Year 2, Week 31, Day 4 Bible Reading Observations

Year 2, Week 31, Day 4

I have a brief observation for today’s reading of Matthew 7,9.

Today’s reading provides the concluding segment of the sermon on the mount. The sermon on the mount (Matthew 5-7) is the first of five major discourses in Matthew (see also Matthew 10,13,18, and 24-25). In the sermon of the mount Jesus expounds on the radical reality of everyday discipleship lived in the presence and power of the kingdom of God. Matthew 7 notes that Jesus’ authority, as displayed in His giving of the sermon on the mount was clearly recognized by many: “And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes” (Matthew 7:28-29). Matthew 9 records various interactions and healings of Jesus, which demonstrate His deity, but also causes a mixture of responses: “But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic—“Rise, pick up your bed and go home.” And he rose and went home. When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men” (Matthew 9:6-8). The mixed response is also stated after Jesus healed a mute man: “And the crowds marveled, saying, “Never was anything like this seen in Israel.” But the Pharisees said, “He casts out demons by the prince of demons” (Matthew 9:33a-34).

One of the things that struck me from today’s reading was an important summary statement by Matthew culminating in an appeal by Jesus: “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Matthew 9:35-38). These verses not only describe what Jesus did and taught, they also describe His heart behind what He did and taught, as well as what He calls His followers to do and teach. Jesus describes the need and the opportunity: helpless crowds, oppressive leaders, a plentiful harvest, and a scarcity of laborers.

Jesus proclaimed “the gospel of the kingdom” wherever He went. The “healing every disease and every affliction” was not an interruption from Jesus’ teaching about the Kingdom of God, but a tangible demonstration previewing and authenticating the present experience of God’s rule. Where God’s rule is experienced, God’s good blessings follow. The entrance of the experience of God’s Kingdom meant a reversal of Satan’s rule on this earth as “the prince of the power of the air” (Ephesians 2:2), “the god of this world” (2 Corinthians 4:4). Satan’s rule over this present world is not a good and kind rule. Satan does not have absolute rule over this world; he can exercise on the measure of authority that God has granted him. Nevertheless, Satan’s rule is cruel thievery: “The thief comes only to steal, kill, and destroy” (John 10:10a). The emergence of God’s Kingdom because of the arrival of the King, Jesus Christ, means that the troubles and afflictions that result from the present curse and cruel reign of Satan, will come to an end. The final end of all sorrows and trials will not fully be realized until the Kingdom of God comes in it fullest state, which will be in conjunction with Jesus’ Second Coming, but the first coming of Jesus offers a glimpse of where things are heading: “I came that they may have life and have it abundantly. I am the good shepherd” (John 10:10b). Thus, the announcement of the Kingdom is validated by the miracles.

And the miracles demonstrate that Jesus, the new King, is compassionate. Jesus alleviated some measure of suffering through the arrival and announcement of the Kingdom of God, because he was moved by what He saw happening to people: “they were harassed and helpless, like sheep without a shepherd.” The crowds of people were oppressed, not only by godless Roman officials, but tragically, also by religious Jewish leaders. Neither from the public sector nor the religious sector, were they any who would truly shepherd the people: “Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them” (Ezekiel 34:2b-4).

Therefore, realizing that the government system, as well as the religious establishment would provide much in terms of true shepherding sheep, Jesus recruits teams of shepherds from among His own: “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” Jesus’ method consisted of modeling and soliciting prayers—Jesus perseveres and appeals to God for the raising up of more workers. The need is great, but Jesus' method of recruiting is instructive. Jesus neither asks for volunteers nor describes the dire consequences of failing to volunteer. He refuses to heap guilt on his followers. He says “pray” and allows the Father and the Spirit to move. The need is great, but Jesus demonstrates that God can be trusted with the need. God would need to move on the hearts of people, creating in them a compassion for “sheep without a shepherd.”

What struck you in today’s reading? What questions were prompted from today’s reading?

Pastor Joe