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Jesus' Resurrection Appearances

2/18/2016

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Thursdays are for the New Testament  2/18/16
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 28” pp. 733-750.

Matthew 28 takes up the story of Jesus at the resurrection. Morris observes that there are many differences among the accounts in the four Gospels but there are also similarities. “One of these is that each tells of something completely unexpected. It is clear that, despite the teaching of Jesus, his followers had no expectation that he would rise from the dead (Morris 1992, 733). The differences show that the authors were independent in their accounts of the story.

In verses 1-10 Jesus’ resurrection is made known to some women. Matthew focuses on the women’s primary purpose, going to see the tomb (Morris 1992, 75). They were surprised by an angelic appearance, which is found in one way or another in all the Gospels (Morris 1992, 735). The guards were overwhelmed by the appearance of the angel (Morris 1992, 736). The angel pointed out that Jesus was not there and had been raised from the dead. He was observably not there. The women were to go to the disciples and tell them of the resurrection and that they were to go to Galilee to meet him (Morris 1992, 737). Matthew alone mentions Jesus meeting with the women on their way to find the disciples. The women recognize Jesus as their king and by touching him are able to attest to the physical resurrection (Morris 1992, 739).

Verses 11-15 deal with the guards, who would not have been able to reveal what happened. They disclosed the events to the chief priests. An agreement was reached involving a large bribe and a story of events which could result in the death of the guards (Morris 1992, 741). The story of guards sleeping on duty and allowing disciples to steal the body would be a serious confession (Morris 1992, 742).

In verses 16-20 Matthew concludes with an appearance of Jesus to his disciples on a mountain in Galilee, where he sends them to all nations with the triune name of God (Morris 1992, 744). Matthew ignores all appearances of Jesus in Judea, recorded in the other Gospels. Morris points out Matthew as focusing on the worship given to the risen and commanding Lord (Morris 1992, 744). Jesus proclaims himself to be the one who has received authority (Morris 1992, 745). The disciples are to go and make disciples. Morris affirms baptism as the initial rite in making disciples. Though he does not say anything of its function he does affirm it was typical from the start of the Christian period (Morris 1992, 747). The invocation of the Trinity also appears present from the start and has always been associated with baptism (Morris 1992, 747). Baptism is followed by careful teaching (Morris 1992, 749). As his people baptize and teach Jesus promises to be present with them forever (Morris 1992, 749).

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Jesus' Trial and Execution

2/11/2016

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Thursdays are for the New Testament  2/11/16
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 27” pp. 691-732.

At the start of Matthew 27, the chief priests turn Jesus over to the Roman officials to accomplish their goal of execution. Morris observes that not only did Jewish law require a verdict during daylight, but the Romans routinely did their business early in the morning (Morris 1992, 691). Morris gives a brief survey of what we may know of Pilate (Morris 1992, 692).

In verses 3-10 Matthew returns to discuss Judas. Morris considers that Matthew would address Judas’ remorse in contrast to Jesus’ condemnation, which has already happened (Morris 1992, 694). Judas’ confession of sin leads to no help at all from the Jewish leaders (Morris 1992, 695). Morris contrasts Judas’ remorse with Peter’s repentance. Judas found no forgiveness, while Peter did (Morris 1992, 695). Matthew’s fulfillment quote from Zechariah, which he attributes to Jeremiah, could be explained in several ways. Morris indicates the real emphasis is on the fact that the deeds of Judas fulfill prophecy (Morris 1992, 697).

Jesus’ trial before Pilate is taken up in verses 11-26. Matthew emphasizes Pilate’s failed attempts to have Jesus released, but the difficult situation which prevailed (Morris 1992, 698). Jesus’ answer to the charge of being a king “means that he was indeed a king, but not in the sense that Pilate used the term” (Morris 1992, 700).Because the questions which followed had little to do with Jesus’ mission, Morris says, Jesus refrained from answering the charges (Morris 1992, 701). Pilate offered the crowd an option to release a prisoner, but the crowd chose Barabbas, not Jesus (Morris 1992 702). Matthew adds an interaction between Pilate and his wife in which Pilate’s desire to release Jesus was increased (Morris 1992, 704). Pilate’s attempts to turn the public opinion were finally exhausted and he conceded (Morris 1992, 706). Morris notes of  the torture and death of Jesus that the biblical authors do not dwell on the actions but on the important meaning tied up in Jesus’ death for sinners (Morris 1992. 708).

Matthew’s account of the crucifixion is divided roughly into his mockery, his hanging, and his burial (Morris 1992, 709). In verses 27-31 the legionaries mock Jesus based on his alleged kingship (Morris 1992, 711). Verses 32-56 describe the crucifixion itself. The soldiers on this detail led Jesus out but made an unusual move by having someone else carry his cross (Morris 1992, 713). Morris points out the vague reference to the place of execution, noting that there is no reason to think it is a hill at all (Morris 1992, 714). The actual crucifixion in the text is very understated compared with the continued mocking of Jesus, all of which Matthew points out as fulfillment of prophecy (Morris 1992, 715). Morris goes on to describe the specific mockery and the Scriptures fulfilled by the actions. Of note is the darkness recorded in verse 45. Morris points out that this could not be an eclipse as that is impossible in the full moon of Passover. Rather, it must refer to a sign of impending judgment (Morris 1992, 720). Morris also considers the words of verse 46, a quote from Psalm 22, carefully (Morris 1992, 720). The shocking statement from God the Son that he is abandoned by God the Father is a challenge. Significantly, even as he states that he is forsaken, Jesus refers to the Father as “My” God (Morris 1992, 722). In the end, Jesus cries out loudly and dies, an action which Morris sees as an indicator that he was not dying due to exhaustion and suffocation (Morris 1992, 723). Matthew then notes some supernatural signs which accompanied Jesus’ death, not mentioned elsewhere (Morris 1992, 724-725). Matthew finally addresses the burial of Jesus in verses 57-66. The burial was hasty due to the coming of sunset and the start of a Sabbath (Morris 1992, 728). Joseph of Arimathea, a secret disciple, comes to light here for the first time (Morris 1992, 728). He is apparently important, as he has access to Pilate. The burial is hasty but is witnessed by women and a guard is assigned to the tomb (Morris 1992, 729). This action not only verifies that the tomb is in a known place but makes the Jewish assertion that the disciples stole the body of Jesus quite unlikely (Morris 1992, 732).

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Dinner, Prayers, and Arrest

2/4/2016

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Thursdays are for the New Testament  2/4/16
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 26” pp. 642-690.

Matthew chapters 26 and 27 are very lengthy chapters. Chapter 26 is Matthew’s account of the events leading to the cross. This is presented using vivid, direct speech. Morris considers this may emphasize Jesus as the one in charge of the events (Morris 1992, 642). In chapter 26 verses 1-5 Morris notes that Jesus is finished teaching. He will now be moving to the end (Morris 1992, 643). The vivid picture of the Passover as the time that a sacrifice would set God’s people free is clear (Morris 1992, 644). The plan of the high priest was a covert operation to kill Jesus (Morris 1992, 645).

Verses six through 16 focus on interactions with Jesus’ followers. In the home of Simon the leper in Bethany Jesus is anointed by a woman. Morris contrasts this account of Matthew, Mark, and John with a very different one early in Luke’s Gospel (Morris 1992, 646). Morris gives several possible explanations for the statement that the event is at the house of a leper. He may have been cured, left the home, or have died and his name remained associated with the house (Morris 1992, 647). The extravagant anointing of Jesus did not make sense to the disciples but was embraced by Jesus (Morris 1992, 648). By referring to a preaching of “this gospel” Jesus affirms that the message of his death will be very widely known (Morris 1992, 650). Judas, one of the Twelve, makes an agreement to betray Jesus to death, assisting in the high priest’s covert plan. Morris recognizes that all four Gospels are clear in the identity of Judas as the betrayer (Morris 1992, 651).

In verses 17-30 Matthew continues Jesus’ work with his disciples at the Last Supper. The rite of the Last Supper is repeated in Communion. Morris sees this as the Passover meal recorded by the Synoptics, though John places it before the Passover (Morris 1992, 653). Morris’ solution to the variance of the accounts is based on a difference in the calendars used by the Essenes and in Jerusalem (Morris 1992, 654). Morris asserts that by the New Testament period the habit at Passover had changed from standing to reclining (Morris 1992, 655). At the meal Jesus announced his coming arrest. While the disciples questioned their own possible guilt Jesus made it clear that he would be arrested regardless (Morris 1992, 656). Morris portrays the roots of Communion as very simple, though he admits not to know of early liturgies or practices recorded prior to Matthew (Morris 1992, 658). He goes on to comment on the specifics, betraying a decidedly Zwinglian view of communion (Morris 1992, 659). Significantly, Morris makes no arguments, only assertions.

In verses 31-46 Jesus’ disciples affirm their loyalty but do not show themselves dependable. While Jesus knows what will happen, the others are heedless (Morris 1992, 663). Jesus is quite plain that the betrayal will be during that night, and that the disciples will flee (Morris 1992, 665). The disciples Jesus chose to be with him as he prayed also failed to do so (Morris 1992, 667). Morris confirms Jesus’ desire to avoid death but to do the Father’s will regardless (Morris 1992, 668). After going to pray three times Jesus awakens his disciples because his betrayal is happening (Morris 1992, 671).

Matthew moves on to Jesus’ arrest in 26:47-56. Morris points out that in all the details of his arrest Jesus shows himself as the person in charge of the situation. For instance, he rebukes his defenders as well as those who came to arrest him (Morris 1992, 672). The greeting of Judas, calling Jesus “friend” as he betrayed him, is a particular piece of irony (Morris 1992, 674). Jesus makes no attempt to escape, though Peter attempts to defend him (Morris 1992, 675). Jesus stops the conflict, telling Peter that he has no need for human defense (Morris 1992, 676).

In 26:57 Matthew moves Jesus to his trial before the high priest. Morris describes the careful balance set up by the Romans in occupied territory. They would allow the local civil government some sovereignty but would reserve some powers only for Rome (Morris 1992, 678). Jesus was first tried by a Jewish court, the Sanhedrin (Morris 1992, 679). Morris point out several points of Jewish court practice which were violated. The overall goal of the trial was to condemn Jesus to death (Morris 1992, 681). The witnesses against Jesus were eventually able to point to his statements about destroying the temple and raising it up (Morris 1992, 682). The high priest then pushed Jesus to say whether he was the Messiah (Morris 1992, 683). Jesus accepted the title, which was sufficient to condemn him (Morris 1992, 684).

In verses 69-75, after Jesus has been condemned, Matthew returns to Peter, who is outside in a courtyard (Morris 1992, 687). Jesus’ prophecy that Peter would deny him is shown to be true. The account may well be preserved as a reminder that even the leader of Christians is fallible and fearful (Morris 1992, 688). The account must have been preserved by Peter (Morris 1992, 688). His denials were to association with Jesus. Morris notes he is not accused of rebellion or any other crime.

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Preparation, Often Unknowing

1/28/2016

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Thursdays are for the New Testament  1/28/16
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 25” pp. 619-641.

Matthew chapter 25 consists of three parables: one about ten girls, one of talents, and one featuring sheep and goats in a final judgment. Morris notes that there is a strong element of allegory in the parable of the ten girls, but that it can still be considered a parable (Morris 1992, 619). “Not much is known of the actual wedding ceremony in first-century Palestine” (Morris 1992, 621). We simply have to fill in some details which are not mentioned, presumably because “everyone” knew what happened. In this wedding there was apparently a torchlight procession. Some of the people involved were not prepared (Morris 1992, 621). The girls slept while waiting for the procession. This is not condemned (Morris 1992, 622). Those who could not fuel and light their torches were refused oil by those who were prepared (Morris 1992, 623). The unprepared girls were not admitted to the festivities. They had not been ready (Morris 1992, 625). Jesus applies the parable directly to being ready for his coming.

The parable of the talents in 25:1430 describes servants who were entrusted with money to manage. Morris thinks this is a very different situation than that in Luke 19:11-27 (Morris 1992, 626). Actual measurement of a talent and its value at that time in Palestine is a challenge, especially since it could have been copper, silver, or gold (Morris 1992, 627). We do know the people were given different amounts to manage and that all were in charge of a substantial asset. While two of the servants doubled their master’s money, one simply secured it (Morris 1992, 628). While those who were successful in investment were rewarded, the one who hid the assets is called wicked and lazy and is punished (Morris 1992, 631).

The final parable in Matthew 25 is less like a parable than the others, and Jesus does not introduce it as a parable (Morris 1992, 633). Yet it does certainly use some symbolic language. The picture is of the last judgment. In this narrative the judgment is based on works. Grace is not an element (Morris 1992, 634). We do recall that in the overall worldview of Scripture grace is central. The works may be seen as evidence of grace. Separation of sheep and goats was a common practice for several reasons, including tolerance to cold conditions at night (Morris 1992, 636). The people in the story are sorted by the evidence their lives show of God’s work (Morris 1992, 637). Those who do not show evidence are bound for destruction (Morris 1992, 640).

Morris observes that from this point Matthew does not have Jesus teach his disciples any more. He goes straight to the death of Jesus. Matthew likely wanted to emphasize the importance of a daily life reflecting Jesus’ grace.

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Trouble Brewing

1/21/2016

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Thursdays are for the New Testament  1/21/16
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 24” pp. 593-618.

“The last of Jesus’ major discourses in this Gospel is largely concerned with judgment and the conduct expected of the follower of Jesus in view of the coming judgment” (Morris 1992, 593). Morris notes that distinguishing between the two judgments is often difficult and that this trouble probably relates to the theological unity of the two events.

Morris divides the content of the chapter into four portions. Verses 1-2 speak of the temple’s destruction. Verses 3-14 detail the beginning of troubles. Verses 15-28 bring those troubles to their climax. Verses 29-51 have the finality of the coming Son of Man.

Morris points out that in leaving the temple Jesus is departing for good. He will never return (Morris 1992, 594). The comment about the great stones is confirmed by Josephus, who describes enormous blocks of stone used (Morris 1992, 595). Though the temple was doubtless magnificent, it would be completely destroyed.

In the relatively private setting with his disciples, Jesus spoke more specifically (Morris 1992, 596). The disciples wanted to know the sign of his coming and the sign of the end. They clearly linked the two ideas (Morris 1992, 596). Jesus speaks of these issues in terms of teaching to prevent the disciples from being led astray (Morris 1992, 596). Those claiming Messianic authority will endanger the disciples (Morris 1992, 596). Despite word of danger the disciples should not fear (Morris 1992, 598). Troubles will come upon the disciples as well (Morris 1992, 599). An atmosphere of lawlessness will arise (Morris 1992, 600), leading some to depart from the faith (Morris 1992, 601). Meanwhile, the Gospel will go throughout the world (Morris 1992, 601).

In Matthew 24:15-28 Jesus describes the climax of troubles to come. Morris notes that Jesus is not specific about time in this passage. His interest is in the troubles, not the timing (Morris 1992, 603). There will be desecration of the temple and destruction of the land, something which happens repeatedly in history (Morris 1992, 603). Again, the timing of flight from Jerusalem is not clear, but the urgent situation is (Morris 1992, 604). There is apparently a shortening of the troubles “for the sake of the elect,” which Morris suggests may be related to the fact that Christians often pour themselves into care and service in times of disaster (Morris 1992, 606). There will be false prophets trying to deceive Christians, with some success (Morris 1992, 606). It is very important to realize, as in verse 27, that the coming of the Messiah will be an obvious, public event (Morris 1992, 607).

Verses 29-51 describe the coming of the Son of Man (Morris 1992, 608). Jesus describes a distress that extends to nature itself (Morris 1992, 609). There will be a sign that everybody will recognize as he comes in majesty (Morris 1992, 610). Christians are to live a life of awareness of Jesus’ character so they will know his coming (Morris 1992, 611). The cryptic statement in verse 34, that “this generation will not pass away” has been subject to various interpretations. After a brief analysis, Morris considers it to refer to the type of people who exist on earth, both believing and unbelieving (Morris 1992, 613). Jesus continues to refuse a time frame, but shows that he considers his promise to be certain (Morris 1992, 613). There will be a sudden and cataclysmic end of this earth (Morris 1992, 614). It is therefore very important to be ready. Those who are not ready or who abuse their freedom will be destroyed in the day of judgment (Morris 1992, 617).

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Calling out the Pharisees

1/14/2016

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Thursdays are for the New Testament  1/14/16
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 23” pp. 568-592.

The entirety of Matthew 23 is a denunciation of the Pharisees, a more sustained one than is contained anywhere else in the Gospels (Morris 1992, 569). Morris makes it clear that not each Pharisee was subject to those criticisms. Jesus’ address to the crowds and the disciples suggests he is warning them against negative patterns he sees in the Pharisees (Morris 1992, 571). The teachers of the Law were heirs of the role of Moses. Jesus affirms the need to hear them (Morris 1992, 572). However, when they depart from what Moses said, they are to be ignored (Morris 1992, 573). Morris notes that the burdens the Pharisees placed on people were more difficult for people in trades than for the more scholarly (Morris 1992, 574). The attitude shown toward holiness was also problematic. Morris notes the recurring mentions of the Pharisees’ desire to be perceived as godly rather than a desire to please God regardless of others’ perceptions (Morris 1992, 574). Jesus’ rejection of titles in verses 8 ff is controversial. Morris notes that socially prominent people, not necessarily rabbis, would be called “rabbi” and receive honorifics. The Christian is to look at Jesus while still acknowledging that some people are more gifted teachers than others (Morris 1992, 576). The conclusion of the teaching is in verses 11-12 where humility will care for all other struggles (Morris 1992, 578).

In verse 12 Jesus begins denouncing “the scribes and Pharisees” in a specific and repeated formula. Morris considers that some of this group must have been present (Morris 1992, 578). The charges are very forceful condemnations, including preventing people from entering God’s kingdom (Morris 1992, 579). Verses 16 and following point to the type of quibbling over minute details to decide whether an agreement is binding or not (Morris 1992, 580). In verse 23 Jesus points to the care of the Pharisees in tithing but their failings in showing justice, mercy, and faithfulness (Morris 1992, 583). Again, this is related to the overall tendency to focus on minor details but fail to observe the big picture of God’s will. In verse 25 the Pharisees are outwardly pure but inwardly full of corruption, kept secret (Morris 1992, 584). In verse 28 the charge of lawlessness is added to the hypocrisy of the Pharisees. This seems an odd charge against them. “But their concentration on the externals to the neglect of demands like justice and mercy and faithfulness meant that in the last resort they followed their own inclinations, not the law of God” (Morris 1992, 585). In the final “woe” the Pharisees show honor to the prophets but do the same works the prophets condemned (Morris 1992, 586).

Beginning in verse 35 the tone changes slightly as Jesus predicts that true messengers of God’s kingdom will always face rejection at the hands of the Pharisees and those like them (Morris 1992, 588). Jesus’ grief for Jerusalem as he weeps over it shows his care for the city where God’s will has been made known (Morris 1992, 590). The people of Jerusalem had rejected Jesus, the Messiah. Here Matthew has him making that clear as he addresses the city as a whole for the last time (Morris 1992, 592).

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Descriptions of God's Kingdom

1/7/2016

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Thursdays are for the New Testament  1/7/16
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
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“Matthew 22” pp. 546-567.

The first 14 verses of Matthew 22 contain the last of the three parables begun in chapter 21. Though the parable is similar to that of Luke 14:15-24, Morris does not think it is the same, due to significant differences in the setting and details (Morris 1992, 546). The thrust is the urgency of participating in the kingdom of God. Morris notes the common custom of an advance invitation and then a summons when a banquet was ready. It would be normal to acknowledge the invitation but not to come without the summons. It would be very rude to accept the first and refuse the second (Morris 1992, 548). The insult was grave and received a strong retaliation (Morris 1992, 550). The replacement guests were brought in from the roadways. When the king saw one who had not respected the occasion he greeted him, questioned his lack of decorum, and had him removed (Morris 1992, 552). Morris sees Jesus’ concluding remark in verse 14 as an affirmation that God’s call to repentance does not make a person one of God’s elect (Morris 1992, 553). Morris compares Matthew’s use of “chosen” to Paul’s use of “called,” saying when Paul speaks of a call it is effectual.

The balance of chapter 22 begins a conflict in which some Pharisees and Sadducees try to entrap Jesus in his words (Morris 1992, 553). The attempts were clearly well planned (Morris 1992, 554). The first question, of the poll tax, had little chance of an answer which would satisfy all the questioners (Morris 1992, 557). Jesus’ answer is carefully nuanced, indicating that something is owed to human laws, but something to divine law as well (Morris 1992, 557).

The next question posed to Jesus was about the resurrection. As it was brought by the Sadducees, who denied the resurrection, it was a rather open attempt at deceit (Morris 1992, 558). Jesus’ response shows a fallacy in the question. “The Sadducees are basing their line of reasoning on Scripture, but they have not taken up a genuinely scriptural position; therefore they are in error” (Morris 1992, 560). The laws of marriage are not intended to teach about the resurrection. Jesus affirms that the resurrection is fundamentally different from this life (Morris 1992, 561).

The third question is about the great commandment of God (Morris 1992, 562). God’s great commandment from Deuteronomy 6:5 is to love God. Morris notes some variant in the wording, but the sense is always present (Morris 1992, 563). Jesus goes on to remind of live for the neighbor, from Leviticus 19:18, 34.

At this point Jesus asks his questioners about the identity of the Messiah (Morris 1992, 565). Since in Psalm 110 David confesses allegiance to the Messiah who is to be one of his descendants, the identity is unclear. Jesus, in effect, encouraged the pharisees to consider the nature of the Messiah. This could open the door to their accepting Jesus’ claim to be the Son of Man (Morris 1992, 567). In fact, it ended the discussion.

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What Would Jesus Do?

12/31/2015

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Thursdays are for the New Testament  12/31/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
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“Matthew 21” pp. 517-545.

At the start of Matthew 21, Jesus has arrived at Jerusalem. Morris observes the sharp contrast between the journey to Jerusalem with opposition and private teaching of disciples and the very public and popular entry into Jerusalem of Matthew 21:1-11 (Morris 1992, 518). The donkey obtained for Jesus to ride into the city seems to be present by some prior arrangement (Morris 1992, 520). The prophecy from Zechariah 9:10 of the king coming in meekness on a donkey serves as a sign of Jesus as a peaceful messiah (Morris 1992, 521). The crowd proves to be enthusiastic and welcoming, greeting Jesus as the coming Messiah (Morris 1992, 522ff).

Upon arrival in Jerusalem Jesus removes some merchants from the temple. Morris considers John’s account at the beginning of his Gospel to refer to a different occasion, citing many different details (Morris 1992, 525). Jesus’ objection is not to the necessary service of providing sacrificial animals or acceptable currency, but to the activity taking place in the temple (Morris 1992, 526). Matthew records healings in the temple, along with the presence of and discussion with witnesses, some favoring Jesus and some opposing him (Morris 1992, 528).

Verses 18-22 detail the cursing of a fig tree, apparently a parabolic act (Morris 1992, 530). The tree had the typical signs of bearing fruit but there was none (Morris 1992, 531). The emphasis given in the passage is not the destruction of the unfruitful tree but rather the ability to accomplish what seems impossible through faith in God (Morris 1992, 532).

Jesus is challenged by the temple leaders about his authority in Matthew 21:23-37. Jesus’ credentials were not readily known to them (Morris 1992, 533). Morris notes the expectation that authority to teach, enter as a king, cleanse the temple, and heal people would be given by some authority (Morris 1992, 534). Jesus’ question in response asks of the authority of John’s baptism. Morris notes the discussion was not actually about baptism but about the possible responses to any answer the leaders could give (Morris 1992, 535).

Matthew moves next to three parables of Jesus, two of which bring us to the end of chapter 21. The first parable depicts two sons, one who promises to work but does not (Morris 1992,536). Jesus has his audience react to the parable, then suggests that those universally known as sinners may repent and enter the kingdom before the religious leaders (Morris 1992, 537). The second parable depicts tenant who reject their landlord and his servants, finally resulting in their own death. Morris notes strong allegorical impact, pointing directly to those who would oppose and kill Jesus (Morris 1992, 539). Morris does note that if the tenants could document abandonment of the property for three years they would gain title to the land (Morris 1992, 540). In sending the son to collect rent, an unusual move, Jesus shows the gentle care of God (Morris 1992, 541). The landowner does not endure the rejection of his son, a feature which makes clear reference to God’s judgment upon those who reject Jesus (Morris 1992, 543). The picture of destructive results is quite forceful, resulting in a desire to arrest Jesus (Morris 1992, 544).

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Greed, Authority, and the Death of Jesus

12/24/2015

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Thursdays are for the New Testament  12/24/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
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“Matthew 20” pp. 498-516.

Morris suggests that in Matthew 20:1-16 Matthew continues with the warnings against greed found in chapter 19. “Peter and the rest of the Twelve have indeed left all for Christ, but they must not think that their priority in time gives them an overwhelming advantage” (Morris 1992, 498-499). In the parable, the landowner seeks out some day laborers. It is a very typical scenario (Morris 1992, 499). At different times in the day the owner secured more laborers without a specific monetary agreement (Morris 1992, 500). When the householder paid a full day’s wage to all, starting with the last, those who worked more for the same pay were unsatisfied (Morris 1992, 502). The householder reminds a worker that he had done what was agreed upon then chose to be generous to some. No agreement was violated (Morris 1992, 503). Morris considers various views of the interpretation and concludes it is related to God showing grace to all, including those who do not earn anything (Morris 1992, 504).

In Matthew 20:17-19 Jesus makes his fourth prediction of his death (Morris 1992, 506). He takes his disciples apart privately to do this, though as Morris says there were certainly many people going up to Jerusalem for the Passover (Morris 1992, 506). Morris observes that the flogging Jesus predicted was not entirely routine before an execution (Morris 1992, 507).

In verses 20-28 the mother of James and John asks for special authority in the kingdom for her sons. This, Morris says, shows an ongoing and fundamental misunderstanding of Jesus’ work (Morris 1992, 508). In a footnote Morris gives some data suggesting that she was a sister of Mary, Jesus’ mother (Morris 1992, 508-509 footnote). She approached reverently and made her request. Jesus’ answer is addressed to the sons. They are not asking rightly. Jesus’ kingdom is one of laying down the life even to death (Morris 1992, 510). Jesus contrasts this sharply with the nations and their earthly rulers (Morris 1992, 511).

In verses 29-34 Matthew describes the healing of two blind men from Jericho. Morris tries to harmonize this with other accounts (Morris 1992, 513) but is not conclusive. The blind men heard about Jesus, took this as their opportunity for healing, and began shouting for him (Morris 1992, 514). Despite the objections of the crowd, they got Jesus’ attention and he healed them by touching their eyes (Morris 1992, 515).

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More than one way to go to Jerusalem

12/17/2015

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Thursdays are for the New Testament  12/17/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
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“Matthew 19” pp. 478-497.

In Matthew 19:1-20:34 Morris identifies Jesus’ move from Galilee to Jerusalem, teaching as he goes (Morris 1992, 478). In 19:1-12 Jesus speaks with some Pharisees about divorce. Morris observes that “Jesus invites his hearers to reflect on what the law actually means and to recognize the sanctity of marriage” (Morris 1992, 479). The context shows large crowds following Jesus and being healed (Morris 1992, 479). Morris holds that the Law only allowed men to divorce, though sometimes the court would direct a man to divorce his wife due to her complaint (Morris 1992, 480). There was wide disagreement about a situation which might provoke divorce.

Jesus’ move to creation for proof invokes a very strong argument. In Jewish thought the older precedent was normally considered strongest (Morris 1992, 481). The marriage union was anything but casual. The nature of the marital relationship of one man and one woman united as one flesh was therefore deserving of respect and protection (Morris 1992, 482). The marriage may only be broken due to some form of infidelity, caused by a hard heart (Morris 1992, 483). The demands of the marriage covenant are high. Jesus acknowledges that some people should not marry (Morris 1992, 485).

In a very brief narrative (19:13-15) Jesus shows his concern to bless children. Morris observes that the word for “children” does not necessarily imply infants. Regardless of the age, Jesus has a concern for children which results in his blessing them (Morris 1992, 487).

In 19:16-30 Matthew tells of the rich young man who needed to give all and follow Jesus. Matthew then gives a warning of the hazards of wealth (Morris 1992, 488). Morris observes differences in the way the Synoptic Gospels identify this man and his actions, while still making it clear they discuss the same incident (Morris 1992, 488). Jesus points out to the man that only God is good (Morris 1992, 490). The commands Jesus asks the man about all have to do with relationships with the neighbor, not with God (Morris 1992, 490). Jesus points the young man to the wholehearted commitment which may require one to give all he depends on (Morris 1992, 491). “If his attitude to the true God had been such that he could have dispensed with his riches, then he would have had treasure in heaven, whether he gave them all away or not” (Morris 1992, 492). Yet he was not willing, so went away. Jesus goes on to say that it is impossible to enter God’s kingdom through human means (Morris 1992, 493). God is able to bring salvation to anybody, but the rich tend to rely on their own ability (Morris 1992, 494). Jesus emphasizes that his salvation and kingdom are eternal. Trusting him in the present has implications forever (Morris 1992, 496).

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Forgiveness and Restoration

12/10/2015

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Thursdays are for the New Testament  12/10/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 18” pp. 456-477.
​

Morris observes that the text of Matthew 18 is challenging. The material does not divide neatly into separate narratives. The overall theme is that of living in the community of the Messiah. Morris treats the entire chapter as one unit (Morris 1992, 456). At the outset, the disciples ask Jesus who would be great in the kingdom of God. Jesus’ response of showing them a child points to humility (Morris 1992, 458). Those who become as children and welcome the seemingly insignificant are great in God’s kingdom, as they receive Jesus (Morris 1992, 461). This attitude leads to caring for all who believe in Jesus (Morris 1992, 462).

This discussion leads Jesus in 18:8 to speak of the need to avoid sin of any kind (Morris 1992, 463). It is better to be disabled physically than to be bound by sin. Jesus then speaks again of children as those who are cared for by God so are deserving of our care as well (Morris 1992, 464). This in turn leads to the urgent care that a shepherd has for a lost sheep (Morris 1992, 465).

In verse 15 Jesus moves on to the situation of a brother who offends another (Morris 1992, 466). The first recourse is to confront the offender in privat e (Morris 1992, 467). The emphasis is to privately bring repentance and restoration. If it does not happen ,a small group makes the same attempt (Morris 1992, 467). In the event that restoration is not accomplished the conflict is brought to the church (Morris 1992, 46). Morris does not see this as a reference to a later date and more fully organized church as some do. The assembly was an established idea before the resurrection (Morris 1992 468). If repentance is not completed the offender is treated as an unbeliever (Morris 1992, 469). The church as a whole has authority in binding or loosing, though what they do is to affirm God’s settled opinion (Morris 1992, 469). Verses 18-20 speak of the binding or loosing. Morris sees a shift in topic, considering that Jesus is not now speaking of restoration and forgiveness but of prayer in general (Morris 1992, 470). Peter goes on to ask about the number of times a brother might forgive. Jesus’ response is that forgiveness must go as far as can be imagined (Morris 1992, 471).

​
The example of forgiveness given by Jesus points to royal forgiveness on a vast scale. Morris considers a debt of 10,000 talents to be likely an amount that not even a major tax official would collect in a year (Morris 1992, 473). The king cannot collect the debt but is willing to impose a serious penalty (Morris 1992, 474). However, he forgives the repentant man. This, Morris sees, is true and free grace (Morris 1992, 475). The debtor, however, finds someone who owes him a debt, not insignificant, but one which could be repaid. He acts in a threatening manner (Morris 1992, 475). The king finds out and condemns this man who had received mercy but had not shown mercy (Morris 1992, 476). Jesus makes an application of this parable. As we have been forgiven by our heavenly Father we also must be forgiving (Morris 1992, 477).
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Transfiguration, Healing, and Taxes

12/3/2015

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Thursdays are for the New Testament  12/3/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 17” pp. 436-455.

The Transfiguration of Matthew 17 is found in all the Synoptic Gospels, but not in John (Morris 1992, 436). Though some scholars see this as a resurrection story, Morris rejects that idea (Morris 1992, 437). The time frame is very specific in the accounts, and they do not indicate a post-resurrection setting. Moses and Elijah appeared, speaking with Jesus. Morris considers this to indicate the Law and Prophets represented by Moses and Elijah (Morris 1992, 439). When Peter suggested building shelters (Morris finds no good reason) he is interrupted by divine light and a voice telling him to listen to Jesus (Morris 1992, 440). Jesus comforts the disciples and tells them not to speak of the event until the resurrection (Morris 1992, 442). The disciples’ question about Elijah may question Jesus’ coming death, since Elijah would be a restorer (Morris 1992, 442). Jesus considers Elijah’s work to be done (Morris 1992, 443).


In verses 14-20 Jesus returns to his other disciples and finds disorder, as a crowd is assembled. A father has brought his child to the disciples, who are unable to heal him (Morris 1992, 445). Jesus heals the boy and points out his disciples’ lack of faith. Morris points to some vague language suggesting confusion over whether the boy was seen as ill or demon-possessed (Morris 1992, 446). Morris suggests that the disciples may have considered themselves able to heal the boy, but that God is the source of healing (Morris 1992, 448). With God’s desire anything can be done (Morris 1992, 449).

Jesus again predicts his death in 17:22-23. Here it seems Jesus initiated the conversation, but aside from a response of sadness Matthew tells us nothing (Morris 1992, 450). Morris observe that the use of the passive voice generally indicates God as the actor, in this case, the one delivering Jesus to men.

​In 17:24-27,a narrative unique to Matthew, Jesus shows he does not consider himself bound to pay a temple tax but that on earth he generally submits to regulations (Morris 1992, 451). The tax was a small yearly amount to care for the temple (Morris 1992, 452). Morris points out Jesus’ careful distinctions in his words, showing that the members of the royal household are exempt from royal taxes (Morris 1992, 453). Jesus’ concern seems to be for the tax collectors, resulting in his paying the taxe (Morris 1992, 454).
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Finding and Receiving from Jesus

11/26/2015

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Thursdays are for the New Testament  11/26/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 16” pp. 412-435.
In Matthew 16 Jesus faces opposition from both Pharisees and Sadducees, two groups which often disagree with each other. Jesus’ confrontation in 16:1-4 leads to Jesus’ departure from Galilee and his warning to his disciples (Morris 1992, 412). When asked for a sign, Morris says Jesus “consistently refused” (Morris 1992, 413). The people of Jesus’ time would look for miracles rather than trusting the revelation God gave in Jesus (Morris 1992, 413). The people of Jesus’ time would look for miracles rather than trusting the revelation God gave in Jesus (Morris 1992, 415). The Pharisees and Sadducees taught a dependence on something other than God’s Word, hence Jesus’ warning against their “leaven” (Morris 1992, 415). As we reach 16:12, the disciples begin to realize that Jesus is the one who has cared for them thus far.
In a more private discussion with his disciples, in Caesarea Philippi, Gentile territory, Jesus has his disciples explore his identity (Morris 1992, 419). The disciples reported that generally favorable views of Jesus were held by people (Morris 1992, 420). The view of the disciples is reported by Peter in Matthew 16:16. He is the Messiah, which Peter describes as “the Son of the living God” (Morris 1992, 421). Jesus affirms that this realization comes from God (Morris 1992, 421).
Jesus’ statement in Matthew 16:18 has drawn no end of controversy as to the identity of the rock on which the Church is built (Morris 1992, 422). After considering several interpretations Morris concludes that the rock is probably the apostolic group and their faithful confession (Morris 1992, 424). This church is so powerful that even the gates of death cannot restrain it (Morris 1992, 425).
In verses 19 and following Jesus promises Peter a gift of “keys” indicating the ability to forgive or to bind people in their sin, a concept familiar in rabbinic thought (Morris 1992, 426). The ability to bind or loose is extended to all the apostles in chapter 18 (Morris 1992, 426). Jesus instructs the disciples not to reveal him as the Messiah, at least for the present time (Morris 1992, 427). He then begins to teach about his coming suffering (Morris 1992, 428). Peter’s objection to Jesus’ suffering is rejected (Morris 1992, 429) and Jesus reinforces the message of his arrest and death (Morris 1992, 431). Jesus also reminds his disciples that they must lay down their lives as he does his (Morris 1992, 432).
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Opposition to That Countercultural Jesus

11/19/2015

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Thursdays are for the New Testament  11/19/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 15” pp. 387-411.

In Matthew chapter 15 we continue to see opposition to Jesus, especially from the Pharisees. Chapter 15 opens with a conflict about traditions (Morris 1992, 387). Morris affirms that these traditions came about because of a care for keeping God’s Law (Morris 1992, 388). Yet he illustrates some of the minutiae of the Sabbath traditions to show they would also be a burden. The tradition in question in this passage is that of handwashing before eating (Morris 1992, 390). The ceremony removed defilement thus protecting food from being unclean (Morris 1992, 391). Jesus’ response is that the traditions may lead people to break God’s command, a more serious matter (Morris 1992, 391). Specifically, by making a vow of all one’s possessions people could dishonor their parents by not caring for them (Morris 1992, 393). This also nullifies the people’s worship (Morris 1992, 394). Jesus then applies the situation to a deeper issue, that uncleanness comes from within us (Morris 1992, 395). Morris describes the countercultural implications of this statement at length.

In 15:21-28 Jesus is confronted by a Canaanite woman. He ultimately heals her daughter of a demon. This healing, according to Matthew, is directly tied to the woman’s faith (Morris 1992, 400). Morris suggests a passage of several months between the start of the chapter and this time (Morris 1992, 401). He observes that Jesus’ apparent hesitation is expressed to the disciples first (Morris 1992, 403). The woman approaches Jesus as “Lord” before Jesus defends his priority of caring for Israel and then heals her daughter (Morris 1992, 405).

Matthew continues with another incident of Jesus feeding many people. Morris emphasizes that this is a different incident than the 5,0000. It has a very different setting and details (Morris 1992, 407). The feeding comes after numerous healings (Morris 1992, 408). Provision of food here is Jesus’ idea, based on his care for his followers (Morris 1992, 409). Again, Jesus provides a great deal of food from a small supply, leaving extra to be gathered afterwards (Morris 1992, 410).
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What kind of miracle was that?

11/12/2015

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Thursdays are for the New Testament  11/12/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“Matthew 14” pp. 368-386.

In the first 12 verses of Matthew 14 we return to the interrupted narrative of John the Baptist (Morris 1992, 368). Herod’s fear was that Jesus, doing his miracles, could be John the Baptist risen from the dead (Morris 1992, 369). Morris explains the complicated family relationship involving Herodias, something Matthew does not do (Morris 1992, 370). The birthday celebration detailed in the passage would not have been a Jewish custom but a Hellenistic one (Morris 1992, 371). While the dancing for entertainment may have been at least somewhat common, having a princess dance was surprising (Morris 1992, 372). The demand of John’s head on a plate clearly requested immediate execution (Morris 1992, 373), which displeased Herod.

Matthew returns to the deeds of Jesus in 14:13-36, beginning with his feeding of five thousand (Morris 1992, 374). Bread was considered as the staple food in the world of the Old and New Testaments. A miraculous multiplication of food reminded early Christians of the manna in the Exodus (Morris 1992, 375). While the disciples suggested sending the crowds away to find food, Jesus told them to feed the crowd (Morris 1992, 377). The disciples know of only a small amount of food and realize they cannot meet the need. In taking, blessing, and breaking the food, while some see communion, Morris does not because fish are not present in communion (Morris 1992, 379). In any case, there is plenty for all, with a substantial amount left over.

After this meal, Matthew, Mark, and John all have the incident of Jesus walking on water. Only Matthew records Peter walking on water also (Morris 1992, 380). After spending time in prayer, Jesus seeks to rejoin his disciples whom he sent ahead in a boat (Morris 1992, 381). By the time he reaches them they have been fighting bad conditions for several hours (Morris 1992, 382). After Jesus identifies himself, Peter asks leave to come join him, which Jesus affirms (Morris 1992,383). Jesus alone is able to rescue Peter from the waves. The storm stopped and the disciples trusted Jesus (Morris 1992, 384).

The chapter closes with Jesus healing people who simply touched his clothes (Morris 1992, 385). ​
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Teaching in Parables

10/29/2015

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Thursdays are for the New Testament  10/29/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.
“Matthew 13” pp. 333-367.

Morris notes a shift in Matthew 13. “Increasingly Jesus will forsake the synagogue and teach the people out of doors. A further change is the use of parables” (Morris 1992, 333). As Jesus used parables the small points are relatively unimportant but the big picture is essential (Morris 1992, 334). The first parable, that of the sower, is explained. Then we are given three parables, an explanation of one, and three more (Morris 1992, 334). While some suggest Matthew collected parables somewhat at random, Morris observes that Matthew 13:53 suggests Jesus had them grouped together (Morris 1992, 334). Morris comments on the parables in turn.

In the parable of the sower, Morris does observe that the sower planted seed in a prepared field, though some portion would fall in worse locations (Morris 1992, 337). Jesus explains to his disciples that those who do not wish to understand will not, while those who desire understanding will receive it (Morris 1992, 338). Specifically, Jesus’ place in the kingdom was not clear to the Pharisees and other Jewish leaders (Morris 1992, 340). Morris points out the deliberate shutting of eyes to the truth (Morris 1992, 343). Jesus explains the parable, pointing to it as “the parable of the sower” and drawing attention to some allegorical elements (Morris 1992, 345). After discussing the elements of the sower and the responses of the different soils, the other parables continue, with that of weeds in Matthew 13:24-30. Here, a crop was vandalized by planting of a similar looking weed (Morris 1992, 349). The good crop is protected and brought to maturity. Morris, with Carson, asserts the parable to refer to activity in the world, not specifically within the church (Morris 1992, 351).

In the parable of the mustard seed (13:31-33) the deliberate planting of one seed in a whole field may well be important (Morris 1992, 352). God’s kingdom grows very large despite seemingly insignificant beginnings. This is illustrated also in the parable of leaven which runs throughout a large amount of dough (Morris 1992, 353).

Jesus interrupts his parables in 13:36-43 to explain the parable of the weeds before continuing. Morris observes Jesus’ eschatological focus in this parable (Morris 1992, 355). The universality of the field and the implications of bringing the grain to maturity are important, pointing to a situation influencing the whole world (Morris 1992, 357).

In the end of Matthew 13 Jesus gives several brief parables about the kingdom of heaven (Morris 1992, 358). Morris views the thrust of these parables as being the fact that man must seek after God’s kingdom (Morris 1992, 359). He observe that in the second parable the person has sold all he has to own one pearl, which cannot be sold in part. He must be satisfied with his one purchase (Morris 1992, 360).

In Matthew 13:53 the text shifts to end Jesus’ ministry in Galilee (Morris 1992, 363). Opposition grows and becomes increasingly bitter. Jesus taught in his home town and was not received by the people, as they assumed he was nobody special (Morris 1992, 364).


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Healing and Doing Good

10/22/2015

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Thursdays are for the New Testament  10/22/15 
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.
“Matthew 12” pp. 298-332.

“In this chapter [Matthew 12] Matthew has gathered a number of incidents that enable the reader to see the kind of opposition that was aroused [against Jesus] and something of the reason for that opposition” (Morris 1992, 298). In the start of the chapter, Jesus’ attitude about the Sabbath is unlike that of the establishment. Jesus viewed the Sabbath as a day for doing good, which is exactly what he does (Morris 1992, 300). Jesus’ comparison to David indicates that Jesus is claiming to be greater than David (Morris 1992, 302). The entire work of mercy which comes through Jesus is that which is of value before God (Morris 1992, 304). Jesus therefore shows what the Sabbath is about, in showing mercy. Jesus’ illustration leads to a general conclusion that it is always appropriate to do good (307).

Matthew’s emphasis in 12:15-21 is that Jesus is committed to avoiding retaliation (Morris 1992, 308). This, says Morris, runs counter to the common expectation of the Messiah (Morris 1992, 309).

Jesus’ healing of a man with a demon in 12:22-37 shows that the Pharisees are determined to contradict him regardless of what he does (Morris 1992, 313). The healing itself does not seem to be of as much concern to Matthew as the controversy which erupted. “The crowds” were amazed. This is the only place Matthew suggests this idea (Morris 1992, 314). If Jesus casts out demons by demonic power so does everyone else. The idea is ridiculous (Morris 1992, 316). As Jesus goes on to speak of sin and forgiveness, Morris affirms that the person who cannot be forgiven is the one who persistently continues in evil and asserts it to be good. This is the blasphemy against the Holy Spirit (Morris 1992, 318). The theme of speech reflecting our deepest desires is clear as we bring out our treasure from our heart (Morris 1992, 321).

In verses 38-42, as the scribes ask for a sign, Jesus refuses, likely because of their desire to test him (Morris 1992, 323). Jesus identifies the questioners as “evil” and “adulterous” possibly because of their trust in a sign rather than in God (Morris 1992, 325). The repentance of people long ago is what will condemn modern people who do not repent (Morris 1992, 326). In 12:43-45 Jesus briefly shows that moral reformation and absence of evil is not adequate, but that one must be filled with positive good (Morris 1992, 329). It will be worse for those who rejected Jesus.

The chapter closes with Jesus’ reminder that loyalty to God is more important even than loyalty to family (Morris 1992, 330).


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Responses to Jesus

10/15/2015

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Thursdays are for the New Testament  10/15/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.
“Matthew 11” pp. 272-297.

(F. Responses to Jesus’ Activity 11:1-12:50)

Morris observes that Matthew 11-12 bring us to the end of Jesus’ second discourse and that at  this point many reactions to Jesus are negative (Morris 1992, 272). The statement in 11:1 of Jesus finishing his teaching is Matthew’s typical way of bringing closure to a section (Morris 1992, 273). Morris questions the use of the title, “The Coming One” from verse 3. He concludes that John did consider Jesus the Messiah but may have been impatient for his reign to start (Morris 1992, 275). Jesus shows different signs, his reign in people who needed help, but in terms familiar from Isaiah 35 (Morris 1992, 277).

Jesus turns his attention then to speak of John, using language which speaks of John’s exceptionalism (Morris 1992, 278). At the pinnacle of John’s greatness is the fact that he was the one to introduce the Messiah (Morris 1992, 280). This, however, is not as great by nature as being in the kingdom (Morris 1992, 280). The idea in verse 12 of the kingdom suffering violence is likewise unclear. Morris takes “violence” here to equal “zeal” as the kingdom is advancing forcefully (Morris 1992, 282). Verse 13 points again to Jesus as the fulfiller of all the Law and Prophets, therefore the culmination of this coming kingdom (Morris 1992, 283). By contrast, the community at large failed to recognize the work of the prophets, including John, or of Jesus.

Because of this lack of recognition and repentance, Jesus speaks reproaches on people beginning in verse 20 (Morris 1992, 287). Jesus had shown many good works but was rejected (Morris 1992, 289). In contrast, Jesus calls those who would believe to come to him for rest. They are given to him by the Father (Morris 1992, 291).


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Jesus Spreads His Mission

10/8/2015

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Thursdays are for the New Testament  10/8/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.
“Matthew 10” pp. 241-271.

Jesus’ second discourse in Matthew’s Gospel began at Matthew 9:35, as Jesus pointed out the need for workers in his harvest. Chapter 10 continues with the work of the twelve Jesus sends out. Morris observes that the charge given is unique to Matthew, though much of the other teaching appears in Mark and Luke (Morris 1992, 241). Here the Twelve are appointed as apostles. Morris comments on how little we know of some of the, suggesting that it is no shame for us to live in relative obscurity (Morris 1992, 242). These men have authority for their mission of exorcism and healing (Morris 1992, 242). The apostles are listed in Matthew, Mark, and Luke with some variants in order. Matthew may have them in the pairs they were in on their mission (Morris 1992, 243). “Matthew was more interested in the instructions Jesus gave the preachers than in the actual trip, for he mentions neither that they departed, nor where they went, nor when they returned” (Morris 1992, 245). They are to go to Israel, preaching and healing (Morris 1992, 245). They are to go to Israel, preaching and healing (Morris 1992, 246), not taking the normal provisions one takes on a journey (Morris 1992, 247). As to lodging arrangements, Morris thinks the caution against moving house to house is most likely to encourage urgency and moves from town to town (Morris 1992, 249).

In Matthew 1016-25 the instruction reaches beyond the immediate mission even to future generations, warning of persecution (Morris 1992, 251). Though the disciples are already and will remain in danger, the Master will care for them and use their careful forethought for protection (Morris 1992, 252). The reference to arrest and testimony before kings points clearly to future events as well (Morris 1992, 254).  In verses 21 and following the conflicts over the Gospel will extend even to families (Morris 1992, 255). Jesus’ believers are to remain firm in trust (Morris 1992, 256).

Morris discusses various views of Jesus’ coming in Matthew 10:23. He suggests the most likely understanding is that it refers to the resurrection, the climax of Jesus’ work (Morris 1992, 258).

​
In verses 26-42 Morris notes that the summary teachings appear scattered throughout Mark and Luke. These teachings restate God’s care for his followers (Morris 1992, 261). The proper fear is not of those who can kill the body only but of God who can bring utter destruction (Morris 1992, 263). Yet at the same time the God who cares for insignificant birds certainly cares for his people (Morris 1992, 264). Though the deep division for the sake of the Gospel is very serious, Jesus states a greater value on trust in God (Morris 1992, 266).

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Jesus the Healing Bridegroom

10/1/2015

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Thursdays are for the New Testament  10/1/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.
“D. Jesus’ Ministry of Healing 8:1-9:34” “Matthew 9” pp. 213-240.

As Jesus heals a paralyzed man in Matthew 9:1-8, Morris sees Jesus’ power to forgive sins as proven by his ability to bring physical healing. Declaring forgiveness “must have astounded everybody” (Morris 1992, 215). Jesus shows his authority by healing the man (Morris 1992, 217).

After this healing Matthew describes his call to be a disciple of Jesus (Morris 1992, 218). All three synoptic Gospels tell of the call of Levi, or Matthew, right after the healing mentioned above, and always at his tax office (Morris 1992, 218). At the center of the event is not a conversation but a command. Jesus calls Matthew and Matthew comes (Morris 1992, 219). The call is followed by a dinner at which many “sinners” are found. The other Gospels say it was at Matthew’s house (Morris 1992, 220). Jesus uses this opportunity to come to social outcasts as their savior (Morris 1992, 221). Matthew follows this description with Jesus’ teaching on fasting as an aspect of discipleship (Morris 1992, 223). Morris observes the strong symbolic relationship of Jesus and the bridegroom he mentions in this passage (Morris 1992, 224). Morris goes on to comment that Jesus’ description of a patch on clothing shows “that Jesus is not trying to patch up a worn-out Judaism” (Morris 1992, 226). Jesus’ approach could not be contained within Jewish thought. It had to change the religious landscape.Matthew goes on in 9:18-34 with stories of more healings.

Matthew goes on in 9:18-34 with stories of more healings. A synagogue ruler comes to Jesus for help (Morris 1992, 228). While on the way, a woman with a flow of blood came and touched Jesus’ garment, receiving healing (Morris 1992, 229). Morris observes that the woman had been ceremonially unclean as long as the ruler’s daughter had been alive. The woman as well as the ruler approached Jesus in faith, central to Matthew’s Gospel (Morris 1992, 228). In the case of healing the girl, Jesus knows that to him death is simply like sleep. He wakes the girl from death (Morris 1992, 231).

Matthew 9:27-31 tells of the healing of two blind men. Morris observes that Jesus gives sight to the blind frequently (Morris 1992, 232). Morris understands Jesus’ healing to be in response to faith but not in any way as deserved by faith (Morris 1992, 234). In verses 32-34 Jesus heals a man who has a demon and cannot talk. The narrative does not speak of faith or even a request from the man or his friends. Jesus takes action (Morris 1992, 236).

In 9:35-10:42 Matthew gives Jesus’ second major discourse (Morris 1992, 237). In 9:35-38 Matthew introduces the discourse as Jesus sees crowds which are struggling. He tells his disciples to pray that the Lord would send out workers (Morris 1992, 238). The critical element in this is prayer, not action. The Lord is the one who will send out workers (Morris 1992, 240).
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Teaching, Preaching, and Healing

9/24/2015

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Thursdays are for the New Testament  9/24/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.
“D. Jesus’ Ministry of Healing 8:1-9:34” “Matthew 8” pp. 186-212.

Morris reminds the reader that Matthew had summarized Jesus’ work as “teaching, preaching, and healing” in Matthew 4:23 (Morri 1992, 186). After the teaching of chapters 5-7 Matthew turns attention to Jesus’ healing, which is clustered mostly in the earlier part of the Gospel (Morris 1992, 186). In the three healings of Matthew 8:1-17, Jesus shows care for a leper, a Gentile and then a woman. This would have been stroking in his culture (Morris 1992, 187). Leprosy was deadly and the leper would be separated from society. However, a leper approached Jesus (Morris 1992, 189). Jesus’ response of touching the leper was surprising as thi would make Jesus unclean (Morris 1992, 189). He directs the leper to follow the ceremonial custom and not to promote Jesus as a miracle worker (Morris 1992, 190). Jesus next is asked to care for a centurion’s servant. Morris points out that Matthew frames the incident differently than the other evangelists (Morris 1992, 192). The centurion’s understanding of authority is commended by Jesus (Morris 1992, 194). Matthew next tells of Jesus healing a fever which Peter’s mother-in-law is dealing with (Morris 1992, 197).

In Matthew 8:18 the attention shifts again to the way Jesus would have his followers believe in him wholeheartedly (Morris 1992, 199). Jesus’ call in verse 18 that people should follow him, though this is left somewhat indefinite (Morris 1992, 200). At this point Jesus begins to be referred to as the “Son of man” (Morris 1992, 201ff). The refusal to follow Jesus indicates a serious failure in commitment which Jesus openly rejected (Morris 1992, 203). At verse 22 Jesus and the disciples get into a boat to cross the sea of Galilee. Morris brings out Matthew’s distinctive and shows that Matthew uses the story to show trust in Jesus (Morris 1992, 204). The storm was clearly very serious, yet Jesus was asleep in the boat (Morris 1992, 205). After rebuking the disciples for unbelief Jesus rebuked the storm, showing dominion over nature (Morris 1992, 206). The conclusion of Matthew 8 features Jesus casting out demons from two men (introduced as one in the other accounts) (Morris 1992, 208). These men identify Jesus and his purpose in coming (Morris 1992, 209). but they do not expect to be allowed to escape. Asking to go into some nearby pigs, Jesus allows it (Morris 1992, 210) and the demons destroy the pigs. The reaction includes concern about the economic loss of many pigs (Morris 1992, 211). Jesus leaves the community by popular request. Morris leaves the reader with a number of questions which Matthew left unanswered at the end of chapter 8 (Morris 1992, 212).
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Negative and Positive

9/17/2015

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Thursdays are for the New Testament  9/17/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.
“The Sermon on the Mount, 5:1-7:29” “Matthew 7” pp. 164-185.

Morris observes Jesus’ shift “from a negative attitude in one’s own affairs (worry) to a negative attitude in one’s attitude to others (censoriousness)” (Morris 1992, 164). While there is judgment required even in this passage, Jesus warns about hasty and unthinking judgment. In all our critiques of others we should consider what we see in them as less important than what God can see in us (Morris 1992, 166). “Jesus is drawing attention to a curious feature of the human race in which a profound ignorance of oneself is so often combined with an arrogant presumption of knowledge about others, especially about their faults” (Morris 1992, 167). Having right priorities in correcting faults is crucial. Jesus’ statement about not giving what is holy to dogs is more difficult. Morris suggests that there is a time when it is appropriate to give up on proclamation of the gospel to those who consistently refuse to hear (Morris 1992, 168). To give hope Jesus reminds his disciples that they wrap their lives with prayer, knowing that God cares for them (Morris 1992, 169). Jesus compares God the Father to earthly fathers. Though an earthly father is evil he will care for his children. God who is not evil will certainly care for his people (Morris 1992, 171).

The idea of Matthew 7:12 is contained in many religious beliefs, but is normally phrased negatively, “Do not do what you do not want done.” Morris thinks Jesus may be the first to phrase it in positive terms (Morris 1992, 172). This attitude is a summary of the law and the Prophets, all God’s commands for interactions with other people (Morris 1992, 173).

The close of the sermon, in Morris’ opinion, shows the difference between true and false disciples (Morris 1992, 173). There are only two ways to go. The easy and obvious way leads to destruction but the less obvious way leads to life. That way is by trusting the true word of the true God (Morris 1992, 176) as opposed to the false word of false prophets (Morris 1992, 177). There is destruction awaiting those who do not bear good fruit - decisive though maybe not cruel - the tree is thrown into the fire. Those who are saved not only recognize Jesus as Lord but act in keeping with his words (Morris 1992, 180).

Matthew closes this account by stating the people had never heard preaching of this type (Morris 1992, 184). He claimed authority to use God’s law as he wished.
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Giving, Fasting, and Worry

9/10/2015

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Thursdays are for the New Testament  9/10/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.
“The Sermon on the Mount, 5:1-7:29” “Matthew 6” pp. 135-163.

Matthew 6 continues Jesus’ “Sermon on the Mount,” begun at 5:1 and continuing through the end of chapter 7. In chapter 6 he addresses three practices which were central to the Jewish faith: giving, prayer, and fasting (Morris 1992, 135).

As to giving to the poor, the Christian is not to make a show of it. “The believer must always keep in mind that the act is righteous only if it is what it purports to be - the service of God. When instead it is done as a means of enhancing the reputation of the doer of the deed, then it is no longer a simple act of divine service” (Morris 1992, 136). Giving in public places such as the synagogue or on the street is its own reward - publicity (Morris 1992,137). The gift in secret is known by God and is rewarded according to God’s love (Morris 1992, 138).

Similarly, praying is not intended to improve the Christian’s reputation. As with giving, it is done regularly and discreetly (Morris 1992, 139). While Morris views the Lord’s prayer as a model, he does not deny that it is a good prayer which should be used (Morris 1992, 143). Morris addresses key words in the prayer, seeing the importance of the address to God as Father, the power of the name, the centrality of God’s kingdom, and the personal care of God in providing needs including forgiveness (Morris 1992, 144-148). All culminates in the plea for protection from temptation.

Fasting is also assumed to be the normal practice of the Christian (Morris 1992, 150). Again, it is not to be done in an ostentatious manner.

Morris observes that in Matthew 6:19 Jesus turns attention to attitudes toward one’s own life (Morris 1992,52). Christians are to value Jesus above all else. Their own possessions are not to be overly dear to them. “It is worldly-mindedness to which he is objecting, the concentration on prosperity in this world to the neglect of all else” (Morris 1992, 152). The riches that last are in heaven (Morris 1992, 153) Jesus’ words about “the eye” may well refer to how we look at spiritual matters, the illumination of God allowing us to see what is truly valuable (Morris 1992, 155).

Jesus’ words about trust rather than worry (Matthew 6:25-34) draw our attention to the precarious food supply in much of Jesus’ culture (Morris 1992, 156). God is the one who is faithful in all things. If even the birds and the plants are cared for by God, his people certainly are (Morris 1992, 158). It is normal for those who do not trust God to be anxious, as they do not have means in themselves to care for their needs (Morris 192, 161). The Christian has no such fear.
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Jesus and Torah

9/3/2015

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Thursdays are for the New Testament  9/3/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.
“The Sermon on the Mount, 5:1-7:29” “Matthew 5” pp. 91-134.

Morris notes that Matthew typically gives a lengthy discourse of Jesus, surrounded by briefer narratives of healing and instruction. Matthew 5-7 is the first large block of teaching (Morris 1992, 91). The teaching in this sermon is viewed by some as an impossible standard and by others a an ethical goal we can attain (Morris 1992, 91). Morris observes several statements which, if treated woodenly, are self-contradictory and proverbial in nature. The account does not seem to be a transcript of a speech but an account of Jesus’ teaching placed contextually on a mountainside (Morris 1992, 92). Morris observes that Jesus went up and that his disciples, not the general public, came to him to hear his teaching (Morris 1992, 94). Jesus’ proclamation of blessing in Matthew 5:3-12 is significantly different from Luke 6:20-22, as is the overall setting (Morris 1992, 95). Morris emphasizes Jesus’ view that those in very negative situations receive  blessing from God despite those circumstances (Morris 1992, 96). “We should not miss the point that in all three of the opening beatitudes the truth is brought out that the follower of Jesus does not aggressively insist on his own rights but displays genuine humility” (Morris 1992, 98). In a complementary manner, all the blessing needed is received from God, in a show of abundance. “The first four beatitudes express in one way or another our dependence on God; the next three the outworking of that dependence (Morris 1992, 100). Morris notes the change from the third person to the second person in Matthew 5:10, but makes no particular application (Morris 1992, 102). He does emphasize that the Christian’s persecution is to be on account of Christ, not on account of the Christian. After proclaiming the blessings on Christians, Jesus describes them as salt and light, giving flavor and preservation to the world and being prominently visible (Morris 1992, 105).

In Matthew 5:17 the text shifts to Jesus describing people in relation to himself and his attitude towards the Law (Morris 1992, 107). Jesus affirms the law’s force and his role in fulfilling it. Jesus emphasizes his messages by prefacing them with the word “amen” usually used in agreement after a statement but used by him before it (Morris 1992, 109). God’s Word is expressly intended to outlast all creation. Those given grace by Jesus live according to his right interpretation of God’s commands (Morris 1992, 111).

In Matthew 5:21 Jesus begins showing what Morris considers wise application of the Law (Morris 1992, 112). While the Pharisees kept the regulations they missed the underlying principles, which Jesus emphasizes. For instance, murderous opinions are implicit in the dishonor we would show to others (Morris 1992, 114). Morris continues to demonstrate the underlying value in each situation as the ruling value. He sums up, “There is a wholeheartedness about being Christian; all that we have and all that we are must be taken up into the service of the Father (Morris 1992, 134).
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Preaching and Healing

8/27/2015

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Thursdays are for the New Testament  8/27/15
Morris, Leon. The Gospel according to Matthew. Grand Rapids: Wm. B. Eerdmans, 1992.
“III. Jesus’ Ministry in Galilee, 4:12-13:52” pp. 79-363.
Due to the length of this portion, we will divide notes roughly by biblical chapter.

After the temptation, Jesus begins his ministry in Galilee. Matthew’s text suggests “that Jesus as in Judea for some time after his baptism, moving to Galilee only after the arrest of the Baptist” (Morris 1992, 79). Matthew begins this part of his narrative by citing fulfilled prophecy. Morris thinks the shift of John to prison and Jesus to Galilee signifies that John’s ministry was over and Jesus’ time had come (Morris 1992, 80). Galilee at the time was well populated and was a busy and relatively prosperous area (Morris 1992, 80). The prophecy Matthew cites for Jesus’ entry into Galilee is very likely from Isaiah 9:1-2, but the translation does not match any version we now have (Morris 1992, 81). Morris observes that the population in Galilee was a mix of Jews and Gentiles. With Matthew, he sees it as very appropriate that Jesus the savior would appear in Galilee, bringing life and light to a land of death and darkness (Morris 1992, 82). Jesus’ preaching. like that of John, was of repentance and God’s kingdom (Morris 1992, 83).

In Matthew 4:18-25 Jesus calls his first disciples. Morris observes that Jesus had more than four disciples but does not choose to tell us how they were called. “It is noteworthy that Jesus called those he wanted; in Judaism the disciple chose his rabbi” (Morris 1992, 84). Jesus’ call to his disciples and calling them “fishers of men” is not known to have a precedent. The phrase was not a common metaphor in any way. Morris suggests that the issue was a greater dignity of pulling men from a fate similar to drowning (Morris 1992, 85). The disciples did leave their nets, indicating their livelihood, and followed Jesus as he went from one place to another (Morris 1992, 86).

Unlike typical rabbis who would teach in a particular location, Jesus was itinerant (Morri 1992, 87). He went about teaching, preaching, and healing. He did this in the synagogues, a particular place dedicated to hearing God’s Law (Morris 1992, 87). “An interesting feature of Matthew’s presentation is that he records no discourse of Jesus as given in a synagogue or even in a house. It seems that for him the essential message of Jesus was given as he moved about - in the countryside, on the seashore, and in similar places” (Morris 1992, 87-88).

Jesus showed himself in this time as a very powerful healer, dealing with “every illness” (Matthew 4:24). This was readily noticed, and Matthew observes a report of Jesus went out quickly (Morris 1992, 89).
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