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By Leslie M Grant
Preface
Matthew 1 Matthew 2 Matthew 3 Matthew 4
Matthew 5 Matthew 6 Matthew 7 Matthew 8
Matthew 9 Matthew 10 Matthew 11 Matthew 12
Matthew 13 Matthew 14 Matthew 15 Matthew 16
Matthew 17 Matthew 18 Matthew 19 Matthew 20
Matthew 21 Matthew 22 Matthew 23 Matthew 24
Matthew 25 Matthew 26 Matthew 27 Matthew 28
Preface
Though written about four hundred years after Malachi, the Gospel by Matthew admirably preserves the continuity of God's dealings with Israel, for it is written plainly from a Jewish viewpoint, its message particularly suited to Israelites, though the wisdom of God has so declared the truth as to make it also of vital importance to Gentiles. Christ is presented here as the King of Israel, His title to this being carefully established. As such He of course has a kingdom, but in Matthew alone this is called "the kingdom of heaven," and here 33 times, though he also calls it "the kingdom of God' a few times. Israel expected the kingdom with its headquarters in Jerusalem, that is, with they themselves in control. The Lord Jesus therefore speaks of "the kingdom of heaven," a kingdom having its headquarters in heaven, though of course the kingdom itself is on earth, a sphere over which Christ has supreme authority. Other Gospels speak of the same kingdom as "the kingdom of God;" but Israel must learn that God's kingdom is ruled from heaven, with no earthly centre of authority.
CHAPTER 1
The genealogy of the King of Israel must be clearly established as from Abraham, the original father of the nation, and from David, the first king of God's choice, who is in many ways a type of Christ. This would be of vital importance to every orthodox Jew. Therefore Matthew begins with the genealogy, and as it descends from Abraham to Joseph the husband of Mary, of whom Christ Was born. This is the official genealogy.
Luke, on the other hand, after describing the events leading to and connected with the birth of the Lord Jesus, then gives a genealogy from the reverse viewpoint (Ch.3:23-38), from Jesus back to Adam and God. In this case the genealogy is totally different as dating from David to Christ, for the line is through Nathan, David's son, rather than through Solomon. But it appears evident that, though Joseph is mentioned in verse 23, the line is that of Mary, of whom Jesus Was actually born. For Luke emphasizes the reality of the Manhood of Christ, therefore the actual line is important in this case. Luke also, a Gentile, wrote to a Gentile, and therefore: shows the Lord's connection with all mankind, not only Israel.
Verses 3, 5 and 6 are most striking as introducing the names of women into the genealogy; and more striking still is the fact that these four women were not of Israel. In the first case the history of Tamar and Judah (Gen.38) is a blot of sinful shame in the genealogy, which the Jews would rather have forgotten. But God reveals it fully. In the case of Rachab (Rahab), she was saved only by pure grace from a life of shame (Josh.6:25), then has her place of the genealogy of the King of Israel. The third is Ruth, a Moabitess, who had no right to any part in Israel (Deut.23:3), but by a Kinsman redeemer (Boaz) was brought also by grace into this favoured place. The fourth (Bathsheba) is spoken of as "her that had been the wife of Urias," a plain reminder of David's dreadful sin in taking her and having Urias killed.
Certainly the King of Israel did not come from a sinless nation! Nor did He come to enforce the law. He came in marvellous grace, linking Himself in lowly humiliation with a sinful notion. The insertion of these four names is certainly intended to bring down Israel's pride as well as to emphasize the greatness of the grace of God.
In verse 8 three kings are omitted, after Joram, evidently because Ahaziah's mother was Athaliah, the wicked daughter of Ahab, and God expunges her seed from the genealogy to the third generation (2 Kings 8:16-24)
There are several cases in Scripture in which people are deleted, or time deleted from the history, in order to show God's thoughts as to refusing recognition when His rights have been violated. Jehoiakim, son of Josiah is omitted in verse 11. He was the immediate father of Jeconiah (Jer.24:1). Jeconiah's brethren are mentioned because several of his close relatives were briefly put on the throne of Judah about the time of the captivity (2 Chron.36:1-4-10). Jeconiah himself Was later liberated and treated kindly by the king of Babylon (2 Kings 25:27-30), a picture of the fact that Judah's royalty would be revived. Yet Jeremiah 22:30 prophesies of him, "Write ye this man childless, a man that shell not prosper in his days: for no man of his seed shell prosper sitting upon the throne of David, and ruling any more in Judah." Not that Jeconiah (or Coniah) had no child, for he "beget Salathiel" but no child of his could succeed him on the throne, and none of his seed could ever rule in Judah.
How then could it be accomplished that the Messiah must be of this line? Only by a man of this line (Joseph) marrying a virgin of another line from David, and that virgin bearing the Messiah, who was conceived in her by the Spirit of God. Officially therefore Christ came from the line of Jeconiah, but not actually. He was actually the child of Mary, who descended from Nathan, son of David. Wonderful is the wisdom of God, so high above all that men could have conceived.
When Joseph, before marriage, found that Mary was pregnant, his natural thoughts inclined him to quietly terminate his betrothal to her. But an angel appeared in a dream to him, bidding him not to fear to take Mary as his wife, assuring him that Mary's conception has been by the Spirit of God. The angel Gabriel had appeared personally to Mary, not in a dream (Luke 1:26-38); but in every case mentioned of an angelic message to Joseph, it is in a dream (Ch.2:13, 19-22). This implies greater distance, for Joseph was not the actual father.
The name of Mary's child has been decided beforehand by God. Jesus means "Jehovah Saviour," for, it is added, "He shell save His people from their sins." How much more important was this than His saving Israel from Roman bondage! He is King, for He has "his people"; but He is more than this: He is Saviour: and yet more, He is Jehovah.
We are told that all of this was done in view of the fulfilling of God's prophecy. Matthew uses expressions of this kind often, for it was imperative that the advent of the Messiah should be seen to correspond perfectly with Israel's Old Testament Scriptures. Also, just as certainly as His name is Jesus, so also it is Emanuel, "God with us." Indeed, Jehovah must come in saving character ("Jehovah Saviour") if He is to be with us at all; and it is pressed upon us that He is Jehovah: He is God.
Joseph, obedient to the heavenly vision, took Mary as his wife, yet they refrained from all sexual intercourse until after the birth of her divine child, her firstborn, for she later had at least seven others (Ps.69:8; Mt.13:55,56).
CHAPTER 2
The deeply interesting account of Gabriel's announcement to Mary that she would be the mother of her Lord, the details as to His birth in Bethlehem, the visit of the shepherds to the manger in which He lay (Lk.1 & 2) are not found at all in Matthew; for these, though of engrossing personal interest, are not of importance in an official way. We shell see in chapter 2 however that the visit of the wise men from the east was of a much different character, that affected the authorities in the land. The wise men from the East, very likely students of astronomy, had been amazingly moved by a star they had seen, which they had no doubt bore witness to the birth of the King of Israel. This had been so impressed upon them, no doubt by God Himself, that they set out on a journey that must have taken them well over a year's time. Their question to Herod the king was most striking too, "Where is He that is born King of the Jews." Kings are not born as such, but become kings later. He has this unique dignity of actually being born King. Though the wise men were Gentiles, far removed from Israel, they were made to feel the great importance of this event, and the matter becomes public by their appeal to Herod. This is most suitable to Matthew's purpose in writing.
Herod (and all Jerusalem with him) takes the matter seriously; but instead of rejoicing in such marvellous news, he is troubled. At the time of the Lord's birth the shepherds had spread abroad this blessed news, but it evidently made little impression on the authorities. Now Herod has to inquire of the chief priests and Pharisees where the Messiah should be born. They knew the answer (from Micah 5:2), but seemed to have no more desire for Christ then did Herod. Surely any honest reality of faith would have gladly desired to join the wise men in such a quest.
Herod carefully inquired of them what time the star appeared, his motives in this being thoroughly evil, as verse 16 proves. He wanted to know the age of the child, with the object of murdering him. Yet in cunning hypocrisy he asked them to find the child and report to him in order that he also might worship Him.
Leaving to go to Bethlehem they were filled with great joy in seeing the same star which they had seen in the east, going before them. Astronomers tell us that there is no record of any special star or comet appearing in the heavens at that time; and it seems likely that God sent this simply for their own observation. It could not have been a huge star, but more like a meteor, for it was close enough to earth to come to stand directly over the house in which the Lord was. It seems therefore that it was exclusively intended for the wise men. No longer was He in the manger, but in a house.
It is the young child whom first it is said they see, and with Mary His mother. They fell down and worshipped only Him, not her. Their gifts too were given to Him only; gold, symbolizing the magnificence of His Godhead glory; frankincense, the fragrant purity of His manhood perfection; and myrrh, the bitter taste of the voluntary sufferings He must bear together with its odour of sweet fragrance arising to God. They may not have realized anything of this, but they were clearly directed by God.
This history in Chapter 2 is marked beautifully in all its details by the supernatural guidance of God. The wise men were warned of God in a dream not to return to Herod, so that they take another route homeward. This great journey was taken only for a brief sight of the young child born King Of Israel. What a lesson for Jews in the land, who had no interest in seeing Him! But the wisdom and faith of these wise men is enshrined in Scripture for eternity!
Again Joseph receives angelic instruction in a dream, being told to take the young child to Egypt until further notice from God. God would not put forth supernatural power to defeat Herod's wicked scheming, but would do so by the humbling experience of Joseph and Mary in fleeing to another country. It was lack of faith that led Abram to Egypt (Gen.12:10); and stubborn rebellion against God's word that led the remnant of Judah there in Jeremiah's day (Jer.43:1-7); but in Gen.46:2-4 God told Jacob to go there, and here Joseph goes by the word of God. This is our one safe guide at all times.
Joseph and Mary remained in Egypt with the young child until the death of Herod, and we are told that this time in Egypt was intended to fulfil Hosea 11:1: "Out of Egypt have I called my Son." This is a striking example of a double application of the word of God, for the verse in Hosea reads, "When Israel Was a child, then I loved him, and called my son out of Egypt." Any Jew in reading this would suppose it referred strictly to Israel's release from the bondage of Egypt by the hand of Moses. But the most important fulfilment of this is in the person of the Son of God, who is Himself the true representative of Israel.
Herod, however, angry because the wise men did not return to him, gave orders for the murder of every boy up to two years of age in Bethlehem and the surrounding area. This accorded with the time the wise men had told him the star appeared. One might question why he included even new-born babies; but no doubt he was determined to allow no possibility of any margin of error; in Case, for instance, that the star appeared earlier than the child's birth, so as to bring the wise men to Bethlehem about the time of his birth. On the other hand, if it were over a year since the child had been born, then he would make it two years, to be sure that his evil plan should work. How foolishly ignorant and vain is the enmity of man against God! Contemporary history also reports that Herod was a dying man at this time. Yet his self-cantered pride could tolerate no thought of a rival, though only a child!
Another Scripture (Jer.31:15) is here fulfilled in the pathetic weeping and great mourning of Rachel. She is used of course as symbolical of the many mothers of Israel's children. Herod's wicked cruelty does not succeed in its purpose, but inflicts suffering and sorrow on large numbers.
But he dies; called away to face the righteous tribunal of the God he has defied. Then again Joseph is supernaturally directed by an angel to return to Israel. The calm, measured control of God's hand is beautifully seen in every step. Joseph accordingly takes the young child and his mother (notice the child again first mentioned), and returns to the land. He no doubt had in mind to live again in Judea; but is troubled by news that the son of Herod, Archelaeus (whose character was no better than his father's), had succeeded to the throne; so that he feared to dwell anywhere in Judea. Again God directly intervened by means of a dream, with a warning that coincided with Joseph's fears; and they go to Galilee instead.
They return to the city in which Mary had first been informed by Gabriel that she would be the virgin mother of the Messiah (Luke 1:26-37). From that time they remained in Nazareth until the time of the Lord's public ministry. This is said to be a fulfilment of what was spoken by the prophets. It is not therefore confined to one specific prophecy, but seems to refer to the general consensus of the ministry of the prophets. Nazareth being a place despised by the Jews (John 1:46), this may be intended to indicate what the prophets generally affirmed, that the Messiah would be despised and rejected of men. The scene changes: the boyhood of the Lord Jesus is here passed over in silence, for this Gospel has an official character, as we have seen. Nothing is said either about the birth or youth of John the Baptist (an important matter in Luke's Gospel--ch.1); so that about 28 years have elapsed before we are introduced to John's preaching in the wilderness of Judea.
CHAPTER 3
Though John was of a priestly family, this too is not mentioned. He does not preach in the temple, but in the wilderness of the river Jordan, at least thirteen miles from Jerusalem.
For a priest to preach in the wilderness is totally out of character, and nothing but the sovereign power of the Spirit of God can account for his large audience coming from Jerusalem and all Judea out into the wilderness to hear the unusual messenger of God. But the formal religion of the Jews, though established by God, had deteriorated so badly that God's testimony must now be in complete separation from this, to bear solemn witness against the sin of elders, priests, scribes and people; for their state was desolate as the wilderness.
Fittingly, John's preaching stresses repentance, but in view of the kingdom of heaven being at hand. Old Testament prophecy had taught Israel to look for the kingdom of their promised Messiah, a kingdom of magnificent glory. They assumed that this would be strictly Israel's possession, with its head quarters in Jerusalem, just as the former kings of Israel had their thrones established there. But John speaks of this kingdom of God as "the kingdom of heaven." Only in Matthew is this latter expression Used (about 33 times); for here it was necessary to intimate to the Jews that they were not the possessors of the headquarters Of this kingdom: its centre of authority is in the heavens. Indeed, the King Himself had come from heaven; and He would return to heaven, where all authority is vested (Dan.4:26).
John was the forerunner of the King, come to prepare the way of the Lord, and spoken of as a voice crying in the wilderness, in fulfilment Of Isaiah 40:3. No fanfare, no public celebration, no great rejoicing is seen at all, in view of the presentation of Him who is King of kings and Lord of lords. His herald is the very epitome of lowly self-denial, wearing a rough garment of camel's hair. Camel means "a bearer," symbolizing John's bearing the burden of Israel's sad condition of quilt. The leather girdle speaks of the self-discipline that leaves no loose ends. His diet of locusts (which appear in times of drought) reminds us of Israel's desolate spiritual condition; and the wild honey, of the sweetness of the truth gathered independently of men's institutions.
All of this is in great contrast to the way in which kings are usually presented; yet great numbers were gathered from the city of Jerusalem and all the surrounding areas to hear this austere preacher of repentance. Only the sovereign (and unusual) work of God can account for this. Confessing their sins, they were baptized in the river Jordan. Having broken God's law, how could Israel rightly face their promised Messiah? They deserved the sentence of death, and in being baptized they were publicly submitting to this sentence, for baptism speaks of burial (Rom.6:4). Israel had once victoriously passed through Jordan (Josh.3:14-17); but now, in shameful defeat, they are buried in it.
Many of the Pharisees and Sadducees, however, though they come to witness John's baptism, had no intention of honestly admitting their own defeat. They could not ignore this great work of God through His prophet, but religious pride forbid them to frankly confess their sins, as others were doing. John's words to them were solemn and unsparing. They were a generation of vipers, their influence tending to poison the people rather than to help. If they had been warned to flee from the wrath to come, then let them produce fruits that were evidence of repentance on their part.
Nor will John allow them to take shelter behind the claim of their natural relationship to Abraham. God could, and would, dispense with those who were merely related by nature, and raise up children to Abraham "of these stones." Does he not refer to those being baptized, who confessed themselves as dead in sins, lifeless as stones? God could give life on the simple principle of faith: only those who are of faith are true children of Abraham (Gal.3:29; Rom.4:16).
John's ministry was that which laid the axe to the root of the trees, to bring down the haughty pride of man. If the tree did not bear good fruit, then it was to be cut down and consigned to the fire of God's judgment. Of course one must have the proper life to bear proper fruit, but it is John's Gospel that speaks of the life, and Matthew emphasizes its fruit.
Though John's call to repentance and his baptism with this in view was deeply important, yet far more important was the glory of Him to whom John bore witness, whose shoes John was not worthy to carry, or as he says elsewhere, not worthy to even loose His shoelaces. He would accomplish a far more mighty work than John. He would baptize with the Holy Spirit, as He did in the book of Acts 3, uniting believers, Jews and Gentiles, into one body (1Cor.12:13) by the gift of the Spirit of God. But also He would baptize with fire, which refers to His own solemn judgment of those who refuse His grace, as verse 12 shows.
The figure of the threshing floor is used here to illustrate the sovereign work of the Lord Jesus in grace and in judgment. For not a grain of wheat will be lost, but gathered into His granary; while the chaff, all unbelievers, will be burned with unquenchable fire. This blessed, holy One will have total authority in these maters of stupendous import .
For the express purpose of being baptized by John, the Lord Jesus come all the way from Galilee to the Jordan. Well may we understand John's astonishment at this, for John's baptism was one of repentance, of which John felt himself in need, but not the Lord Jesus. We know "He did no sin" (1Peter 2:21-22); yet He insists to John, "Suffer it to be so now, for thus it becomes us to fulfil all righteousness." His use of the word "us" is significant. For in being baptized He was identifying Himself with the many who were repenting of their sins; and He was virtually accepting the sentence of death for them, for He was not Himself under that sentence. In joining Himself with sinners, the claims of righteousness could only be fulfilled by His taking upon Himself the full responsibility for their sins. So that by His baptism He was pledging Himself to go to the cross, where the claims of righteousness would be perfectly fulfilled on their behalf. Marvellous condescension of grace!
As He came up out of the water, the heavens were opened. Only once before do we read of this, in Ezekiel 1:1, which is prophetic of the great revelation of God in the person of His Son. Upon that blessed person here the Spirit of God descends, in the form of a dove. Heaven is opened to manifest the fact that the trinity--Father, Son and Holy Spirit--are united in regard to the wonder of this lowly Man taking His place in grace among His wayward people. The dove, the bird of love and sorrow, also indicates the Father's complacency in the Son, while the Father's voice from heaven publicly approves Him as the One in whom He finds delight. As well as this being true personally, it surely also seals the Father's approval of the Lord's willing acceptance of responsibility for the guilt of His people.
CHAPTER 4
There could be no doubt therefore that He would fulfil this virtual pledge to bear their sins on Calvary. Notice too that the Father approves Him in this unqualified way before His being tested by Satan in the wilderness (Ch.4). Certainly God could not speak in this way to anyone else before the time of his testing; but could do so with absolute fullness of approval to His beloved Son. Therefore, He could not fail. This public anointing by the Spirit would correspond to the anointing of David in 1Samuel 16:13, for David, after his anointing, suffered long before reigning, being in this a lovely type of Christ. Before this King of lowly character begins His public ministry, He is proven, through the cunning opposition of Satan, to be just what God the Father has said of Him, His beloved Son, worthy of His full delight. The Spirit of God "carried" Him into the wilderness for the express purpose of His being tempted by the devil. He was to be in circumstances totally contrary to the pleasant conditions that surrounded Adam when he was tempted. More than this, He fasted forty days and forty nights, therefore being in a physically weakened condition. If there had been in Him any inclination to succumb to temptation, then in such circumstances this would have been manifested. But, as He said later, "The prince of this world cometh, and both nothing in Me" (Jn.14:30).
Satan's first temptation is to urge Him to relieve His hunger by using His divine power as Son of God to turn stones into breed. This in itself would not be an evil thing, for it was an appeal as regards human need. But the Lord was the Man of faith, who received His instructions from God, not from Satan. He answered as the perfectly dependent Man, using Deut.8:3 to express the fact that He lived by the word of God, which is infinitely superior to natural food. If we too, in simplicity of faith, depend honestly upon God's word, He will take care of our material needs (Mt.6:33).
It may seem strange that the devil had the power to take the Lord, in bodily form, to the pinnacle of the temple, and that the Lord would allow him to do so. But certainly, if the devil had such power, then there is no question of the power of angels to preserve the Lord, even in being thrown from that height. The devil was allowed to bring the Lord there in order that the Lord's: superiority to all temptation might be proven. Satan suggested that He prove He was Son of God by throwing Himself down. But He proved it by refusing the temptation completely, again quoting Scripture. Satan had partially quoted Psalm 91:11-12, but left out "to keep thee in all thy ways"' for this would not suit Satan's purpose. The Lord's quotation had to do with Man's responsibility to God, Which is to the point. His Ways were always to please God.
This second temptation was an appeal to human pride, a thing Satan fully understands, but in the Lord there was no response to this whatever, as would be the tendency in every other man.
The third temptation Was from the viewpoint of an exceptionally high mountain. This is again miraculous that Satan was able to show the Lord all the kingdoms of the world, and the glory of them. We must not forget that he is able to work miracles, but always his purpose is evil. His appeal this time Was to human desire for power and wealth, a strong motivating influence in men generally. The subtlety Of Satan's offer of all these things is apparent. These had been delivered to Satan, a cruel Usurper, by means Of Man's sin. He promised all to the Lord if he would worship him. Satan wanted this worship in order to make the Lord subservient to him, in which case the Lord would not receive the kingdoms at all, despite this fair appearing promise.
The Lord's answer is once more from Scripture (Deut.6:13), again a simple declaration of man's responsibility to God. Thank God that Christ will take all Of this by means Of paying a great purchase price, the sacrifice of Himself, in which the name of God is eternally glorified, and Satan destroyed. He had not the least inclination to yield to Satan's temptations. As Man He, could not fail, for He is more than man: He is God.
He has told Satan to leave, and Satan does so. Faith at all times will accomplish this result: "Submit yourselves therefore to God. Resist the devil, and he will flee from you" (James 4:7).
For a time the Lord Jesus remained in Judea, baptizing (that is, his disciples doing so), as is seen in John 3:22-23 and John 4:1-2; and this at the same time as John was baptizing in Judea also. This ministry of baptizing evidently come to an end when John was put in prison. No longer do either John or the Lord Jesus continue to baptize, so for as the record goes. Hearing of John's imprisonment, He did nothing to intervene, but left Judea for Galilee, where this Gospel views him until chapter 19. His brief visit to Nazareth is implied here, but nothing said of it, as in Luke 4:1-30. To fulfil Isaiah's prophecy, however, He came to live in Capernaum on the sea-coast of Lake Galilee, the tribes of Zebulon and Naphtali being specially favoured by the presence of the Messiah of Israel.
It is called "Galilee of the Gentiles" because Gentiles had been largely mixed with the Jewish population. For this reason Galilee was despised by the Jews of Judea, who prided themselves on the purity of their lineage. The Lord did not cater to this pride. His ministry in Galilee, and His choosing Galilean apostles emphasizes both His grace to those who had failed under law and His faithfulness in humbling the pride of those who boosted in their purity.
The Jews of Jerusalem considered themselves enlightened in contrast to the Galileans, of whom Scripture itself speaks as sitting in darkness. The Jews' darkness was certainly as great, if not greater, but since they did not admit it, they lost the privilege of the Lord's gracious presence. His occasional visits to Jerusalem drew out the Jews opposition to the light rather than to awaken their response in appreciation of it.
As John had preached at Jordan, so now does the Lord Himself preach in Galilee, "Repent: for the kingdom of heaven is at hand." This was a necessary preparation for the gospel of the grace of God, for if one does not recognize the guilt of his sins he will have no interest in having them forgiven. At least in Galilee there seemed more concern to listen to this message than in Judea.
He begins to gather His disciples at the sea-side. Andrew and Simon had before (in Judea) been introduced to Him (John 1:35-42), the Lord then giving Simon the name Peter. Their occupation appropriately illustrates the work for which the Lord called them. Casting the net into the sea speaks of evangelisation. Peter was suited for this work in a public way, as we see in Acts 2:14-41, and no doubt Andrew fitted for personal evangelisation (Jn.1:40-41). At the Lord's call they immediately left their nets and followed Him, to become fishers of men.
James and John, however, also brothers, were in a boat with their father, mending nets. A family relationship is specially noted here; while "mending" has the meaning of "restoring." Does this not imply the work of building up the saints for their use in the work of the Lord, rather than evangelisation? This involves teaching and shepherding, which was no doubt the special work of James and John. In this case too the call of the Lord Jesus brings an immediate response. They leave the ship and their father. Faith enables them to give up the very means of their material support for the Lord's sake, and more then this, their dependence on a natural relationship. There was no disregard for their father's needs in this matter, however, for Mark 1:20 tells us that there were hired servants; also in the boat.
Throughout Galilee He taught in the synagogues and preached the gospel of the kingdom. The kingdom emphasizes the authority of the king, and this gospel was first preached before the preaching of the gospel of the grace of God, which Paul emphatically preached (Acts 20:24) after Christ had died and risen again.
The Lord's healing of every variety of sick and disease was a great testimony to the glory of His person, and Intended to draw souls to recognize the authority of His teaching. All of this proves Him, worthy to be King. Never before nor since has there been so great a concentration of miracles as in His brief ministry of three and a half years.
As well as Galilee, all Syria heard of His fame and it seems that many of those coming for healing were from Syria. Those with every type of infirmity or disease were brought to Him; not only those physically diseased, but mentally and spiritually also. Those Possessed with demons are distinguished from lunatics: they are not the same. Paralytics are also added, for even though not in pain, they were hindered from normal activity. None went away disappointed: He healed them all, in contrast to the well-known failure of modern professed "healers" to accomplish the results they would like to claim.
CHAPTER 5
From every direction He attracted followers, Galilee mentioned first, but also Decapolis beyond the sea of Galilee, Jerusalem and Judea, and east of Jordan. No doubt their motives for following Him were various, some good, others selfish, but they heard the word of God, which challenges men's motives as veil as their actions, as is plainly seen in Chapter 5. Because of the crowds He took a position on a mountain from which to speak. His disciples came to Him, so that they were in close proximity to Him, though the crowd was evidently present also. Chapters 5, 6 & 7 deal with the moral and spiritual principles of the kingdom of heaven. Israel was looking for the kingdom to be manifested in power and glory as it will be in the millennial age, but from the beginning of this discourse it is clear that the Lord does not promise such blessing, though He speaks of the kingdom of heaven. The disciples must learn that the kingdom is to be first presented in a mystery form, in the midst of a condition of things totally contrary to the established peace and blessing of the age to come, the millennium. The King Him self has come, but is not recognized by His own people. Still, He has a kingdom, not in public display, but composed of those who in spite of His rejection, acknowledge His rightful authority.
First, it is "the poor in spirit" who are called "blessed." They possess the kingdom of heaven. These are those who realize the poverty of Israel's barren condition, and do not seek great things for themselves: they stand In contrast to "those who went to get rich" (1Tim.6:9). In a vital, spiritual way the kingdom of heaven is theirs.
The millennial kingdom will have no place for mourners: all will rejoice then; but those who mourn now, feeling the ruin of outward conditions, will be blessed in the sweetness of being comforted of God.
Meekness too is proven In adverse circumstances: In this there is no forcing of one's convictions, no insistence on one's rights, but the faith that depends upon the promise of God, and can wait for the time of inheriting the earth. Israel will eventually inherit the land God has promised her, but only the meek will be so blessed, that is, the godly remnant who will be brought through the tribulation. Yet the heavenly saints, in overcoming, will inherit all things (Rev.21:7). This involves the earth, though earth will not be their dwelling place: they will reign over it with Christ.
Hungering and thirsting after righteousness Is another blessed character Unrighteousness is notoriously prospering today, which moves the believer to desire more ardently the righteous reign of the Lord of glory.
If the heart is filled in hungering and thirsting after righteousness, then the showing of mercy will be a normal result. This is another character most important when conditions of Misery and confusion prevail. Certainly only when we show mercy can we expect to obtain it. The governing hand of God will order it so.
To show mercy, however, one does not have to sacrifice purity of heart. Such purity means a true moral separation from evil. In this we truly represent God (Jer.15:19), and those who rightly represent Him will see Him, to know in experience the approval of His countenance. David made the Mistake of allowing Absalom to see him when In a morally corrupted state, and the consequences were dreadful (2 Sam.14:33 to 18:33). God makes no such Mistakes.
Peacemakers are blessed in their being called sons of God, for in this they are following the example of God, who knows how to make peace without compromising righteousness. They are therefore sons of God In practical character.
Notice that in the first four beatitudes a concern for righteousness is emphasized, while the second three emphasize the activity of the grace of God in the heart. Verse 10 then connects with the first four, and verse 11 with the second three. Persecution for righteousness sake has to do with one simply doing right. He may refuse to lie for an employer, or to engage with others in shady practices, because he is subject to God's King. The kingdom of heaven is therefore his in a vital way.
Suffering for Christ's sake is of a different character. The blind man whom the Lord healed was reviled by the Pharisees when he firmly stood for the Lord and invited them also to be His disciples (Jhn.9:22-29). Peter and John were imprisoned and beaten for preaching in the name of Jesus, and rejoiced that they were counted worthy to suffer for His name (Acts 5:16,40,41). This brings deeper rejoicing then does suffering for righteousness sake. If we a re privileged to bear such persecution we are told to rejoice and be exceedingly glad, for the reward in heaven is great. This also gives us the honour of being identified with prophets of old who prophesied of Christ and suffered for it.
Verse 13 connects with verse 10, and verse 14 with verses 11 & 12. Salt is a preservative. It crystallizes at right angles, which makes it a fit symbol of righteousness. As believers maintain this character they are the salt of the earth, that which preserves the world from sinking into a total state of corruption. If righteousness is not a vital part of our lives (not merely of our doctrine), we become virtually good for nothing.
On the other hand, as the light of the world we are the reflection of Christ (Jn.8:12). Our testimony to Him is not to be hid. As a city set on a hill, the disciples formed a company above the common level of the world, and as such will necessarily draw the attention of the world. A lamp too is not to be put under a bushel measure, that is, obscured by that which speaks of man's work. Let us not allow our work to get in the way of the light of Christ, who is the only source of light for darkened men. The lamp set in its proper place will give light to all who are in its Vicinity.
In verse 16 the light is distinct from good works, but both are closely connected. The light speaks of moral and spiritual testimony to Christ. The good works are works that back up this testimony as being real. Apparent good works by themselves would draw attention to the person who does them, that he might be honoured; but if the light of testimony for Christ accompanies the good works, this influences others to recognize that God our Father is the source of the works and therefore to glorify Him in heaven, the place of highest authority.
While Christ has certainly introduced a new dispensation of God, He is emphatic in declaring that He in no way destroys the truth of the Old Testament, the law and the prophets. Rather, He fulfils or completes the truth of these in no uncertain way. Not one jot, the smallest letter in the Hebrew language; nor one tittle, the tiniest point that would distinguish one letter from another, will fail. The original Scriptures therefore, as God gave them in the Hebrew language, are absolute perfection. We may say the same of the new Testament in the Greek language.
Notice however that Christ did not merely say He came to keep the law, but to complete it. This required His accepting the law's sentence of death on behalf of others. All had broken the law; and this true King of Israel had come to save His people from their sins (Ch.1:21). In order to fulfil the law's claims against them, He Himself must bear the sentence of their guilt, as indeed we know He did by His great sacrifice at Calvary, the redeeming every believer from the curse of the law (Gal.3:13).
Therefore, He will allow not the least relaxing of the law's claims. A Jew who would break even the least of the commandments and would teach that this was permissible, would be least in the kingdom of heaven, while one who would do and teach them would be great in the kingdom. This very attitude would of course lead one to recognize his own need of the saving grace of the Lord Jesus, for he would realize that he comes short when measured by the rule of law.
The righteous need of the scribes and Pharisees was mere self-righteousness, an attempted cover-up of their true character. We must have a righteousness that exceeds this. This is not explained for us here, but Romans 4:5 makes this far more clear: "To him that works not, but believeth on Him that justifies the ungodly, his faith is counted for righteousness." Without faith no-one could enter the kingdom of heaven in any vital way.
The remainder of the chapter shows that God accepts from man no righteousness apart from faith; for it will be seen that the Lord strikes not only at wrong actions, but at wrong motives. The law of Moses had said, "Thou shalt not kill." But Christ's authority is higher than that of Moses, and He affirms that causeless anger against one's brother puts him in the same danger of judgment as does murder. He judges men's inner thoughts; but if one expressed such thoughts despisingly toward another, branding him as "Raca" (vain or empty), he was in danger of being rightly called before the Jewish council to answer to this serious charge. Worse still, he might express those thoughts hatefully, calling one a fool: if so he was in danger of hell fire. A basically hateful character has no faith: "whosoever hates his brother is a murderer: and ye know that no murderer both eternal life abiding in him" (1Jn.3:15).
If a Jew therefore were to bring an offering to the altar, then remembers that his brother has something against him, he is told not to offer his gift before he has made an honest effort to be reconciled to his brother. On his part, he is to allow no hard feeling to remain if his gift to the Lord is to be acceptable. It is clear that faith must be at work if one is to act on this, faith in fact that works by love.
To apply this to ourselves, we cannot expect to be in a proper condition to worship God if we allow bad feeling to remain between ourselves and others. It has been questioned if this means that if one now comes to remember the Lord in the breaking of bread, and remembers that another has something against him, should he not break bread until the matter is settled? Scripture does not put it this way; but rather "let a man examine (or judge) himself, and so let him eat of that breed, and drink of that cup" (1Cor.11:28).
The principle of desire for reconciliation is continued in verse 25. The Jew might not like to admit it, but Moses (the lawgiver) was his adversary. Israel had greatly offended by breaking the law. Would they admit it or not? Would they agree that the law was right and they had been wrong? While they had opportunity was the time to do so; for the law of Moses had power to deliver one up to God as a righteous Judge, who would deliver to the officer, the executor of God's judgment (Cf.Mt.13:41-42). In this case prison would be the lake of fire, from which there is no release, for who can fully pay the debt of his own sins? This emphasizes the unbending, inflexible justice of the law. If one does not face God concerning his sins and have them forgiven by virtue of the sacrifice of Christ before he is summoned to God's judgment bar, he can expect no mercy then.
The question of inner thoughts is again solemnly pressed in verses 27 to 29. Though the act of adultery may not be outwardly perpetrated, yet a lusting heart is guilty Of this. This is of course a question of God's judgment, not men's, for men's public government con only judge when evil becomes manifest through action. The Lord is here seeking to reach individual consciences, that men may judge themselves. The right eye is ideally the eye of faith, typically speaking, as the left eye is that of reason. If faith fails in any way, let us judge this unsparingly, for what one sees can easily do damage to his faith if he does not honestly judge it. In fact, One who never judges himself does not have faith at all (Mk.9:43-46), in Which Case he can expect only the fire of hell.
In Mark however the hand, the foot and the eye are mentioned in that order, for there the matter is considered from the viewpoint of service, what one does, where he goes, and last, what he sees. In Matthew 5 the Lord is emphasizing what is behind the action, and therefore it is the right eye and the right hand mentioned, but not the foot. The right speaks of what is positive, the left negative, therefore positive works of faith are rightly involved in the right hand. If one's conscience is smitten by the abuse of this, then let him cut off his hand, that is, judge the action unsparingly. Again, refusal to judge oneself in any way will lead him to the judgment of hell. The believer will judge himself, in whatever measure: let him be concerned to do so thoroughly.
In verse 31 the Lord refers to Deut.24:1. Under law one who put away his wife was required to give her a letter of divorcement, in order that she might be free to marry another man. But the Lord's words go further then law, to give marriage its proper place. If a man puts away his wife he virtually makes her to commit adultery (unless she has first been guilty of fornication, in which case it is her guilt, not his--ch.19:9). If the women has not been guilty of fornication, and the man marries another before his wife remarries, then it is he who is committing adultery. If the woman remarried first, however, she would be committing adultery, and so would the man who married her. Marriage is a most serious matter, and must not be regarded lightly.
Deuteronomy 23:21-23 plainly warned Israel that once a vow was made it was binding. They were not required to make such oaths, but If they did, no excuse could be allowed for failure to fulfil it. But the Lord Jesus forbids the making of oaths. Swearing an oath involved a vow to do a certain thing in the future. Often God's name Was invoked in these oaths (1Sam.30:15; 1Kings 17:1); but reticence as to using God's name had led to the use of heaven, earth, Jerusalem, and even one's head; and this in turn led to swearing in vain with no intention of keeping a promise.
Christianity has no place for oaths, whether sworn seriously or in vain. Israel's law had proven man in the flesh to be untrustworthy: they had vowed to keep the law, but had consistently broken it; therefore we must not dare to emphasize the dependability of our word: rather we should depend utterly on the truth of the word of God. This is the effect of grace.
The simplicity of speaking facts - "yea" or "nay" - without the emphasis of oaths of any kind is only normal for those who have been delivered from the bondage of law and saved by pure grace. More than this comes from the evil of man's natural pride.
In verse 38 the Lord quotes from Exodus 21:24. "An eye for an eye" is fully righteous recompense, expressing the firm inflexibility of the law. Of course the sentence must be passed by a judge, not by the offended party. If one takes the law into his own hands, he will practically in every case inflict worse treatment than he received.
But in verse 39 it is no question of how a judge should settle a case, but of how one should handle his own case. Only faith can respond to this. What unbeliever would meekly turn the left cheek after his right cheek had been struck? But when a believer thinks of the Lord Jesus bearing the cruel, shameful treatment of men "as a lamb led to the slaughter and a sheep dumb before her shearers," it is not so difficult for him to meekly accept insult and injury.
The same principle applies if one deliberately determines to sue a believer in a court of justice. Let him settle out of court by allowing the complainant to take what he wants. A coat is rather necessary clothing at certain times, and the loss of a cloak would cause further discomfort, but faith in a living God can willingly suffer what little inconvenience this may cause, for the Lord's sake, and will be the happier for it.
Going the extra mile has a wide application. One may be most inconsiderate of our welfare or feelings: how good if we can respond by being specially considerate of him! This is grace, in contrast to legality. In this we rightly represent the character of our blessed Lord.
The same generous attitude is seen in verse 42. Of course, indiscriminate giving is not scriptural: the verse must be modified by other scriptures. When the Jews wanted the Lord to give them the loaves and fishes the second time, He did not accede (Jn.6:26-35), though He offered them the true bread from heaven. But if one is in need we are responsible to help him (1Jn.3:17).
Loving one's neighbour applied to Israelites in Lev.19:18, but as regards enemies in the land of Canaan Israel was commended to destroy them. Ammonites and Moabites were refused acceptance into Israel to the tenth generation; and Jews were told, "Thou shalt not seek their peace nor their prosperity all thy days forever" (Lev.23:3-6). But the authority of the Lord Jesus is above that of law; and in introducing a new dispensation He says, "Love your enemies." This is contrary to our corrupted human nature, but it is a character perfectly seen in Him personally, who has while on earth blessed His enemies, has done good to them, and prayed for them (Mt.26:47-50; Lk.22:50-51; Lk.23:34) and has died to reconcile His enemies to Himself (Rom.5:10). In showing such kindness we shall be, in practical character, Sons of our Father who is in heaven. Believers are to be an exception to the common rule of loving those who love them. Love, respect, consideration of unbelievers as well as believers is the normal fruit of being partakers of the divine nature. The perfection of verse 48 implies maturity with no element lacking. In our Father this standard is fully seen: we are certainly allowed no lower standard.
CHAPTER 6
Verse 1 warns against practicing righteousness (margin) before men to attract their attention. This is self-righteousness, a mere show. How can we expect the Father to reward what we do merely to impress men? Again, the Lord searches our motives. This is applied in verse 2 specifically to the giving of alms, though verse 1 is of wider application. Hypocrites sounding a trumpet is a graphic expression, indicating their advertising the good they do in order to secure men's adulation. This is the reward they want, and all they will get.
If God has given us an abundance, then certainly it is to be used for the help of others; but the left hand is not to know what the right does in this case. The thing is to be done, and nothing said, no attention drawn to it. For giving is to be done as to the Lord, only for God's approval, not men's, though it is done for the welfare of others.
If this is true in reference to righteousness manward, how much more important in regard to prayer, which is exclusively for God. It is hypocrisy to stand in the synagogues or on a street corner to pray personal prayers to God, as some did in order to advertise their spirituality. Of course there are prayers that must be public, when a man speaks to God on behalf of a gathered company (I Tim.2:8; Acts 27:35). But let personal prayer be in secret. If we do not practice secret prayer consistently, we shall be in no state to engage in public prayer.
As to repeating over and over again some formal prayer, this is forbidden. It is tragic error to think that the more often one says his prayers (using different beads, etc. for each different expression), the greater favour he will draw from God. Would any parent want to hear merely this from his child? If unbelievers in their ignorance do this, let us not be in anyway like them. God is concerned about prayers that come from the heart, and desires to see that faith that fully believes that He knows what is good for us. As a Father He knows what we need before we ask, so that our asking should be in a spirit of dependence and confidence. Certainly, repeating empty words will not persuade God to our point of view!
The prayer of verses 9 to 13 is not therefore merely to be repeated word for word. The Lord gives this as an outline of prayer from the viewpoint of the kingdom. He does not say "pray these words," but "after this manner therefore pray ye." This is further confirmed too by the fact that the expression added at the end ("for thine is the kingdom, the power and the glory forever and ever Amen") is not found in the Most Greek Manuscripts, but has evidently been interjected by some copyist who thought this would be a good ending for a prayer.
The prayer has three sections. The first is connected with Gods glory, the second with Gods authority, the last with God's Mercy. In our prayers it is wise to keep this in mind: our blessing is not the most important thing, but God's glory. Secondly, let our prayers be always subject to His authority; then His mercy to us has its proper and precious place.
Each of these sections has three subjects; first, "Our Father," indicating the dignity of His prime place, get at the same time His tender care. "Who art in heaven" shows His supremacy, high above all creation. "Hallowed be thy name" is the reminder of His sublime holiness, as set apart from all others.
"Thy kingdom come" refers, not to the millennial kingdom, but to Christ's delivering up the kingdom to God the father (1Cor.15:24), therefore an eternal kingdom. If we truly desire this, with everything perfectly in subjection to the Father, then our present desires will be subject to His will.
Only when the Father's kingdom comes (an eternal kingdom) will His will be perfectly done on earth as in heaven. Praying for this will prompt our obedience to His will now. "Give us this day our daily bread" is connected also with His authority, for good government Ministers to the necessity of its subjects; but an insubject attitude has no title to benefit by God's just administration.
The forgiveness of verse 12 is connected with the daily life of the believer: he can ask the Father's forgiveness in regard to his debts or failures only if his attitude is one of forgiveness toward others: otherwise his prayer is hypocritical. "Lead us not into temptation" involves our realizing our own sad propensity for failure, and therefore the desire to be kept from the danger of it. Finally "deliver us from evil" is the desire for positive mercy from God in taking us out of those situations where evil threatens us.
Verses 14 and 15 show us that He is not speaking of eternal forgiveness, but governmental. If a believer forgives others, he may count on the Father's forgiveness in regard to restoring him to the joy of communion with Himself when he honestly confesses his failure. If he does not forgive others, he cannot properly enjoy communion with the Father: his very attitude forbids it.
In verses 1 to 4 we have seen righteousness manward (including giving); in verses 5 to 15 prayer Godward; now in verses 16 to 18 fasting is the subject. This is selfward, personal self denial; for true self-denial is totally personal, not for display at all. Sometimes fasting is practiced for the sake of one's health, which is of course personal. However, it might be done in order that one can give his time and energy individually to some particular service for the Lord. If so, why should I want any one else to know it beside the Lord?
At least, it should not make me miserable looking, as though it was a burden to miss a meal! If fasting is willingly done, it should certainly be cheer-fully done. If done honestly for the Father's glory, the Father will reward it.
The first 18 verses of this chapter have dealt with three matters (giving, praying and fasting) that are to be kept personal as before the Father's face verses 19 to 34 have to do with our attitude in view of the strong influences of the world. First the Lord warns against earthly-mindedness, the temptation of accumulating on earth what will tend to make us feel secure here and therefore to settle down as though earth were our home. What is merely stored, not used, is subject to "moth and rust"' and where thieves know there is wealth, they are ready to steal it.
The believer's eyes are to be far above the world's level: his true treasure is not material, but of eternal value, nor can it be corrupted or stolen. Today we know that treasure to be vitally connected with Christ Himself raised from the dead and seated in the heavenlies. Is not our heart there too? As we value those things that are eternal, and live and act in view of this, we shall be laying up treasure in heaven.
This gives a single eye, not the duplicity of seeking two contrary things. The eye is the lamp of the body, that is, the receptacle of the light. The light is altogether of God, and to receive that light with singleness of heart, having the one object of rightly sustaining the light, will result in our whole body being full of light, light for our walk, our works, our words, indeed for every department of our existence. This implies simplicity of faith (not duplicity).
But if the eye is evil, perverting what light it receives, there will be no light whatever in the body. In this case the light received is adroitly turned into darkness, a darkness that is "how great!" God's truth must not be trifled with: if perverted, it can plunge one into a state worse than that of ignorance.
It is impossible to serve God and mammon at the same time. Mammon is simply material possessions: these are given to be of service to us, not that we should serve them. If we profess to serve God while really serving mammon, we shell actually despise God and His claims, whether or not we would think of this as hatred. On the one hand, there may be strong feelings of love toward one master and hatred toward the other; or on the other hand, the feeling may not be so strong, but the fact of holding to one and belittling the other will be evident.
It is an arresting word, "take no thought for your life," whether in regard to daily food or necessary clothing. Though necessary, these things must not be allowed to occupy time and thought as though they were vital matters. We have far more than this to live for. The birds are a pointed object lesson for us. They make no preparations for obtaining meals, yet God the Father has provided this necessity for them in such a way that they simply obtain their food as they need it. True it is that we could not exist in the same way, but faith may nevertheless count upon God to provide through giving employment, health, strength, or whatever is required to take care of these things. Faith in a living God is the vital matter here, faith that does not degenerate into anxiety. Man, who is capable of a conscious knowledge of, and communion with, his Creator, is of much more value to God than the birds.
Again, if one has disturbed thoughts because his stature is short, will his thoughts change this so much as one cubit (18 inches)? Worrying therefore is senseless, for it causes confusion and changes nothing.
Similarly as regards clothing: no doubt many in the world are extremely clothes conscious. But faith will thank God for providing what is necessary, and trust Him consistently. The lilies grow spontaneously by the power of God, and are clothed with a beauty surpassing the magnificence of King Solomon's attire, without labour on their part. If God clothes the grass with such beauty, certainly He is able to clothe His own people. Of course faith would not ask Him to give us clothing that would draw attention to ourselves, for faith honours Him, not self. 1Timothy 2:9 exhorts "that women in decent deportment and dress adorn themselves with modesty and discretion," and certainly men are to be no less discreet. But faith can fully trust God for these essentials.
To "take no thought" as regards our food, drink or clothing does not of course mean to never think of these things, but not to make them the objects of our thoughts as though they were the most important things of life. Gentile nations do this, emphasizing these things of merely minor importance. Our Father knows we need such things, and can be depended on to furnish them in proper time.
"But seek ye first the kingdom of God and His righteousness" This is the matter of real importance. God's interests in that sphere of subjection to His authority (His kingdom) should hold the greatest attraction for us. "His righteousness" is added to this, for everything in the world is contaminated by man's unrighteousness, and it requires purpose of heart to seek the purity of God's righteousness in such contrary circumstances. This does take time and thought. All of these instructions of the Lord in the sermon on the mount are basic in regard to what God's righteousness really is. They are worthy of diligently applied thought and study.
But providing for tomorrow requires such thought as this: this may be left for that day to take care of itself. Let us leave with God those things in which He does the ordering. The problems of each day are sufficient for that day: there is no need to import tomorrow's problems into today's program.
CHAPTER 7
Simple honesty will understand these first five verses without difficulty. The word "judge" is used in various different ways in Scripture. Believers are told to "judge" what Paul says (1Cor.10:15), that is, to discern for themselves what is right. The assembly is told to "judge them that are within" (1Cor.5:12), which involves administering righteously and maintaining proper order in the church. In certain cases therefore we are responsible to judge. But here the Lord speaks of a censorious attitude of hard criticism of others. In this we would take the place of a judge, which is only God's right. If we treat others this way, we can expect the some treatment, for they can certainly find plenty to criticize in us too.
The most critical are in fact commonly more deserving of criticism then are their victims. They will see the trifling mote in another's eye, while ignoring a huge "beam" in their own eye. Let me at least honestly judge and turn from the serious evil in my own life, before rebuking a trivial thing in another. In fact, rather than judging, if one is overtaken in a fault, "ye which are spiritual, restore such an one in the spirit of meekness, considering thyself lest thou also be tempted" (Col.6:1). Such work requires previous self-judgment, without which we are bound to be guilty of hypocrisy.
On the other hand, we must be careful also of our words in speaking to the ungodly, for they are no more to be pandered to than they are to be judged. Dogs and swine are unclean animals, typical of unclean men (though they may have at one time professed Christianity--2 Pet.3:22). The precious truths of Scripture applying to Christians (holy things and pearls) will be both misunderstood and treated with contempt by ungodly men. Christians have too frequently attempted to import Christian principles into the world's religion and the world's government. These do not mix, for Christianity is heavenly, not earthly. Men of the world need simply the elementary gospel of the grace of God. This will require first the facing of the guilt of their own sins and their need of mercy. If this is absent, it is senseless to try to persuade them of the preciousness of the great blessings found in Christ Jesus that are the portion of believers. We shall suffer for such indiscretion, as well as the truth suffering.
If in verse 6 the ungodly are seen to be in no state to receive the things of God, for they do not ask; we, on the other hand, are encouraged to ask and receive. This dependent, concerned state of soul is that which the Father delights to answer. Each of these stages becomes more insistent, "ask," "seek" and "knock"' Such reality of exercise is precious to God, and there is no doubt of a favourable answer: "it shall be given," "ye shall find," "it shall be opened. Let us remember however that it is the "holy things" and "pearls" that are to be our prime desire.
Verse 8 insists that everyone who asks receives, etc. This is manifestly seen in the prospering of souls who are in earnest. The Lord does not say or infer that we shall get everything that our fleshly nature desires. James 4:3 effectively reproves that suggestion. Still, earthly fathers are concerned for their children's needs, usually. If a child asks bread, will he be given a stone? or if a fish, will he be given a serpent? No father is likely to be so callous as this. The stone is useless, but the serpent is dangerous. On the other hand, if a child asked for a serpent, what father would give it to him? Why would we ever think of asking for what is useless or harmful?
Though our own very nature is contaminated by sin, yet we know enough to give good things to our children. How much more should we expect our Father, who loves us perfectly and who knows perfectly what is good for us, to give good things to those who ask Him.
How fitting it is, since the Father gives good things to those who ask Him, that this should have practical effect in our own lives. So verse 12 Indicates that, if we appreciate our Father's character, we shall show such kindness to others. How good to remember that we should act toward others in the way we desire them to act toward us. It will require serious exercise to watch that we are thoroughly fair in this matter, for we are too easily taken off guard by others acting wrongly toward us. This is no excuse for our doing the same. T he Lord was telling them nothing new, for the law and prophets spoke similarly yet only faith would respond to it.
This leads on now to the Lord's showing the path of such faith to be narrow or confined, not appreciated by the majority. Many choose the wide gate and the broad way because man in the flesh seeks his own advantage and is not concerned with treating others as he desires to be treated. but it leads to destruction following the crowd is popular, but full of danger.
The strait gate is constricted by narrow limits, and not attractive to the flesh. The entire way is narrow too, but it leads to life, in which there is no limiting confinement. In the world the way may seem irksome, but faith can bear this in view of what is infinitely better, even in spite of the added trial of being accused of personal narrowness and bigotry. If only few find it, still it is God's way.
However, this must be guarded too, for there is a narrowness that is false and evil, a specious counterfeit of what is true. False prophets have abounded throughout history, and because of the wonder of the pure reality of truth revealed in the person of Christ, they have increased in number, for they, see opportunity of greater personal advantage in counterfeiting Christianity. They come in sheep's clothing, pretending to be believers, in some measure acting like it, but inwardly wolves, intent on doing harm.
But the believer may discern them by their fruits. They bear the character of thorns and thistles, harmful rather then productive, not ministering food for the need of souls. No child of God should be deceived by them. They tickle men's ears, usually appealing to the pride of intellect, but ignorant of the truth that reaches consciences and hearts. Grapes and figs are healthy foods, but not available from thorns or thistles.
Too frequently they influence people by some apparently good points they appear to have, but actually, being a corrupt tree, they cannot bring forth any good fruit. Counterfeit money may be a very good imitation of what is genuine, but it is totally false. When it is found to be false, then it is nonsense to spend any time in evaluating its good points. If good is used in the interests of falsehood, then the good becomes particularly bad.
A good tree (a genuine believer) produces good fruit. Its quality may differ in different cases, but the fruit from the tree is not corrupt. As to the corrupt tree, it will be cut down and consigned to the fire of eternal torment, for it bears no good fruit whatever.
Many of these profess even a knowledge of the Lordship of Christ: their lips are able to form the words, "Lord, Lord," but they shall not in reality enter the kingdom of heaven: this is only for those who do the will of the Father, which can be true of none but the redeemed.
They say they have prophesied in His name. If it is true that by the power of His name they have cast out demons (as Judas was given authority to do), this is not proof that their hearts are right before God. The doing of wonderful works cannot substitute for the reality of faith in the Son of God.
To many who claim to have done wonderful works in the Lord's name, the answer of the Lord will be most solemn, "I never knew you." At no time had they ever been believers, for there is no possibility of one being born a new and yet afterwards lost. In answer to their claim of wonderful works, they are called "workers of iniquity."
The Lord sums up all of this instruction now with the simile of two houses, one built on the rock, the other on sand. These sayings of His are of more emphatic importance than those of law; therefore disobedience to them brings a more severe judgment then did disobedience to the law (Cf.Heb.2:2-3). As the wise men's house, built on a rock, withstands the floods and storms, so the believer, obedient to the words of the Lord Jesus, who is Himself "the rock of ages," will be preserved from destruction by means of the rain from above, the floods from beneath and the winds from around. For every professor of the name of Christ will be put to the proof by all these things. The genuine believer, resting on Christ Himself, will withstand every such adversity.
On the other hand, one building on sand is one who, after hearing the words of the Lord Jesus, fails to take them to heart in such a way as to obey them. He is still considered to be building, but merely on sand, the shifting uncertainty of men's thoughts, with no solid basis of fact. This will be swept away in judgment, the fall of the house being great in proportion to the greatness of the pride and effort put into its building. How well it is for men to wisely consider the basis on which they are building now, for this will have eternal results of most vital character.
This early ministry of the Lord Jesus astonished the people, for it contrasted with the teaching of the scribes, who had no vital conviction as to the truth of their own teaching. They could not speak as from God, while all that He spoke had in it the living power and authority of God. For He had not merely pressed the law's claims upon men, but had declared the inner spirit and significance of the law as striking at the inner motives of man's hearts. What words of power indeed to lay our hearts bare before God!
CHAPTER 8
Now the King comes down among the people from the height from which He had given them wise instruction. For He is not only their teacher: He will experience their sorrows, and show His heart of compassion in the midst of adverse circumstances. The real condition of His people was sinful, and this was illustrated in the leper (typical of men's being sadly corrupted by sin), who is nevertheless drawn to worship Him, as a small remnant of Israel did in the beginning of the day of grace. Faith has been awakened at least in recognizing the power of the Lord Jesus to heal this dread disease that no other could heal. The man seems not so sure of the Lord's willingness to do this, but the grace of the Lord Jesus is always greater than our faith. "I will" are His words, as He in grace identifies Himself with the man by His touch, and healing is immediate. The law declared one unclean who touched a leper, but His blessed touch healed the leper.
This is not to be publicly declared, however, and the man is to show himself to the priest, offering a gift in conformity to the law's command, as a testimony to the nation. All of this seems to specially typify the work of His grace in the few in Israel as the dispensation of grace was introduced. The demonstrated fact was a clear testimony to the rest of the nation, though it was not the time for the widespread blessing of the kingdom and glory of the Messiah. Neither the leaders nor Israel generally were ready to respond to such grace.
In Capernaum, a city by the sea of Galilee, Jesus is approached by a centurion, a Gentile officer, who intercedes for his servant who was suffering badly from a case of paralysis. This strikingly illustrates the case of Gentiles in the helplessness of their sin, without hope, without God in the world. The Lord assures him that He will come and heal his servant.
However, this serves to bring out a beautiful picture of Gentile faith in the present day of grace. The centurion feels himself unworthy to even have the Lord enter his home, and asks that the Lord may only speak the word that will heal his servant. For in reality of faith he reasons that if he, being a man under authority, is able to give orders that are promptly obeyed by those under him, how much more will creation itself (being under the hand of the Lord Jesus, the Son of God) obey the words of its Creator. Sickness, though resulting from the sin that had corrupted the world, was still subject to Him. Of this the centurion had no doubt. He simply believed that Jesus is the Son of God.
At the man's words Jesus Himself marvelled, for this was greatest faith compared to Israel's dullness of discernment as to the glory of this blessed Person. But He affirms also that many would evidence such faith, coming from the east and west to sit down with Israel's fathers of faith, Abraham, Isaac and Jacob, in the kingdom of heaven. On the other hand, the children of the kingdom (in this case Israelites who considered themselves entitled to the blessings of the kingdom) would be cast into the outer darkness of eternal torment. It is to be noted that when Matthew 13:38 speaks of the children of the kingdom, they are the good seed. But in Ch.8 the mere natural children of Israel are first set aside before (in Ch.13:1) the Lord goes forth as the Sower to begin a new crop in the field (the world), not simply in Israel. This good seed therefore of the new crop is the same as those coming from the east and the west to have part in the kingdom with Israel's fathers.
The faith of the Gentile centurion is immediately rewarded by the healing of the servant a part from the Lord's immediate presence. Today also Gentiles who have not seen Him and yet have believed are the special objects of His great favour. This is an outstanding character of the church of God.
Verses 14 and 15 however are typical of the Lord's returning to the house of Israel, as He will do in a coming day. For Peter's ministry was specially to the circumcision, and the healing of his wife's mother emphasizes the blessing connected with a natural relationship (Cf. Romans 11:24). Israel has long been in a state of feverish unrest, reduced to a state unfit for service, though boasting in a law that demanded service. How simply the power of the Lord Jesus reserves this great affliction! Her debilitating fever is exchanged for the calm energy of ministering to the Lord Himself and to His own, just as Israel will be delighted to take the place of genuine service when the Messiah touches her fevered hand.
The blessing is enlarged in verses 16 and 17, with many being brought to Him to have demons cast out and sickness healed. Nothing is said of who these people were, for the purpose is to emphasize that they were blessed apart from the question of who they were: none were turned away. It is a picture of millennial blessing spreading out from Israel to all people. As verses 14 and 15 imply that the Lord Jesus is Israel's Messiah, 16 and 17 show Him as Son of Man in relationship with all mankind.
Verse 17 was fulfilled in some real way at the time of His healing these crowds. On the cross He bore our sins, and He bore sin, which was the underlying cause of sickness. But at the very time that He healed, He was bearing their sicknesses, feeling their suffering as though it were His own.
The excitement occasioned by the many miracles among the people was such as to gather great crowds. But rather than being influenced by this to remain, the Lord commanded that He and His disciples would depart to the other side of Lake Galilee. A scribe, no doubt moved by the great evidence of power in the Lord Jesus, and by its wonderful outward results, promised the Lord that he would follow him wherever He went. But the Lord had not called him: this was merely natural enthusiasm. the Lord discouraged him from his proposal by telling him that though foxes and birds have a shelter they can regard as their own, yet He on earth had no such place. If one is to really follow Him, he cannot expect any fleshly comfort or advantage. The scribe was not prepared to continue in a path of true discipleship: the Lord could therefore not encourage him.
On the other hand, one of His disciples (who was responsible to follow Him) seeks to excuse himself from following Him for the time being on the ground of what he considered a natural obligation, that of burying his father. He apparently felt some obligation of caring for his father until he died, but the Lord does not allow natural relationships to take precedence over His work. "Let the dead bury their dead" implies that there are plenty of those who are yet dead in sins to take care of merely natural things. One who is alive in Christ has more important business than this.
In verses 18 to 22 we have seen the activity of the flesh, first in its self-assertive character, and secondly in its self-indulgent character. Over this the King shows His firm authority. Now in verses 23 to 27 He demonstrates His authority over the outward elements, the heaving sea, which symbolizes the surrounding world. The boat is typical of Israel tossed on the waves of Gentile turbulence. It may seem to Israel that the Lord is unaware of their plight, and we too, when tried by a world in upheaval, may feel deserted.
In weakness of faith they cry to Him, for He Was asleep. Of course with Him on board they could never sink. But in tender grace He simply calms the sea with a rebuke of absolute authority, the wind subsiding so that there was a great calm. So it will be when He speaks in power to a tumultuous, world racked by the winds of the great tribulation.
Such authority amazes His disciples, for this is more than kingly authority: it is that of the Creator Himself, God manifest in flesh. The faith of the centurion (vs.8-9) recognized this with no difficulty: why then should the disciples be amazed?
Arriving at the other side He is met by two demon-possessed men. Mark speaks only of one man, and supplies many more details. Matthew is not so interested in the details of men's condition as in the authority of the Lord over demons; though he affirms their excessive ferocity which hindered men from passing that way. If the Lord has shown His authority over the flesh in verses 18 to 22, and His authority over the world in verses 23 to 27, now He is shown to have no less authority over Satan's power.
The demons within the man acknowledge what Israel did not, that Jesus is the Son of God. They knew there is a day of judgment for them too, and feared that the Son of God would act in tormenting authority before the time. His very presence cannot but trouble them. But they were guilty of dreadfully tormenting men. They expect the Son of God to expel them from the men, but plead to be allowed to infest a herd of swine. God's angels evidently have no such inclination, but evil spirits seem anxious to possess a body in which to express their evil proclivities.
The Lord allows the request of the demons whom He dismisses from the two possessed men to enter the heard of swine, which results in the immediate death of the swine. What the demons did then we do not know. Of course, Israelites had no right to keep swine, which they were forbidden to eat (though possibly they raised them in order to sell the meat to Gentiles). The terrified swine were not in control of their senses, get this occasion also proves that evil spirits do not hold complete control of their victims, whatever may be the measure of control they exercise.
The keepers of the swine bring the report to the city, not only of the death of the swine, but of the deliverance of the men from demon power. For this the whole City seems not even to be thankful: they would rather live in constant fear of demon-possessed men than to lose their swine! Sad is the state of those who urge the gracious, faithful Lord of glory to leave their vicinity! Though mercy is not appreciated by some, this will not stop its precious exercise for the sake of others.
CHAPTER 9
Returning to His own city, Capernaum, He has brought to Him a man totally helpless, lying on a bed. This case of palsy is indicative of the complete debilitating effects of sin: man is left without strength through its ravages. Nothing is said of his being let down by others from the roof of the house, or other details (as in Mark and Luke), for again the purpose of Matthew is simply to emphasize the King's authority over the disease. That authority has been seen over the flesh, the world and the devil: now it is as clearly seen over disease, typical of sin's effects.
The Lord takes account of "their faith," for those who brought him had confidence in the grace of the Lord Jesus, as evidently did the man himself. But He first gives him assurance of far greater blessing that bodily healing. With tender encouragement He tells him his sins are forgiven. Certain scribes present consider this to be blasphemy, for He is manifestly speaking as representing God, for which they think He has no authority. They do not, however, express their thoughts, for they know His moral power is more than they can withstand; but He answers their thoughts. This itself shows Him to have, not only authority, but divine knowledge. He is not only King; He is God.
He questions them as to which is easier, to tell the palsied man his sins are forgiven, or to tell him to rise and walk. Of course neither would be effective by means of anyone but the Lord: now He would accomplish the latter to prove that the former Was as Positively true. In response to His word the man rose, took up his bed and went to his house. If the Lord has such manifest authority over sin's results, then He has authority over sin itself also, and as Son of Man has authority to forgive sins. This is instructive, for He has proven He is God in His discerning men's thoughts: nevertheless it is in Manhood that He has authority from God to forgive sins, for as Man He has come in pure grace to take man's place in making atonement for sins. More than this, the term "Son of Man" has a wider application than His connection with Israel, for it refers to His relationship to all mankind: He can forgive Gentiles too.
The crowds marvel and glorify God for His giving such authority "to men," but they fall far short of realizing that He is the unique Son of God, therefore in the highest, sense "the Son of Man."
In verse 9 however we see the authority of His word finding a willing response in the heart of one man. The writer of this Gospel, a tax-collector, is sitting to receive dues from the people. Only the words, "Follow Me" are sufficient to cause him to leave his lucrative business immediately and follow Him.
Matthew speaks in verse 10 of Jesus sitting at meat in the house. He omits what Luke tells us, that this was a great feast that Matthew (Levi) made in his own house (Lk.5:29). He was indeed following the Lord, for he had invited a great company of tax-gatherers and sinners, no doubt in desire for their hearing the word of God. The Pharisees were offended by the fact that this noted Teacher would lower Himself to eat with such people. But which of the Pharisees was not a sinner? Perhaps their fear of having themselves exposed led them to question the disciples rather than the Lord Himself. He does not however reprove their hypocrisy in considering themselves righteous and despising others. Rather, He justifies His work as divine Physician come to have mercy on the sick, those who realized their need of Him. Sadly, the Pharisees were blinded to the seriousness of their own sins, and felt themselves above the need of His merciful ministrations. Well might He tell them to go and learn what Scripture means, "I will have mercy and not sacrifice" (a quotation from Hosea 6:6). The formal sacrifices of religious Jews had become a matter of spiritual pride to them, which moved them to despise those in need instead of having compassion toward them. The Lord at least will have mercy, for He had come to call sinners to repentance, not the righteous. Wonderful mission of divine love and grace!
The disciples of John the Baptist now come to the Lord directly with a serious question, not with a cavilling question such as the Pharisees addressed to His disciples. Why did both they and the Pharisees fast often, but Christ's disciples not at all? As to Pharisees, their fasting was generally a matter of spiritual pride, that is, of doing something they thought to be of human merit. John and his disciples had different motives, for they felt the sad desolation of Israel's spiritual condition, and this sorrow led to fasting.
But the Lord answers for His own disciples that His personal presence among them left them no cause for fasting. The very Source and Centre of all blessing was with them, as the bridegroom present among the sons of the bride chamber (those identified with Him before the day of marriage celebration). It was becoming for them to rejoice, not to mourn. However, the days would come when the bridegroom would be taken from them (and in fact by the cruel violence of men's rejection); then they would fast. Such is the character of our present day: we have reason to mourn the absence of our Lord, and the discipline of self-denial is only consistent. Fasting is therefore often seen in the book of Acts, but always linked with prayer, for prayer is of positive character, fasting a negative accompaniment, but not to be ignored.
But the bridegroom was not merely introducing some corrections into the Jews' religion, as though patching an old garment with a new piece of cloth. What He introduced was a totally new garment, for the grace of Christianity completely transcends the system of Judaism. A mixture of the new with the old would make worse the rent in the old. Israel had thoroughly broken the law. To mix grace with that which was totally in ruins would actually only add to the tragedy of the ruin. Rather than being of any help, it would more glaringly expose their failure.
More than this, the new wine of the Gospel of the grace of God can only be contained in new vessels. The law was given for man in the flesh, that is, the old vessel or wineskin. But if one is to take in and hold the new truth of the Gospel, he must be a new vessel, that is, be born again: if not, the Gospel will be virtually wasted on him, and he will perish. One who is not born again can neither appropriate or appreciate the preciousness of the grace of God in Christ.
From verse 18 two cases are considered together, beginning with the anxious intercession of a ruler of the: synagogue for his daughter, who he says may have by this time died. On his way to the house, the Lord pauses to take time with a woman who had for twelve years been diseased with an issue of blood.
The little girl pictures the virgin daughter of Zion, that is, Israel in he state of virtual death, all hope gone, for which the mercy of the Messiah alone is a resource. However, her recovery is delayed because of the need of the woman. Does this not teach Us that grace is at the present time obtained by Gentiles as the Lord is an His way to recover Israel ?
The woman timidly touches only the hem of His garment. If this was not the great faith of the centurion (Ch.8:10), yet it was faith, the confidence that the least contact with Him would heal her. His garments speak of His character as displayed in the world: this itself is enough to fulfil her need, though she may have had little realization of His glory personally.
He does not allow her, however, to go away without the assurance of His own word that her faith had healed her. Nothing but the simplicity of her trust in the right Person had accomplished this marvellous result. He would have her understand this well, that her faith might be all the more implicit in the fullness of His grace.
Little detail is given as to the case of this women or that of the daughter of Jairus, as is given in Mark's Gospel; for again the emphasis in Matthew is particularly on the authority by which He subdues every adverse thing. In the ruler's house, his daughter having died, the Lord rebukes the mourners for their noise making. To Him death was no more then sleep. When He speaks this way, however, they respond with scornful laughter, and find themselves put out of the house. Then His action confirms His word, as He takes the girl by the hand and raises her up alive. This is the picture of Israel's virtual resurrection from a state of death: the fame of this is spread abroad, as indeed all the earth will marvel at the wonder of Israel's revival in the age to come.
Though Matthew's Gospel begins with the declaration of Jesus Christ as "the Son of David," yet not until now (verse 27) do we hear Him addressed as such, as the two blind men (not the same as at Jericho later--ch.20:30) cry to Him for mercy. The wise men had spoken of Him as King of Israel, when He was an infant. But in His going forth to preach the word, He is not first presented in this way. Rather, the Father declares Him to be Hi s beloved Son (Ch.3:17). Even Satan (though questioningly) uses this name Son of God (Ch.4:3-6), while demons fully acknowledged Him as this (Ch.8:29). This truth as to His person must be first established, then it is precious to see individuals by faith recognizing His Messiahship.
He questions the two blind men, do they believe in His ability to answer their request? No doubt He does this to draw out the decision of their faith. In answer to their affirmative response, He speaks and acts according to their faith: their eyes are opened. He is indeed the Son of David, fulfilling the prophecy of Isaiah 42:7.
His forbidding them to tell the matter is evidently connected with their recognizing Him the be Son of David; for though He is King, He had not come to reign, and He desires no advertising in such a way as to incline people to think the kingdom had arrived. But the men did not have that implicit faith that simply obeys if His word, though they admired Him for what He had done. They spread abroad His fame as though He had come to reign, which He had not. May we remember not only to admire our Lord, but to fully obey Him.
We have seen Israel's long blind condition pictured in the two blind men; now her mute state of bearing no witness for God is illustrated in the dumb man brought to Him. Evidentially the demon who had taken possession of him had caused his dumbness, just as Israel's allowance of demon influence has closed her mouth as regards all witness for God. (This does not at all indicate that all illness results from demon possession, as some have dared to insist.) When the Lord comes in power and glory and casts out the evil spirit that has long held Israel in bondage, then in submission to Him they will speak His praises.
The Pharisees accuse Him (not to His face, however) of using demon power to cast out demons. Later, when the evident falsehood of this smouldering animosity kindles into a stronger flame (Ch.12:24), He exposes and solemnly reprimands their wickedness. In this case He answers their folly by travelling to all the cities and villages, teaching and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. After so great a manifestation of miracles of grace, the later malignance of the Pharisees becomes the more reprehensible. The gospel of the kingdom emphasizes God's authority rather than His grace. The gospel of the grace of God is more peculiarly appropriate following the death and resurrection of Christ (Acts 20:24).
The heart of the blessed Lord is moved with compassion in seeing the crowd milling in aimless confusion as sheep without a shepherd. Have we not often felt similarly in observing the crowds on today's city streets? Let us then take to heart His urging His disciples to pray that the Lord of the harvest will send forth labourers into His harvest. There is no lack of work for them, yet they are few, which is as true today as it was then.
CHAPTER 10
When He instructs us to pray, He fully intends to answer such prayer, as we see now in His sending forth His twelve disciples. It is precious to see Him exercising authority to communicate authority to them over evil spirits, sickness and disease; for He is far more than God's servant: He is Lord. In fact, He sends forth the very servants whom He had instructed to pray that He would send labourers into His harvest. The names are given here in groups of two. Simon Peter is called "the first"' being particularly gifted as a public evangelist and a leader. Andrew follows, though it was he who brought Peter to the Lord (Jn.1:41-42). James and John were brothers. Bartholomew is evidently Nathanael, who was brought by Philip to the Lord (Jn.1:46-47). Thomas is linked with Matthew, who writes this Gospel. Lebbaeus (surnamed Thaddeus) is evidently Jude the brother of James (Lk.6:16; Jude 1). Of most of these we have very little history, in contrast to the sombre history of Judas Iscariot. But they are chosen from the lowly classes of men, to emphasize the power and grace of the King Himself in empowering them. (Paul, introduced later as apostle to the Gentiles, and to reveal the truth of the assembly, was in contrast a man of outstanding intellect and learning.)
These are commissioned to go neither to Gentiles nor to any city of the Samaritans, but only to the lost sheep of the house of Israel. Such a commission is plainly not applicable today. The Lord specifically changed this in Luke 22:35-37, in speaking to the same disciples; and in Matthew 28:19-20 the change is emphasized, for all nations are now to hear. The cross has made this great change, for there Israel is seen as rejecting the mercy offered to her, and Samaritans and Gentiles have the door of mercy opened to them, as is so beautifully seen historically in Philip's evangelisation of Samaria (Acts 8) and in Peter's being sent to the Gentile, Cornelius (Acts 10).
The twelve were sent to preach the kingdom of heaven as being at hand. This is not the kingdom as come in manifest power, as Israel expected, yet it is a kingdom in which the authority of the King is paramount even in a day that He is rejected by His Own nation Israel. Israel's rejection of Him, which shows itself defiantly by the end of Ch.12, will not deprive Him of this present kingdom. But first, Israel is to be given fullest opportunity to have part In this, though its headquarters are not in Jerusalem: rather it is the kingdom of heaven, its centre outside of the world entirely.
The truth of what they proclaim as to the kingdom is confirmed by the power given them to heal the sick, cleanse the lepers, raise the dead and to cast out demons. This power came from the King Himself: they had received it freely, and they were to freely give, not to use it as de present-day self-styled healers, for their own gain.
More then this, they were to carry no money with them, not a scrip for holding food, and no extra coat, shoes, or staff. This is because the Israelites to whom they went were responsible to care for the needs of the servants of their own Messiah. This would be totally changed when they were sent to Gentiles (Lk.22:36). In whatever city or town they entered they were to inquire for any whose character was of moral worth, and were to partake of their hospitality until they left. Any household that responded favourably to them would be blessed: otherwise be left without blessing. In fact, the disciples were to shake off the dust of their feet, In disclaiming all Identification with such a house or such a city. If it were a city thus opposed, its judgment would be more severe then that of Sodom and Gomorra, for as Israelites they were more responsible.
However, verses 16 to 23 involve, far more than the commission in effect while the Lord was on earth; for this goes on to the testimony seen in Acts, then further still, to that which will be revived in the tribulation period, as verse 23 clearly shows. They were sent as sheep in the midst of wolves, therefore to be always on guard, wise as serpents, yet in contrast to serpents, guileless as doves; for wisdom and transparent honesty are a true protection for the servant of the Lord.
While the Lord was on earth, there is no record of His disciples enduring the opposition of verses 17 and 18 (though John the Baptist suffered imprisonment and death); but in the book of Acts they were delivered up to the Jews' councils and scourged for their testimony to Christ, some of them also brought before governors and kings for His sake. This is first for a testimony against the Jews, but also the Gentiles are added, showing that these words go beyond the commission of verses 5 and 6.
When these things occurred they would need no speech-writer, nor even to study first what would be most wise or appropriate to answer when accused. Rather, they were to depend entirely on God to give them the words to speak at the time they were needed. In this they would allow the Spirit of their Father the freedom to speak without hindrance. We see this beautifully carried out in the cases of Peter and John in Acts 4:8-12 and 5:27-32; Stephen in Acts 7; and Paul in Acts 24:10-21 and 26:1-29.
The same will no doubt be true in the tribulation period, and verse 21 will have special application to that time, when even close natural relationships will be ignored because of the intensity of hatred toward the name of Christ, the true Messiah; brothers betraying brothers, fathers their children, children their parents, to be put to death. How dreadfully abnormal! Yet this Will be the exposure of what is the real character of the unbelieving heart of men.
At the time of the tribulation only a small remnant of Israel will bear Witness to Israel's Messiah, and they may expect the hatred of virtually all men. The period of tribulation will not be long, but intense: he that endures to the end of it will be saved for blessing in the millennial earth. Their being persecuted will have the effect of spreading the witness from city to city, for they are instructed, if persecuted In one city, to flee to another. The shortness of the time is then indicated in the fact that, in spite of this rapid dissemination of the testimony, they will not have covered all the cities of Israel before the coming of the Son of Man. Of course, the coming of the Lord to take His saints to glory will take place seven years before this, but the Christian dispensation is passed over here because it is from the viewpoint of a Jewish remnant that the Lord speaks. Such a remnant suffered when the Lord was on earth, then also in Acts (though there they formed the nucleus of the church), and the remnant will suffer in the tribulation too.
They may expect this because the disciple is not above his master nor the servant above his Lord. As their Lord was treated by men, so they could expect to be. The disciple should be content then to be called by hateful names, as his Lord was: indeed, even in this it is an honour to be identified with Him (See Ch.12:24). In suffering such reproach, Peter says "happy are ye" (1Pet.4:14).
They may well trust the strength of His own word, "fear them not therefore." Though their falsehood may seem to triumph for the time being, it will get be fully exposed to their own shame. Truth will eventually gain its complete victory. What the Lord spoke to them in darkness (that is, privately) they were to speak in the light, for it was the truth that men needed. Just so, what we today learn in the quietness of communion with the Lord we are to declare In the boldness of honest faith. These things Must not be merely our opinions, but what the Lord speaks.
Fear of man is to have no place where the word of God is faithfully proclaimed. If, as in the case Of Stephen (Acts 7), men kill the body out of antagonism against the word of God, they cannot kill the soul, as Stephen's triumphant faith bore witness at the very time of his martyrdom. God is able to destroy both soul and body in hell: He then is the One whom men should fear. To destroy however does not mean to annihilate, but to render unfit for any intended use.
The Lord uses the sparrow as the picture of virtual worthlessness, yet it is the social bird, always found in inhabited places, desiring fellowship. How apt an illustration of believers, who are more valuable then many sparrows! (Compare Ps.102:7) Not one of them falls to the ground without the Father's concern; and that concern is such toward Us as to number the very hairs of our head. If this is true of the smallest details physically, what of all the other details of our needs, whether of spirit or soul?
To be valued so greatly by the Father surely calls for a fitting response on our part, that response of fearlessly Confessing Christ before men. He is far more then worthy of this. But this too will elicit a response on the part of the Lord Jesus in confessing before His Father the one who confessed Him before men. Wonderful honour indeed given to the wholehearted believer!
But the reverse is true for one who dares to deny Him before men. To be denied by the Son of God will involve for him the greatest dishonour and humiliation. Men do not stop to consider the solemn horror and dishonesty denying the Son of God those rights that are His alone. This is not only an insult to Him, but also to His Father, to whom the name of His beloved Son is precious beyond all we can imagine.
Christ Himself is the test of men's condition. He did not come to send peace on earth, that is, to make men comfortable with one another while still In a state of quilt. Rather His presence is as a sharp, dividing sword, bringing into focus the reality of some and the rebellion of others. By this touchstone the variance between father and son is manifested, and between mother and daughter, etc. So it has proven in history: many households have been divided because Christ is received by some and refused by other members of a family.
There must be a decision as regards Christ. If one loves father or mother, son or daughter more than Him, he is not worthy of Him. He cannot take a secondary place to any natural relationship. For any mere man to require this would be wickedness; but this Man is the eternal God, worthy of unconditional worship, and entitled to the absolute obedience of every creature. It is added also that if one does not take his cross and follow Christ, he is not worthy of Him. For Christ has willingly accepted the cross of the rejection of mankind for our sake. Every disciple of His therefore is to take his own cross, that is, to voluntarily identify himself with the rejected Christ of God, and to follow Him in this path of rejection, not expecting any recognition by the world, but rather reproach. This is of course inseparably connected with a confession of Christ, as in verse 32.
One who found his life, that is, chose a life of ease and comfort on earth, would only lose it, for man cannot retain what be seeks so ardently to hold, a fact that Ecclesiastes 12 so graphically portrays. But if one would lose his life for Christ's sake, that is, make Christ his object, though this might mean sacrificing life's natural pleasures and objects, he would actually find his life in its satisfying character of lasting value and blessing, a life with eternal good In view.
Verse 40 is a wonderful assurance for the sake of one who receives the Lord's servant. Since Christ has sent him, then receiving him is receiving Christ Himself, and this involves receiving the Father also, a steadying, precious reminder for us, for there are many indeed who do not stop to consider the seriousness of this principle. We know it is true among unbelievers, who think nothing of treating the Lord's servant with contempt. On the other hand, even believers are sometimes most unwise in the way in which they criticize the message or the person of one whom the Lord Himself has sent to bring the truth of His word to bear upon consciences and hearts. While it is unbecoming to flatter one because he is the Lord's servant, get it is also most unbecoming to treat him with disrespect, for in this we express our disrespect for the Lord.
Also, if one receives a prophet in the name of a prophet, that is, as a prophet, he will receive a prophet's reward. Since he takes to heart God's Message sent by a prophet, then he will receive a similar reward to that of the prophet who faithfully speaks for God. If he receives a righteous man as a righteous man, this puts him in the class of righteous man, and as such he will receive a reward. If he receives him with ulterior motives, this would be totally different, of course. Simon the Pharisee received the Lord into his house (Lk.7:36), but not as a prophet (v3,34), though he admitted He was a teacher (v.40).
Finally, even the smallest recognition of Christ would not be unrewarded. One who gave a cup of cold water to a little child, only in the name of a disciple, that is, as identified with a disciple of the Lord, would certainly be rewarded. For, in doing this one is evidencing the fact that he doe at least have some respect for Christ.
CHAPTER 11
Throughout Israel now the Lord carries on an intensive teaching and preaching in their cities. John the Baptist hears of this in the prison, but he is deeply puzzled, for he sends two of his disciples to Him to ask, "Art Thou He that should come, or do we look for another?" Yet this same John had said of Him, "I saw and bear record that this is the Son of God" (Jn.1:34). No doubt John expected Him to very soon take His place of royal dignity as Messiah of Israel. Yet John's testimony to His glory had been silenced, and He to whom John bore witness was now travelling as a loving teacher through the land. This does not seem to be consistent with the great glory that John had (rightly) ascribed to Him.
Yet John had heard, not only of His teaching and preaching, but of His works, which of course none other had ever done. The Lord therefore instructed the disciples to show John again the things they saw and heard, works of marvellous grace and power as well as words such as had never before been spoken observe that all the miracles of verse 5 are significant of that which is spiritual. First, the blind received their sight, this itself being an evidence of His Messiahship (Isa.42:5-7), and typical of the totally ignorant being enlightened. The lame are the impotent, healed in order to walk before God. Lepers are typically those corrupt, cleansed from this loathsome state. The deaf are those indifferent to the voice of God, now made to hear. The dead are the dormant, with no life toward God, but quickened by divine power. Finally, the poor are these desolate spiritually, but enriched by the Gospel of grace preached to them.
It is precious to see the gentleness with which the Lord encourages John, rather then to reprove His questioning: "Blessed is he , whosoever shall not be offended in Me." He leaves no question as to who He is, though He does not explain why He continues to take a lowly place.
Before the crowds, however, He speaks highly of John; asking first, did they go into the wilderness to see a reed shaken with the wind? Was John merely a weakling moved by the forces of nature? They know this could not be so: nothing natural could explain either the penetrating Message he brought nor the fact of crowds going to the wilderness to hear him.
Or, on the other hand, was he a man clothed in soft clothing? But they knew that men of this kind, popular celebrities, were found in circumstances of luxury, not in the desolate wilderness.
What then? was he a prophet? The Lord affirms it to be absolutely true; and more then this, for he had a place that no other prophet was ever given, the unique privilege of announcing the Messiah of Israel. Malachi 3:1 had prophesied specifically of him as the messenger sent before the Lord to prepare His way. The Lord strongly affirms that among all mankind there had not arisen a greater then John the Baptist. He certainly does not speak of any public display of greatness as in the eyes of the world, for John had none of this. Nor does He speak of moral greatness, though his moral character was exemplary, no doubt. He speaks rather of the greatness of the place John was given as the forerunner of the Messiah. This explains also His last statement, that a lesser one in the kingdom of heaven was greater than John. He is speaking of the greatness of the position believers are given today in contrast to any position possible previous to the presentation of Christ Israel in grace.
John had announced the kingdom of heaven to be at hand. In the person of Christ, the King, it had come. But the King was not recognized, in fact was rejected. In this way the kingdom of heaven: suffered violence, and those who entered it would have to do so by virtually forcing themselves in over the determined opposition of the religious leaders Of Israel. Compare Mt.23:13.
Verse 13 is a plain statement that the dispensation of law, with its witness of all the prophets, was effective until John. Jerusalem was the centre of this system of things, that is, an earthly centre of an earthly administration. The kingdom of heaven was introduced by the Lord from heaven, the headquarters of this being in heaven, not on earth. In John was the culmination of prophetic ministry, all of which pointed to Christ.
John Was the Elijah promised in Malachi 4:5; not literally the same man (Jn.1:21), but a prophet of the same character (Lk.1:17). The expression "if ye will receive it" indicates this spiritual explanation, as does the following verse, "He that both ears to hear, let him hear."
But where was the fitting response to either John's ministry calling men to repentance, or that of the Lord Jesus introducing the precious dispensation of grace? Instead of recognizing God's voice in both cases, "this generation" were like children sitting in the markets, that is, they were childish and also idle, though surrounded by the serious realities Of life. Calling to others they complained that they had not danced to their music, and on the other hand had not lamented when they mourned.
The application is clear. John did not dance to their music: he came neither eating nor drinking, that is, not partaking in their festivities, for he had a solemn message of repentance to proclaim. They resented this. On the other hand, the Son of Man had come among men in grace, eating and drinking with them, and they resented the fact that He was not mourning; daring to accuse Him of being a gluttonous man and a wine bibber, a friend of publicans and sinners. They treated His grace with scorn and dishonest abuse. Their attitude was that of claiming that Israel was not really corrupt, as John declared; and Jesus was wrong In showing grace to corrupt Israelites!
But wisdom was justified of her own children. These (children of wisdom) at least recognized God's distinct and different means of dealing as being in perfect order, recognizing God's righteousness in John's Ministry and His great grace in that of the Lord Jesus.
The works of His grace had been most marked in the cities on the shares of Galilee, yet they had been no more receptive than Jerusalem. His censure of these cities is most solemn because they did not repent. He affirms that if Tyre and Sidon (Gentile cities) had witnessed there the mighty works He had done in Chorazin and Bethsaida, the Gentiles would have repeated in sackcloth and ashes long before. Why then did He not do these works there? Because He was sent to the lost sheep of the house of Israel, and would give them every opportunity to repent. Tyre and Sidon's judgment therefore would be more tolerable then theirs.
Capernaum, where He had mainly dwelt, therefore being exalted to heaven as regards the magnitude of this privilege, would be brought down to the desolation of hades If the mighty works done there had been done in Sodom, the Lord says it would have remained to that day. In verse 24 the Lord must be referring to eternal judgment, for Sodom was totally destroyed, thereby receiving a complete temporal judgment. It will be more tolerable for her in the day of judgment then for Capernaum. Luke 12:47-48 shows that though all unbelievers will be consigned to hell, yet there will be different degrees of punishment for them, depending on the measure of responsibility.
In all of these pronunciations of judgment there is every indication that the heart of the Lord Jesus was deeply moved and burdened; for judgment is His strange work, a work in which His heart can have no pleasure.
"At that time" of His having to foretell the judgment of these guilty cities, the Lord Jesus found precious comfort in the wisdom and grace of His Father, thanking Him who is Lord of heaven and earth that He had hidden from the wise and prudent the knowledge of those things that manifest the glory of His Son, and had revealed them to babes. For the matter of greatest importance was what seemed good in the Father's sight. The wise and prudent prided themselves on their knowledge, and dismissed the thought of the lowly Son of Man being any more then man in spite of His mighty works and His words of unequalled grace.
But in these verses He speaks, not as Men, but as the Son of the Father, who had delivered all things into the hand of His Son. For though Matthew presents Him as King, yet he must make it fully clear that the King can be no less than God (as John specially presents Him). Compare Ps.47:2,6,7,8.
In the inscrutability of His great Godhead only the Father could know the Son. John the Baptist had to fully admit "I knew Him not" (Jn.1:31,33). Similarly, only the Son could possibly know the great glory of Him who is God of the universe. Only God can know God in the essential reality of His being. Yet, since He is the Son of God, He is fully capable of revealing God as He deems fitting to do so. He reveals Him, not to the wise and prudent, but to babes, those who take the place Of submission to Him, realizing their own dependence.
Verse 28 is therefore most beautiful in this connection. His heart of great love goes out to those weary and oppressed, to invite them to find rest, not simply in His teaching, but in Himself personally. Many false prophets today foist themselves on the public with doctrines that appeal to Men's fleshly appetites, and they give such men great honour; but being more sinful creatures like themselves. they can give no rest to a troubled heart. Indeed, they could never utter words like these of our Lord, "Come unto me,----- and I will give you rest."
Those who labour are those honestly concerned about pleasing God, as law taught men to be. Labouring to keep the law, they found it too hard because of the sinfulness of their flesh. This caused a sense of a heavy load laid on their shoulders which they were unable to bear. All men's labour can never relieve this: the best of man's works can never give rest to a troubled conscience. He Must have this burden taken by Another, that is, the Lord Jesus, whose work alone can totally remove this load, and give rest. He tenderly invites every such troubled conscience to simply come to Him: this is enough. He requires no good works from the person, for He it is alone who lifts the load.
Verse 28 then is the way of rest for a troubled conscience. But verse 29 goes further. In place of an unbearable yoke, He invites us to take His yoke upon us. This yoke certainly implies submission to Him, with its necessary restraint, but its sure result will be rest, not simply for the conscience, but for the soul. The first rest is connected with salvation from the guilt of sin, but the second is a practical, daily tranquillity of soul just in the measure that a believer submits to the yoke of Christ and learns of Him.
His yoke is easy in contrast to that of law (Acts 15:10). But He must have the authority. It is not, as some have suggested, that both the Lord and the believer are sharing the same yoke, pulling together; for Christ is "the red heifer without spot, wherein is no blemish, and upon which never come yoke" (Num.19:2). His yoke therefore is that which He rightly puts upon us, the restraint of which we need, as He did not, and which we willingly accept. The burden would speak of spiritual responsibility also willingly assumed. But it is light: indeed the more wholeheartedly we accept it, the more light it will seem.
CHAPTER 12
We have seen that Matthew groups events with a dispensational end in view, and chapter 12 shows a building up on Israel's part to a state of utter rejection of their Messiah. The expression "at that time" does not mean that this event took place at the some time chronologically, but "is a general term embracing connected events" (William Kelly). For the event actually took place some time earlier (Mk.2:23). But this is chosen by God to be recorded here in order to show that Israel's hostility was gradually growing against their true King, to culminate in the sin that could not be forgiven (vs.31-32).
Hunger leads the disciples to eat of the grain as they passed through. Deuteronomy 23:25 gave them this permission. But the Pharisees had decided to append their own law to this Scripture by restraining this to six days of the week. They speak strongly to the Lord for His allowing His disciples to do this on the Sabbath day. But the Lord did not merely denounce their human additions to God's word, as He did on another occasion (Mt.15:3), but takes higher ground than this, reminding them that David and those with him, because they were hungry, were allowed to eat the showbread that had been replaced by fresh broad in the tabernacle (1Sam.21:1-6). The law had forbidden this, but the hunger of Israel's suffering king was an exceptional case. Now Israel's greater King was rejected by His Own nation, and His disciples were hungry. How vain then was the Pharisees insistence on an outward conformity to their traditions!
Or, did they not also consider that the priests on the Sabbath days actually accomplished their designated work in the temple? In fact, their work was typical of that of Christ Himself, God's great high Priest. Their ignorance of Him and of His truth and grace was really without excuse. For One had come among them whom they should have recognized as being, not only greater then the Sabbath, but greater than the temple. This is a tremendous statement., for the temple was designated as the dwelling of God. Only God Himself is greater then His dwelling.
Moreover, if they had honestly considered Hosea 6:6 they would not have condemned the disciples for a matter that had no guilt whatever attached to it. An attitude of mercy, rather then of pride in outward self-denial, is that which God approves. For the Son of Man had come in mercy, not as a meticulous law enforcer, and the Son of Men was Lord of the Sabbath day, for indeed He is Lord of all. Notice that the precious fact of His being truly the Son of Man does not do away with His absolute Lordship.
Now another matter concerning the Sabbath brings out even more glaringly the bitter animosity of the Pharisees against Him. Though He had reminded them that the priests carried out their duties for the help of Israelites on the Sabbath day, yet the Pharisees were adamant in their opposition to His healing on the Sabbath. They raise the question as to whether it is lawful to heal on the Sabbath days, since a man with a withered hand is present. But their object is to accuse Him. He answers by referring to their own practice. For them to rescue a sheep out of a pit was certainly harder physical work then for Him to heal, yet they would do this on a Sabbath day. If a sheep should be shown such consideration, how much more so should a man, who is of far more value! He finalizes this with the emphatic announcement, "it is lawful to do well on the Sabbath days." What honest man could dare to object to this?
His words are followed by suitable action. Before them all He tells the man to stretch forth his hand, and it is immediately healed. God's own rights of showing mercy on the Sabbath day had been challenged for He was healing by the power of God. Therefore He confronts the Pharisees with their own folly, no matter how greatly it will increase their hostility.
The Pharisees can of course do nothing to make the Lord Jesus conform to their harsh decrees, but in inflamed anger they go out and plot together (contrary to their own law) as to how they might destroy Him. Why did they not rather counsel together as to whether their own legal thoughts were unlawful?
Jesus, knowing their purpose, withdrew from the area, certainly not from fear, but He would not rally public support in His favour against this evil. The common people, however, followed Him, for they had not yet been pressured by the influence of the Pharisees. All who came for healing were healed. This was certainly evidence of His being the Messiah of Israel, yet He charged them that they should not publish this, for it was not the time of His great manifestation rather, in lowly grace He was fulfilling Isaiah 42:1-3, taking the place of God's Servant rather then that of the Messiah; but the one chosen Servant, beloved of God, in whom God found pure delight, and upon whom God had put His Spirit. These are precious words to be said of a servant, for a servant's place is one of comparative obscurity and of little outward importance in the eyes of men; but God's approval is the vital matter.
"He shall not strive nor cry," that is, He instituted no public movement for reform, nor in any way advertised Himself. His was not the spirit of the opportunist, taking advantage of the large crowds in order to exalt Himself as a champion of whatever cause. Hearing His voice in the streets of course implies His voice being raised in public protest against wrongs (evident or imagined), as has been a popular political ploy through history, and no less today. He avoided every such thing.
Verse 20 however shows His tender consideration for the weak in contrast to the ruthless cruelty of those striving for power. The bruised reed, the very symbol of weakness reduced by oppression, He would not break. On the other hand He would not quench the pollution of the smoking flax. Does this not speak of the smouldering opposition of Israel that was tending to destroy the material from which fine linen is made, that is, practical righteousness? (Cf.Rev.19:8) This in fact will not be changed until the day of His power, when He sends forth judgment unto victory. Only then will the inhabitants of the world learn righteousness (Isa.26:9). Some religious leaders are trying to quench the smoking flax today, but are only adding to the pollution: the smoke intensifies and righteousness still suffers.
But the quotation twice mentions Gentiles: "He shall show judgmen