Josh King

Matthew 8:1-17 & The Leper

Initially, as he approached, He seemed to be just yet one more joining the crowd to see this One who spoke with such authority and worked wonders. But as he drew nearer they noticed that his clothes were torn, his hair hung loose, and his upper lip was covered. He was an outcast. He was a leper! Surely he would divert his path, at least he would soon cry out, “Unclean, unclean!” so that the crowd could divert theirs.

***

Leprosy could refer to several diseases that could affect the skin in a particular way including Hansen’s Disease (Leviticus 13). Hansens’ disease is a peculiar disease. It is not dreaded for the pain it causes (though in the initial stages there is some), but for the pain it anesthetizes. Leprosy does deform, but the most severe damage comes precisely because the leper doesn’t feel any pain. But to the Jew the most dreaded aspects of this disease were not physical, they were religious and social. According to the law the leper was unclean. That is why the leper asked to be cleansed rather than healed. You were healed of other diseases, but you were cleansed of leprosy. Being unclean he dwelt outside the camp. He dwelt alone. He was a picture of sin, cast away from God and God’s people.

***

Perhaps others started to slow down and murmur. They didn’t want to touch this leper and render themselves unclean. Jesus’ pace and trajectory didn’t change, neither did the lepers. The holy Christ and the unclean leper were on a collision course. The crowd gasps, they are shocked, they step back. This is taboo. The leper’s boldness was matched only by his reverence and humility. Now “Lord” could mean nothing more than “sir” in this culture, but when applied to God it was a title of supreme sovereignty. This bold leper, this bowing leper was not simply being polite, he recognized in Jesus a supreme kind of authority. The question was not whether or not Jesus could heal him, but would He heal him?

***

Later in the 5^th century the Talmud would say to stay at least 6 feet away from all lepers, 150 feet if the wind was blowing. This dread disease is contagious by contact and can be airborne; hence the prescriptions in the law (such as covering the upper lip) had a practical as well as spiritual purpose.

***

The lepers boldness is not the most socially starling thing in our text. Though the leper’s behavior is both shocking and a violation of the law, it is understandable from a human point of view. One can understand the loneliness and desperation this man must have felt. No, the most astonishing actions here are not those of the leper, but Jesus. Jesus stretched out his hand and touched him!

***

Leprosy wasn’t something one was commonly healed from, this is one of the reasons it was so dreaded. In the Old Testament only two persons are healed by leprosy, Miriam via Moses’ prayers (Numbers 12), and Naaman via Elisha’s advice (2 Kings 5:1-4). Both were healed without touch, from a distance.

***

Jesus would later heal from a distance in this chapter. Jesus didn’t need to touch this leper, He wanted to touch this leper. Just imagine what that touch must have felt like. Just to be touched by someone must have been wonderful, but to be touched by Jesus! Moreover to feel His gracious healing touch, well, we can only speculate as to the bliss that leper’s heart was filled with. This leper could never come close to God’s temple of stone, but in the temple of Jesus’ flesh God came close to Him.

***

Jesus cleanses more than sin defiles. Edmund Clowney well writes,

Ceremonial symbolism in the Old Testament uses the fundamental distinction between the clean and the unclean. The comparison of sin to filth is linked with the need for cleanness to approach holy things of the holy Lord. The prevailing power of sin is shown in the fact that the unclean pollutes the clean, never the other way round. Haggai’s message focuses on this feature (Hag. 2:10-14). In fulfillment, the prevailing power of Christ reveres this principle. When Jesus touches a leper, Jesus is not defiled, the leper is cleansed…

You are cursed with a greater malady of which leprosy is a fit, but faint analogy. You have only one hope, His name is Jesus, and He is willing to heal would you reverently bow to His supreme authority.

Tolle Lege: Amazing Grace

Readability: 1

Length: 281 pp

Author: Eric Metaxas

I’m not looking for a savior on Capitol Hill, mine died on a hill called Golgotha, but o that God would raise up politicians like William Wilberforce who love the Savior, are men of impeccable integrity, fight for great causes, possess a sanctified political brilliance, and persevere despite incredible opposition.

Some might find Metaxas’ style a bit distracting; I think the life of a eloquent and witty man excuses, perhaps even calls for a clever flourish here and there. Here is an account of a beautiful life, beautifully written.

God changed the world through Wilberforce. Wilberforce’s chief great cause that He devoted his life to was the abolition of the slave trade. May God raise up a man with the spirit of Wilberforce to fight tenaciously against what I believe is the greatest blight on our nation today – abortion. May Amazing Grace
, or another Wilberforce biography give you hope, not in Capitol Hill, but in the mercy of our God.

To fathom the magnitude of what Wilberforce did we have to see that the ‘disease’ he vanquished forever was actually neither the slave trade nor slavery. Slavery still exists around the world today, in such measure as we can hardly fathom. What Wilberforce vanquished was something even worse than slavery, something that was much more fundamental and can hardly be seen from where we stand today: he vanquished the very mind-set that made slavery acceptable and allowed it to survive and thrive for millennia. He destroyed an entire way of seeing the world, one that had held sway from the beginning of history, and he replaced it with another way of seeing the world. Included in the old way of seeing things was the idea that the evil of slavery was good. Wilberforce murdered that old way of seeing things, and so the idea that slavery was good died along with it. Even though slavery continues to exist here and there, the idea that it is good is dead. The idea that it is inextricably intertwined with human civilization, and part of the way things are supposed to be, and economically necessary and morally defensible, is gone. Because the entire mind-set that supported it is gone.

‘Dear Sir:

Unless the divine power has raised you us to be as Athanasius contra mundum [against the world], I see not how you can go through your glorious enterprise in opposing that execrable villainy which is the scandal of religion, of England, and of human nature. Unless God has raised you up for this very thing, you will be worn out by the opposition of men and devils. But if God be fore you, who can be against you? Are all of them together stronger than God? O be not weary of well doing! Go on, in the name of God and in the power of his might, till even American slavery (the vilest that ever saw the sun) shall vanish away before it.

Reading this morning a tract wrote by a poor African, I was particularly struck by that circumstance that a man who has a black skin, being wronged or outraged by a white man, can have no redress; it being a ‘law’ in our colonies that the oath of a black against a white goes for nothing. What villainy is this?

That he who has guided you from youth up may continue to strengthen you in this and all things, is the prayer of, dear sir,

Your affectionate servant,

John Wesley’

Amazon:$14.67 4.6

The Pugilist: Prayer a Confession of Weakness

In its very nature, prayer is a confession of weakness, a confession of need, of dependence, a cry for help, a reaching out for something stronger, better, more stable and trustworthy than ourselves, oil which to rest and depend and draw. -B.B. Warfield in Prayer as a Means of Grace

Matthew 7:13-29 & The Charge of Arrogance

Some will say that in the Sermon on the Mount we find Jesus at His truest; simply a fine moral teacher, perhaps the best there ever was. People who offer such analysis simply can’t read. Jesus’ claims to supreme authority are the warp and woof of this fine tapestry, unravel this thread and the beauty is lost.

Jesus says those who are persecuted for His sake are blessed (5:11). Jesus does not simply say he came to keep the law, but to fulfill it, that He is everything that it points to (5:17). Repeatedly, at least twelve times, Jesus says something like “I say to you”, or the more emphatic ‘Truly, I say to you,” emphasizing that He stands as the authority behind His own words. He does not quote the Scriptures or appeal to other teachers as the scribes do, He does not even say “thus says the Lord” as the prophets do, His words carry their own authority precisely because they are His words. Great men don’t speak like this. Sane men don’t speak like this. If Jesus is not divine He is not a good man, He is the worst kind of man.

With nuclear force you collide with this reality in this text. Jesus calls for a decision. You cannot simply be amazed at His authority as the crowds were, you must bow to it. The doctrine you must clearly face here is the supremacy and exclusivity of Christ.

Concerning the narrow way some may say that it seems so, well, narrow. By that charge I take it they mean arrogant. Imagine you go to a doctor and he tells you that you have a certain problem, immediately you think of your friend who had a similar malady and only needed minimal surgery with one tiny incision. The doctor explains that your problem is such that it requires intensive and extensive surgery, it is the only way. After further multiple expert collaborations would you deem all such doctors narrow and arrogant?

I think the charge of arrogance is laid before us not because we claim to know the only way, but because people think that like doctors we do it based on our own expert knowledge and authority. But they are laying the charge of arrogance at the wrong feet. I haven’t found the only way by my own intellectual superiority or spiritual fervor, it was graciously revealed to me as good news. I didn’t make the news, I heard it, and now I tell it. Christians don’t claim Jesus is the only way on the basis of my own authority, I claim it on His.

Ultimately the charge of narrowness and arrogance is self-defeating. When others say that it is arrogant to say that your religion is superior, that all others are wrong, and that you shouldn’t try to convert others, they themselves are making a religious statement they think is superior to yours and trying to convert you to it. So who is arrogant? Upon what authority do you make your truth claim? Ultimately it must be yourself. Oh sure you may read others, but you are the one who has ultimately evaluated and decided.

So let us all lay the charge of arrogance where it belongs, at the feet of all humanity. As Christians we don’t deny our hubris, we admit it, repent of it, and bow to kiss the Son (Psalm 2). In such light, the narrow way isn’t arrogant, it is gracious.

The Pugilist: The Kingdom – Received, Not Taken

The upshot of it all is, then, this: that the Kingdom of God is not taken—acquired—laid hold of; it is just “received.” It comes to men, men do not come to it. And when it comes to men, they merely “receive” it, “as”—”like”— “a little child.” That is to say, they bring nothing to it and have nothing to recommend them to it except their helplessness. They depend wholly on the King. Only they who so receive it can enter it; no disposition or act of their own commends them to it. Accordingly the Kingdom of God is “of such as little children.” The helpless babe on the mother’s breast, then, now we can say it with new meaning, is the true type of the Christian in his relation to God. It is of the very essence of salvation that it is supernatural. It is purely a gift, a gift of God’s; and they who receive it must receive it purely as a gift. He who will not humble himself and enter it as a little child enters the world, in utter nakedness and complete dependence, shall never see it. -B.B. Warfield in Childlikeness

Matthew 7:1-12 & So…

Some scholars think that Matthew has done a massive bit of editing here, leaving out the transitions and connective tissue that would help make sense of unrelated parts. I do not think that Matthew has haphazardly arranged parts of this single sermon or is pulling pieces from several sermons for the following reasons.

If 7:7-11 has no connection to the surrounding verses then why not place them in chapter 6 where Jesus teaches concerning prayer?
While Matthews’ account of this sermon certainly is condensed, every other part of this sermon has a flow to it. I do not think Matthew near the end got lazy and just randomly started throwing pieces in.
Even if Matthew was getting sporadic in his selection, the Holy Spirit wasn’t.
The scene Matthew gives us in 5:1 and 7:28-29 is that of a single setting.
5:1 forms and inclusio (think parenthesis) with 7:28 marking off the main body of this sermon with the repeated phrase, “the law and the prophets.”
Finally the strongest and most meaningful word in our text is the little word with which verse 12 begins, “so”. This “so” is the glue that holdes the sermon together.

Here is the breakdown, Matthew 7:1-6 deals with our relations as disciples of Christ to other people, verses 7-11 teaches us about prayer, then in verse 12 we return to how we are to relate to others. What the “so” in verse 12 tells us then is that as we are reading about prayer we have not left the heading of personal relationships. The teaching on prayer relates to how we are to relate to others.

So, how then does this section on prayer relate to what comes before and after it? As you read verses 1-6 you realize your need for grace and wisdom and Jesus tells you prayer is for power to love people. You have a loving heavenly Father eager to give you such good gifts. Your love for others then overflows from His love for you. We are able to love because He first loved us.

This keeps the passage on prayer from being abused as a means to get whatever we want, and it makes the golden rule golden, that is, uniquely Christian.

The Fog of Worry

It has been reported that a dense fog extensive enough to cover seven city blocks a hundred feet deep is composed of less than one glass of water—divided into millions of droplets. In the right form, a few gallons of water can cripple a large city.

In a similar way, the substance of worry is nearly always extremely small compared to the size it forms in our minds and the damage it does in our lives. Someone has said, “Worry is a thin stream of fear that trickles through the mind, which, if encouraged, will cut a channel so wide that all other thoughts will be drained out.” – John MacArthur

Tolle Lege: A Meal with Jesus

Readability: 1

Length: 138 pp

Author: Tim Chester

One of the most powerful, God-glorifying things we can do with others is to eat. In surveying six narratives in Luke that deal with Jesus and meals, Tim Chester shows how meals enact grace, community, hope, mission, salvation, and promise. One of the most neglected of Christian virtues is hospitality. Chester will show you why it is so important that we recover this virtue, and how we can do it. I really loved “eating” this book. A Meal with Jesus is great food for the soul; it will not only nourish your own, but move you to nourish others souls by nourishing each others bodies as well.

Sharing a family meal has been replaced by the fancy dinner party. …

There’s nothing wrong with eating out or hosting a special meal—indeed there’s a lot right with it. But somewhere along the line the commercialization of meals has cost us something precious. Hospitality has become performance art, and we’ve lost the creation of intimacy around a meal.

Hospitality involves welcoming, creating space, listening, paying attention, and providing. Meals slow things down. Some of us don’t like that. We like to get things done. But meals force you to be people oriented instead of task oriented. Sharing a meal is not the only way to build relationships, but it is number one on the list.

When my friend Peter turned eighty, his son took him out for a birthday meal. His son is a top surgeon, so they went to a top restaurant. Peter told me that none of the menus had prices except his son’s. It was a sumptuous, delicious, perfect banquet—and an expensive one. But God will provide a lavish feast to surpass any five-star restaurant. What’s more, God’s menu has no prices on it, because the price has already been paid through the precious blood of Jesus.

The hospitality to which Jesus calls us can’t be institutionalized in programs and projects. Jesus challenges us to take mission home. It may be a surprise, given my emphasis on meals, but I loathe church lunches—those potluck suppers in drafty church halls. They’re institutionalized hospitality. Don’t start a hospitality ministry in your church: open your home.

Neither eating to live (food as fuel) nor living to eat (food as salvation) is right. We’re to eat to the glory of God and live to the glory of God. When we remove God from our lives, our relationship with food distorts.

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The Pugilist: World Peace

It is only when the world shall have been remade and there is no longer anything in it that can hurt or destroy that the lion and the lamb shall lie down together—because now the lion has ceased to be a lion. These things are to us an allegory. They mean that peace is the crowning blessing of earthly life and comes in the train of righteousness. Peace is, in the strictest sense, a by-product and is not to be had through direct effort. He works best for the world’s peace who works for the world’s righteousness. It is only when the world shall come to know the Lord and obey Him, that the peace of God can settle down upon it. We may cry, “Peace, peace,” and there be no peace. But he who cries, “Righteousness, righteousness,” will find that he has brought peace to the earth in precisely the measure in which he has brought righteousness. Jesus Christ is the Prince of Peace, because He takes away sin; and you and I are workers for peace when we preach His Gospel, which is the Gospel of peace just because it is the Gospel of deliverance from sin. Sin means war, and where sin is, there will war be. Righteousness means peace, and there can never be peace where righteousness has not first been realized. – B.B. Warfield in The Wrath of Man

Matthew 6:25-34 & Flourish to Wilt

Notice how Jesus deals with worry – He’s logical. Now if you know anyone that struggles with worry you know how insufficient logic is to battle anxiety. Statistics give no strength for the worrier. He only reasons, “I could be the one.” But Jesus isn’t simply logical, He is theo-logical.

Three times we are commanded not to worry in this text, and all three times Jesus introduces the command to worry with “therefore”. In light of what Jesus teaches, you are commanded not to worry. His teaching should result in you not worrying. This knowledge should result in you not worrying. Jesus does not exhort you to pray for deliverance (you should, but this is not the primary way to deal with anxiety). Jesus does not tell you to seek an experience. Jesus tells you to think. The worrier may riposte that thinking is exactly what he has too much of. But when you worry, are you really thinking? Are you controlling your thoughts, or are your thoughts controlling you? Lloyd-Jones expresses this well when he writes,

I suggest that the main trouble in this whole matter of spiritual depression in a sense is this, that we allow our self to talk to us instead of talking to our self. Am I just trying to be deliberately paradoxical? Far from it. This is the very essence of wisdom in this matter. Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yourself? Take those thoughts that come to you the moment you wake up in the morning. You have not originated them, but they start talking to you, they bring back the problems of yesterday, etc. Somebody is talking. Who is talking to you? Your self is talking to you. Now this man’s treatment was this [the man in Ps. 42]; instead of allowing this self to talk to him, he starts talking to himself. ‘Why art thou cast down, O my soul?’ he asks. His soul had been depressing him, crushing him. So he stands up and says: ‘Self, listen for a moment, I will speak to you’….The main art in the matter of spiritual living is to know how to handle yourself. You have to take yourself in hand, you have to address yourself, preach to yourself, question yourself.

Now why is thinking so crucial? Why does Jesus call us to think, and then abandon worry as a result? The answer lies in another question. What is Jesus calling us to think about? We are to consider the character of the Sovereign God, our Master and Lord, who is also our Heavenly Father. If I lack anything it is not because He is unloving or incapable. God is to be my Treasure, my Vision, my Master, and my Ambition. Worry therefore is God-belittling, that is, blasphemous, as it doubts His providence, and idolatrous as it reveals what we fear and therefore what we love, value, and treasure.

Worry wars against faith; big worry, little faith, big faith, little worry (Matthew 6:30). You fight against worry by fighting for faith. It is true that we cannot make faith happen, it is a gift of God. But God does use means that we can avail ourselves of to increase faith, namely His Word (Romans 10:17) coupled with prayer (Psalm 119:18). Why does the Word increase faith? Because there God speaks to us of Himself. Our faith is not ethereal, it has an object – God. Our faith is in Jesus Christ and all that God is for us in Him. By thinking God’s own thoughts of Himself, given to us in Scripture, we gather wood for the fire. The Spirit sovereignly ignites faith in our chests using the logs of Scripture as fuel. Faith flourishes as it looks to Christ and all that God is for us in Him. Jesus here is directing our gaze to God, who is our Father in Him (Ephesians 1:5) so that our faith might flourish and our worry wilt.

The theological bedrock that you are meant to stand firmly on in this text is not that you will never hunger, but that God always cares. In Christ He is your Father.