T HE K I N G ’S B U S I N E S S
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ception of his call and feast, he does not appear in his Gospel even as ask ing a question. He is believed to have w ritten for th e Jews notw ithstanding a Gospel w ritten by a publican would seem least of all to be adapted to reach th e people to whom it was ad dressed, since the Jew could never lose his disgust for the office and class which Matthew represented. Whether Matthew’s reticence can be explained by his recognition of th is fact, or by hum ility created by association w ith his Lord, he is completely hidden behind th e beautiful picture which he presents of the Messiah of Jewish hope; th e flower of the ancient law, th e perfect life and teaching of the Son of David and the Saviour of mankind. m Matthew Invites Jesus To H is Home. Matt. 9:9-13; Luke 5:27, 28. Memory Verse.— “ I am not come to call th e righteous b u t sinners.” Luke 5:32. Approach.— (Matthew means “Gift of God.” Levi was Matthew’s other name, , “Matthew” being probably as sumed when th e publican became a Christian, as “Si- BEGINNERS mon” became “ Pe- AND PRIMARY te r,” and as “Saul” Mabel L. M errill became “ P au l." I t w a s c o m m o n among the Jews to have more th a n one name. P eloubet.) Do you boys and girls like to go to some friend ’s home fo r dinner? Yes, I know you do, and today we have a story about a man who invited Jesus to his home to eat. Prayer. Lesson Story.—You know, boys and girls, I am very happy th is morning, and I am going to tell you w hat makes me so happy. We remember our story last week was about John, called the disciple whom Jesus loved. Of course Jesus loved them all, bu t John always did ju st w hat Jesus asked him to do,
name and, tak en w ith other evidence of a buoyant temperam ent, we may sup pose him to have been optim istic and willing to face th e tria ls and contempt incident to the office of publican. His joyful sp irit is seen in th e g rea t feast he held to celebrate his call to dis- cipleship. Rejoicing in his new expe rience, he gathered his old associates around him for a festal farewell to the old life' and in honor of his new Master. Perhaps on th is account he is paired w ith the gloomy Thomas. He is not lacking in appreciation. He prizes his new relationship to Jesus. When he refers to his call he does not use the name of honor, Levi, bu t the old name Matthew. He is humble and modest w ithal. When he names th e apostles he humbly notes Matthew th e publican while th e others do no t re mind us what he was. The others always name him before his companion, b u t he names Thomas before himself. In speaking of the feast he merely says, “ Jesus sat a t meat in the house.” He does no t say whose house it was. Mark and Luke both say th a t it was Matthew’s own house and Luke describes th e occasion as “ a g reat feast” given by Matthew. The business habits of th e converted publican are reflected in th e topical arrangem en t of th e Gospel which he wrote. F o r example, teaching, chs. 5-7; signs, chs. 8, 9; opposition, chs. 10- 12; parables, 12; dealings w ith P h ar isees, 15-16. The Gospel reflects th roughout Matthew ’s joyful sp irit and th e sense of Jewish hopes fulfilled. It sets fo rth th e royal m ajesty of the heavenly king. The word “ kingdom” is found fifty-five times and th e phrase “ kingdom of th e heavens” about th irty - five times, an expression used only by Matthew. He refers to th e Old Testa m ent over sixty times. As a w riter he is merged in th e narrative. The lack of individuality in his style corresponds w ith the fact th a t with' th e single ex
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