M & M's
Introduction Matt 9:9-13
Under Construction
Many people are confuse of the purpose of God, church and the harvest field. They believe that the Gospel purpose is religion and the traditions we have as people of God. This is a fatal element and practice that leads many to error thus missing the plan of God in this land. What does God consider important? Is this what you consider important? We need to ask and allow God to stir us in the way.
1. Message (Matt 9:9-13)
· Christ presents in the land is to bring a word to all cultures, nations, races and people of every walk of life
· A preacher is one that brings tidings (Isa. 52:6-8)
· The Gospel is one of hope in a lost and dying world, many do not understand because they view the Gospel as church and duty
I. (Rom 10:13-15) The question hear is one of message - one crying to a world that does not understand the need - today's world
ii. In scripture God describes us as lost and blind there is a reason for this found in
iii. God cares, this is what people are serching for is Love in thier lives
iv. People want to feel accepted and desired of, we need one another
v. God has place in us a spiritual element of relationship and destiny for the etrunal
vi. (Rom 10:13-15) Consider the ten virgins - this illustrates what can happen to those that are foolish and do not maintain service unto God
· Our generation is still practicing this type of service to God, Christian in name only but not in works
· You can not separate the two they go hand in hand
· (Gal 3:1-6) Many people try to use the bible to justify their sins but the Word is clear
· This follows carnal laws in place like water and food, you just don't eat and drink ounce and are fill, correct!
· This generation seeks after nutrition and physical fitness and to those that are serious they understand that it is a daily discipline
* Some victories must have a lifestyle of contention, Jesus address faithlessness in seeking God first (Matt 17:14-21)
2. Ministry ( vs. 14)
· God calls us to right attitude, a trait lost in this present age
· In order to accomplish spiritual muscles the focus must be taken off self interest and unto God Kingdom
· To many times we begin in the spirit by end up in the flesh, (I Sam 10:19-24)
- Saul's life is a classic example of the long run and what is spoken by in scripture he started out humble
- Satan himself at one time had the right idea service to God but then came the rebellion and we know the story
- We as believers in Christ must have Godly mindset of master - Lord relationship
- (I Cor. 6:9-14) Liberty is wonderfully but we must always understand that it is your duty to obey the laws of God this will never change
- The danger we face is that as we grow older and wiser in the Lord we begin to take things for granted
- We understand his grace and walk in confidence this is not a bad thing but can lead to a dangerous philosophy of compromise
- Rev. Wright, Barak Obama pastor, is an example of this he preaches hate in his pulpit and raises the issue that this is the black church
- There is no such thing as a black church in Christianity it is and always will be God's church
- How can one justify hatred? Because man does not have a godly attitude and is lifted in pride with murmurings of sin for a season
- (Matt 18:1-5) The greatest in the kingdom - Jesus say are those that come as a child
- Those that are in need and come to God for direction and comfort and desire the protection of God, need for Jesus in their lives
- What is God trying to teach us that the issue is not the greatest but the family of God, father and his sons and daughters
- We serve God because he is our father and as you respect your earthly father so must you respect your heavenly father
- Small children love their parents, kisses and hugs and hanging on their legs, carry me, tickle me etc.
- The simple thing things in life, yes we do grow up but we must maintain the child relationship of loving God, never to old to love God
- Sometimes we must put down our defenses and just love God as a child, this is godly attitude he seeks
3. Motivation (Luke 19:1-10)
· Let us examine what occurs when ministry and message are performed to Gods sandards
Our efforts is the long run or the end of the story
The children of Israel did not enter the promise land because of their mindset of rebellion and disobedience
Example after example in scripture of those you fell by the way - Judas, Korah, Saul, Demas, Samson
Their is no joy in this but great sorrow, lost sinner do not please God, he is the God of the living not the dead
Paul envisions this that at the end of the day he will count the cost of those who will miss God and those who will win
Paul's desire is that he can give a good report and this is the desire of all men of God, that none will be lost
In order for us to be saved we must take all this into consideration
It is a joy to men of God when we see people strive to the Kingdom, faithfulness, witness, prayer etc.
This are signs of a healthy church with a strong possibility of salvation
Heaven is a privilege and given to those who endure
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Matt 9:9-13
9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting
at the receipt of custom: and he saith unto him, Follow me. And he arose, and
followed him.
10 And it came to pass, as Jesus sat at meat in the house, behold, many
publicans and sinners came and sat down with him and his disciples.
11 And when the Pharisees saw it, they said unto his disciples, Why eateth
your Master with publicans and sinners?
12 But when Jesus heard that, he said unto them, They that be whole need not
a physician, but they that are sick.
13 But go ye and learn what that meaneth, I will have mercy, and not
sacrifice: for I am not come to call the righteous, but sinners to
repentance.
Luke 19:1-10
19:1 And Jesus entered and passed through Jericho.
2 And, behold, there was a man named Zacchaeus, which was the chief among the
publicans, and he was rich.
3 And he sought to see Jesus who he was; and could not for the press, because
he was little of stature.
4 And he ran before, and climbed up into a sycomore tree to see him: for he
was to pass that way.
5 And when Jesus came to the place, he looked up, and saw him, and said unto
him, Zacchaeus, make haste, and come down; for to day I must abide at thy
house.
6 And he made haste, and came down, and received him joyfully.
7 And when they saw it, they all murmured, saying, That he was gone to be
guest with a man that is a sinner.
8 And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my
goods I give to the poor; and if I have taken any thing from any man by false
accusation, I restore him fourfold.
9 And Jesus said unto him, This day is salvation come to this house,
forsomuch as he also is a son of Abraham.
10 For the Son of man is come to seek and to save that which was lost.
Isa 52:6-8
6 Therefore my people shall know my name: therefore they shall know in that
day that I am he that doth speak: behold, it is I.
7 How beautiful upon the mountains are the feet of him that bringeth good
tidings, that publisheth peace; that bringeth good tidings of good, that
publisheth salvation; that saith unto Zion, Thy God reigneth!
8 Thy watchmen shall lift up the voice; with the voice together shall they
sing: for they shall see eye to eye, when the LORD shall bring again Zion.
Rom 10:13-15
13 For whosoever shall call upon the name of the Lord shall be saved.
14 How then shall they call on him in whom they have not believed? and how
shall they believe in him of whom they have not heard? and how shall they
hear without a preacher?
15 And how shall they preach, except they be sent? as it is written, How
beautiful are the feet of them that preach the gospel of peace, and bring
glad tidings of good things!
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Luke 19:1-7; Luke 19:8; Luke 19:9-10
Luke 19:1-7
And Jesus entered and passed through Jericho.
And Jesus entered and passed through Jericho. Because of its warm climate, it
was a favorite winter resort of the aristocracy. 2. A man named Zachaeus,
which was the chief among the publicans. Plummer suggests that he was
"Commissioner of Taxes" (ICC, p. 433). Since Jericho was a city of much
commerce, there was ample opportunity to collect import duty. 4. A sycomore
tree. The word is different from the one in Luke 17:6, and denotes the
mulberry fig, a tree quite common in Palestine. It grew to large size, with
low spreading branches that could easily be climbed. 5. Jesus . . . looked
up. Ordinarily men are not likely to see what is above eye level when there
are interests or distractions around them. Jesus was already aware of the
presence of Zacchaeus, and was interested in him. Come down; for to day I
must abide at thy house. Zacchaeus must have been pleased with Jesus'
unprecedented concession in eating dinner with a tax collector, but
embarrassed to be found in such an undignified position.
Luke 19:8
And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my
goods I give to the poor; and if I have taken any thing from any man by false
accusation, I restore him fourfold.
And Zacchaeus stood, and said. There is no indication as when Zacchaeus spoke
these words. It seems most likely that he did so after the dinner, when he
had observed the Lord's demeanor and had heard his words. He was convicted of
his sins, and had to act on the conviction. The half of my goods I give to
the poor. Giving was a new experience for Zacchaeus. Like most tax
collectors, he had previously been interested only in taking. If I have taken
any thing. The type of conditional sentence used here (Gr. ei . . .
esykophantesa) implies that he knew well that he had extorted money from
others. It could be translated, "Since . . ." The if implies an actuality,
not a hypothetical case. Fourfold. The Law required only the restoration of
the principal, with 20 per cent interest (Lev 6:5; Num 5:7), but Zacchaeus
imposed upon himself a much severer penalty, comparable to that exacted for
robbery (Ex 22:1).
Luke 19:9-10
And Jesus said unto him, This day is salvation come to this house, forsomuch
as he also is a son of Abraham.
This day is salvation come to this house. In this context salvation refers to
inner wholeness, the salvation of the soul. Forsomuch as he also is a son of
Abraham. The covenant of God's blessing had been given to Abraham, and those
who claimed it were called "children of Abraham" (Gal 3:7). Salvation had
come to Zacchaeus not because of his blood descent, but because of his faith,
which was like Abraham's. 10. For the Son of man is come to seek and to save
that which was lost. This text is a summary of the entire message of the
Gospel of Luke, which stresses the seeking and saving work of the heavenly
Messiah.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962
by Moody Press)
Luke 19:1-10
Luke 19:1-10
The conversion of Zaccheus
Many, no doubt, were converted to the faith of Christ of whom no account is
kept in the gospels; but the conversion of some, whose case had something in
it extraordinary, is recorded, as this of Zaccheus. Christ passed through
Jericho, v. 1. This city was build under a curse, yet Christ honoured it with
his presence, for the gospel takes away the curse. Though it ought not to
have been built, yet it was not therefore a sin to live in it when it was
built. Christ was now going from the other side Jordan to Bethany near
Jerusalem, to raise Lazarus to life; when he was going to do one good work he
contrived to do many by the way. He did good both to the souls and to the
bodies of people; we have here an instance of the former. Observe,
I. Who, and what, this Zaccheus was. His name bespeaks him a Jew. Zaccai was
a common name among the Jews; they had a famous rabbi, much about this time,
of that name. Observe,
1. His calling, and the post he was in: He was the chief among the publicans,
receiver-general; other publicans were officers under him; he was, as some
think, farmer of the customs. We often read of publicans coming to Christ;
but here was one that was chief of the publicans, was in authority, that
enquired after him. God has his remnant among all sorts. Christ came to save
even the chief of publicans.
2. His circumstances in the world were very considerable: He was rich. The
inferior publicans were commonly men of broken fortunes, and low in the
world; but he that was chief of the publicans had raised a good estate.
Christ had lately shown how hard it is for rich people to enter into the
kingdom of God, yet presently produces an instance on one rich man that had
been lost, and was found, and that not as the prodigal by being reduced to
want.
II. How he came in Christ's way, and what was the occasion of his
acquaintance with him.
1. He had a great curiosity to see Jesus, what kind of a man he was, having
heard great talk of him, v. 3. It is natural to us to come in sight, if we
can, of those whose fame has filled our ears, as being apt to imagine there
is something extraordinary in their countenances; at least, we shall be able
to say hereafter that we have seen such and such great men. But the eye is
not satisfied with seeing. We should now seek to see Jesus with an eye of
faith, to see who he is; we should address ourselves in holy ordinances with
this in our eye, We would see Jesus.
2. He could not get his curiosity gratified in this matter because he was
little, and the crowd was great. Christ did not study to show himself, was
not carried on men's shoulders (as the pope is in procession), that all men
might see him; neither he nor his kingdom came with observation. He did not
ride in an open chariot, as princes do, but, as one of us, he was lost in a
crowd; for that was the day of his humiliation. Zaccheus was low of stature,
and over-topped by all about him, so that he could not get a sight of Jesus.
Many that are little of stature have large souls, and are lively in spirit.
Who would not rather be a Zaccheus than a Saul, though he was higher by head
and shoulders than all about him? Let not those that are little of stature
take thought of adding cubits to it.
3. Because he would not disappoint his curiosity he forgot his gravity, as
chief of the publicans, and ran before, like a boy, and climbed up into a
sycamore-tree, to see him. Note, Those that sincerely desire a sight of
Christ will use the proper means for gaining a sight of him, and will break
through a deal of difficulty and opposition, and be willing to take pains to
see him. Those that find themselves little must take all the advantages they
can get to raise themselves to a sight of Christ, and not be ashamed to own
that they need them, and all little enough. Let not dwarfs despair, with good
help, by aiming high to reach high.
III. The notice Christ took of him, the call he gave him to a further
acquaintance (v. 5), and the efficacy of that call, v. 6.
1. Christ invited himself to Zaccheus's house, not doubting of his hearty
welcome there; nay, wherever Christ comes, as he brings his own entertainment
along with him, so he brings his own welcome; he opens the heart, and
inclines it to receive him. Christ looked up into the tree, and saw Zaccheus.
He came to look upon Christ, and resolved to take particular notice of him,
but little thought of being taken notice of by Christ. That was an honour too
great, and too far above his merit, for him to have any thought of. See how
Christ prevented him with the blessings of his goodness, and outdid his
expectations; and see how he encouraged very weak beginnings, and helped them
forward. He that had a mind to know Christ shall be known of him; he that
only courted to see him shall be admitted to converse with him. Note, Those
that are faithful in a little shall be entrusted with more. And sometimes
those that come to hear the word of Christ, as Zaccheus did, only for
curiosity, beyond what they thought of, have their consciences awakened, and
their hearts changed. Christ called him by name, Zaccheus, for he knows his
chosen by name; are they not in his book? He might ask, as Nathanael did
(John 1:48), Whence knowest thou me? But before he climbed the sycamore-tree
Christ saw him, and knew him. He bade him make haste, and come down. Those
that Christ calls must come down, must humble themselves, and not think to
climb to heaven by any righteousness of their own; and they must make haste
and come down, for delays are dangerous. Zaccheus must not hesitate, but
hasten; he knows it is not a matter that needs consideration whether he
should welcome such a guest to his house. He must come down, for Christ
intends this day to bait at his house, and stay an hour or two with him.
Behold, he stands at the door and knocks.
2. Zaccheus was overjoyed to have such an honour put upon his house (v. 6):
He made haste, and came down, and received him joyfully; and his receiving
him into his house was an indication and token of his receiving him into his
heart. Note, When Christ calls to us we must make haste to answer his calls;
and when he comes to us we must receive him joyfully. Lift up your heads, O
ye gates. We may well receive him joyfully who brings all good along with
him, and, when he takes possession of the soul, opens springs of joy there
which shall flow to eternity. How often has Christ said to us, Open to me,
when we have, with the spouse, made excuses! Song 5:2-3. Zaccheus's
forwardness to receive Christ will shame us. We have not now Christ to
entertain in our houses, but we have his disciples, and what is done to them
he takes as done to himself.
IV. The offence which the people took at this kind greeting between Christ
and Zaccheus. Those narrow-souled censorious Jews murmured, saying that he
was gone to be a guest with a man that is a sinner, para hamartolo andri -
with a sinful man; and were not they themselves sinful men? Was it not
Christ's errand into the world to seek and save men that are sinners? But
Zaccheus they think to be a sinner above all men that dwelt in Jericho, such
a sinner as was not fit to be conversed with. Now this was very unjust to
blame Christ for going to his house; for,
1. Though he was a publican, and many of the publicans were bad men, it did
not therefore follow that they were all so. We must take heed of condemning
men in the lump, or by common fame, for at God's bar every man will be judged
as he is.
2. Though he had been a sinner, it did not therefore follow that he was now
as bad as he had been; though they knew his past life to be bad, Christ might
know his present frame to be good. God allows room for repentance, and so
must we.
3. Though he was now a sinner, they ought not to blame Christ for going to
him, because he was in no danger of getting hurt by a sinner, but in great
hopes of doing good to a sinner; whither should the physician go but to the
sick? Yet see how that which is well done may be ill construed.
V. The proofs which Zaccheus gave publicly that, though he had been a sinner,
he was now a penitent, and a true convert, v. 8. He does not expect to be
justified by his works as the Pharisee who boasted of what he had done, but
by his good works he will, through the grace of God, evidence the sincerity
of his faith and repentance; and here he declares what his determination was.
He made this declaration standing, that he might be seen and heard by those
who murmured at Christ for coming to his house; with the mouth confession is
made of repentance as well as faith. He stood, which denotes his saying it
deliberately and with solemnity, in the nature of a vow to God. He addressed
himself to Christ in it, not to the people (they were not to be his judges),
but to the Lord, and he stood as it were at his bar. What we do that is good
we must do as unto him; we must appeal to him, and approve ourselves to him,
in our integrity, in all our good purposes and resolutions. He makes it
appear that there is a change in his heart (and that is repentance), for
there is a change in his way. His resolutions are of second-table duties; for
Christ, upon all occasions, laid great stress on them: and they are such as
are suited to his condition and character; for in them will best appear the
truth of our repentance.
1. Zaccheus had a good estate, and, whereas he had been in it hitherto laying
up treasure for himself, and doing hurt to himself, now he resolves that for
the future he will be all towards God, and do good to others with it: Behold,
Lord, the half of my goods I give to the poor. Not, "I will give it by my
will when I die," but, "I do give it now." Probably he had heard of the
command of trial which Christ gave to another rich man to sell what he had,
and give to the poor (Matt 19:21), and how he broke with Christ upon it. "But
so will not I," saith Zaccheus; "I agree to it at the first word; though
hitherto I have been uncharitable to the poor, now I will relieve them, and
give so much the more for having neglected the duty so long, even the half of
my goods." This is a very large proportion to be set apart for works of piety
and charity. The Jews used to say that a fifth part of a man's income yearly
was very fair to be given to pious uses, and about that share the law
directed; but Zaccheus would go much further, and give one moiety to the
poor, which would oblige him to retrench all his extravagant expenses, as his
retrenching these would enable him to relieve many with his superfluities. If
we were but more temperate and self-denying, we should be more charitable;
and, were we content with less ourselves, we should have the more to give to
them that need. This he mentions here as a fruit of his repentance. Note, It
well becomes converts to God to be charitable to the poor.
2. Zaccheus was conscious to himself that he had not gotten all he had
honestly and fairly, but some by indirect and unlawful means, and of what he
had gotten by such means he promises to make restitution: "If I have taken
any thing from any man by false accusation, or if I have wronged any man in
the way of my business as a publican, exacting more than was appointed, I
promise to restore him four-fold." This was the restitution that a thief was
to make, Ex 22:1.
(1.) He seems plainly to own that he had done wrong; his office, as a
publican, gave him opportunity to do wrong, imposing upon the merchants to
curry favour with the government. True penitents will own themselves not only
in general guilty before God, but will particularly reflect upon that which
has been their own iniquity, and which, by reason of their business and
employment in the world, has most easily beset them.
(2.) That he had done wrong by false accusation; this was the temptation of
the publicans, which John Baptist had warned them of particularly, Luke 3:14.
They had the ear of the government, and every thing would be stretched in
favour of the revenue, which gave them an opportunity of gratifying their
revenge if they bore a man an ill will.
(3.) He promises to restore four-fold, as far as he could recollect or find
by his books that he had wronged any man. He does not say, "If I be sued, and
compelled to it, I will make restitution" (some are honest when they cannot
help it); but he will do it voluntarily: It shall be my own act and deed.
Note, Those who are convinced of having done wrong cannot evidence the
sincerity of their repentance but by making restitution. Observe, He does not
think that his giving half his estate to the poor will atone for the wrong he
has done. God hates robbery for burnt-offerings, and we must first do justly
and then love mercy. It is no charity, but hypocrisy, to give that which is
none of our own; and we are not to reckon that our own which we have not come
honestly by, nor that our own which is not so when all our debts are paid,
and restitution made for wrong done.
VI. Christ's approbation and acceptance of Zaccheus's conversion, by which
also he cleared himself from any imputation in going to be a guest with him,
v. 9, 10.
1. Zaccheus is declared to be now a happy man. Now he is turned from sin to
God; now he has bidden Christ welcome to his house, and is become an honest,
charitable, good man: This day is salvation come to this house. Now that he
is converted he is in effect saved, saved from his sins, from the guilt of
them, from the power of them; all the benefits of salvation are his. Christ
is come to his house, and, where Christ comes, he brings salvation along with
him. He is, and will be, the Author of eternal salvation to all that own him
as Zaccheus did. Yet this is not all. Salvation this day comes to his house.
(1.) When Zaccheus becomes a convert, he will be, more than he had been, a
blessing to his house. He will bring the means of grace and salvation to his
house, for he is a son of Abraham indeed now, and therefore, like Abraham,
will teach his household to keep the way of the Lord. He that is greedy of
gain troubles his own house, and brings a curse upon it (Hab 2:9), but he
that is charitable to the poor does a kindness to his own house, and brings a
blessing upon it and salvation to it, temporal at least, Ps 112:3.
(2.) When Zaccheus is brought to Christ himself his family also become
related to Christ, and his children are admitted members of his church, and
so salvation comes to his house, for that he is a son of Abraham, and
therefore interested in God's covenant with Abraham, that blessing of Abraham
which comes upon the publicans, upon the Gentiles, through faith, that God
will be a God to them and to their children; and therefore, when he believes,
salvation comes to his house, as the gaoler's to whom it was said, Believe in
the Lord Jesus Christ, and thou shalt be saved, and thy house, Acts 16:31.
Zaccheus is by birth a son of Abraham, but, being a publican, he was deemed a
heathen; they are put upon a level, Matt 18:17. And as such the Jews were shy
of conversing with him, and expected Christ should be so; but he shows that,
being a true penitent, he is become rectus in curia-upright in court, as good
a son of Abraham as if he had never been an publican, which therefore ought
not to be mentioned against him.
2. What Christ had done to make him, in particular, a happy man, was
consonant to the great design and intention of his coming into the world, v.
10. With the same argument he had before justified his conversing with
publicans, Matt 9:13. There he pleaded that he came to call sinners to
repentance; now that he came to seek and save that which was lost, to
apololos - the lost thing. Observe,
(1.) The deplorable case of the sons of men: they were lost; and here the
whole race of mankind is spoken of as one body. Note, The whole world of
mankind, by the fall, is become a lost world: lost as a city is lost when it
has revolted to the rebels, as a traveller is lost when he has missed his way
in a wilderness, as a sick man is lost when his disease is incurable, or as a
prisoner is lost when sentence is passed upon him.
(2.) The gracious design of the Son of God: he came to seek and save, to seek
in order to saving. He came from heaven to earth (a long journey), to seek
that which was lost (which had wandered and gone astray), and to bring it
back (Matt 18:11-12), and to save that which was lost, which was perishing,
and in a manner destroyed and cut off. Christ undertook the cause when it was
given up for lost: undertook to bring those to themselves that were lost to
God and all goodness. Observe, Christ came into this lost world to seek and
save it. His design was to save, when there was not salvation in any other.
In prosecution of that design, he sought, took all probable means to effect
that salvation. He seeks those that were not worth seeking to; he seeks those
that sought him not, and asked not for him, as Zaccheus here.
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition,
Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)