Matthew 10

Jesus ended Chapter 9 of Matthew asking the Lord of the harvest to send out laborers into his harvest.  The start of Chapter 10 Jesus summons his 12 disciples to give authority to do what Jesus has done.  This mini commission is to the sheep of Israel and not to those in Samaria or other Gentiles.  He sends them out without gold or silver but with just what they have.  He warns them that doing kingdom work is dangerous and that they will likely be persecuted for what they do.

One of the reflections that I have about this commission is that when we today choose to do the work of the kingdom, we too will likely encounter persecution and resistance.  As we will hear, doing this work is challenging to the status quo of not just the world but in some cases even to the church itself.  Jesus reminds us that we need to remember that we should not be afraid of what others can say or do to ourselves but to be concerned about what can damage our souls. 

In our bible study we discussed what Jesus says about not staying with those who do not welcome you or listen to you.  The discussion centered around are there times when it is better to let go of something rather than spend the resources to try to make something happen when there is no willingness to make changes.  This can also apply to the refusal to look at the present situations and only dwell in the past.  At what point do we let it go.  We discussed times when it seemed that there was no possibility of change and vitality and yet God was able to bring about a new thing.  Likewise there are times that whatever one tries to do the resistance is so great that nothing happens.

Jesus reminded the disciples that he was not hear to bring peace but a radical new way of living that is according to what God has willed since creation.  The way of discipleship is to be welcoming to those who come in Jesus' name or anyone who is righteous, "and whoever gives even a cup of cold water to one of these little ones in the name of a disciple--truly I tell you, none of these will lose their reward (10:42)."

Matthew 9

It is interesting that our bible study group is studying Matthew 8-12 this week.  This chapter in the study book talks about insiders and outsiders.  The contrast as to who are the righteous and worthy of our work and attention and who are not.  Jesus begins to push the boundaries of who is in and who is not.  The first included all those who suffer illnesses that make them unclean such as the leper and in this chapter the woman who suffered from bleeding for 12 years.  He also makes arrangements with Romans and again in this chapter a tax collector.  Today so much effort is made by many churches as to who is included in the fellowship and who is not, that we need to reflect on who Jesus has come to save.

The first part of the chapter begins with a man who is paralyzed.  He begins by saying that he should be encouraged for his sins are forgiven.  This creates a conflict with the teachers of the law as they think that only God can forgive sins.  Jesus replies to them which is easier to do say your sins or forgiven or tell the man to get up and walk.  His healing of the man demonstrates his authority to do both.

The calling of Matthew is also a controversial act.  Tax collectors were often collaborators with Rome and also thieves.  They made their money by collecting more money than was owed.  Most people held them in the highest contempt.  For Jesus to go to eat with such a notorious sinner was unheard.  “Eating meals together was a religious matter among the Pharisees and other observant Jews.  Righteous Jews enacted many regulations to prevent themselves form being ceremonially defiled at meals..  It was not done so much to exclude others as to show commitment to the law.  Most Jews lived by the food laws most of the time.  Jesus did too.  But he regularly, purposively, and offensively ate with those who are ritually unclean or whose commitment to the law was inferior.  Sharing a meal with another indicated both covenantal and social equality….Jesus sharing meals with sinful people enacted God’s grace—he extended God’s love and forgiveness, welcoming open participation in a new society. (New Living Translation Study Bible, 1595.)

Matthew 9:11-13 “But when the Pharisees saw this, they asked his disciples, ‘Why does your teacher eat with such scum.’  When Jesus hear this, he said, ‘Healthy people don’t need a doctor—sick people do.  Now go and learn the meaning of this scripture I want you to show mercy, not offer sacrifices (Hos 6.6).  For I have come to call not those who think they are righteous, but those who know they are sinners.’ NLT.  Today who are the ones we should ask to our banquets and have a meal with?

The last reflection deals with the woman.  She for 12 years could not be with her family, children or around any friends for fear of making them unclean.  In the other gospels it talks about her having seen physicians.  I can almost imagine how they must have treated her.  Go away and stop bothering me.  Obviously you have sinned and this is your punishment.  Having been rejected so many times, her actions of trying to demean herself by crawling to just touch Jesus’ robe is understandable.   Afraid of yet another rejection, she was willing to do what she could not to be noticed and yet be healed.  Jesus’ attention to her that likely she never received from anywhere else speaks of the compassion Jesus has for all people.

The chapter ends with the statement the harvest is great but the workers are few.  Today the work remains great are we willing to be the worker?

Matthew 8

It has been awhile since I have written.  It seems that in anyone’s life there are interruptions that affect ones desires.  I have had a number of other commitments that came up and by the time I got home I was so tired that I did not follow through with my blog and insights regarding Matthew.  Many may have continued to read and I would encourage you to complete your readings.  I will start taking chapter by chapter and not try to rush through the gospel.

Matthew 8 starts with a series of healing stories.  Warren Carter talks about that back in Chapter 4 Jesus proclaims that the kingdom of God is at hand.  What that would look like for us are these stories in chapter 8.  The kingdom of God would be a place where people would no longer be ill and ostracized from their family and community of faith.  For those who suffered from leprosy could not continue to be with their family as they were unclean, they could not live in the villages, and they could not worship in the synagogues or temple.  They could only stay alive by the grace of those around them.  It was also believed that if one would touch them they too would be unclean.  When Jesus reaches out and touches the leper, he breaks many of the laws about what is clean and unclean.  His willingness to heal the Roman officer’s servant also extends the kingdom of God to the gentiles.  Rome was the occupying country of Judea and were seen as the enemy.  Again note the fulfillment of the prophets in verse 17.

Another word about healing that is important to note in reading the stories of healing in the New Testament.  Healing was more than just curing someone of their illness.  It was more about restoration to the community.  Those who were healed could return to their families, to their homes, and could worship once again in the synagogues and the temple.  Think about what might be the leprosy of today?  For instance the concern of HIV infection and how many stated that they should be isolated from everyone out of the fear of contagion.  How many times our fears have led to the desire to ostracize someone.

The chapter also includes two other stories one of calming the sea and the exorcism of the demons.  The sea and the storms of the sea often were used to talk about chaos.  When Jesus rebukes the wind and waves, he is able to control the chaotic world.  This is similar to God’s spirit hovering over the deep in Genesis in the creation.

Warren Carter in talking about the pigs and the demons stated that this was an example of the counter-revolutionary aspect of the gospel  Pigs were unclean animals.  The demons knew who Jesus was and actually beyond the baptism affirmation of God is the first to state that Jesus is the Son of God.  In the other gospels, Jesus asked the name of the demon which was Legion.  The Roman legion that occupied Jerusalem had as their token animal a pig.  So here Jesus overcomes the power of Rome and their armies and utterly defeats them.

The people of the village are not thankful at all about what Jesus did in healing the men of their possession.  A good question would be why were they raising pigs which were unclean?  I believe that Jesus’ action is so powerful that witnessing to that power is frightening.  That is why the villagers wanted him to leave.

Matthew 6 and 7

I have to apologize that I did not get home early enough to write my thoughts about Matthew 6.  So tonight I am writing for both 6 and 7 to get caught up.  The challenge to read a chapter a day can at times be a real challenge especially when life continues on.  It is the dedication to continue and even when we fall short is not to give up and forget it but pick it up and start anew.

Carter talks about Matthew 6 continuing the Sermon on the Mount and that this chapter focuses on living justly.  The first verse warns us about how we practice our justice.  I often think about am I doing this to make me look good or to please God.  We are reminded that when we do things for others that we need to remember for whom we are doing this.  This will tie into Jesus talking in chapter 25.

6:2-4 talks about the first act of justice being almsgiving.  When we give to others don’t go around announcing it but rather have the left hand not know what the right hand is doing.  Have you ever done something and not let other know what you have done?  Often we want people to notice and give us thanks or accolades for our charity.  This is human nature.  Jesus reminds us the only reward we should seek is doing God’s will in this world.  We are to do justice and mercy not for the honor of others.  Think how often one has heard all the great things another has done.  It can become almost a time of competing with one another as to who is the greatest based on what charity each has done.

6:5-15 the second act of justice is prayer.  The author contrasts two forms of prayer that were common at the time and how this is not the way a disciple should pray.  The first is to stand out on the corner or synagogue or church so that others can see how pious they are.  They love to stand and pray.  It becomes a show look at me.  See how pious I am.  Jesus says rather it is better to go into a room by ones self and remember that we are praying to God not for people to notice.  The second error in prayers to ramble on as the pagans do.  There have been times when someone is praying and they go on and on and on.  As if they say many words, that their prayer is that much better.  Possibly if texting or tweeting were around Jesus might have pointed out that may be the best way to pray.

Here we have the Lord’s Prayer as it is written in this gospel.  There is one also in Luke with some differences.  I will be doing a sermon series on this prayer in November but here are some things to think about.  First the prayer is plural  Our Father, our bread, our debts.  There are three divine petitions and 3 human petitions.  Also note that what we add to the prayer is not present except in the King James translation. 

The third act of justice is fasting found in 6:16-18.  John Wesley encouraged every member of the church to fast at least once a week.  Jesus says if you do this don’t make a big deal of it.

6:19-34 talks about justice and materialism.  It is broken down in 19-21 warning about being distracted by material things.  22-23 a single focus on God’s kingdom.  24 how material things and God compete for the human heart.  25-34 trusting in God to supply what necessities of life.  This last section has been particularly meaningful in my life regarding living in a world the focuses not on trust but on anxiety.

Chapter 7 focuses on 1-6 a community of compassionate correction not condemnation.  How we treat others will be how we are treated.  There is a sense that we can become so concerned about correcting others or pointing faults of others and never developing the self-awareness of our own flaws.  We are tasked to remember that we are also sinners and that judging others without thought about our own sins is not just and is not love.  At the same time we are need to be accountable.  When we seek to help others, it may not be well received.  There is a time of letting go without judgment.  In Jewish life, dogs and pigs were unclean animals.

7-11 talks to about seeking God in life and prayer.  Reflect in your experience of times that you have sought God in prayer.  One person told me in my first appointment that God does answer prayer and sometimes it is yes, sometimes it is no, and sometimes it is not yet.  What do you think about this statement? 

12 summarizes the whole of this sermon.  This is the golden rule that we were taught in school.  “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.”

The last part of the chapter deals with eschatological issues.  This is the judgment at the end of time.  The assertion is that God’s Will will prevail not the world’s.  It is important the choices that we make and people or things we covet or follow.

Matthew 5

The Gospel of Matthew has five great discourses.  The first begins with this chapter.  The others are Chapter 10, chapter 13, chapter 18, and chapters 24-25.  What sets these apart is clear from the refrain that concludes each discourse “When Jesus had finished saying these things” or similar  words found in 7:28, 11.1, 13.53, 19.1 and 26.1.  These five discourses could be modeled after the Torah the first five books of the Bible.

The sermon on the mount begins in chapter 5 and ends in chapter 7.  All of these chapters tie together in a way to indicated what it would mean to live a disciple life.

Chapter 5 begins with Jesus seeing the crowds and going up a mountain side to speak.  Again the similarity of Moses going up the mountain to hear God’s word.  Jesus presents first God’s vision of the kingdom which is included in the beatitudes.  They contain, according to K. C. Hanson values of honor and affirm conditions and behaviors which God regards as honorable and esteemed and which are to be practiced by the audience.  As you read them, note how they emphasize an almost reversal of what the world would hold of value then and now.

Jesus follows this with two images of what the mission of the church is, salt and light.  It is the hearer of Jesus’ words that are to be the salt flavoring and purifying the world and light to which the  “nations will come to Mount Zion.”  It is not the political empire that will do this or even the religious elite.

According to Warren Carter verses 17-48 focus on Jesus interpreting the Torah.  It lays out arguments that those who are familiar with the Torah might make regarding what Jesus is teaching.  Most of these statements begin with you have heard it said but I tell you which takes the scripture and interprets the meaning.  Verse 17 begins with Jesus saying that he has not come to do away with the Law but to fulfill it.  Many of the interpretations support a more just action especially to those who are marginalized and without power (poor, women, being examples.)  5:48 ends with be perfect as the Father is perfect (NIV).  This echoes Leviticus 19:1-2 which states “Be Holy because I, Lord your God, am holy.”

Matthew 4

I am sorry that this is later than normal.  I was having problems with my internet last night.  We are beginning to encounter in Matthew Jesus being commissioned and the beginning of his ministry.  I am going to use some insights from Dr. Warren Carter who was my professor in the New Testament who has written extensively on the gospel of Matthew.

Immediately after Jesus is baptized, he is led to the wilderness.  Carter talks about how this being led would remind the Jewish readers about God leading the people from Egypt into the wilderness.  Actually the verb carries more connotations than being led, almost being driven into the wilderness.  The wilderness represents the unknown and often associated with danger, demons, and other evil spirits.  Carter also points out another similarity with Moses when the people were led through the water (John’s baptism) to a place of testing and temptation.

While there Jesus fasted for 40 days and 40 nights.  Throughout the Hebrew Testament the number 40 appears.  Noah’s story of the ark and raining 40 days, Moses on the mountain top receiving the commandments for 40 days, Elijah lying on his side for 40 days, and Jonah predicting the destruction of Nineveh in 40 days.  The number 40 when applied to years represent a generation such as the Israelites wandering in the wilderness for 40 years.  There is a sense of mystery, divine judgment and temptation associated with the number.

The temptations that are presented to Jesus are part of this time in the wilderness.  The tempter comes at a time when Jesus is at the most vulnerable.  I often think about when people who have given their lives to God who believe that they will never have to be tempted or that somehow by their action they will be blessed without any concerns.  Our baptism does not immune us to trials and tribulations, just as Jesus baptism did not immune him from temptation.

The first temptation was to use the power of God (gifts and talents maybe for us today) for our own needs without consideration of God’s Will.  How often do we take the gifts that we have and serve ourselves first and than what is left over goes to God?  And this is not just us as individuals but sometimes as an institution.  Jesus responds to this temptation again evoking the Exodus by quoting Moses from Deuteronomy. 

The next temptation has to do with power, political and religious power.  Jesus is taken to the center of both political power and religious power in Jerusalem.  It is interesting that the tempter uses scripture as a means to tempt Jesus.  I am reminded of how often even today leaders both political and others use scripture for their own agenda.  Jesus responds again from Deuteronomy.

The last temptation is for total control of the world.  Perhaps this is the greatest temptation.  What would be like to end hunger, poverty, illness, wars, and even death?  Would one be willing to forgo God’s will to seek to establish a status quo where we become gods unto ourselves?  Jesus will seek to end hunger, provide healing, raise the dead but not for his glory but for God’s glory.  One last time Jesus quotes Moses.

The rest of the chapter begins to focus on Jesus’ ministry.  John is arrested and Jesus goes to Galilee.  Jesus goes not to the political centers but instead goes to where the people are.  He does teach in the Synagogues but he is an itinerate preacher.

We have his first call to the disciples.  Those that he chooses are not the rich, educated, religious leaders, or even that popular.  He chooses very common poor laborers.  His ministry is first to those who are marginalized by those in power and interested in maintaining the status quo.  Note that Jesus calls them.  Those that are called do not belong to a certain birth status or tribe and later not even gender.

Jesus proclaims the gospel or good news both in seeking those to repent but also in healing and feeding those who were hungry.  In my training as a psychotherapist we learned about Maslow’s hierarchy of needs. Before one can deal with their spiritual needs they must have their physical, safety, and belonging needs met.  Jesus provides for not just spiritual healing but healing that is holistic.

Matthew 3

Today we begin to look at Chapter 3 of Matthew.  The very first part of the chapter starts with John the Baptist preaching in the desert to “Repent for the Kingdom of Heaven is near.”  Later Jesus will say the same thing.  The use of Kingdom of Heaven only occurs in the gospel of Matthew and appears 33 times.  Mark and Luke talk about the Kingdom of God.  The author equates John the Baptist as fulfilling what the prophet Isaiah spoke.

Nowhere in this gospel are we told of the relationship between Jesus and John.  People would go out to him confessing their sins and being baptized.  Notice how John reacts to the Pharisees and Sadducees.  The author begins to foreshadow the conflicts that later would lead to John’s arrest and the conflicts that would occur with Jesus.

John is the prophet who foretells of Jesus.  Jesus is greater than John.  At the time, there were disciples of John who questioned whether or not Jesus was the one that John pointed.  The author states the differences between John who baptism for repentance and Jesus’ baptism of the Holy Spirit and judgment. 

Jesus is baptized by John.  When God announces that “This is my son whom I love, with him I am well pleased” only Jesus hears this and sees that spirit descend from heaven.  Note how this is different when we get to the transfiguration.  The act of baptism confirmed that Jesus was God’s Son and in the public act affirmed Jesus’ ministry.

Take some time to reflect on the differences of John and Jesus.  What do you think about Jesus demanding to be baptized when he was righteous and had no need to repent?