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Matthew - Hospitable Matthew / Hostile Pharisees · Stornoway Free Church of Scotland - Sermons

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Well, as God enables us, now we're going to revisit the passage we were exploring this morning
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! Matthew chapter 9. We have already looked at verse 9, and tonight we're going to navigate
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! navigate through verses 10 to 13. In verse 10, we read, as Jesus recalculates,
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at table in the house, many tax collectors and sinners came and were reclining with Jesus and
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his disciples. Now, we're going to consider two things, hospitable Matthew, hostile Pharisees.
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Tonight comes with a more practical perspective on Matthew. Our title is Matthew Profiles Matthew.
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Today, this morning, we considered his calling and evidence of his commitment to Jesus Christ.
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Hospitable Matthew, take my life and let it be consecrated Lord to thee. Take my will and make it
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thine. It shall be no longer mine. The melodious personal testimony of Francis Ridley Havergal,
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words written back in 1874, but words which in many ways sum up Matthew's testimony.
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Today, we looked at the A side. Tonight, it's very much the B side. Let's begin by recognizing that
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submission to Jesus always leads to service for Jesus. Matthew rose and followed Jesus, verse 9.
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Verse 10, so begins a life of consecrated service to his Lord and Savior, Jesus Christ.
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So, the scene unfolds in verse 10. It's the domestic scene. We're taken into Matthew's home.
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Notice two Fs, how following Jesus and fellowship with Jesus go together. They go hand in hand,
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following and fellowship. Matthew extends hospitality and organizes a house fellowship in his own home.
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Now, in verse 10, we read that he invites many. Luke actually tells us in his account in Luke 5 that
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many looks like a large crowd of fellow tax collectors and various other men labeled sinners. Yes, those
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perceived to be, from the vantage point of the scribe and the Pharisee as notoriously wicked. Those who fell
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foul of God's law. You see, the Pharisees used the twofold gauge of self-righteousness and hypocrisy
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as they judged others. And this is no exception. But observe, if you will, the one who is at the very
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center of this fascinating mix of loathed and stigmatized, marginalized individuals having dinner
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together. It is, of course, the Lord Jesus Christ himself. And look at the picture that Matthew paints
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here. They are all seen reclining at table with Jesus along with his disciples. Now, let's be clear that
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this is a picture of open fellowship together. Oneness of fellowship, togetherness of fellowship.
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Reclining at table is a picture of having dinner together, and it's powerfully symbolic. This is table
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fellowship at its most personal. It's a scene of friends reunited. They have so much in common. No icebreakers
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required. No awkward conversations here. Not at all. There is harmony in this fellowship. Yes, there is unity
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in its diversity, you might say. And Matthew doesn't hold back. Let's be clear. It's not a light meal that is
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being served here. Luke spells this out for us in his account. Luke 5, 29, Matthew made a great feast
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feast in his house. We're talking an extravagant banquet. It's not a budget meal. No, it's a la carte.
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And Jesus is Matthew's guest of honor. And isn't it fascinating, isn't it heartwarming,
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too, that Jesus doesn't decline Matthew's invitation to his infamous home, labeled ceremonially unclean.
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No, he accepts Matthew's hospitality gladly. And in doing so, something significant happens.
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Rabbinic regulations go out the window with immediate effect. Now, what do we mean by that?
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Well, by accepting this invitation, by reclining at table, by eating with this interesting group of men,
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it's immediately apparent that Jesus is not minded to comply with the rabbi's rulebook. Think of the
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Pharisee's code of conduct, which states clearly that any contact with sinners would make Jesus a sinner by
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association. But notice that there's so much more than mere contact here. There is personal interaction
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going on. Now, this kind of table fellowship was strictly forbidden. But for those who are reclining at table with Jesus,
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along with Matthew and the disciples, tax collectors, sinners alike, it is a powerful and personal symbol of
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Jesus' friendship and fellowship and association and acceptance of such despised individuals.
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You see, Jesus immediately identifies with this room full of outcasts. And he doesn't shy away from it.
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No, he engages with it. So picture this, if you will. Matthew here and his guests reclining on a couch that extends around the room.
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The host takes the central place. Yes, his name is Matthew. And the guest of honor is Jesus of Nazareth. And there he is by Matthew's side.
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And the remaining guests, well, they form a semicircle. And every eye in Matthew's house is fixed on Jesus. They are hanging on to his every word.
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Can you imagine how engaging the Q&A would have been? The questions that they would have been asking Jesus?
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And the answers in response to their questions. Every question answered with clarity.
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What does this scene tell us about the host? What are we to glean about Matthew here?
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What does this tell us about his hospitality?
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Well, it tells us, surely, that Matthew is on fire for Jesus.
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His heart burns within him.
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And having had his heart opened, melted by the love and mercy of Jesus Christ at the tax collector's booth,
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now we're beginning to see grace at work, expressing itself as it will.
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After all, faith without works is dead, James tells us.
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Well, that's not the case with Matthew.
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You see, from a theological perspective, faith that is not followed by action, by doing,
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in the Christian life is counterproductive.
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It is of no use, and it is as good as dead.
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But that's not what we are witnessing here.
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His home has been, is now wide open.
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First his heart, then his home in that order.
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What does this convey to us?
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You see, when we follow Jesus,
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when we follow Jesus, we instinctively,
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and this is what grace does,
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when we begin to follow Jesus,
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maybe you can recall this from your own Christian perspective,
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as you began your Christian pilgrimage.
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Remember these early days when your heart was on fire for Christ.
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What do you recall?
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Well, we see it here.
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When we follow Jesus,
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we instinctively
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long to draw others into fellowship with us
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who know not Jesus.
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You see, following Christ and Christian fellowship
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are complementary components,
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and we see it here.
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Again, we drew a comparison this morning
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between Matthew and Lydia in Acts chapter 16.
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You'll record how,
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you'll recall how in Acts 16,
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we read of how the Lord opened Lydia's heart
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to respond to Paul's gospel message,
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and when she and the members of her household were baptized,
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Luke tells us of what happens next.
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She invited us to her home.
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First her heart,
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then her home is opened.
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If you consider me a believer in the Lord,
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she said,
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come and stay at my house.
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And Paul says,
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and she persuaded us.
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She said it like she meant it.
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And we gladly accepted her hospitality.
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Submission to Jesus
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and service for Jesus
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go together.
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Notice too that Matthew
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extends Christian hospitality
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without discrimination.
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Notice here
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that his open heart
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is longing
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to provide an open home,
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particularly for the displaced,
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as he once was.
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All are welcome.
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Nobody is barred.
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What does this say
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about Matthew's missional objective,
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and what can we glean from it?
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Well, his key objective
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is to introduce others
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to Jesus Christ.
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And notice that he wastes
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no time in witnessing to others.
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And notice this too.
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He doesn't turn his back
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on his former work colleagues
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or snub them in any way.
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No, he reaches out to them.
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They are the ones
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who are invited for dinner
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and to have fellowship
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with Jesus Christ.
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And I believe that Matthew
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records this detail for us
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so that we too
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might be encouraged
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to do likewise.
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There is something
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very winsome,
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very engaging,
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and attractive
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about Matthew's life,
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testimony,
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and witness,
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even at this very early stage
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of his Christian life.
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Notice what he doesn't do.
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Matthew doesn't
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de-friend
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or ditch
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his work colleagues,
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former friends.
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They're not in any way
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cut off.
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They are not cancelled.
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No.
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Instead,
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he strengthens
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his ties with them
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by welcoming them
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into his new home,
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into his new world,
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into his changed life
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of complete transformation.
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And notice that there is no bias.
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His door is wide open
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for all.
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He leads by example.
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Matthew's home
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is a beautiful drop-in center
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for anyone passing.
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Come in, he says.
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Friendship
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have fellowship
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with us,
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and they all seem
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to accept
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his open invitation.
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And I believe
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that we are encouraged
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to follow Matthew's example.
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We too are encouraged
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to retain friendships
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in the Christian life
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wherever possible.
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I know that when
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a person becomes
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a Christian,
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it's not always possible
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to retain
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every friendship.
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Some ties
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must be severed.
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But many friendships
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can and should
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be retained.
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I sometimes
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get asked the question,
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did you lose
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many friends
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when you became
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a Christian?
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Well, that's a good question.
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I suppose
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the answer to that
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is yes.
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to some extent,
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but that need not be
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the answer
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that rolls off
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our lips.
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I want us
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to ponder this.
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Loss of friendship
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can be self-inflicted
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when we are the ones
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who walk away
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and keep our distance.
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reflect on that,
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if you will.
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Because Matthew
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doesn't disengage.
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He doesn't
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detach himself
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from those
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who were his
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former colleagues
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and friends,
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not at all,
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and neither
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should you and I.
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There is unity
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in the diversity
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of this fellowship,
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as we said
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a moment ago.
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So, as we conclude
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this,
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our first point,
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it's been
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in the main
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positive,
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but we now
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come to a negative
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because not
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everyone
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is happy
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or feeling
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the harmony
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of this
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fellowship,
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and they are
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the hostile
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Pharisees
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we meet
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time and again
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on the pages
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of the Gospels.
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Matthew's Gospel
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is no exception.
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We meet them
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across
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the terrain
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of
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Matthew,
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Mark,
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Luke,
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and John.
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The Pharisees,
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verse 11.
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The scribes
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are there too.
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Mark and Luke
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tell us that,
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but they are one
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and the same.
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We see them
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lurking in the
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background.
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They prowl
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around,
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always keeping
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a close eye
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on the Lord
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Jesus,
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monitoring his
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every move
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and words
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with a very
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fine
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tooth comb.
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They are
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forensic in their
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analysis,
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and they observe
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here with a
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contempt-filled
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hostility.
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verse 11.
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The question.
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The question,
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why,
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they ask.
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Why does
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your teacher,
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they ask
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the disciples
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of Jesus,
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why does
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your teacher
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eat
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with tax
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collectors
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and
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sinners?
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Now,
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the point
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of emphasis
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in the
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question
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is that
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three-letter
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word
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eat.
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Why
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is it so
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significant?
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Well,
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it doesn't
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go unnoticed,
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does it,
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that Jesus
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is eating
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with tax
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collectors
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and sinners.
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You see,
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the act
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of eating
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is so,
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so significant
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because it's
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tangible evidence
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that Jesus
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is cementing
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his fellowship
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with outsiders,
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with the
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outcast.
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Eating
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together
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in table
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fellowship
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mode
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is in
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effect,
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and I
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quote,
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extended
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interpersonal
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association.
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and it's
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taboo
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from a
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rabbinic
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perspective.
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Think,
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for example,
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of how
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Luke chapter
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15 begins
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before we
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come to
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the three-fold
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parable
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of
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culminating
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with the
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lost son,
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the prodigal
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son.
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How does
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Luke begin
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that chapter?
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Now,
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the tax
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collectors
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and sinners
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were all
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gathering
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round
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to hear
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Jesus,
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but the
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Pharisees
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and the
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teachers
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of the
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law
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grumbled.
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Why?
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Why were
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they grumbling,
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you might
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ask?
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They
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grumbled
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because,
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in their
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own words,
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this man,
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and isn't
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the tone
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so disparaging,
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this man
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receives
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or welcomes
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sinners
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and eats
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with them.
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As if to
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say,
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how
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outrageously
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offensive,
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how unorthodox
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in the
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extreme.
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And if you're
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going to
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continue
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reading Luke's
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gospel,
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it's not
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insignificant
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that there
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is much
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grumbling
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again from
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the scribes
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and the
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Pharisees
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just four
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chapters
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later,
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you come
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to Luke
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chapter 19
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where Jesus
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is seen
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going into
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a certain
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house to
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be a
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guest.
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Now,
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house,
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guest,
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houseguest,
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again implies
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hospitality,
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food,
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and the
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act of
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eating.
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He is
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going into
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a certain
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house to
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be a
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guest of
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a man
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who is
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a sinner
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and the
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sinner's
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name,
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you've
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guessed it,
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Zacchaeus.
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His
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occupation,
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not insignificant,
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chief tax
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collector,
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in a
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similar
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mode
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to
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Matthew,
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deja vu.
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Jesus
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interacts
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personally
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with Matthew's
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guests.
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That's the
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other thing
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that's so
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striking about
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this passage.
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notice that
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he doesn't
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discriminate
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against any
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of those
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who are
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in the
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room,
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unlike
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the scribes
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and the
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Pharisees.
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You can't
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help but
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draw comparisons.
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You compare,
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you contrast.
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You see,
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Matthew's
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friends,
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most if not
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all of them,
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when it
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comes to
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professional
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reputation,
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believe me,
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they had
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the poorest
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of professional
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reputations.
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But does
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that hinder
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the Lord
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Jesus?
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No,
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he will not
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distance himself
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from the
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outcast.
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He will
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by no
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means
22:34
cast
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out
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the
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outcast.
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Instead,
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he reaches
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out to
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them.
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He befriends
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them lovingly
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and graciously.
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It's
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remarkable.
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And again,
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I believe
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that we
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are encouraged
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from a
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practical
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perspective
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to do
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likewise.
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Do you
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know,
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sometimes we
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are inclined
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to distance
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ourselves
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from those
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whose reputation
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goes before
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them.
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Sometimes our
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hearts just
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ooze with
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prejudice
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and discrimination.
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We're afraid
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to befriend
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that certain
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individual
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so we will
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give him
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or her
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a wider
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birth.
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We're afraid
23:18
of how
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that person
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might react
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to any
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attempts on
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our part
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to reach
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out to
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them.
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There might
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be a
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backlash.
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There might
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be a
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negative
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reaction.
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We do
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it all
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the time.
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But you
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see,
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behind a
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veneer
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of poor
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or bad
23:37
reputation
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as we
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see here,
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the very
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individuals
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that we
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are detaching
23:43
ourselves
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from may
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well be
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the very
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ones who
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are more
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receptive to
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the gospel
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and need
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to hear
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and may
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even long
23:56
to hear
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the message
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of the
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gospel
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and have
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the love
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and tender
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mercy of
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Jesus Christ
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extended to
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them.
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So let
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me just
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digress
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just for
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a moment.
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Remember
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Nathaniel?
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Nathaniel
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in John
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chapter 1,
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Philip
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reaches out
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to him,
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but Nathaniel's
24:27
reputation
24:28
goes before
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him as
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someone who
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is somewhat
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skeptical of
24:36
not bordering
24:37
on cynical.
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But Philip
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doesn't give
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up on
24:41
him.
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Nathaniel
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is somewhat
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rude and
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indifferent.
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As Philip
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tries to reach
24:50
out to
24:50
Nathaniel,
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the moment
24:52
he speaks
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of Jesus
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of Nazareth,
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Nathaniel
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says in
24:57
that disparaging
24:58
tone,
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really?
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Can anything
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good come
25:02
out of
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Nazareth?
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Are you
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serious,
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Philip?
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That's
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ridiculous.
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That's
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outrageous.
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So what
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does Philip
25:10
do?
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Does he
25:11
write him
25:11
off?
25:12
Does he
25:12
walk away?
25:12
No,
25:13
he says,
25:14
Nathaniel,
25:15
I insist
25:16
that you
25:16
come and
25:17
see.
25:19
Come and
25:20
see for
25:20
yourself.
25:21
Follow
25:21
me.
25:22
You see,
25:23
befriending
25:24
Nathaniel is
25:25
clearly
25:25
challenging
25:26
for Philip,
25:27
but Philip
25:28
is rewarded
25:29
for his
25:30
prayerful
25:31
persistence
25:31
and perseverance.
25:33
He persuades
25:34
Nathaniel to
25:35
come to
25:36
Jesus.
25:38
And Nathaniel
25:39
ultimately
25:40
becomes,
25:41
doesn't he,
25:41
a disciple
25:42
of the
25:42
Lord Jesus
25:43
Christ.
25:45
Even
25:46
when someone
25:47
is less
25:48
than receptive,
25:51
when our
25:53
one-to-one
25:54
evangelism is
25:55
intentional
25:56
and purposeful,
25:59
and if we're
26:00
prepared not
26:01
to give up
26:02
too easily,
26:03
we see fruit
26:04
for our
26:05
labor.
26:07
Anyway,
26:08
back to
26:09
the scribes
26:11
and the
26:12
Pharisees,
26:12
as they
26:14
clearly feel,
26:15
don't they,
26:16
that Jesus
26:18
should have
26:19
at least
26:19
understood
26:20
that it
26:23
was
26:23
unorthodox
26:25
for him
26:25
to recline
26:27
a table
26:27
and eat
26:28
with
26:28
contaminated
26:29
men in
26:30
this
26:31
ceremonially
26:31
unclean,
26:33
filthy
26:33
environment.
26:36
By
26:37
comparison,
26:38
if you
26:38
had
26:38
attended
26:39
a high-end
26:41
dinner party
26:42
hosted by
26:43
a Pharisee
26:44
and a
26:44
scribe
26:45
and a
26:45
Sadducee,
26:47
well,
26:48
they were
26:49
likened to
26:50
an exclusive
26:52
society
26:53
for the
26:55
righteous,
26:56
for the
26:56
holier-than-thou
26:58
brigade,
26:59
like-minded,
27:00
upright,
27:02
pious men
27:03
of standing
27:04
and for
27:05
nobody else.
27:07
Nobody else
27:08
is welcome.
27:10
But look at
27:11
verse 12.
27:13
Look at how
27:14
Jesus responds
27:15
to their
27:18
hostility.
27:21
Isn't Jesus
27:21
forthright?
27:23
And isn't it
27:24
peppered
27:25
with irony?
27:26
because Jesus
27:28
goes on to
27:29
draw a
27:30
telling
27:30
comparison
27:31
between
27:32
the Pharisee
27:34
and those
27:34
with whom
27:35
he is
27:35
having
27:36
fellowship.
27:36
Now,
27:36
this is how
27:37
we're going
27:37
to conclude
27:38
tonight,
27:38
but it's
27:39
worth
27:39
looking at
27:41
in a
27:42
little
27:42
detail.
27:45
Let's
27:46
just,
27:46
again,
27:47
remind
27:47
ourselves
27:48
of what
27:48
Jesus
27:48
says
27:49
in
27:50
verse
27:50
12.
27:51
Those
27:51
who are
27:51
well,
27:52
who have
27:53
no need
27:55
of a
27:55
physician,
27:56
but those
27:58
who are
27:58
sick.
28:02
Now,
28:05
tax
28:06
collectors
28:06
and their
28:09
associates,
28:10
they are
28:11
the sick,
28:13
the spiritually
28:14
ill,
28:15
and here
28:15
they are
28:16
gathering
28:16
in Matthew's
28:17
home.
28:19
He,
28:19
the Lord
28:20
Jesus Christ,
28:21
is the
28:22
good
28:23
physician
28:23
they need
28:25
and he
28:25
will attend
28:26
to them.
28:27
He will
28:28
bring healing
28:29
to their
28:29
troubled
28:30
souls.
28:33
Yes,
28:33
here we
28:34
see Jesus,
28:35
the good
28:36
physician,
28:37
the good
28:38
shepherd,
28:38
the good
28:39
physician,
28:39
because from
28:40
his surgery
28:41
comes
28:43
salvation
28:44
for the
28:45
lost.
28:46
He has
28:47
come to
28:48
seek and
28:48
to save
28:49
the lost.
28:49
From his
28:50
dispensary,
28:52
from his
28:52
divine
28:53
dispensary,
28:54
comes the
28:55
remedy of
28:56
redemption
28:57
for those
28:57
considered
28:58
beyond
28:59
redemption.
29:01
By
29:01
contrast,
29:02
those who
29:03
consider
29:04
themselves
29:05
to be
29:06
healthy,
29:06
in other
29:07
words,
29:07
perfectly
29:08
well,
29:08
under the
29:09
guise of
29:10
false
29:10
piety,
29:11
and have
29:12
in their
29:12
own
29:13
considered
29:13
opinion,
29:14
no need
29:15
for
29:15
cleansing
29:16
from sin,
29:18
see
29:18
no need
29:19
whatsoever
29:20
for the
29:21
healing
29:22
intervention
29:22
of this
29:24
heavenly
29:24
physician
29:25
who is
29:26
passing
29:27
by.
29:28
Such
29:29
was
29:30
the
29:31
attitude
29:31
of
29:33
the
29:33
religious
29:33
leaders
29:34
we are
29:35
engaging
29:35
with here,
29:36
because the
29:37
scourge
29:38
of
29:38
self-righteousness
29:40
is theirs.
29:41
They are
29:42
blinded
29:44
to their
29:47
leprosy
29:48
of sin
29:48
within.
29:49
Yes,
29:49
the very
29:50
ones who
29:51
will label
29:51
the leper
29:52
unclean,
29:54
blinded
29:54
to their
29:55
leprosy
29:56
of sin
29:56
within.
29:58
They live
29:58
their
29:59
religious
29:59
lives
30:00
on a
30:01
self-elevated
30:02
pedestal
30:03
of
30:04
contradictory
30:05
piety.
30:06
They are
30:07
deluded
30:07
and they
30:08
are in
30:09
denial,
30:10
and the
30:10
Lord Jesus
30:11
say so
30:12
without
30:13
holding
30:14
back.
30:14
No
30:15
filter
30:15
here.
30:17
Jesus
30:17
declares
30:18
that he
30:18
has
30:18
come
30:19
not
30:19
to
30:20
call
30:20
the
30:20
righteous,
30:22
the
30:23
self-righteous
30:24
scribes
30:25
and Pharisees.
30:26
No,
30:26
he has
30:26
come
30:26
to
30:27
call
30:27
sinners,
30:30
those
30:30
who
30:31
fully
30:31
recognize
30:32
their
30:33
urgent
30:33
and
30:34
pressing
30:34
need
30:35
to
30:35
repent
30:35
of
30:36
their
30:36
sins
30:36
and
30:37
find
30:37
salvation
30:38
in
30:38
Jesus
30:39
Christ
30:39
and
30:39
be
30:40
clothed
30:40
with
30:41
the
30:41
imputed
30:42
righteousness
30:43
of
30:44
God.
30:46
Now,
30:47
we read
30:48
from the
30:49
beginning
30:49
of this
30:49
chapter.
30:51
Why?
30:52
Well,
30:53
think of
30:54
the phrase
30:56
that the
30:57
title of
30:58
some of
30:58
Calvin's
30:59
commentaries
31:01
on the
31:02
Gospels,
31:02
a harmony
31:03
of
31:04
the
31:05
Gospels.
31:07
And there
31:07
is harmony
31:08
here,
31:08
there always
31:09
is.
31:10
There is
31:11
logic
31:11
to
31:12
chapter
31:12
9
31:12
beginning
31:13
with
31:13
the
31:14
episode
31:14
concerning
31:15
the
31:15
paralytic.
31:18
And then
31:19
we transition
31:19
to Matthew
31:20
and into
31:21
Matthew's
31:22
home.
31:23
The
31:23
words
31:23
of
31:24
Jesus
31:24
speak
31:24
into
31:25
a much
31:25
wider
31:26
context.
31:28
And more
31:28
often than
31:29
not,
31:29
it's like
31:30
that as
31:32
we read
31:32
through
31:33
the
31:33
Gospels.
31:35
So,
31:36
verse 1
31:37
here in
31:38
chapter 9,
31:39
let's
31:39
just follow
31:40
it briefly.
31:41
When a
31:41
paralyzed
31:41
man,
31:43
carried
31:44
by four
31:45
friends,
31:45
is lowered
31:46
to Jesus
31:47
through an
31:47
opening in
31:48
the roof
31:48
of a
31:48
house dug
31:49
by those
31:49
carrying
31:49
him,
31:50
what happens?
31:51
Jesus
31:51
responds to
31:52
their faith
31:53
by healing
31:54
the
31:55
incapacitated
31:58
body of
31:59
the
31:59
paralytic.
32:01
Is that
32:02
it?
32:03
No.
32:04
By no
32:05
means.
32:06
Notice
32:07
where Matthew
32:08
places the
32:09
emphasis
32:09
here.
32:10
The key
32:11
issue
32:11
is the
32:13
paralytic's
32:13
spiritual
32:15
sickness.
32:16
It's his
32:17
sinful
32:17
condition
32:18
that comes
32:19
under the
32:19
spotlight.
32:21
Primarily
32:22
his soul.
32:24
The
32:24
secondary
32:24
issue
32:25
is his
32:27
physical
32:28
situation,
32:31
his
32:32
incapacitated
32:33
body,
32:34
disabled
32:35
as it
32:35
is.
32:37
But look
32:37
at how
32:37
Jesus,
32:38
the good
32:39
physician,
32:40
intervenes
32:41
in verse
32:42
2.
32:42
Take
32:42
heart,
32:43
my son,
32:44
your sins
32:45
are
32:46
forgiven.
32:48
Bishop
32:48
Ryle,
32:49
J.C.
32:49
Ryle,
32:50
calls Jesus
32:50
in this
32:51
context,
32:52
the healer
32:53
of sin,
32:54
sick
32:55
souls.
32:56
And so
32:57
he is.
32:58
Because the
32:58
paralytic
32:59
we see
33:00
here,
33:01
yes,
33:01
he's
33:01
restored to
33:02
health.
33:03
Physically,
33:04
he's on his
33:04
feet.
33:06
But in
33:07
particular,
33:08
especially,
33:09
you might
33:09
say,
33:09
from a
33:10
spiritual
33:10
perspective,
33:11
which is
33:12
the key
33:12
point of
33:13
emphasis
33:13
in his
33:14
personal
33:14
encounter
33:15
with
33:16
Jesus.
33:17
In other
33:17
words,
33:18
it's not
33:19
the self-declared
33:21
healthy
33:22
who need
33:24
a doctor,
33:24
but those
33:25
who are
33:25
ill.
33:29
And those
33:30
who are
33:31
unable
33:31
to see
33:33
with clarity
33:35
their illness
33:36
for what
33:37
it is.
33:40
Sick
33:41
here points
33:42
to
33:42
outcasts
33:44
who
33:44
recognize
33:45
that they
33:46
have a
33:47
pressing,
33:47
urgent need
33:48
for healing.
33:50
You see,
33:51
Matthew was
33:51
just like
33:52
the paralyzed
33:53
man we're
33:54
introduced to
33:55
at the
33:55
beginning
33:56
of chapter
33:57
nine,
33:58
just like
33:59
him discriminated
34:00
against,
34:01
by the
34:02
righteous,
34:03
the self-righteous
34:04
teachers of
34:05
the law,
34:06
who have no
34:06
spiritual
34:07
discernment
34:08
or compassion
34:09
for sinners.
34:12
They don't.
34:14
Not an
34:14
iota.
34:16
But Jesus
34:17
Christ
34:17
does.
34:20
Unclean
34:21
Matthew
34:22
has been
34:23
cleansed.
34:25
He has
34:25
been forgiven
34:26
through Jesus
34:28
Christ.
34:30
as was
34:31
the paralytic
34:32
before him.
34:35
You see,
34:36
the spiritual
34:37
blindness,
34:38
pride,
34:39
and prejudice
34:40
of the
34:40
Pharisees
34:41
means that
34:42
they fail
34:43
to recognize
34:45
who Jesus
34:45
really is.
34:47
Verse 6,
34:48
the Son
34:49
of Man
34:50
who has
34:51
authority
34:51
on earth
34:52
to forgive
34:54
sins.
34:56
The Son
34:57
of Man
34:57
is the
34:58
Son of God.
34:59
God
35:00
manifest
35:01
in the
35:02
flesh,
35:03
God
35:03
incarnate,
35:04
but He
35:04
is.
35:05
We see
35:05
Him here
35:06
in Matthew's
35:07
home.
35:07
He is
35:08
Emmanuel.
35:09
He is
35:09
God
35:10
with
35:11
us.
35:14
So again,
35:15
verse 7,
35:16
one final
35:17
reference to
35:17
the paralytic.
35:18
because
35:19
whilst the
35:20
healed
35:20
paralytic
35:21
took up
35:22
his mat
35:23
and walked
35:24
out in
35:24
full view
35:25
of them
35:25
all,
35:26
what happens?
35:26
Everyone
35:27
praises
35:27
God
35:28
in unison?
35:30
Not quite.
35:32
The scribes
35:33
and the Pharisees
35:35
beg
35:35
to differ.
35:37
They are
35:37
furious.
35:38
They are
35:38
incensed
35:39
at what
35:40
unfolds.
35:41
Back to
35:42
verse 13
35:43
here.
35:43
We have
35:45
the
35:46
rebuke
35:46
and it
35:48
is sharp.
35:49
What does
35:50
Jesus say
35:50
to them?
35:52
Go
35:52
and learn
35:54
what
35:54
this
35:55
means.
35:57
And then
35:58
He quotes
35:59
the prophet
36:00
Hosea.
36:01
Chapter
36:02
6,
36:03
verse 6,
36:04
I
36:05
desire
36:06
mercy,
36:08
not
36:09
sacrifice.
36:11
Whoa!
36:12
Reality
36:13
check.
36:14
It's
36:15
such a
36:15
sobering
36:16
call
36:17
to
36:17
reflection
36:18
and
36:19
serious
36:19
consideration.
36:22
You see,
36:24
Jesus,
36:25
as He
36:25
quotes
36:26
the words
36:26
of the
36:27
prophet,
36:28
highlights
36:28
the
36:29
danger
36:30
of a
36:32
religious
36:32
persuasion
36:34
that is
36:34
purely
36:35
external
36:36
in which
36:38
ritual
36:39
ceremonial
36:40
demands
36:42
take the
36:43
place
36:44
of
36:45
mercy.
36:47
Now,
36:48
the word
36:48
mercy
36:49
is taken
36:51
from the
36:52
vocabulary
36:52
of covenant
36:53
theology.
36:55
It's a
36:56
key Hebrew
36:56
word.
36:57
We sang it
36:58
repeatedly
36:58
tonight in
36:59
our Psalms.
37:01
It's the
37:01
word
37:01
chesed.
37:02
it's the
37:04
language of
37:05
loving
37:05
kindness,
37:07
tender
37:07
mercy,
37:08
faithfulness,
37:10
steadfast
37:11
love.
37:14
Mercy,
37:15
not
37:16
merit.
37:19
And it's
37:19
conspicuous
37:20
by its
37:21
absence,
37:22
isn't it,
37:23
in the
37:23
scribe
37:24
and the
37:24
Pharisee.
37:25
mercy.
37:27
But anyway,
37:28
it's not
37:28
about them,
37:28
is it?
37:29
Let's
37:29
conclude.
37:31
This is
37:31
all about
37:33
the personal
37:34
dynamic of
37:35
the gospel.
37:36
That's what
37:36
we've explored
37:37
this morning
37:38
and this
37:38
evening,
37:39
and let's
37:40
now
37:40
home in
37:42
on the
37:42
final sentence
37:43
we have
37:44
in this
37:45
paragraph.
37:47
What does
37:47
it say?
37:48
we are
37:50
reminded,
37:51
aren't we,
37:52
in no uncertain
37:53
terms,
37:54
that Jesus
37:55
came not
37:56
to call
37:56
the righteous,
37:58
but
37:59
sinners,
38:02
but
38:02
sinners.
38:07
Ordinary
38:08
individual,
38:11
fishermen,
38:13
tax collectors,
38:15
paralytics,
38:17
lepers,
38:18
and so
38:20
on and
38:20
so forth.
38:22
You know,
38:23
as you read
38:23
of Matthew,
38:25
you might
38:27
say that
38:27
long,
38:28
long,
38:29
long before
38:29
John
38:30
Newton
38:31
penned
38:32
the words
38:33
that we're
38:33
so familiar
38:34
with,
38:37
Matthew
38:37
would have
38:38
been saying
38:38
that evening
38:39
as he
38:43
closed
38:43
the door
38:44
as the
38:44
last guest
38:45
leaves,
38:47
and as
38:48
he turns
38:48
the lights
38:49
out,
38:51
he might
38:52
have said,
38:53
amazing grace,
38:56
how sweet
38:56
the sound
38:57
that saved
38:58
a wretch
38:58
like me
38:59
and others
39:01
like me
39:02
in this room
39:02
this evening,
39:04
for I once
39:05
was lost,
39:06
but now
39:06
I'm found,
39:07
I was once
39:08
blind,
39:09
but now
39:10
I see.
39:11
I mention
39:14
John
39:16
Newton,
39:18
his
39:19
gravestone
39:20
is telling.
39:22
In
39:23
Olney,
39:23
in England,
39:25
you will
39:25
find John
39:26
Newton's
39:27
tombstone,
39:28
as it's
39:28
often called,
39:31
and if you
39:32
read it,
39:33
it's a
39:34
fascinating
39:34
read.
39:35
John
39:36
Newton,
39:37
Clark,
39:38
once an
39:39
infidel,
39:41
and Libertine,
39:42
that's someone
39:43
who is
39:43
riotous in the
39:45
extreme,
39:45
a profligate,
39:47
a servant
39:48
of slaves
39:49
in Africa,
39:50
was by the
39:51
rich mercy,
39:52
the chesed,
39:54
of our Lord
39:55
and Savior
39:55
Jesus Christ,
39:57
preserved,
39:58
restored,
39:59
pardoned,
40:00
and appointed
40:01
to preach
40:02
the faith
40:02
he had
40:03
long labored
40:05
to destroy.
40:07
Now,
40:08
before you
40:08
close your
40:09
Bible,
40:11
look at
40:11
how chapter
40:12
10 in
40:14
Matthew's
40:14
Gospel
40:15
begins.
40:17
Notice
40:18
there
40:19
that the
40:29
names of
40:30
the twelve
40:31
apostles are
40:32
highlighted.
40:33
Simon,
40:34
who is
40:34
called
40:34
Peter,
40:35
Andrew,
40:35
his brother,
40:36
James,
40:37
the son of
40:37
Zebedee,
40:38
and John,
40:38
his brother,
40:39
Philip,
40:39
and Bartholomew,
40:40
Thomas,
40:41
and Matthew,
40:43
the tax
40:45
collector.
40:47
Hmm.
40:49
Matthew,
40:50
the tax
40:51
collector.
40:52
We said
40:52
this morning
40:53
that names
40:53
stick,
40:54
but it's
40:54
also a
40:55
wonderful
40:55
reminder
40:56
of the
40:58
one who
40:58
saves to
40:59
the uttermost.
41:01
Yes,
41:01
tax collectors
41:02
too are
41:04
numbered in
41:05
the register
41:07
of which we
41:08
sang earlier
41:09
in Psalm
41:10
87.
41:11
Can you
41:11
imagine
41:12
a
41:13
gravestone
41:14
on the
41:16
outskirts
41:17
of
41:19
somewhere
41:20
in
41:20
Galilee,
41:22
the
41:22
gravestone
41:23
of
41:23
Matthew,
41:24
the tax
41:24
collector?
41:25
Can you
41:25
imagine
41:26
what might
41:26
have been
41:28
written on
41:28
it?
41:29
Probably
41:29
something
41:29
similar to
41:30
John
41:30
Newton,
41:31
you might
41:31
say.
41:32
Matthew,
41:32
Levi,
41:33
once a
41:34
publican,
41:35
a tax
41:36
collector,
41:36
so he
41:37
was,
41:37
was by
41:38
the rich
41:38
mercy of
41:39
our Lord
41:40
and Savior
41:41
preserved,
41:42
restored,
41:44
pardoned,
41:45
and appointed
41:46
as one
41:47
of the
41:47
twelve,
41:49
an apostle
41:49
no less,
41:50
and commissioned
41:51
to write
41:53
under the
41:54
superintendence
41:55
of God
41:56
the Holy
41:56
Spirit,
41:57
the gospel
41:58
according
42:00
to
42:02
Matthew.
42:05
Amen.
42:07
Let's pray
42:08
together.
42:08
gracious
42:12
God,
42:14
we
42:14
praise
42:15
you
42:15
for
42:16
your
42:16
faithfulness
42:17
and
42:18
for
42:19
your
42:20
covenant
42:21
love,
42:24
steadfast,
42:26
unfailing.
42:28
We
42:29
praise
42:30
you
42:30
for
42:31
how
42:33
you
42:35
have
42:35
given
42:36
us
42:36
such
42:37
moving
42:38
accounts
42:39
of
42:39
individuals
42:40
like
42:41
Matthew
42:41
who
42:43
came
42:43
to
42:44
faith
42:44
and
42:46
as
42:47
he
42:48
followed
42:49
so
42:49
he
42:52
reached
42:53
out
42:53
to
42:54
others
42:54
longing
42:56
to
42:57
bring
42:58
whoever
43:00
might
43:01
come
43:02
into
43:02
fellowship
43:03
with
43:04
Jesus
43:04
Christ.
43:06
A
43:07
wonderful
43:07
example
43:08
for us
43:08
to
43:09
follow
43:09
and
43:10
may
43:11
we
43:11
be
43:11
moved
43:12
this
43:12
evening
43:12
to
43:14
live
43:14
our
43:15
lives
43:15
for
43:16
Jesus
43:16
Christ
43:17
so
43:17
that
43:17
we
43:17
too
43:18
might
43:18
say
43:18
for
43:20
to
43:20
me
43:20
to
43:21
live
43:21
is
43:23
Christ
43:23
and
43:24
to
43:24
die
43:25
is
43:26
gain
43:27
for
43:27
we
43:27
ask
43:28
these
43:28
things
43:29
in
43:29
his
43:30
name
43:30
and
43:30
for
43:30
his
43:31
sake
43:31
amen
43:32
well
43:40
let's
43:40
exalt
43:41
the
43:41
name
43:42
of
43:43
Jesus
43:43
as
43:44
we
43:44
sing
43:45
psalm
43:45
72
43:46
to
43:47
his
43:47
praise
43:48
the
43:50
Scottish
43:51
Psalter
43:51
version
43:52
of
43:52
psalm
43:53
72
43:53
at
43:54
verse
43:54
17
43:55
on
43:56
page
43:56
314
43:57
his
43:58
name
43:58
forever
43:59
shall
43:59
endure
44:00
last
44:01
like
44:01
the
44:01
sun
44:02
it
44:02
shall
44:02
men
44:03
shall
44:03
be
44:03
blessed
44:04
in
44:04
him
44:05
and
44:06
blessed
44:07
all
44:07
nations
44:08
shall
44:09
him
44:09
call
44:11
in
44:12
conclusion
44:13
to
44:13
his
44:13
praise
44:14
!
44:15
his
44:16
name
44:19
his
44:19
name
44:20
forever
44:21
!
44:21
!
44:22
!
44:23
!
44:23
!
44:24
!
44:25
!
44:26
!
44:27
!
44:28
!
44:29
!
44:30
Son it shall
44:34
Then shall be
44:37
Blessed
44:39
Who are blessed
44:43
All nations
44:46
Shall
44:48
Him fall
44:51
Now blessed
44:54
Be the Lord
44:58
Lord our Lord
45:01
The God of
45:04
Israel
45:07
For He alone
45:13
Th Th
45:14
Wondrous
45:16
Word
45:17
Then glory
45:20
Th
45:22
Excelled
45:26
And blessed
45:28
Be His
45:32
Glorious
45:34
Day
45:35
To all
45:37
Eternity
45:41
The whole
45:44
Earth
45:46
Let
45:50
Amen.
45:55
So let it be.
46:02
The grace of the Lord Jesus Christ,
46:05
the love of God the Father,
46:07
and the fellowship of the Holy Spirit
46:09
remain with us all.
46:11
Amen.
46:20
Amen.