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43 been criticism because He claimed author ity to forgive sins. Now He deliberately defied His critics by seeking intimate fel lowship with those whom the Jews called sinners. He arose and followed. This may not have been the first meeting be tween Jesus and Matthew. His obedience was prompt. Notice how brief and modest is Matthew’s account o f this momentous step he took. V. 10. A s he sat at meat. Matthew modestly omits the fact-stated by Luke (5 :29) that Matthew made a great feast, inviting a multitude of publicans and others. This was not a farewell dinner for Matthew, but deliberately planned by Jesus that He might be able to touch the despised classes o f society. Publicans and sinners. Probably two distinct classes, though some would make it read, “public ans [who are ] sinners." V. 11. Pharisees saw it. Not as invited guests, but onlookers at a distance. They would not associate with publicans. Said unto his disciples. Did they hope to ap peal to the native prejudice o f the dis ciples? Were they too cowardly to speak to Jesus? Why eateth your teacher? The act o f which they complained was not unlawful according to their Scriptures, but was forbidden by Pharisaic standards. V. 12. When he heard. We. are not told how He heard. He said. We are not told to whom He spoke. The critics may have crowded near. They that are whole . . . that are sick. A general statement, to the effect that physicians go only where they are needed. He makes no apology for going to those who needed Him and sought His saving grace. V. 13. Go ye and learn. The scribes were teachers o f the law; let them be come honest students of the law. Mercy and not sacrifice. Sacrifice is neither for bidden nor is it wrong. Jesus con-' demned the failure to show mercy in the interest o f formal religious services (cf. Hosea 6 : 6 ). Not to call the righteous. To call meant to invite to a feast. All were welcome, but the self-righteous Pharisees declined to come because they felt no need of mercy. All who come to Him must come as sinners (Luke 19:10). * * * L esson Q uest ^ ns V. 1, From what place did Jesus come? Why had He left there (8:34)? What was “his own city” ? V. 2 . Who was brought to Jesus? Who brought him (Mark 2:3) ? How did Jesus see their faith (cf. Jas. 2:18)? What was the man’s condition? What words of encouragement did Jesus speak? Why did He first forgive the man’s sins? Which is the more important, forgiveness of sins or healing o f sickness ? V. 3. Who were the men who found fault with Jesus? Where had they come from (Luke 5:17)? Were they always critical (Mark 2:16)? What made them hostile (Mark 15:10; John 12:19)? With what did they charge Jesus (cf. Mark 14: 64; John 10:33)? Since Jesus is God, were not His critics the real blasphemers ? V. 4. How did Jesus know their thoughts? With wh'at did He charge them ? . V. 5. What question did Jesus put to the scribes? If they had honestly an swered the question, what would they have said? V. 6 . How is healing o f a paralytic a proof that Jesus had authority to forgive
III.' Thè Friend of Sinners (9-13). 1 . He saw Matthew—a sinner (9). 2 . He called Matthew—-to apostle- ship (9). 3. He feasted in Matthew’s house ( 10 ) 4. He welcomed publicans and sin- ners ( 10 ). 5. He rebuked the self-righteous ( 11 - 13). * * * A pproach to the L esson In the Sermon on the Mount Jesus gives the principles, or laws, of the king dom. When He had finished, His hear ers were astonished at His teaching, recognizing that He spake with authority (7:28, 29). In the two chapters that fol low, Matthew gathers a group of wonder ful miracles to confirm Christ’s authority by exhibitions of His power. These are His credentials. They may be classified as miracles showing His authority over sickness, over nature, over demons, and over death. Matthew shows that although He per formed such wonderful miracles, the atti tude of the people toward Him was dis appointing. There was an impulsive scribe ( 8 :19, 20 ), a disciple with a reservation ( 8 : 21 , 22 ), a charge of blasphemy from the Jews (9:3),. the surprise of the multi tudes (9:8), criticism of the Pharisees (9:11-13), perplexity of the disciples of John (9:14-17), greater surprise o f the multitude (9:33), but no real faith except as seen in the house of Matthew (9:9, 10 ) ; and the story ends with the charge o f the Pharisees that Jesus was in.league with Satan (9:34). In the story of the paralytic, various lessons may be traced. His friends in struct us how to win souls—we must have compassion, persistence, faith, etc. The palsied man typifies a sinner—helpless, hopeless, sorrowful, until brought to Christ. The crowd represents two classes o f unbelievers: the many, having no real convictions; others, like the Jewish lead ers, openly resisting. * * * L esson E xposition I. The Palsied Man (1-8; cf. Mark 2:1- 12; Luke 6:17-26). V. 1. Entered into a boat. It was pos sibly Peter’s boat. Crossed over. To the west side of the lake. The Gadarenes had asked Jesus to leave and He complied
FRED S. SHEPARD ’S BLACKBOARD OUTLINES
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e a l in g ELPLESS UMANITY “The Great Physician now is near, The sympathizing Jesus.”
noticed a look of depression in his face? The “Man o f Sorrows” came to bring him “ the joy o f salvation.” Thy sins are for given. It may be that it was conscious ness o f sin rather than his sickness that made him sad. And perhaps he recog nized that his sickness was the direct re sult of his sin. V. 3. Certain scribes. Scribes were in terpreters o f the law. They had come to Jesus with no good purpose. Said within themselves. Luke adds that they mur mured. Perhaps, too, their countenances showed displeasure. This man blasphem- eth. According to Luke (5:21) they add ed, “ Who can forgive sins, but God alone?” There was truth in this challenge —if He was not God, He did blaspheme. V. 4. Jesus knowing their thoughts. Or, perceiving in his spirit (Mark 2: 8 ). Jesus no doubt had heard their mur- murings and had seen their fallen coun tenances. More than this, He read their thoughts by divine intuition (cf. John 2: 25). Wherefore think ye evil? It is as wrong to think evil as to speak or do evil (Matt. 12:34; Luke 6:45). V. 5. Which is easier? Thinking only of words, it is as easy to say, “ Thy sins be forgiven” as to say, “Arise and walk." But with Jesus, saying is equivalent to doing, and to do one meant to do the other. Healing implied forgiveness. In one sense it is easier to forgive than to heal. God alone can heal a paralytic. V. 6 . That ye may know. The scribes questioned His authority. According to their opinion, only God in heaven could forgive. Jesus claimed equal authority for Himself even upon earth. Arise . . . take up thy bed and go. Three naturally im possible actions were demanded which would give evidence of restored strength. If Jesus could perform such a miracle, who could gainsay His right to forgive sins? V. 7. And he arose. There was imme diate healing. He went into his house, as he had been told to do. Luke adds that he went home “glorifying God” (Lk. 5:25). _ . , A . V. 8 . Multitudes saw . . . were afraid . . . glorified God. The masses were not in accord with the Jewish leaders. They readily received the evidence of the mir acle. Regarding Jesus only as a man, they gave glory to God. II. Feast in the Publican’s Home (9-13; cf. Mark 2:13-17; Luke 5:27-32). V. 9. From thence. From the house where the palsied man was healed. He had forgiven and healed a sinner and sent him home. He was about to forgive another sinner and go home with him. Called Matthew. His other name was Levi. A t the place o f toll. A tax-gatherer—one of a class despised by the Jews .because they were servants o f hated Rome and be cause they usually were extortioners. Follow me. Just before this, there had
with their request ( c.f- 8:34). His own Capernaum was “his own city” after He was driven from Nazareth. V. 2. They brought. The v e r b in the original d e n o t e s c i t y.
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continuous action, intimating that some time was consumed. The story as given by Mark and Luke shows that there was a difficult and perhaps a long process in getting the man to Jesus. Palsy. Paraly sis, involving loss of the power o f motion •—-further brought out by the description “ lying on a bed.” Seeing their faith. Evident by their persistence in overcom ing obstacles, even to the opening o f the roof to let the man down. Son. What a tender word! It would encourage the sufferer. Be o f good cheer. Had Jesus
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