DBG - October 7 - Matthew 7-9

In this chapter we conclude the Sermon on the Mount

vs. 1-12 – This parallels to Luke 6:37-42.  In this section of the Sermon on the Mount, we apply Christ’s new standard toward our interactions with others.  This section is much abused today.  It is not teaching us to never judge, but to not be judgmental.  Reading the entire chapter instead of just vs. 1 proves this.  It is an expression of the Golden Rule in vs. 12.  If we are judgmental against others, they will be judgmental towards us.  If we are generous to others, they will be generous to us. 

vs. 13-29 – This parallels to Luke 6:43-49.  In this section we are pressed to make a decision to follow Christ’s new standard.  Will we walk the narrow way to blessing or the broad way to destruction?  Will we build on the rock of God’s truth or the shifting sands of man’s wisdom?  We are warned that not all that appear to be on the right way truly are.  There are many charlatans and counterfeits out there.  They are exposed to us by their deeds, but God knows their hearts. 

vs. 28-29 – The reaction to the Sermon on the Mount.  His bold and practical teaching was the opposite of the scribes and rabbis.  These would constantly quote other rabbis as authorities and rarely took hard stands on any subject.  Christ pressed for a decision and a change of heart. 

In this chapter Christ ministers around Galilee

vs. 1-4 – This parallels Mark 1:40-45 and Luke 5:12-16.  The dreaded disease of leprosy was practically a death sentence in these days.  Anyone who contracted it were outcasts from society.  It was taboo to make physical contact with a leper, yet Christ touched this man and healed him.  Giving such help to the helpless would certainly increase Christ’s popularity.  See Leviticus 14:1-32 for details on the ceremonies involving a healed leper.

vs. 5-13 – This parallels Luke 7:1-10. The Centurion would be a Gentile by race but was a Jewish proselyte.  We see a glimpse of his heart in his tender care for his ill servant; someone most Roman officers would not be concerned with.  Remains of the synagogue he helped finance have been found.  Note that Christ is not moved by the man’s testimony, but by his faith and humility.

vs. 14-17 – This section parallels Mark 1:29-34 and Luke 4:38-41.  Christ heals Simon Peter’s mother-in-law.  News of this miracle spread so that by evening many people were seeking Him to heal their loved ones also.  Matthew notes that this is a fulfillment of Isaiah 53:4.

vs. 18-27 – This parallels to Mark 4:35-41 and Luke 8:22-25.  Christ is pressed by His growing popularity to leave the area.  The reason is likely that they would have tried to force His hand against the Romans in revolt.  That was the type of Messiah they were looking for.  Christ puts the loyalty of these followers to the test.  He was not headed for a palace, but a cross.  His work was urgent, so that it required forsaking family.  The father in vs. 11 was not on his death bed,  The man wanted to have loyalty to his family more than to Christ.  In 1986 the remains of a boat from around the time of Christ were discovered in the Sea of Galilee.  The wooden vessel measures 27 feet long, 7 1/2 feet wide, and a little over four feet deep.  It appears to have had a mast for a sail and built for up to four rowers.  This is probably like what Christ and His disciples sailed in.  Christ is asleep as a storm comes up on the Sea of Galilee.  Remember that there were professional fishermen on that boat who knew the dangers of sailing.  The frightened disciples wake Christ who calms the storm with a command. 

vs. 28-34 – This parallels to Mark 5:1-21 and Luke 8:26-40. Gadara (“the country of the Gergesenes”, that is, Girgashites) was a predominately Gentile (Roman/Greek) town southeast of the Sea of Galilee.  It was part of the Decapolis, a group of Gentile settlements and cities east of Galilee.  Matthew notes that two demon possessed men were healed by Christ, while Mark and Luke only speak of one.  This is not an error, just that Mark and Luke chose to focus only on one of the two.  There is much to glean here about the evil influence of demons and their master Satan.  The exact number of demons involved is difficult to estimate.  A Roman legion was around 6,000 soldiers but could double with reinforcements and auxiliaries.  Mark notes that 2,000 swine perished.  Swine were considered unclean by the Jews (Leviticus 11:7-8, Deuteronomy 14:8) but were a dietary staple and common sacrifice among the Romans  The townspeople would rather have the swine that the redeemed demoniacs!

In this chapter Christ ministers in Galilee.

vs. 1-8 – This parallels Mark 2:1-12 and Luke 5:17-26. Christ returns to His new home in Capernaum, and the people flock to Him seeking miracles and to hear His preaching.  He is in a house preaching and healing, the crowd is overflowing so that desperate measures must be taken to see Him.  Roofs at this time were often made with mud or plaster on top of branches that rested on rafters.  Such roofs require tearing a hole in the roof as here was not quite as destructive as it would be today with the  type of roof described above.  Much maintenance was required for roofs and repairs were common.  This appears also to be the first encounter with the Pharisees who had come to examine Christ.  Christ asserts His deity in forgiving the man’s sins.  He proves His deity by healing the man.

vs. 9 – This parallels Mark 2:13-14 and Luke 5:27-28.  Matthew/Levi was a tax collector for Rome, probably collecting tariffs on trade goods on the commerce that came through nearby trade routes.  He was probably wealthy due to the corrupt tax system at the time and extremely unpopular amongst his own people.  The common people would have seen him as a traitor to their people.

vs. 10-13 – This parallels Mark 2:15-19 and Luke 5:29-32.  Matthew is the one to host this feast according to Luke.  Perhaps it is humility that makes him leave out this detail from his own account.    The point of contention is that Christ willingly associates with sinners while the Pharisees avoided them.  But Christ had not come to save the self-righteous.  He came to seek and to save that which was lost (Luke 19:10).

vs. 14-17 – This parallels Mark 2:18-22 and Luke 5:33-39.  John the Baptist had taught his followers to fast often to prepare their hearts for the coming Messiah.  Christ, however, seemed to be doing the opposite in His ministry.  This is less of a question and more of a rebuke on behalf of John’s followers.  They evidently had not listened to John proclaim Christ as the Messiah, choosing only to hear about fasting.  Fasting here is a work of self-righteousness.  Christ responds that it was time to celebrate the arrival of the Messiah.  He also shows that His truth was incompatible with the ways of the Pharisees.

vs. 18-26 – This parallels Mark 5:22-43 and Luke 8:41-56.  This section is a “two-for-one” event.  A man named Jairus leaves his daughter at the point of death to seek out Christ for help.  His request seems to indicate that he believed his quest may have been too late.  While responding to the man’s desperate plea, Christ is thronged and another healing takes place.  A woman with an issue of blood had suffered for 12 with the malady and its consequences, such as being considered unclean the entirety of the time.  She touches the “the hem of his garment,” probably refers to the “fringes” mentioned in in Numbers 15:38.  Many people touched Christ that day, but only one acted in faith.  Upon arriving at Jairus’s house, it appears that Christ was too late.  But God always arrives on time.  The funeral is interrupted and Christ raises her from the dead.  This is the second of three people Christ raised from the dead (see Luke 7:36-50).  Christ charges that none should tell (Luke 8:56), and they seem to have ignored Him (Matthew 9:26).

vs. 27-31 – Christ heals two blind men that call out for mercy.  Notice here and in many other cases that healing is not dependent on God’s power, but on the faith of the one seeking it.  Once again, no one listens to Him about the whole “don’t tell anyone” thing.

vs. 32-34 – Christ heals a possessed man that is unable to speak.  There is a tendency in modern times to think these ancients were superstitious and mistook mental and physical illness for demon possession.  I am afraid we are guilty of the opposite in our more “enlightened” age.  The Pharisees cannot even admit that Christ is doing good but must force the flawed logic that He is doing good through evil means.

vs. 35-38 – This parallels Luke 10:1-16.  What a summary of Christ’s ministry!  His heart ached to help people and to see them turn to Him in faith.  He remarks about the great need for more laborers to join the work.  The solution He gives, which is often overlooked, is prayer.

The ministry of Christ stood in stark contrast to the Jewish leaders of the time. He had compassion on the lowest of men. He did not turn away from those in need. Yes, he healed many of their hopeless diseases, but His main priority was the Gospel. We have as great a need today as ever for Christians to follow our Lord’s example and go after the lost.

Our hymn today was written by Charles Wesley in 1742 and first appeared with the heading “A Prayer for Labourers.”

Lord of the harvest, hear
Thy needy servants cry,
Answer our faith's effectual prayer,
And all our wants supply.

On thee we humbly wait,
Our wants are in thy view:
The harvest, truly, Lord, is great,
The Labourers are few.

Convert and send forth more
Into thy church abroad,
And let them speak thy word of power,
As workers with their God.

Give the pure gospel-word,
The word of general grace;
Thee let them preach, the common Lord;
Saviour of human race.

O let them spread thy name,
Their mission fully prove,
Thy universal grace proclaim,
Thine all-redeeming love.