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