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Gospel of Matthew #2 Devotional Guide

Gospel of Matthew #2 Devotional Guide

Last updated on: March 11, 2022 at 9:37 pm by Rob Dalrymple

Gospel of Matthew #2 Devotional Guide 2022-03-11T21:37:23-08:00 Rob Dalrymple

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Week 2 [1]

Monday: Read Matt 6:1-34

Well, I am not sure there is a more important passage of Scripture than this! Read slowly! Jesus now moves from describing what the new people of God look like and explains what it looks like when we give to the poor, pray, and fast. These were three distinctive practices among Jews living outside of Judea (i.e., away from the Temple). Since they were unable to offer sacrifices, it was giving to the poor, prayer, and fasting that stood in place of Temple sacrifices. It was these acts that constituted, “practicing your righteousness before others” (6:1).

It is again essential to be reminded that the Sermon on the Mount sets forth Jesus’ revolutionary ethic for the new people of God in the renewed Kingdom of God. Giving to the poor was a significant act of justice—reversing the effects of Roman inequities. One prayed to God for justice. And one fasted in order to identify with the poor and hungry.

In the same way that Jesus took the laws of murder and adultery and applied them to the condition of one’s heart, so Jesus says that one’s heart or motive—to be seen by others or to glorify God—is the basis for reward.

In Matt 6:19-34, we have what might be considered the closing arguments of the sermon (Matt 7 will be the summary and conclusion). These verses deal with money, possessions, and food and drink. The question of the kingdom of God is “which Lord will you serve?” For, “No one can serve two masters” (6:24). This is one of the verses that we can read and nod our heads and acknowledge and then, when it comes to putting it into practice, waffle: “Yeah, well we have to eat. . . . I work hard for my money, of course, I can enjoy it. . . .” We find all kinds of ways to justify living in both worlds. (This will be a regular issue for much of the NT). NT scholar Craig Keener said, “If we really trust God, we will live as though treasures in heaven really matter. . . . One either loves God or money: those who think they can love both are idolaters.”

Jesus explains that the difference between the treasures of heaven (His kingdom) and the treasures of the earth is that one lasts forever and is incorruptible.

In the end, Jesus calls us to not “be worried about your life” (25) and to “seek first His kingdom and righteousness.” Note: “Righteousness,” as we will discuss more in Paul’s letters, refers to covenant justice. The problem with seeking God’s kingdom and His righteousness is that it often does not benefit us from a worldly perspective. As a result, we may struggle to find food, drink, and clothing (25-33). Jesus’ answer is that He will provide for His children more so that He does for the birds and the grass.

Questions to ponder/discuss:

The gospel is that Jesus is Lord. It is one thing to confess this. It is another to live like it. Take some time to think and pray regarding what areas of your life you might struggle making Jesus truly the Lord. Is it with your time, your money, your family, your job, your pride, your anger, . . . ). Make a list and submit it to prayer.
After making a list of areas you think you need to surrender to Christ more, ask a trusted spiritual mentor or friend what areas of life they think you could improve surrender to Christ as Lord. Ask them to pray for you and to help keep you accountable.

Tuesday: Read Matt 7:1-29 and Deut 30:15-20

Jesus’ command to not judge (7:1-2) is often misunderstood (actually it is often weaponized). The context of the command is that of presuming who is in the kingdom and who is not. At the time of Jesus, those who were in were the physical descendants of Abraham. Jesus has made repentance the requirement for entrance—and even then He is clear that it is a matter of the heart. This means that some of those who thought they were “in” were not (see Matt 23). While others, who might have been presumed to be “out” (e.g., tax collectors, prostitutes, gentiles, etc), were actually “in.” This issue plagues the church as early as Acts 6:1-3).

There is no question that what Jesus has given us in this sermon might be deemed “hard” or “difficult.” In fact, one might consider it impossible (e.g., to not have hatred or lust in your heart). At the same time, it is easy because we are empowered by the Spirit to do so (this will be a major theme for Luke and to some extent John). Thus, if we need anything to carry out the mission of being the salt (5:13), light (5:14), or a city on a hill (5:14), then all we must do is “ask, seek, and knock” (7:7-11).

We might summarize the whole sermon as “treat people the same way you want them to treat you, for this is the Law and the Prophets” (7:12). Note that for Jesus this is “the Law and the Prophets” (i.e., the message of the OT). Thus, though we are setting forth that Jesus is giving us the new law for the new people of God, it is critical to note that the new law of Jesus is in accord with the Old.

Now, one might say that the central focus of Jesus is to love God and to love others. This is indeed the case. The golden rule is essentially just that. We presume that everyone loves themselves.[2] Therefore, to treat others as you would have them treat you is to love God and to love others.

Jesus then closes the sermon with three illustrations of how one might respond to Jesus’ message, each with two options (cp Deut 30:15-20). There are two paths: the narrow and the wide (13-14). There are two trees: good fruit and bad fruit (15-20). And there are two “houses”: one built on the rock and one on the sand (24-27). One way to look at these three illustrations is that they illustrate for us the options of which master will we serve?

Questions to ponder/discuss:

Read Deut 30:15-20 and note what Moses says regarding the options that God has put before us. What are the similarities and what are the differences between Deut 30:15-20 and Matt 7:13-27.
The sermon closes with a strong reminder that there are two choices and they are not to be taken lightly: they are literally the difference between life and death. Jesus has been clear throughout that the way of following Him will result in persecution and suffering (5:11-12), and a limited supply of food, drink, and clothing. This is why the path is narrow and the way is hard that “leads to life” (7:14). Ask, seek, and knock that Christ will equip you to build your house on the Rock!

Wednesday: Read Matt 8:1-34

Recall, that Matthew has already told us that this section of his gospel, which began in 4:23, continues until 9:35 (note the inclusio of 4:23 and 9:35). In chapters 8 and 9, then, Jesus is now showing us what the kingdom of God looks like. In these two chapters,

Matthew presents 10 miracle stories—likely to compare with Moses’ ten miracles (the plagues on Egypt). After the first three miracles, Jesus will say “follow Me” (22). And after the second group of three miracles, Jesus will say “follow Me” (9:9).

In 8:1-17, Jesus heals and cares for three persons who would have been deemed “outside” by the religious establishment. One is an Israelite male (leper: 1-4), one is a gentile (5-13), and one is an Israelite female (14-17). In the midst of this, Jesus explains that “I say to you that many will come from east and west, and recline at the table with Abraham, Isaac, and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast out into the outer darkness” (11-12). Jesus is likely referring to the end-times banquet of Isa 25:6. Note that it is the banquet of Abraham, Isaac, and Jacob, yet Jesus is indicating that not only Israelite “outsiders” will attend, but also gentiles (the centurion). And Jesus goes on to say that, “the sons of the kingdom will be cast out into the outer darkness.”[3]

According to Matthew, Jesus’ healings of those in need and the casting out of demons “was to fulfill what was spoken through Isaiah the prophet: ‘He Himself took our infirmities and carried away our diseases’” (17). Note that Matthew cites Isaiah 53, which was one of the primary prophesies used by the early church to support their contention that Jesus was the Messiah who suffered for us all (cf Isa 52:13-53:12; see Acts 8:25-40).

Matthew then interrupts his 10 miracle stories with a reminder of what discipleship entails: it means to Follow Jesus. This is something we might readily say, but for Jesus is meant a wholesale commitment to Him as Lord and a willingness to sacrifice everything. The request to bury one’s father (21) is essentially a request to delay one’s commitment to following Jesus. Likely the man’s father has recently died and been buried and now the man wishes to delay a year so that he can collect the bones and put them in an ossuary within the tomb.

The closing two accounts in Matt 8 are the same as are found in Mark 4-5. One glaring difference is that Matthew says that there were two demoniacs in Gadara (28-34). Matthew regularly seems to double accounts that were found in Mark. Thus, he will note that there were two blind men (20:29-34), and two donkeys at the triumphal entry (21:6-7). Matthew also repeats some of the stories (e.g., Jesus’s words on divorce are reported twice: 5:31–32; 19:9; the religious leaders seek a sign from him: 2:38–42; 16:1–4; the accusation that Jesus operates with the power of Beelzebul: 9:32–34; 12:22–24.

Questions to ponder/discuss:

Following Jesus is the center of Christianity. Yet, it seems that we underestimate, or trivialize, the gravity of the command—as if it is something simple. Reflect on what hinders people from truly following Jesus. What hinders you from being more faithful?

Thursday: Read Matt 9:1-38

Jesus returns to Capernaum (His “own city” 1). Capernaum was the leading fishing village on the Sea of Galilee. As in Mark 2, Jesus heals a paralytic. Then He calls out to Matthew, “Follow Me” (9).

Matthew 9 narrates some of the growing dissension with Jesus (paralleling Mark 2). One distinction between Mark’s account and Matthew’s is that Matthew inserts OT citations to justify Jesus’ acts or His claims. Thus, when it comes to eating with the “wrong” people, Matthew notes that Jesus cited Hosea 6:6, “‘I desire compassion, and not sacrifice,’ for I did not come to call the righteous, but sinners.”

Matthew then completes his 10 miracles stories with episodes that are all found in Mark: raises the synagogue official’s daughter (18-26); heals the woman with a bleeding problem (18-22); causes two blind persons to see (27-31); and heals the demon-possessed (32-34). Each of these must be understood in light of Jesus’ fulfillment as the Messiah/King and His inauguration of the messianic age. Note, for example, that causing the blind to see is a messianic action (see Isa 29:18; 35:5; 42:7).

Matthew then closes this section with a summary (9:35: recall 4:23 and 9:35 serve as an inclusio). Matthew, however, does so with a call to mission: “The harvest is plentiful, but the workers are few. Therefore beseech the Lord of the harvest to send out workers into His harvest” (37-38).

For Matthew, and the NT, Jesus has only begun the work. Now, it is time for His people to carry it forward. After all, the need is great and one person cannot accomplish it all. This leads nicely into tomorrow’s study where Jesus sends the disciples out on mission.

Questions to ponder/discuss:

We see the works of Jesus (10 miracles in chs 8-9). If we read the Gospels clearly, it would appear that Jesus expects these miracles to continue. After all, they are a sign of the messianic age. In the next chapter, Jesus is going to give the disciples authority to do what He did. This means that the call to send more workers into the harvest is not just a trite command to go tell people about Jesus (though even here many Christians do not seem to heed the call), but a plea for more workers to do what Jesus did. Why do you suppose that the miraculous element of the Christian mission is so lacking today?

Friday: Read Matt 10:1-42

Matthew 10 presents us with the second sermon (speech) of Jesus in the Gospel. There are 5 speeches in all. The end of each of the speeches is clearly marked (cp 11:1 and 7:28; see also: 13:53; 19:1; 26:1-2): “and it came about that when Jesus had finished . . . .”). Jesus’ speeches all seem to accent what Matthew has just presented. Thus, in Matt 8-9 Jesus has performed 10 miracles and then asks for the Lord of the Harvest to call more into service. Now, in ch 10, Matt records Jesus’ calling of the 12 and gives them authority over all the demons, etc.

In Jesus’ commissioning of the 12, Jesus commands them not to go the Gentiles (i.e., the nations; i.e, those who are not Jewish). This might be troubling for some modern Christian readers. The explanation is likely that the mission is to the Jewish people first (see Rom 1:16). We know that when Paul begins his missionary journeys to the Roman world, he still made it his mission to go to the Jewish residents of the city first. We will discuss the why in our study of Acts.

Note again the stress on the fact that the “kingdom of heaven/God is at hand”[4] (7). That Jesus is announcing the arrival of the kingdom is evidenced by the command for them to heal the sick and cast out demons. These are clear indicators that the messianic kingdom has arrived.

The messianic kingdom, however, will not be received by all. Thus, Jesus includes details on what to do when they are rejected. And He informs them, “Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves” (16). Surely, they will be imprisoned and scourged as well as “hated by all on account of My name” (17, 22).

They should not fear, however. After all, they will only do to them what they did to Jesus (24-25).

Throughout the rest of this speech, Jesus continues to highlight the opposition they will face. Matthew concludes by stating, “And he who does not take his cross and follow after Me is not worthy of Me” (38).

Questions to ponder/discuss:

Jesus says that the “one who has endured to the end who shall be saved” (22). What do you think He means? (NB: this question will surely raise lively debates. Please make sure that you discuss in a loving and respectful manner). The problem is that we are trying to fit this statement into our theological grid. Perhaps, one way to ask the question is: “if there were nothing else at stake in answering this question, what do you think Jesus meant.”
Compare 10:38 with Mark 8:34. What is the difference between the two? In light of the fact that Matthew was quite likely written after Mark, what do you think Matthew is trying to convey to his readers?

[1] This guide is meant to be done either as a group study over the course of 2 or 4 meetings (Day 1-5; 6-10; 11-15; 16-20), or as a private devotion over the course of 4 weeks (or a calendar month—5 lessons per week).

[2] This is not to deny that some suffer from depression and other ills that may cause them to not love themselves.

[3] “outer darkness is where those who are not privileged to attend the banquet reside. In the ancient there were no streetlights. The lights of the banquet home would contrast the “outer darkness” outside the home.

[4] Depending on your translation of course.

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