect them with community. Mahew 8: Jesus Heals The Gadarene Demoniacs • Vs. 28-29 connued- The demons recognize the authority of Jesus Christ! “What have you to do with us, Son of God? Have you come to torment us before the me?” They recognize Jesus as God’s agent of change, and also understand their power is limited and finite. “...before the me” is speaking about the Day of Judgment. Jesus moving in his power is leng the forces of evil know that this world would be coming to an end with the in breaking of God’s kingdom. Mahew 8: Jesus Heals The Gadarene Demoniacs • Vs. 30- In the Jewish culture pigs were an unclean animal (Levicus 11:7-8) The pigs and the tombs represent defilement, and a place of refuge for evil spirits. The pig/boar was also the mascot of the Tenth Legion (a group of 5,000 Roman soldiers), which had a long history of success. It wasn’t just about individual evil, but societal evil as well. Mahew 8: Jesus Heals The Gadarene Demoniacs • Vs. 31-32- The demons, knowing that they are about to be exorcised, beg Jesus “If you cast us out, send us into the heard of swine.” The demons ask for a new home, and Jesus grants their requests by sending unclean into unclean. Jesus says “Go!”, and the demons take their destrucve ways to the herd of pigs. Mahew 8: Jesus Heals The Gadarene Demoniacs • Vs. 31-32 connued- We know their demonic ways are destrucve because when they entered the swine, “...suddenly, the whole heard rushed down the steep bank into the sea and perished in the water.” The demons cause the pigs to kill themselves. This meaning in the text is two-fold– the demons are no longer possessing the men, and the pigs, represenng Rome, will eventually lose their power and possession over the oppressed and perish as well. Mahew 8: Jesus Heals The Gadarene Demoniacs • Vs. 33- “The swineherds ran off, and on going into the town, they told the whole story about what had happened to the demoniacs.” The people keeping the pigs saw Jesus liberate these two men, and they ran back into town to tell everyone they could. The bible says they told the “whole story,”– from Jesus encountering two men in a tomb, to Jesus having conversaons with demons, to the demons requesng Jesus send them into pigs, to the pigs running off the “steep bank” and perishing in the sea. We would expect folks to get happy about that display of divine power... Mahew 8: Jesus Heals The Gadarene Demoniacs • Vs. 34- “Then the whole town came out to meet Jesus; and when they saw him they begged him to leave their neighborhood.” The swineherds share the story of Jesus liberang the demon possessed men, and the town folks want Jesus to leave. First, Jesus has now messed up their money. The pigs would be sold for meat, and the owners of the swine just lost major income in the sea. Second, they were in fear of Jesus’ power, and were not ready to follow him. The lesson we need to remember is that Jesus will not always be welcome. Chapter 9 JESUS HEALS A PARALYTIC, THE CALL OF MATTHEW, THE QUESTIONS ABOUT FASTING, A GIRL RESTORED AND A WOMAN HEALED, JESUS HEALS TWO BLIND MEN, JESUS HEALS ONE WHO WAS MUTE Mahew 9: Jesus Heals the Gadarene Demoniac • Vs. 1- Jesus does not stay where he is not welcome. Jesus’ power will not stay where it is not welcome. A place that should have welcomed the healing power of Jesus rejects it, and Jesus does not argue with them about it. He simply leaves. “And aer geng into a boat he crossed the sea and came into his own town.” Mahew 9: Jesus Heals A Paralyc

• Vs. 2- Jesus enters his hometown and encounters some men carrying their friend who was paralyzed. In this verse Jesus does two things; First, he responds to the faithfulness of the friends. “When he saw their faith.” What a blessing for the man who was paralyzed to have real friends that would carry him where he needed to go. One sign of a true friend is someone that is willing to “carry” us in our “paralyzed” moments. Mahew 9: Jesus Heals A Paralyc

• Vs. 2- connued- Secondly, in a surprising manner, he speaks to the spiritual state of the paralyc. “Take heart, son; your sins are forgiven.” Jesus calls him son, simply indicang that he was older than the paralyzed man, and then Jesus forgives his sin. In Jewish thinking it was common for people to associate physical ailments with sin (John 9:2), and the onlookers may have assumed this is what Jesus was doing. Jesus understood that the spiritual condion of a person was greater than the physical. Mahew 9: Jesus Heals A Paralyc

• Vs. 3- Historically, the scribes were the religious leaders responsible for wring down the law and passing it on. Eventually they became teachers as well. Aer witnessing Jesus forgive the paralycs sins, they said amongst themselves “This man is blaspheming.” Blasphemy in this case is the “crime of assuming to oneself the rights or qualies of God.” Only God can forgive sins (Isaiah 43:25), so Jesus is walking in his authority as God in the flesh. The scribes don’t view Jesus in that light, so they accuse him of blasphemy. Mahew 9: Jesus Heals A Paralyc

• Vs. 4- Don’t miss this in the text, “But Jesus, perceiving their thoughts, said...” They did not broadcast their feelings of blasphemy, but Jesus being God peeked into their private conversaons to speak to their unbelief in him. Jesus asked “Why do you think evil in your hearts?” The evil is not recognizing God acng in their midst. Jesus reputaon has preceded him, but they sll won’t believe. Mahew 9: Jesus Heals A Paralyc

• Vs. 5-6- Jesus is now quesoning the supposed teachers. ‘Your sins are forgiven,’ is much easier to say than, ‘Stand up and walk’ because no one could disprove the results. So Jesus wants to help the scribes believe in him and his authority to forgive sins, so he puts himself on the spot and says to the paralyc– “Stand up, take your bed and go to your home.” Mahew 9: Jesus Heals A Paralyc

• Vs. 5-6 connued- Jesus does two things with this miracle; First, he proves to the scribes exactly who he is, and what authority he has– to forgive sins and work miracles. Secondly, he liberates the man from his paralysis, frees his friends from the work of carrying him, restores his agency, and gives him the power to now carry what was carrying him. “...take up your bed...” Mahew 9: Jesus Heals A Paralyc

• Vs. 7- The man followed the direcons of Jesus. His sins were forgiven, and his body was healed, once again revealing the kingdom agenda that Jesus was on. Every healing showed the world what a redeemed and restored world would look like. • Vs. 8- The crowds are filled with “awe” (reverence, respect) for God, and glorify God through the works of Jesus Christ. What Jesus taught (Mt. 5:16) he is now pung into acon! Mahew 9: The Call of Mahew

• Vs. 9- When you read the Gospels, you oen see Jesus walking, and people watching, and on this occasion he is walking and spots a man named Mahew “sing at the tax booth.” The taxes Mahew collected were probably “custom dues” for commercial ships docked. Tax collectors were Jewish, but they advanced the evil agenda of the Roman Empire by levying heavy taxes on their own people, and oen adding more tax to take the money off the top. Mahew 9: The Call of Mahew

• Vs. 9 connued- Just like the IRS today, the tax booth is not a favorite place for the people– and Jesus, by connecng with Mahew is showing us once again that the kingdom of God is for “outsiders” as well. Jesus says to Mahew, this tax collector, who was despised by his own people, “Follow me.” Mahew le his tax booth, and status as an outsider, and followed Jesus. Mahew 9: The Call of Mahew

• Vs. 10- In Luke’s Gospel (Lk. 5:29) we discover that Mahew has invited Jesus to his house for a celebraon. Mahew is excited aer Jesus comes into his life, and his response should inspire all of us– he called all his friends to the house to meet Jesus. When was the last me we were excited because of our call, and invited someone to Christ? Mahew 9: The Call of Mahew

• Vs. 10 cont.- “...many tax collectors and sinners came and were sing with him and his disciples.” We connue to see the theme of the outsider gaining access to the kingdom. The kingdom of God is inclusive to all who will believe on Jesus Christ! Mahew 9: The Call of Mahew

• Vs. 11- “...Why does he eat with tax collectors and sinners?” The religious leaders have the wrong perspecve about those considered outsiders. If they were more like Jesus they would have understood “tax collectors and sinners” needed God’s love, not people’s judgment. Also, why are they at the party? Be wary of people that are at celebraons but are always negave. Mahew 9: The Call of Mahew

• Vs. 12- Jesus does not allow his disciples to answer, but instead addresses the Pharisees– and speaks to their self-righteousness in a proverb. “Those who are well have no need of a physician, but those who are sick.” Jesus is dealing with spiritual health, and the irony is that the Pharisees are spiritually sick as well, but they don’t know it because of their religious arrogance. Mahew 9: The Call of Mahew

• Vs. 13- We can’t jump past this phrase “Go and learn what this means...” Jesus is instrucng the men charged with instrucng to go learn, indicang that they don’t know as much as they think they do. • Jesus is quong Hosea 6:6. Relaonships are more important than ritual, and if you are more concerned with “sacrifice” (in terms of religious ritual), than “mercy” (having compassion for your neighbor), then you have it twisted. • “I have come...” Jesus is leng them know that his is on a mission, and drops a hint at his prior existence in heaven. Mahew 9: The Quesons About Fasng • Vs. 14- These are disciples of John the Bapst, and they have a queson about the spiritual discipline of fasng. Spiritual disciplines are those acvies that keep us connected to God. Fasng is a denial of food/water in order to commune with God, and was also done in mes of mourning. We know Jesus is not an- fasng (6:16-18), but in the following verses he informs John’s disciples WHY fasng wasn’t a priority for HIS disciples at that me. Mahew 9: The Quesons About Fasng • Vs. 15- When Jesus menons the word “bridegroom” Jewish hearers know exactly what he means. (Hosea 2:16-23) In the OT The bridegroom was God and the bride was Israel. Jesus is the bridegroom, so if he is here, there is no need to fast in order to get closer to Him, or to mourn. Jesus is Emmanuel which means “God with us” (1:23) Jesus is inaugurang God’s kingdom and new age with his appearance—that is a me to celebrate, not fast. Mahew 9: The Quesons About Fasng • Vs. 15 connued- “The days will come when the bridegroom is taken away from them...” “Taken away” comes from the Greek word “apairo” which can also indicate a violent removal, and lines up with Isaiah 53:8. Jesus is foreshadowing his betrayal, arrest, crucifixion, and death. At this me fasng becomes appropriate because the bridegroom will be gone. Mahew 9: The Quesons About Fasng • Vs. 16-17- Jesus reinforces his spiritual point concerning the old age and new age by giving praccal applicaons. Once an unshrunk patch (placed on an already shrunk garment) is washed it will shrink, and cause a larger tear. New wine sll has to ferment (which causes bubbling and expansion, and eming gas), and can’t be placed in old brile wineskins (containers.) New wine needs new wineskins that will expand and be flexible. In this new kingdom age that Jesus has brought in, there is a need for new pracces that speak to the reality of the present situaon. FASTING is not it at the present moment. Mahew 9: A Girl Restored and a Woman Healed • Vs. 18-19- In the midst of this radical teaching on fasng, Jesus is approached by a “leader of the synagogue.” The leader (Jairus- Mark 5:22) came to Jesus “and knelt before him...” This posion was one of humility and acknowledging inferiority. This ruler was powerful, but his posion in the world could not help his situaon, so he turns to Jesus. Mahew 9: A Girl Restored and a Woman Healed • Vs. 18-19 connued- This leader is in a place of extreme grief, but also faith and hope, and he says to Jesus, “My daughter has just died; but come and lay your hand on her, and she will live.” Scholars point out that in the first century, “nearly half of all children died before they reached the age of five.” Unlike other religious leaders, this man understood Jesus’ power, and that a simple touch would restore his daughters life. Remember, in this me women/girls lives were not valued as much as males, but his daughter’s life was significant. We cannot miss this act of faith. Jesus hears the man, “And Jesus got up and followed him with his disciples.” Mahew 9: A Girl Restored and a Woman Healed • Vs. 20- While Jesus and his disciples were following the leader a woman enters the picture. She has had an issue with bleeding for twelve years. This issue has not brought her to the brink of death, but it has made her life beyond miserable. She is consistently ritually unclean, and because of that her place in community is broken. (Levicus 15:19-33) This woman has taken the posion of outsider, but she also shows great faith. Mahew 9: A Girl Restored and a Woman Healed • Vs. 21- This nameless woman has enough faith that she declares to herself, “If I only touch his cloak, I will be made well.” She didn’t even say “If I can touch Jesus,” she believed that whatever was touching him had his power in it as well. The cloak was literally Jesus’ prayer shawl, and on the edge of his shawl were fringes or tassels. (Numbers 15:38-39, Deuteronomy 22:12) Mahew 9: A Girl Restored and a Woman Healed • Vs. 22- Jesus sees the faith of this nameless woman and speaks to her on two levels. “Take heart daughter; your faith has made you well.” He speaks to her in the same calm and assuring way he spoke to the paralyc in 9:2. First, her faith has healed her body (“And instantly the woman was healed.”) Secondly, Jesus was also speaking to her spirit. The phrase “made you well” is translated from the Greek word sozo, which can also be translated “save; deliver.” Jesus was not just concerned with her physical health, but also her spiritual health. Mahew 9: A Girl Restored and a Woman Healed • Vs. 23- The story transions back to the leaders house and his dying/deceased daughter. Jesus and his disciples arrive and “saw the flute players and the crowd making a commoon.” The funeral was about to start. This was a tradional Jewish wake/viewing, and the Mishna (collecon of Jewish oral tradions) required that “even the poorest man in Israel must provide no less that two flutes and one lamenng woman.” (Mishna Ketubot 4:4) Mahew 9: A Girl Restored and a Woman Healed • Vs. 24- Jesus gets rid of the paid mourners by saying “Go away; for the girl is not dead but sleeping.” Sleep implies that death is not permanent. Jesus evicts the doubters who heard his words “and they laughed at him.” Mahew 9: A Girl Restored and a Woman Healed • Vs. 25- Jesus will once again show the power of the kingdom. Aer the doubters were evicted from the house, Jesus “went in and took her by the hand, and the girl got up.” We cannot miss this– the girl was dead, and Jesus’ touch raised her to life. The girl’s hand was cold, and Jesus’ touch warmed it up. Through the power of Christ resurrecon takes place. Mahew 9: A Girl Restored and a Woman Healed • Vs. 26- The fame and works of Jesus begin to spread even more. They are sharing the good news about a man who can bring dead situaons back to life. Mahew 9: Jesus Heals Two Blind Men • Vs. 27- The news of Jesus’ miraculous healings has spread throughout the land, and in this pericope, “two blind men followed him.” These blind men have a disability that has separated them from community. In that me period, it was oen thought that a person’s disability came from some sin they commied, or that their parent commied. The blind were considered “outsiders.” Blindness also spoke to the spiritual condion of those that didn’t believe in Jesus. Mahew 9: Jesus Heals Two Blind Men • Vs. 27- They could not see Jesus, but they heard enough about him to know how to address him, “Have mercy on us, Son of David!” In a loud voice they cry for mercy, and acknowledge Jesus’ Jewish heritage by calling him “Son of David.” Mahew 9: Jesus Heals Two Blind Men • Vs. 28- Jesus quesons them to test the authencity of their faith, “Do you believe that I am able to do this?” The blind men respond in the affirmave, “Yes, Lord.” These blind men teach us what real faith looks like, and they recognize Jesus as Lord. Mahew 9: Jesus Heals Two Blind Men • Vs. 29-31- Once again we discover Jesus touching a person afflicted with an illness. He touched their eyes and said, “According to your faith let it be done to you.” They had the faith and by faith they were healed. Jesus restores them to community, and gives them the blessing of restored vision. This is true physically and spiritually. Those who are unbelievers are spiritually blind unl Jesus opens their eyes. Mahew 9: Jesus Heals Two Blind Men • Vs. 29-31 connued- Jesus is walking in his kingdom authority, bringing the power of heaven to earth (Isaiah 35:5-6), and Jesus strongly said to them, “See that no one knows of this.” Jesus wanted to connue to do ministry unhindered. He knew that as the word spread, his fame would spread, and with the fame, more detractors would rise as well. The healed men could not keep it to themselves. When Jesus opens our eyes, we can’t keep it to ourselves. Mahew 9: Jesus Heals One Who Is Mute • Vs. 32- As soon as the men who were once blind, but now can see, le, “a demoniac who was mute was brought to him.” The demon possession had taken his voice away, just like Rome’s possession of the territory had taken away the voice of the cizens. Those who rule in an unjust manner specialize in causing cizens to be mute. Mahew 9: Jesus Heals One Who Is Mute • Vs. 33-34- What was prophesied about in Isaiah 35:5-6 is coming to past. Jesus has the power to exorcise demons, and Jesus is restoring people to wholeness. “...the one who had been mute spoke.” Jesus has come to heal the mute individual and the voiceless in society. “Never has anything like this been seen in Israel.” JESUS was one of a kind. Again, the religious leaders are blaspheming, foreshadowing charges they will make against Jesus later on. Mahew 9: The Harvest Is Great, the Laborers Few • Vs. 35- – Jesus was an inerant minister(“...all the cies and villages) – Jesus was a teacher who confronted the religious elite in power with the truth (“...teaching in their synagogues, and proclaiming the good news of the kingdom...”) We can never forget that we all have the responsibility to carry the kingdom message with us everywhere we go. – Jesus’ healing displayed his kingdom power (“...and curing every disease and sickness.”) This also shows us Jesus’ connued ministry to those on the margins. Mahew 9: The Harvest Is Great, the Laborers Few • Vs. 36- We get a glimpse into Jesus’ heart. “...he had compassion for them.” Jesus had deep empathy for those in the crowd, because he knew what they were dealing with. Because of a lack of true leadership that would guide them in the faith “they were harassed and helpless...” (literally, “torn and thrown down, or thrown away”) Those in power were not doing their job to say the least, and oenmes abused their posion and the people suffered. Mahew 9: The Harvest Is Great, the Laborers Few • Vs. 36 connued- That suffering le Israel “like sheep without a shepherd.” (Numbers 27:17; Ezekiel 34:5) The shepherd was the leader. Good shepherds followed God, and led like God (Psalm 23). Bad shepherds were about self and not the flock (Ezekiel 34:1-10) Mahew 9: The Harvest Is Great, the Laborers Few • Vs. 37- Jesus views the “torn and thrown down sheep” as an opportunity for ministry. Having compassion is not enough. That compassion should drive us to serve, and force us to see all of God’s creaon as redeemable. “Then he said to his disciples, “The harvest is plenful, but the laborers are few.” The metaphor has shied from flock to field, and the people are now a sizable crop of ripe grain that needs to be plucked. The issue is not the people, the issue is willing workers that will let their calling and compassion lead them into the field. Mahew 9: The Harvest Is Great, the Laborers Few • Vs. 38- Because the need is so great, and they are ready to be plucked/converted, “...ask the Lord of the harvest to send out laborers into his harvest.” Jesus is instrucng his disciples to have a serious and focused prayer ministry. Those who do not believe need to hear a kingdom message of Good News from commied saints, and the Church needs to be in constant prayer about God raising up willing workers. NO ONE IS CALLED TO A PEW MINISTRY. Chapter 10 THE TWELVE APOSTLES, THE MISSION OF THE TWELVE, COMING PERSECUTIONS, WHOM TO FEAR, NOT PEACE-BUT A SWORD, REWARDS Chapter 10: The Twelve Apostles

• Vs. 1- At the conclusion of chapter 9 Jesus tells his disciples to pray for laborers to be sent into the harvest. At the start of chapter 10 Jesus calls out 12 to start that work. The number 12 is significant for the Jewish hearers of this text, and represents the 12 Tribes of Israel. This new Israel would be represented by the 12 disciples. Jesus gave this special group of disciples authority (Greek- exousia; power) to work miracles like he did. Chapter 10: The Twelve Apostles

• Vs. 2-4- “twelve apostles”- Apostle- “messenger, delegate, sent ones.” These 12 are unique from the scores of disciples that followed Jesus. Up unl this point only five of the apostles have been introduced (4:18-22; 9:9-13) And all their names have meaning. • “Simon, also known as Peter”- Simon= hearing; Peter (Cephas) = rock. • “and his brother Andrew”= Andrew in Greek comes from the word manliness. Chapter 10: The Twelve Apostles

• Vs. 2-4 connued • “ “Thomas” = twin • “James son of Zebedee...” • “Mahew”= gi of God/ James comes from the God has given Hebrew Jacob, meaning he • “James son of Alphaeus...”= who grasps the heel. small one in Mark 15:40 to • “his brother John”- John = differenate from James the Lord is gracious. son of Zebedee • Philip...” = horse lover • “Thaddaeus” = brave • “Bartholomew”= Son of • “Simon the Cananaean...”= Talmai (Nathanael in John the zealous one (nickname 1:45-49) in Luke) Chapter 10: The Twelve Apostles

• Vs. 2-4 connued- “Judas Iscariot, the one who betrayed him”- From the Hebrew name Judah, meaning praise. Iscariot could mean “man of Kerioth” or that Judas was a part of a group of assassins among the Jewish rebels. Chapter 10: The Mission of the Twelve

• Vs. 5-6- The apostles are given a mission with clear instrucons– “...but go rather to the lost sheep of the house of Israel.” The Genles will not be neglected, but the Israelites are God’s covenant people, and God is showing God’s faithfulness to them. Jesus is the Good Shepherd sent to rescue the “lost sheep.” Chapter 10: The Mission of the Twelve

• Vs. 7- The apostles are given clear instrucons— “As you go, proclaim the good news, ‘The kingdom of heaven has come near...” They are to preach the same message that Jesus did. TAKE THE GOOD NEWS TO THE Israelites. • Vs. 8- The apostles are given the power to work miracles like Jesus did. “Cure the sick, raise the dead, cleanse the lepers, cast out demons.” And while they are doing it they should not be trying to make a profit. “You have received without payment; give without payment.” Chapter 10: The Mission of the Twelve

• Vs. 9-10- “Take no gold, or silver, or copper in your belts...” The apostles were to trust God to meet all of their needs on this mission. Anything they needed God would provide for them. This instrucons hearkens back to Mahew 6. “But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.” Chapter 10: The Mission of the Twelve

• Vs. 9-10 connued- “...no bag for your journey, or two tunics, or tow sandals, or a staff; for laborers deserve their food.” The disciples don’t need to be worried about material things, just the mission. When they’re focused on the mission God will send the resources. “For laborers deserve their food.” Laborers work for employers. In this metaphor the employer is God, and God will provide what they need through the people they are ministering to. Chapter 10: The Mission of the Twelve

• Vs. 11- “...find out who is worthy, and stay there unl you leave.” Those who are worthy will receive the message of the kingdom and display hospitality. Those are the people the disciples should lodge with. Chapter 10: The Mission of the Twelve

• Vs. 12-14- “...let your peace come upon it...let your peace return to you.” God’s peace (harmony/tranquility/shalom) would be with those who receive the message of the kingdom. God’s peace does not rest on those who reject the message of the kingdom. If they reject it, “shake off the dust from your feet as you leave that house or town.” Don’t expend all your energy on people who are rejecng God. Pray for them and keep it moving. Chapter 10: The Mission of the Twelve

• Vs. 15- Rejecng God’s kingdom message is a serious sin, and that rebellion will be judged harshly. Jesus uses the example of Sodom and Gomorrah in the OT to make his case. (Genesis 18:20-19:28) The judgment will be even harsher because they are rejecng Christ. Chapter 10: Coming Persecuons

• Vs. 16- Jesus connues with the mission of the twelve, and starng in this verse Jesus is leng them know the risks associated with discipleship. Jesus did not call us to a ministry that would be easy! The picture Jesus is painng is clear: Sheep are relaxed and chill, wolves are vicious. Because of this reality the disciples were to be “wise as serpents and innocent as doves.” Chapter 10: Coming Persecuons

• Vs. 16 connued- INNOCENT literally means “unmixed,” and refers to “purity of intenon. In other words, they had to learn how to do ministry in a corrupt world, but not let the corrupon get on them. Chapter 10: Coming Persecuons

• Vs. 17-18- Jesus is making it plain– you will suffer for my name. Those in charge (agents of the Roman empire) will not take the spreading of the Gospel lightly. The same thing that happens to Jesus at the end of his life will happen to the disciples. They will face discipline from the religious and secular community for the cause of Jesus Christ! This is not an “if” but a “when.” Chapter 10: Coming Persecuons

• Vs. 17-18 connued- Folks should be wary of geng so close to, and comfortable with policians that their message is compromised, and the policians no longer feel convicted by the liberang ministry of Jesus Christ! When we are walking authencally in our calling Chapter 10: Coming Persecuons

• Vs. 19-20 “When they had you over...” The persecuons are coming, and the disciples need to be ready. They need to be ready, but they don’t need to worry about what they’re going to say because “...what you are to say will be given to you at that me; for it is not you who speak, but the Spirit of your Father speaking through you.” The Holy Spirit will be with the disciples in mes of trial, and speak on God’s behalf. We see this promised in John, and lived out in Acts. Chapter 10: Coming Persecuons

• Vs. 21-22- Not only will there be hoslity from religious and secular places, but there will also be division in the households. Many people have experienced this because of their faith. This is a reference to Micah 7:6, and lets the disciples know that blood is not always thicker than water. There will be hatred of you because of your allegiance to Jesus Christ! The good news is those who stand firm “will be saved.” Chapter 10: Coming Persecuons

• Vs. 23- Jesus also instructs his disciples to GET AWAY FROM PERSECUTION if they can. Don’t just stand and take it. “When they persecute you in one town, FLEE TO THE NEXT...” The next poron of the verse simply means that Jesus is coming back before his followers have “fully evangelized” Jewish people, but they must connue the mission. Chapter 10: Coming Persecuons

• Vs. 24-25- If Jesus has to go through this tribulaon, the disciples will have to as well. “A disciple is not above the teacher...” If Jesus has been linked with “the house of Beelzebul” (demons), they will as well. This is all a part of being a disciple. Chapter 10: Whom To Fear

• Vs. 26- Aer informing them of the persecuons coming their way Jesus is now calming any fears that may arise. The disciples don’t have to be afraid of their persecutors. God’s plans will come to pass “for nothing is covered up that will not be uncovered, and nothing secret that will not become known.” God is the final judge, and those sins people thought were undercover will be exposed. Chapter 10: Whom To Fear

• Vs. 27- The disciples have a charge to share with the world EVERYTHING that Jesus has taught them! In the midst of persecuon they are to be faithful to their calling and commissioning, knowing that they have a part in God’s eternal plan of redempon and judgment. TAKE THE WORDS of Jesus to the world. Chapter 10: Whom To Fear

• Vs. 28- Jesus is reminding the disciples about where ulmate power and control rest– with God! There is no need to have an irraonal fear of humans who have no control over the final desnaon of your soul. Jesus is dealing with eternity in this verse and the reality of hell, which is eternal separaon from God. Chapter 10: Whom To Fear

• Vs. 29-31- Jesus is again reaffirming that God is in complete control, and knows what’s going on the world. Jesus uses the example of sparrows and hair. These insignificant sparrows don’t “fall to the ground” without God knowing. God also knows all the “hairs of your head...” If God knows these seemingly insignificant details, how much more valuable is the life of the disciples? Chapter 10: Whom To Fear

• Vs. 29-31- That’s why the hymn-writer could pen the words, “.” Why should I feel discouraged, and why should the shadow come...His eye is on the sparrow, and I know He watches me Chapter 10: Whom To Fear

• Vs. 32- Jesus is making it clear that HE is the dividing line between righteousness and unrighteousness. Any who “acknowledges” Jesus “before others” will be acknowledged by Jesus before God “in heaven.” Our choice has eternal ramificaons. We cannot be ashamed of Jesus Christ. Those who deny Jesus in the world, will be denied by Jesus before God “in heaven.” Disciples are to remain faithful and loyal to the cause of Christ! Chapter 10: Not Peace, but a Sword

• Vs. 34- Jesus is making clear what he started to teach in verse 21– His ministry will cause division. The mission of Christ will cause hoslity for those who believe in His name. The peace that Jesus promises is not for everyone, but for His followers. The sword is a metaphor for the division that will occur. Chapter 10: Not Peace, but a Sword

• Vs. 35-36- This list represents the closest possible human relaonships, and the implicaon is that the non-believer will bring hoslity to the believer. • Vs. 37-38- Jesus has to take priority even over our closest family members, and if He doesn’t we aren’t truly commied. If we aren’t willing to repriorize our lives and carry our cross, we aren’t “worthy of” Jesus. Chapter 10: Not Peace, but a Sword

• Vs. 39- Jesus is making it clear– if you deny Him in order to keep your life, you “will lose it,”, but of you follow him, you will have greater gain, even if it means “losing your life.” Chapter 10: Rewards

• Vs. 40- Aer talking about definite persecuon, and not needing to fear it because God was with them, Jesus shis the focus to the rewards for faithful discipleship. There is a blessing in following Christ even if we cannot see it inially. “Whoever welcomes you welcomes me...” To welcome is to accept the truth of Jesus Christ. Jesus is leng the disciples the weight they carry as Kingdom Ambassadors. Chapter 10: Rewards

• Vs. 40 connued- The disciples are representaves of Christ, carrying the Gospel (Good News) of peace, and the only way for people to receive Christ is to welcome/accept/ receive the message of the disciples. Jesus finishes the sentence by stang whoever welcomes Him, “welcomes the one who sent me (God).” The message of the disciples has the ability to reconcile sinful humanity to saving Divinity. OUR MESSAGE HAS THE ABILITY CONNECT PEOPLE TO GOD THROUGH JESUS CHRIST! Chapter 10: Rewards

• Vs. 41-42- In these verses Jesus gives three types of believers: Prophets (Those called to ministry), Righteous (All who follow Jesus/Mature in faith), Lile Ones (Children, but also an affeconate term Jesus used for His followers/Also, those vulnerable in the community). Jesus discussed false prophets in chapter 7 (7:15-23), and now Jesus is talking about prophets that bring truth. A prophet is one who speaks on God’s behalf, and is an interpreter and expounder of God’s will. Chapter 10: Rewards

• Vs. 41-42 connued- In the Old Testament a person who accepted a prophet and their message also accepted God’s will. Those who provided for the prophet were also rewarded. Those who took care of the disciples on their journey would also be rewarded by God, and the same is true today. Those who bless the men and women of God who labor in the vineyard will be blessed by God. Chapter 10: Rewards

• Vs. 41-42 connued- Those receiving the prophet and the righteous are becoming believers, and sharing the rewards (fellowship, favor, eternal life). Showing hospitality by “giving a cup of cold water in the name of a disciple” is a sign of the security of their reward. “In the name of the disciple” also represents Jesus/God because the disciples are coming in His name. Chapter 11 REWARDS, MESSENGERS FROM JOHN THE BAPTIST, JESUS PRAISES JOHN THE BAPTIST, WOES TO UNREPENTANT CITIES, JESUS THANKS HIS FATHER Chapter 11: Rewards

• Vs. 1- Verse 1 is the conclusion of the teaching from chapter 10. Jesus has taught them about their mission, their persecuons, their boldness, division that will take place because of their anoinng, and the rewards for faithfulness, and now Jesus is boldly going to preach and teach, and don’t miss this, “IN THEIR CITIES.” Jesus has given them the risk/reward, and now he’s modeling bold faith in their hometowns. Jesus is not going to send them where He is not willing to go. Chapter 11: Messengers from John the Bapst • Vs. 2-3- John the Bapst is in prison (this Gospel does not tell us why, and we can safely assume that the original hearers of this text knew why he was imprisoned– we discover in other Gospels that it was for standing up against King Herod and his wickedness), and he HEARD about what Jesus is doing (preaching, teaching, healing.) Chapter 11: Messengers from John the Bapst • Vs. 2-3 connued- John asks about his identy, and even though he Bapzed Jesus, his imprisonment has caused him to have some doubt. The Jewish people (including John) were looking for the Messiah to come and take things back with polical and military might, and that was not God’s plan– so John asks “Are you the one to come, or are we to wait for another?” The phrase “one to come” is a reference to God’s Messiah. Chapter 11: Messengers from John the Bapst • Vs. 4-5- Jesus responds to the message by poinng to his miracles– but we also must remember that Mahew was wrien to a Jewish audience that Jesus is speaking about what He did was also quong the Old Testament prophet Isaiah. (Isaiah 26:19, 29:18-19, 35:5-6, 42:7, 61:1) The life and ministry of Jesus was that prophecy come to life, and God’s liberaon would not come through military might, but through the sacrifice of Jesus. The healing was a foretaste of God’s eternal kingdom. Chapter 11: Messengers from John the Bapst • Vs. 6- People who welcome Jesus are blessed. This is the message that they were to take back to John. Chapter 11: Jesus Praises John the Bapst • Vs. 7-8- Aer addressing John’s disciples, and reminding them that His works (rooted in the OT prophecies) speak to his Messiahship, Jesus speaks to the crowds and begins to give John the Bapst his props and explain his ministry. If John was quesoning Jesus, then maybe people were quesoning John and his ministry. Jesus speaks to make John’s role clear. Chapter 11: Jesus Praises John the Bapst • Vs. 7-8- He asks them “What did you go out into the wilderness to look at? A reed shaken by the wind?” John’s aracon was so strong, and his message so powerful that they went out of their way to see him (the wilderness.) They did not go to see someone who was weak, fragile, or easily moved from one posion to another (A reed shaken by the wind.) The reed was also a Herodian symbol that could be found on coins, also leng the listener know that John could not be swayed by polical influence. Chapter 11: Jesus Praises John the Bapst • Vs. 7-8 connued- “What then did you go out to see? Someone dressed in so robes? Look, those who wear so robes are in royal palaces.” In other words, you didn’t go out to see someone who enjoyed material comforts. John’s uniform was camel hair and a leather belt (3:4.) They wouldn’t have gone to the wilderness to see someone who was all about flaunng their wealth and accumulang more. Chapter 11: Jesus Praises John the Bapst • Vs. 9- “What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.” The people went out of their way into the wilderness to receive a prophec word from the Lord! They did not go for someone who was wishy-washy, weak, or wealthy. They went because John was preaching that the Messiah was coming, and because he was the forerunner of Jesus, Jesus calls him “more than a prophet.” Chapter 11: Jesus Praises John the Bapst • Vs. 10- Jesus is connecng the ministry of John the Bapst with the prophec words of Malachi (3:1; 4:5) When the prophet, speaking for God, declared, “’See, I am sending my messenger ahead of you, who will prepare your way before you,” he was prophesying about John. The original Jewish audience of this Gospel understood the significance of Malachi, and that Jesus was the One in the OT text that would bring God’s jusce. Chapter 11: Jesus Praises John the Bapst • Vs. 11- Because of John’s unique role as the forerunner of the Messiah, he has been elevated to the highest place amongst “those born of women,” however, the Kingdom does not operate by earthly standards, so “...the least in the kingdom of heaven is greater than he.” God’s new covenant is greater than God’s old covenant. This is not to downplay John’s importance, but to li up the elevated status of the kingdom. Chapter 11: Jesus Praises John the Bapst • Vs. 12- Jesus understood that there would always be a strong reacon/violent opposion from those oppressing to those trying to end the oppression, so he told the crowd “From the days of John the Bapst unl now the kingdom of heaven has suffered violence, and the violent take it by force.” John was in prison because of violent opposion. Jesus told the disciples in the previous chapter there would be violent opposion. Jesus is murdered near the end of the Gospel because of violent opposion. Chapter 11: Jesus Praises John the Bapst • Vs. 13-15- The ministry of John the Bapst is the end of an era– the prophets of the Old Testament that pointed to Jesus. “For all the prophets and the law prophesied unl John came...” Jesus has fulfilled all the law and the prophets, and John as come in the spirit and power of “Elijah who is to come.” John is not Elijah returned from heaven, but walking in that prophec mantle as a divine messenger. “Let anyone with ears listen!” Jesus is speaking to the importance of discernment. Chapter 11: Jesus Praises John the Bapst • Vs. 16-17- With the constant rejecon of Jesus and John, Jesus compares this “present generaon” to a group of “children sing in the marketplaces and calling to one another...” Verse 17 refers to children’s games of that me that needed parcipaon of all to work. One game was playing the flute, and the response was to dance. Another game was to wail, and the response was to mourn (mocking the professional mourners of their day.) Many in Israel, like children, refused to respond to John and Jesus. Chapter 11: Jesus Praises John the Bapst • Vs. 18- This reference to “eang nor drinking” means parcipang in the pleasures of society. John was not outside having fun. John was focused on his call, and so they cricized him and said “He has a demon.” Chapter 11: Jesus Praises John the Bapst • Vs. 19- “the Son of Man (Jesus)” came “eang and drinking (being inclusive in his outreach)” and they say “Look, a gluon and drunkard, a friend of tax collectors and sinners!” There is nothing John or Jesus can do to please those who have their mind made up, but Jesus says “Yet wisdom is vindicated by her deeds.” People will know the truth by their acons. Chapter 11: Woe to Unrepentant Cies • Vs. 20- Aer praising John the Bapst Jesus begins to “reproach the cies in which most of his deeds of power had been done, because they did not repent.” Not everyone that witnesses the power of Jesus Christ will repent. Chapter 11: Woe to Unrepentant Cies • Vs. 21- When you see “Woe” in the text know that a judgment from God is on the way. The cies of Chorazin and Bethsaida were close to Jesus’ home base of Capernaum, and evidently Jesus worked miracles there as well. Jesus performed “deeds of power” but their hardened hearts were not moved. Chapter 11: Woe to Unrepentant Cies • Vs. 21 connued- Tyre and Sidon were representave of Genle cies that were denounced in the OT (Isaiah 23 & Ezekiel 27-28.) Jesus makes it clear– of these wicked cies would have seen what I did “they would have repented long ago in sackcloth and ashes.” Sackcloth and ashes were worn as public signs of repentance. Chapter 11: Woe to Unrepentant Cies • Vs. 22- Because they refuse to accept the works of Jesus Christ, “on the day of judgment it will be more tolerable for Tyre and Sidon than for you.” God’s chosen people refused God’s Messiah, and will have to face God’s jusce. Chapter 11: Woe to Unrepentant Cies • Vs. 23-24- Capernaum is Jesus’ hometown, and Jesus addresses their hardened hearts by comparing them to the king of Babylon and his fate in the Old Testament (Isaiah 14:12-15) If Jesus had done in Sodom what he did in Capernaum they would sll exist! Verse 24 goes back to Jesus’ words to his disciples in 10:15 Chapter 11: Jesus Thanks His Father

• Vs. 25-26- It is not all bad news, and Jesus takes the me to thank His Father for those who do understand. The “wise and intelligent” refused to believe– and it was actually “hidden” from them by God, but “revealed...to infants.” God is acve in this enre process, and God knows who will believe and who will not. God is sovereign, and how it turns out is God’s “gracious will.” Chapter 11: Jesus Thanks His Father

• Vs. 27- God has given Jesus control of all things including salvaon (1:21-23), the in- breaking of the Kingdom (4:17), and eternal judgment (10:32-33.) Jesus plays a central role in revelaon of God to humanity, and when you know Jesus, you know God. Chapter 11: Jesus Thanks His Father

• Vs. 28- This is a beauful invitaon to the rest (Greek- anapauo/ rest, revive, refresh) that only Jesus can provide. This invitaon is given to “all you that are weary and are carrying heavy burdens,” from oppressive governmental systems (Rome) and religious systems (The Pharisees.) If you’re red of carrying the load, give it to Jesus. Chapter 11: Jesus Thanks His Father

• Vs. 29- The yoke that the people are carrying is the harsh and taxing leadership of the ruling class. Jesus is offering a divine exchange— “Take my yoke upon you and learn from me; for I am gentle and humble in heart...” Jesus is the polar opposite from Rome’s leadership, which has no humility and is cruel. The taking of Jesus’ yoke guarantees you rest and revival. Chapter 11: Jesus Thanks His Father

• Vs. 30- Easy- (Greek- chrestos/ kind, good, benevolent.) Light- (Greek-elaphros/ light in weight, insignificant). Jesus is saying “For my yoke is kind/good, and my burden is light in weight/insignificant/not too much to carry.” That’s GOOD NEWS! Chapter 12 PLUCKING GRAIN ON THE SABBATH, THE MAN WITH A WITHERED HAND, GOD’S CHOSEN SERVANT, JESUS AND BEELZEBUL, A TREE AND ITS FRUIT, THE SIGN OF JONAH, THE RETURN OF THE UNCLEAN SPIRIT, THE TRUE KINDRED OF JESUS Chapter 12: Plucking Grain on the Sabbath • Vs. 1- Jesus has recently finished teaching on finding REST in him, and the story picks up on a Sabbath day in a grainfield. Sabbath (Hebrew- shabbat) literally means ‘to cease, or desist’, and it was the weekly day of rest and abstaining from work commanded by God to the Israelites. The origin of the Sabbath day can be found in Genesis 2:1-3, “So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creaon.” Chapter 12: Plucking Grain on the Sabbath • Vs. 1 connued- The observance of the Sabbath is legislated throughout the Old Testament (Exodus 20:8-11; 23:12; 31:12-17; Levicus 23:3; Deuteronomy 5:12-15.) It was a serious occasion which was to be observed faithfully in order to honor God’s work in creaon, and to show humanity the importance of rest! There were also strong penales for violang the Sabbath (Numbers 15:32-36.) It is with this context that we discover Jesus and his disciples in a grainfield. “his disciples were hungry, and they began to pluck heads of grain and to eat.” Chapter 12: Plucking Grain on the Sabbath • Vs. 2- The Pharisees, the religious leaders, teachers and keepers of the Mosaic Law, view this scene and say to Jesus, “Look, your disciples are doing what is not lawful to do on the Sabbath.” Scholars tell us that the Pharisees accusaons come from the oral Torah (Mishna) which gave 39 acvies specifically forbidden on the Sabbath, including reaping. For them this also violates Exodus 20:8-11. The Pharisees have such a high view of the Sabbath that they would rather people go hungry than violate their interpretaon. Chapter 12: Plucking Grain on the Sabbath • Vs. 3-4- Jesus responds to their accusaons of the disciples violang the Mosiac Law by poinng to scriptures. He goes to 1 Samuel 21:1-6 which tells the story of David and his companions eang the Holy Bread. They were on assignment from King Saul, and Ahimelech, the priest of Nob, set aside the restricons from Levicus 24:5-9, and let them eat the showbread. Chapter 12: Plucking Grain on the Sabbath • Vs. 5- He again goes to scripture to make his case. Jesus directs them to Numbers 28:9-10, which required priests to work on the Sabbath day by offering sacrifices in the temple, which technically breaks the Law. Jesus is revealing the hypocrisy of the Pharisees without calling them hypocrites. Chapter 12: Plucking Grain on the Sabbath • Vs. 6-7- “I tell you something greater than the temple is here.” Jesus plainly lets them know that He is greater than the temple (the place where God is worshipped, and religious pracces are taught and observed), and by implicaon, He is greater than David (verse 4.) Because Jesus (THE MESSIAH/GOD INCARNATE) is with the disciples, it is fine for them to pluck grain on the Sabbath, because the creator of the Sabbath is with them! Chapter 12: Plucking Grain on the Sabbath • Vs. 7- “But if you had known what this means, ‘I desire mercy and not sacrifice,’ you would have not condemned the guiltless.” Jesus again lis up Hosea 6:6 (9:13) to prove a point to arrogant and ignorant religious leaders– the Law should never be an impediment to needs being met. Mercy should always be shown, not denied because of the Sabbath. The disciples were not guilty because of their hunger! If your observance of religious ritual stops you from being merciful you need to check yourself. Chapter 12: Plucking Grain on the Sabbath • Vs. 8- Jesus could offer rest in the previous chapter (11:28-30) and make the authoritave claim that he is “lord of the Sabbath” because HE WAS! Because He was the author of the Law He could interpret the Law, and the phrase “Son of Man” was a messianic tle (Daniel 7:14) that carried weight and authority. They could not be in violaon of the Sabbath, because the Lord of the Sabbath was with them. The Pharisees refused to recognize Jesus for who He was. Chapter 12: The Man with a Withered Hand

• Vs. 9-10- The synagogue was the gathering place for Jewish religious communies. Jesus enters the synagogue of the same Pharisees who quesoned him about his disciples plucking grain on the Sabbath (12:2.) The Pharisees, sll rejecng the revelaon of Jesus (12:8) are trying to set him up as a Law breaker. Chapter 12: The Man with a Withered Hand • Vs. 9-10 connued- We are introduced to a nameless man with the condion of a withered hand. This nameless man has a paralyzed hand, which not a life threatening condion, yet placed him in the category of “other,” and instead of having compassion on him, Mahew records that the Pharisees point out his condion in order to trip Jesus up. They asked Jesus, “Is it lawful to cure on the Sabbath?” We cannot miss this: For them HEALING is work. Chapter 12: The Man with a Withered Hand • Vs. 11-12- Jesus will not fall into their trap, but instead shares a short parable to make his point. Remember, parables are short allegorical stories that contain a deeper spiritual truth, and this parable contrasts the values of animals and humans. Chapter 12: The Man with a Withered Hand • Vs. 11-12 connued- Speaking directly to the religious leaders Jesus asks them, “Suppose one of you has only one sheep and it falls into a pit on the Sabbath; will you not lay hold of it and li it out?” The oral law, the Mishna, permied the rescue of an animal from a pit, but not the healing of a person whose life was not in immediate danger. Chapter 12: The Man with a Withered Hand • Vs. 11-12 connued- Again, Jesus emphasizes that a human life is more valuable than an animals (6:26 and 10:31.) “How much more valuable is a human being than a sheep!” This is the answer to the Pharisees disingenuous queson– YES “...it is lawful to do good on the Sabbath.” The life of an animal is not more valuable that a person. Jesus shows them God is in the business of showing mercy, and they’re cold, merciless interpretaon of the scripture is incorrect. Chapter 12: The Man with a Withered Hand • Vs. 13- Jesus then focuses His aenon on this nameless man with a withered hand. While the Pharisees view him as a piece in their game, Jesus has compassion on him and speaks to his disability, showing that mercy on the Sabbath is not against the Law, but in line with the Law. People with disabilies are not here for us to try and prove religious points. Chapter 12: The Man with a Withered Hand • Vs. 13 connued- Jesus commands him to “Stretch out your hand.” That command was a command to wholeness, and a restoraon to community. “He stretched it out, and it was restored, as sound as the other.” WHAT A MIRACLE! Jesus specializes in bringing the outsider in, and for those who are self- righteous, Jesus is an irritant because it takes the spotlight off them. Chapter 12: The Man with a Withered Hand • Vs. 14- Jesus has challenged their authority, their way of life, their power, their presge, and their handling of the Law, and outright embarrassed them, and because of that these religious leaders begin to gather together to “destroy him.” The ones who supposedly represent God are now conspiring to kill Jesus. Always remember– everyone who claims to love God will not always act God like, and there are some religious folks that specialize in trying to destroy people. Chapter 12: God’s Chosen Servant

• Vs. 15-16- Jesus gets word of the nefarious plot, and departs from that place, but we can’t miss the two things that happen, and Jesus’ response– “Many crowds followed him, and he cured all of them.” Jesus does not let the threats of the religious leaders stop His assignment. He sll had crowds, and he sll healed people in order to show the power of God’s kingdom. Jesus also “ordered them not to make him known.” Jesus was not about the limelight, and did not need the aenon on him for healing. This was about extending God’s mercy in the world. Chapter 12: God’s Chosen Servant

• Vs. 17-21- The work of Jesus is again a fulfilling of Old Testament prophec scripture (Isaiah 42:1-4). The context of the OT text is the naon of Israel, while in Babylonian exile, being a light to the naons. Babylon is oppressive, but Israel will show mercy and jusce. In this context, Rome is oppressive, but Jesus comes in showing mercy and jusce “And in his name the Genles will hope.” Chapter 12: Jesus and Beelzebul

• Vs. 22- Jesus is again presented with a person in need of healing. His afflicon was because he was a “demoniac,” and this possession le him “blind and mute.” He could not see or speak because of the demon possession (Israel was also le “blind and mute” because of Rome’s possession of the land.) We know Jesus to be in the healing business, and Jesus cured (GK- therapeuo/ heal, cure, restore) the man. He was restored to wholeness and community. Chapter 12: Jesus and Beelzebul

• Vs. 23- “All the crowds were amazed...” The crowds are astonished, and one definion from the Greek is “to lose one’s mind.” They knew this man was blind and mute, but now he can see and talk. Put yourself and their shoes and imagine what your reacon would be. They asked themselves, “Can this be the Son of David?” Chapter 12: Jesus and Beelzebul

• Vs. 23 connued- Son of David is an acknowledgement or quesoning of Jesus’ historical lineage, and role as the new King of Israel. Son of David takes us back to 1:1 (Jesus’ genealogy) & 9:27 (The blind men recognize Jesus’ lineage.) The people could be accepng or rejecng who Jesus is. “Can this be the Son of David?” (Remember like in 11:16-24, there will be some that reject Jesus.) Chapter 12: Jesus and Beelzebul

• Vs. 24- When a religious leader hears about a demon possessed man being healed they should get happy. When a religious leader hears or sees a man that was blind and mute being able to see and speak, they should rejoice. We see the heart of these religious leaders in the words of verse 24, “It is only by Beelzebul, the ruler of the demons, that this fellow casts out demons.” Chapter 12: Jesus and Beelzebul

• Vs. 24- For the second me in this Gospel the Pharisees accuse Jesus of casng out demons by demons. With this accusaon the Pharisees are trying to convince the crowd that Jesus was a counterfeit Messiah doing the works of Satan. They are sowing seeds of doubt and discord, working their plan to destroy him (12:14) Chapter 12: Jesus and Beelzebul

• Vs. 25- Jesus again shows his divinity, because the Bible does not say that Jesus heard the Pharisees. Jesus saw the Pharisees and “He knew what they were thinking...” They did not have to open their mouths because their hearts told everything to Jesus. Chapter 12: Jesus and Beelzebul

• Vs. 25 connued- Jesus says to them, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand.” Jesus aims directly for the obvious flaws in their logic and reasoning. Division is not a recipe for success. You cannot point out any successful kingdom or household that was always at war with itself. Chapter 12: Jesus and Beelzebul

• Vs. 26- “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand?” Satan wants people demonically possessed. Satan wants people blind and mute. Satan wants people out of community. Satan wants people oppressed and marginalized. Satan is not in the job of liberang oppressed people, he specializes in oppressing. Chapter 12: Jesus and Beelzebul

• Vs. 27- Jesus confronts the foolishness of their accusaon head-on, “If I cast out demons by Beelzebul, by whom do your own exorcists cast them out?” In other words, if you’re accusing me you beer accuse them as well. “Therefore they will be your judges.” Their followers will tell the Pharisees that their accusaons about Jesus were false. Chapter 12: Jesus and Beelzebul

• Vs. 28- It’s not Beelzebul, it’s the Holy Spirit. “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come to you.” Because the Pharisees refuse to see who Jesus is, they also refuse to see the in breaking of God’s kingdom. Their religious arrogance has caused them to miss the revelaon. Jesus is working by God’s Spirit, baling Satan, but they were blinded by religiosity and tradion. Chapter 12: Jesus and Beelzebul

• Vs. 29-30- Satan is the strong man. The property being plundered are the souls of those capve by his deceit. Tying up the strong man is Satan being bound by Jesus’ authority power. With Satan bound “Then indeed the house can be plundered.” (Souls can be saved.) Jesus makes it clear, if you’re not on my side, you’re against me. There is no sing in the sidelines with good vs. evil. Chapter 12: Jesus and Beelzebul

• Vs. 31- The religious leaders had corrupt hearts, and their corrupon was shown in how they treated the Holy Spirit. Forgiveness is available to everyone for “every sin and blasphemy...” If they had just le their aacks against Jesus, they would be cool, “but blasphemy against the Spirit will not be forgiven.” The religious leaders were ascribing the work of the Spirit to the devil. Chapter 12: Jesus and Beelzebul

• Vs. 31 connued- If they were willing to blaspheme the Holy Ghost now, they were probably willing to do it their enre lives, and there would be no space for forgiveness. This text is dealing with what one scholar calls “the consistent lifelong refusal to bow to the Holy Spirit’s convicon of sin and to accept the forgiveness that Christ offers.” Chapter 12: Jesus and Beelzebul

• Vs. 32- Jesus knew that these Pharisees hearts were hardened to the point of no return, and that their rejecon of the Holy Spirit would connue. The Good news in verse 32 is that forgiveness is available, but the reality is there will be some so blinded by Satan that they will never receive it. Chapter 12: A Tree and Its Fruit

• Vs. 33- The Pharisees have just ascribed the works of God’s Spirit to the devil, and Jesus for the second me in this Gospel uses the illustraon of a tree and its fruit (7:15-20). With their acons the Pharisees were playing both sides of the fence, and Jesus declares, “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.” You can’t have it both ways. Chapter 12: A Tree and Its Fruit

• Vs. 34- Jesus does not pull any punches, nor mince any words. He calls them on their hypocrisy– “You brood of vipers!” Using the same language as John the Bapst (3:7) Jesus speaks to their true character. (quote may be an allusion to Genesis 3:13-15, and the despised place of serpents in Jewish thought/ history.) They could not hide from Jesus behind religiosity. Chapter 12: A Tree and Its Fruit

• Vs. 34 connued- “How can you speak good things when you are evil? For out of the abundance of the heart the mouth speaks.” The Pharisees specialized in fronng when they were speaking “good things.” That was a cover for their true hearts, which really denied God by denying Jesus and the work of the Holy Spirit. Their truth about Jesus was spoken, which revealed the depravity of their hearts. Chapter 12: A Tree and Its Fruit

• Vs. 35- The heart in verse 34 is referring to a persons soul, intellect, mind, or the seat of their emoons; their inner-being. If that inner- man/woman is good, pure, God-fearing, does jusce, loves mercy, is humble, forgives, gets along with folks, most importantly for the text, RECOGNIZES THE WORK OF GOD THROUGH JESUS AND THE HOLY SPIRIT, they have a “good treasure.” Chapter 12: A Tree and Its Fruit

• Vs. 35- If a person’s inner-man/woman is corrupt, impure, pey, vindicve, cold, idolatrous, self-righteous, arrogant, REFUSES TO RECOGNIZE THE WORK OF GOD THROUGH JESUS CHRIST AND THE HOLY SPIRIT, that person has an “evil treasure.” What is deep down on the inside will surely come out. You can’t hide who you really are! Chapter 12: A Tree and Its Fruit

• Vs. 36-37- Jesus was not afraid to speak about the end of the world, and he tells the Pharisees “on the day of judgment you will you have to give an account for every careless word you uer; for by your words you will be jusfied, and by your words you will be condemned.” The careless (Greek, idle; lazy; useless) word was one that refused to acknowledge Jesus and the work that God was doing through Him. With our confession we are saved (Rom. 10:9-10), and with our rejecon we are condemned (John 3:18) Chapter 12: The Sign of Jonah

• Vs. 38- The Pharisees, in their denseness, ask Jesus for a sign– because they’re scking with their belief that the exorcism was from the devil. They wanted Jesus to prove that he was from God. Jesus has been doing miracles throughout the Gospel, but that wasn’t sufficient for them. Chapter 12: The Sign of Jonah

• Vs. 39- Jesus will not play their game and calls them out as an “evil and adulterous generaon.” They were the unfaithful to the God of Abraham, Isaac, and Jacob, connuing the paern of many of their ancestors. Jesus is not a monkey that will dance on their command. “...no sign will be given except the sign of the prophet Jonah.” Chapter 12: The Sign of Jonah

• Vs. 39 connued- Jesus again goes back to the word of God, and to the story of Jonah, the prophet who was called to take a word to Nineveh, but inially refused, and paid the consequence for his disobedience. Chapter 12: The Sign of Jonah

• Vs. 40- “For just as Jonah was three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth.” Let’s read Jonah 1:17-2:10. The story of Jonah in the belly of the fish was a symbol for Jesus’ me in the grave. Chapter 12: The Sign of Jonah

• Vs. 41- In Jonah 3 we see the conversion of Nineveh (a Genle naon) through the word of God delivered by Jonah. They repented and believed in God, unlike these Pharisees that are challenging God incarnate. They will join with all believers in judging non-believers, because “something greater than Jonah is here!” Chapter 12: The Sign of Jonah

• Vs. 42- Jesus uses another example from the Old Testament- The Queen of Sheeba from 1 Kings 10 (Northern Africa, present day Yemen. If you look at Yemen on a world map it’s connected to Egypt and Ethiopia with the Red Sea in between. The Queen controlled most of the trade routes in Arabia, Ethiopia, and Somalia.) She came from her land to glean wisdom from King Solomon, but “something greater than Solomon is here!” If the Genles could understand God then, why are the chosen ones missing God now. Chapter 12: The Return of the Unclean Spirit • Vs. 43- Aer healing the demoniac in verse 22, being aacked by the religious leaders, and confronng them with truth, Jesus moves to what happens when there is an exorcism but no transformaon. On the surface level those listening to Jesus needed to understand what authenc discipleship looked like, or they would remain open to demonic aack. (Jesus is also speaking to Israel (Pharisees) and their rejecon of Him.) Chapter 12: The Return of the Unclean Spirit • Vs. 43 connued- Aer being cast out the unclean spirit is going through dry and barren lands (waterless regions) looking for a person to possess (resng place), but finds none. Jesus being present in the world has “cast the demons out.” We see this on an individual level in verse 22 and throughout the Gospels. Chapter 12: The Return of the Unclean Spirit • Vs. 44- The unclean spirit is geng red of wandering, and seeks to go back to what’s familiar. ‘I will return to my house from which I came.’ When the spirit returns the unclean spirit discovers the house “empty, swept, and put in order.” The chaos that once was there is gone, but we can’t miss this the door is sll open! The unclean spirit sll had access to the home, and stated it was “my house” in the verse. Chapter 12: The Return of the Unclean Spirit • Vs. 44- This verse is a lesson for the demonic, the Pharisees, and believers today. Deliverance does not mean security unl you say YES to Jesus and follow Him. Many of the Pharisees had opportunity aer opportunity to submit to the Lordship of Jesus, but they did not take advantage of it, and the next verse gives the consequences of that choice. Chapter 12: The Return of the Unclean Spirit • Vs. 45- The unclean spirit saw that the house was in order, the furniture was in place, the floors were clean, but the door was open, so “it goes and brings along seven other spirits more evil than itself, and they enter and live there.” The open door was an invitaon for the unclean spirit to bring his friends, who were “more evil” than him. Because of that “the last state of the person is worse than the first.” Chapter 12: The Return of the Unclean Spirit • Vs. 45- The person who was delivered is now worse off because the door wasn’t closed to the unclean spirit. The demon possession has intensified because there was deliverance without transformaon. “So will it be also with this evil generaon.” For Israel, the presence of Jesus was the symbol of deliverance, and their following of Him would cause transformaon. When they rejected Him, they were worse than before He came. Those who do not believe in the power of Jesus have missed their chance for the deliverance to be sustained through their discipleship. Chapter 12: The True Kindred of Jesus

• Vs. 46- Jesus is holding court with the crowds, and his family is waing to get a word with him. “...his mother and brothers were standing outside, wanng to speak to him.” Joseph and Mary had more children, and the Bible is clear about Jesus’ siblings. We discover the names of his brothers in chapter 13. (As a side note for friends of different denominaons, Mary was not a perpetual virgin.) Chapter 12: The True Kindred of Jesus

• Vs. 47- The size of the crowds makes it difficult for Jesus’ family to get to him, so “Someone told him, “Look, your mother and your brothers are standing outside, wanng to speak to you.” His blood family is trying to get to him. Chapter 12: The True Kindred of Jesus

• Vs. 48- Throughout this Gospel Jesus has been about rejecng societal norms, and seng new standards for kingdom cizens. This verse is another example. His queson to the person bringing him the message about His family proves this again: “Who is my mother, and who are my brothers?” This was not meant as disrespect to Mary or his brothers, but as another example of the alternave community that the kingdom consists of. Chapter 12: The True Kindred of Jesus

• Vs. 49- Mary and the brothers don’t have special access to Jesus just because of blood relaon. In the world they lived in (just like ours) people were treated differently because of their lineage, and neposm was the norm. Wealth and power were kept from the majority and hoarded amongst families (just like today!), and Jesus is teaching that the kingdom is different. “And poinng to his disciples, he said, “Here are my mother and my brothers!” Chapter 12: The True Kindred of Jesus

• Vs. 50- “For whoever does the will of my Father in heaven are my brother and sister and mother.” Kinship in the kingdom is not about blood, but obedience to God the Father. When we do God’s will we are in relaonship with Jesus who is on a mission to do the will of God the Father! Mahew 13 THE PARABLE OF THE SOWER, THE PURPOSE OF THE PARABLES, THE PARABLE OF THE SOWER EXPLAINED, THE PARABLE OF WEEDS AMONG THE WHEAT, THE PARABLE OF THE MUSTARD SEED, THE PARABLE OF THE YEAST, THE USE OF PARABLES, THREE PARABLES, TREASURES NEW AND OLD, THE REJECTION OF JESUS AT NAZARETH Chapter 13: The Parable of the Sower

• Vs. 1-2- The same day that Jesus healed the demoniac, taught about good and bad fruit, the return of the unclean spirit, and taught about the new definion of family, Jesus must be red, so he decides to go sit by the sea. It’s by the sea where Jesus met people, called people, and gave instrucons (4:18-22) Chapter 13 begins Jesus’ third major teaching discourse in the Gospel (5-7, 10) Chapter 13: The Parable of the Sower

• Vs. 2- Because of his teaching, preaching, and miracle working Jesus connues to draw crowds everywhere he goes. The crowd is pressing in on him, and to get some space, and reach everyone with the lesson “he got into a boat and sat there, while the whole crowd stood on the beach.” Jesus sing to teach was a common posture for those giving instrucon. Chapter 13: The Parable of the Sower

• Vs. 3- Jesus has the aenon of the crowd, “and he told them many things in parables...” A parable is a short allegorical story designed to illustrate or teach some truth, religious principle or moral lesson. A parable gives a comparison or juxtaposion, and Jesus is using them to teach about God’s work in the world, and God’s kingdom. Jesus used parables that his audience would be familiar with– stories that drew from their everyday existence. Jesus says, “Listen!” This parable is about a sower planng seeds. Chapter 13: The Parable of the Sower

• Vs. 4-8- In this parable of the sower and the seeds Jesus talks about four kinds of soil, and the results of the seeds dropped or planted on them. Jesus is using what they are familiar with to teach a spiritual lesson. The 4 soils are – The path – Rocky ground – Thorny ground – Good soil Chapter 13: The Parable of the Sower

• Vs. 4-8 connued- The results of the seeds on the soil. – The path- “...the birds came and ate them up.” – Rocky ground- “...the sun rose and they were scorched; and since they had no root, they withered away.” – Thorny ground- “...the thorns grew up and choked them.” – Good soil- “..brought forth grain, some a hundredfold, some sixty, some thirty.” Chapter 13: The Parable of the Sower

• Vs. 4-8- Jesus is teaching in parables, and some of those standing on the beach probably had a confused expression. They knew what Jesus meant on the surface, but were wondering what the lesson on the sower and seed really meant. (Jesus will explain to the disciples soon enough) Chapter 13: The Parable of the Sower

• Vs. 9- Without explaining the parable, Jesus says emphacally “Let anyone with ears listen!” This should be a familiar phrase to us because Jesus used it in 11:15. This phrase is not speaking only to the physical ears, but to the discerning spirit willing to listen to the voice of God through Jesus Christ. Those who choose to listen are obedient and will be blessed. Those who are disobedient will not listen and will suffer the consequences. Chapter 13: The Parable of the Sower

• Vs. 10- The disciples noce a shi in Jesus’ method of teaching, and they want to know why Jesus was not clear with the crowd. Why didn’t Jesus teach them the same way he taught the disciples in chapter 5-7. “Why do you speak to them in parables?” Chapter 13: The Parable of the Sower

• Vs. 11-12 The naon of Israel and their disobedience is at the heart of this teaching, like it has been throughout chapter 12, and Jesus answer the disciples, stang, “To you it has been given to know the secrets (mysteries) of the kingdom of heaven, but to them it has not been given. For to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away.” Chapter 13: The Parable of the Sower

• Vs. 11-12 connued- They could not know the secrets/mysteries of kingdom unless God determined to reveal them. We see this same thought in 11:27 about God– Jesus had complete authority about who would receive knowledge of the Father. Jesus also had complete authority about who would receive the mysteries of the kingdom. Chapter 13: The Parable of the Sower

• Vs. 11-12- There are two camps, those who received Jesus, and those who rejected Jesus. They both heard the same preaching, heard the same teaching, and saw the same miracles. One group received and “more will be given.” One group rejected and “even what they have will be taken away.” Chapter 13: The Parable of the Sower

• Vs. 13- Jesus answers the queson asked in verse 10. He speaks to them in parables because ‘seeing they do not perceive, and hearing they do not listen, nor do they understand.’ they refused to see what was directly in front of them. The parables would connue to juxtapose the two groups of people. Chapter 13: The Parable of the Sower

• Vs. 14-15- Jesus, always leaning on the Holy Scriptures, goes back to the Prophet Isaiah to make his point. “With them” are those who rejected Jesus. The prophecy comes from Isaiah 6:9-10. God has given chance aer chance but “they have shut their eyes...” In Isaiah this is not God’s doing, it’s a voluntary act of rebellion. In Mahew’s Gospel, it’s not Jesus’ doing, but a voluntary act of rejecng the Messiah. Chapter 13: The Parable of the Sower

• Vs. 16-17- Jesus affirms that his disciples are not like those that reject him. Their eyes were closed, “But blessed are your eyes, for they see, and your ears, for they hear.” Those “prophets and righteous people” did not live to see the prophecy fulfilled in Jesus Christ. The disciples were living in a blessed kairos moment, where God broke into human history to fulfill God’s will. Chapter 13: The Parable of the Sower

• Vs. 18- “Hear then the parable of the sower.” The disciples have come to Jesus to ask him about his new teaching style, and Jesus makes it plain that the reason He is using parables is because there are some who will never hear or see the obvious. He then explains the parable of the sower for the disciples. Chapter 13: The Parable of the Sower

• Vs. 19- The seed is the word of God (word of the kingdom) preached by Jesus (and the disciples, and eventually all followers of Christ.) The soil of “the path” represents hardened soil, and hearers that do “not understand it.” The seed (word of the kingdom) does not take root “in the heart”, “and the evil one comes and snatches it away.” Jesus is making it plain to the disciples, and will connue to explain the parables to them in the future. Chapter 13: The Parable of the Sower

• Vs. 20-21- Next Jesus explains what the seed (word of the kingdom) that falls on “rocky ground” means. Remember from verses 5-6, there wasn’t “much soil” so the seeds “sprang up quickly.” Jesus said there “no depth of soil.” (There are some people who hear the word, but they have no depth to them. They may look church, dress church, speak church, but they aren’t deep.) Chapter 13: The Parable of the Sower

• Vs. 20-21 connued- When the seed (word of the kingdom) is sown into the heart of a person that has no depth they “immediately” receive “it with joy.” That joy is only a temporary feeling because “such a person has no root.” There’s no depth in their soil, or relaonship with God, so they cannot endure long term. Chapter 13: The Parable of the Sower

• Vs. 20-21 connued- When trouble comes (and there is always trouble) they immediately fall away from the word, because there was no depth of soil. “But when the sun rose, they were scorched; and since they had no root they withered away.” (13:6) Chapter 13: The Parable of the Sower

• Vs. 22- Jesus then addresses the soil of the thorny ground. In the parable shared with the crowd, “the thorns grew up and choked them.” They are people who “hear the word, but the cares of the world, and the lure of wealth choke the word, and it yields nothing.” Things become more important than God. Wealth becomes more important than Christ, and because of that the word becomes choked out and unfruiul. You cannot serve God and money. Chapter 13: The Parable of the Sower

• Vs. 23- The “good soil” represents “...the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.” The good soil represents true disciples of Jesus Christ, who are not moved by the devil, or the trappings of the world, and produce fruit– much fruit (obedience to God’s will and what flows from that.) Chapter 13: The Parable of the Sower

• Vs. 18-23- We cannot miss that fact that ¾’s of the seeds sown produce nothing. ¼ of the seed bears fruit. Unfortunately, not everyone that hears the word of the kingdom will respond in order. Don’t forget that Jesus is speaking to individuals and the naon of Israel, and there will be a remnant that believes, but a large poron that does not. Chapter 13: The Parable of Weeds among the Wheat • Vs. 24-25- Aer explaining the Parable of the Sower to the disciples, Jesus again addresses the crowds and “put before them another parable.” Remember, parables are short allegorical stories designed to illustrate or teach some truth, religious principle or moral lesson. A parable gives a comparison or juxtaposion, and Jesus is using them to teach about God’s work in the world, and God’s kingdom. Chapter 13: The Parable of Weeds among the Wheat • Vs. 24-25 connued- “The kingdom of heaven may be compared to someone who sowed good seed in his field; but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away.” Jesus connues to give parables in a language they understand– agricultural-- but they are sll ignorant to the spiritual meaning. Jesus will again explain it to the disciples in verses 36-43, so we can simply review this parable. Chapter 13: The Parable of Weeds among the Wheat • Vs. 26- The good seed and the weeds grow/ appear together. • Vs. 27- The slaves/servant of the Master queson where the weeds came from, because they knew the Master sowed “good seed.” • Vs. 28- The Master is clear, “An enemy has done this.” Weeds don’t come from the Master, but the enemy. The slaves offer to remove the weeds. Chapter 13: The Parable of Weeds among the Wheat • Vs. 29-30- The Master makes an astute observaon in response to the slaves queson– “No; for in gathering the weeds you would uproot the wheat along with them. Let both of them grow together unl the harvest; and at harvest me I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.” It was more important to save the good wheat than to get rid of the weeds at that me. It all could be sorted out in the harvest. Chapter 13: The Parable of the Mustard Seed • Vs. 31-32- The crowd is sll digesng this parable about the Weeds among the Wheat, and Jesus gives them another parable. In this parable the kingdom of heaven is compared to a mustard seed that was sown into a field. Jesus always used language that they were familiar with, and the mustard seed was not foreign to them. Chapter 13: The Parable of the Mustard Seed • Vs. 31-32 connued- The mustard seed is “the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.” The mustard seed is almost invisible, but it grows to a bush almost four feet in height, with some growing even higher. Chapter 13: The Parable of the Mustard Seed • Vs. 31-32 connued- In the Old Testament trees were oen symbols for ruling (Judges 9:7-15; Ezekiel 17:22-24; 31:1-18; Daniel 4:10-26) and birds symbolized God’s oppressed people. In the present me, in the midst of Roman rule, God’s kingdom appeared small and insignificant (like the mustard seed), but it would grow to significance, and be a place of safety “so that the birds of the air come and make nests in its branches.” Chapter 13: The Parable of the Yeast

• Vs. 33- While they are sll processing the previous two parables, Jesus gives them another one. This me he compares the kingdom of heaven to a small amount of yeast mixed in to a large amount of dough. Yeast is what helps the dough rise, working from the inside out. You don’t need much yeast compared to the amount of flour used. Just a small amount will do. Chapter 13: The Parable of the Yeast

• Vs. 33 connued- In the same way the kingdom of God will have that kind of impact. You may not be able to perceive it inially, but like yeast it will help the flour to rise, and change shape. The kingdom will influence the world like yeast influences flour, and will penetrate the evils of society not from the outside in, but from the inside out. Chapter 13: The Use of Parables

• Vs. 34-35- Jesus was on a parable roll (and only those who would seek the truth of the parables would find it), and Mahew makes it clear that Jesus is linked with the prophecies of the Old Testament. “Jesus told the crowds all these things in parable, and without a parable he told them nothing. This was to fulfill what had been spoken by the prophet...” This is a quote from Psalm 78:2. The 78th Psalm speaks on God’s goodness and Israel’s ingratude. In choosing this Psalm Jesus is leng them know Israel sll doesn’t get it! Chapter 13: Jesus Explains the Parable of the Weeds • Vs. 36- Jesus is done with this teaching moment, and leaves the crowds to return to the house. Apparently the disciples understood the parables about the mustard seed and the yeast, but they needed clarity on one of them. They asked Jesus, “Explain to us the parable of the weeds of the field.” Chapter 13: Jesus Explains the Parable of the Weeds • Vs. 37-39- Jesus explains to the disciples that – The sower is the Son of Man (Jesus) – The field is the world (the enre known globe at that me) – The good seed are the children of the kingdom (disciples of Jesus Christ) – The enemy is the devil (Satan, the An-Christ) – The harvest is the end of age (Day of Judgment) – The reapers are angels (they are assigned to sort and separate the good from the evil) Chapter 13: Jesus Explains the Parable of the Weeds • Vs. 40-42- Jesus has made it clear that this parable is about the end of mes, and God’s plan of redempon. There is a day of judgment, and there will be an eternal punishment for all who deny Jesus Christ. (The Son of Man will send his angels, and they will collect of out of his kingdom all causes of sin and all evildoers, and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth.) Chapter 13: Jesus Explains the Parable of the Weeds • Vs. 43- In contrast to the punishment earned by those who deny the Messiah, those who trust and obey Jesus, the righteous, “will shine like the sun in the kingdom of their Father. Let anyone with ears listen!” At the end of the day, and at the end of mes, there are only two sides: those who reject Jesus and receive that punishment, and those who receive Jesus and are blessed with the kingdom of God! Chapter 13: Three Parables

• Vs. 44- Aer explaining the parable of the weeds to His disciples, Jesus connues to share parables with the disciples (hoping they would begin to understand.) Remember, parables are short allegorical stories designed to illustrate or teach some truth, religious principle or moral lesson. A parable gives a comparison or juxtaposion, and Jesus is using them to teach about God’s work in the world, and God’s kingdom. Chapter 13: Three Parables

• Vs. 44- The kingdom is compared to a treasure hidden in a field. The treasure is so valuable that the person who finds it (accidently) hides it, and then in his excitement and enthusiasm (joy), “sells all that he has and buys the field.” The kingdom (treasure), which he came across by happenstance, has so much value that he sold all his possessions to hold on to it. The kingdom of God should be so valuable to us that we’re willing to let go of what we think is important. What are we willing to give to gain God? Chapter 13: Three Parables

• Vs. 45-46- In this parable the kingdom of heaven is compared to a pearl. There was a “merchant in search of fine peals,” and he discovered a pearl so valuable that “he went and sold all that he had and brought it.” This parable reiterates the point of the parable in vs. 44-- The kingdom of God should be so valuable to us that we’re willing to let go of what we think is important. Chapter 13: Three Parables

• Vs. 45-46- In the first parable the man accidently finds the treasure in the field. In the second parable the merchant is searching for the pearl. Jesus is teaching the disciples and us that God has room for all kinds of followers— ones that discover God suddenly, or by happenstance, and ones that are seeking for the truth of God that is only revealed in Jesus Christ. There is room at the table. Chapter 13: Three Parables

• Vs. 47-48- This parable is akin to the parable of the weeds among the wheat. The kingdom of heaven is compared to “a net that was thrown into the sea and caught fish of every kind; when it was full, they drew it ashore, sat down, and put the good into the baskets but threw out the bad.” The kingdom of heaven, like Jesus, will aract everybody, but they not all believe. Chapter 13: Three Parables

• Vs. 49-50- All kinds of people will be drawn to the kingdom, but not everyone will get in. Just like the explanaon of the parable of the weeds in verses 41-43, Jesus again informs them that the angels will come to separate the “evil from the righteous.” Jesus again emphasizes the reality of hell; “and throw them into the furnace of fire, where there will be weeping and gnashing of teeth.” Chapter 13: Three Parables

• Vs. 49-50 connued- Unl that day there will be a co-exisng in the earth of God’s faithful flock and the children of the devil– but the Day of jusce and reward is coming. Chapter 13: Treasures New and Old

• Vs. 51- Aer giving them three more parables Jesus has one queson for them: “Have you understood all this?” The disciples respond in the affirmave “Yes.” Jesus is giving them the secrets of the kingdom (13:11), and they are comprehending them without the same level of explanaon from Jesus. Chapter 13: Treasures New and Old

• Vs. 52-53- Jesus leaves them with one more parable concerning the kingdom, and those who would be teachers. The scribe (specialist in transcribing and interpreng Hebrew text) that said YES to Jesus will be able to bring “out of his treasure what is new and what is old.” That person will be able to share the richness of the Old Testament (Covenant) while liing up the reality of Jesus and the New Covenant. The OT and NT do not compete, but are complimentary. Aer this lesson on parable Jesus “le that place.” Chapter 13: The Rejecon of Jesus at Nazareth • Vs. 54- Jesus goes back home and connues to walk in His kingdom authority and power by teaching “the people in their synagogue, so that they were astounded and said, “Where did this man get this wisdom and deeds of power?” The folks from his ‘hood are having trouble understanding Jesus’ anoinng. Chapter 13: The Rejecon of Jesus at Nazareth • Vs. 55-56- The folks in the ‘hood try to keep Jesus limited to his family trade, and family name. “Is not this the carpenter’s son? Is not his mother called Mary? Are are not his brothers James and Joseph and Simon and Judas And are not all his sisters with us? Where then did this man get all this?” Because they didn’t see his family members doing it, there’s no way Jesus could do it. Jesus was out of place to them. Chapter 13: The Rejecon of Jesus at Nazareth • Vs. 57- “And they took offense at him.” Instead of believing what their eyes saw, they blamed Jesus for their disbelief and shock. Jesus speaks to their offense by stang “Prophets are not without honor except in their own country and in their own house.” It’s a sad but true commentary– oenmes the people closest to you refuse to see the God in you. Jesus was honored everywhere else but Nazareth. Chapter 13: The Rejecon of Jesus at Nazareth • Vs. 58- They missed out on their blessings as a whole because of their doubt. Everyone should have been healed in Nazareth– but “he did not do many deeds of power there, because of their unbelief.” Again, we find that Jesus will not stay where he is not welcome. In the same way that Israel rejected the prophets of old, Jesus is rejected.