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Matthew Chapter
Nine
Matthew 9
In the following chapter (9), while acting in the
character and according to the power of Jehovah (as we read in Psalm 103),
"Who forgiveth all thine iniquities, who healeth all thy diseases";
it is the actual grace in itself towards and for them, in which He came, which
is presented. It gives the character of His ministry, as the previous one gives
the dignity of His Person and the bearing of what He was. He presents Himself
to Israel as their true Redeemer and Deliverer; and, to prove His title (which
unbelief already opposed) to be this blessing to Israel, and to pardon all
their iniquities which raised a barrier between them and their God, He
accomplishes the second part of the verse, and heals the disease. Beautiful and
precious testimony of kindness to Israel, and at the same time, the
demonstration of His glory who stood in the midst of His people! In the same
spirit, as He had forgiven, and healed, He calls the publican and goes to his
house-come not to call the righteous, but sinners.
But now we enter on another portion of the instruction in this
Gospel-the development of the opposition of unbelievers, of the learned men and
the religionists in particular; and that of the rejection of the work and
Person of the Lord.
The idea, the picture of that which took place, has been
already set before us in the case of the Gergesene demoniac-the power of God
present for the entire deliverance of His people, of the world, if they
received Him-power which the devils confessed to be that which should hereafter
judge and cast them out, which displayed itself in blessing to all the people
of the place, but which was rejected, because they did not desire such power to
dwell among them. They would not have the presence of God.
The narration of the details and the character of this
rejection now commences. Observe that chapter 8:1-27 gives the manifestation of
the Lord's power-this power being truly that of Jehovah on the earth. From
verse 28 the reception this power met with in the world, and the influence
which governed the world, are set forth, whether as power, or morally in the
hearts of men.
We come here to the historical development of the
rejection of this intervention of God upon the earth.
The multitude glorify God who had given such power to a man. Jesus
accepts this place. He was man: the multitude saw Him to be man, and
acknowledged the power of God, but did not know how to combine the two ideas in
His Person.
The grace which contemns the pretensions of man to
righteousness is now set forth.
Matthew, the publican, is called; for God looks at the
heart, and grace calls the elect vessels.
The Lord declares the mind of God on this subject, and
His own mission. He came to call sinners; He would have mercy. It was God in
grace, and not man with his pretended righteousness counting on his merits.
He assigns two reasons which make it impossible to
reconcile His course with the demands of the Pharisees. How should the
disciples fast when the Bridegroom was there? When the Messiah was gone, they
might well do so. Moreover it is impossible to introduce the new principles and
the new power of His mission into the old Pharisaic forms.
Thus we have grace to sinners, but (grace rejected) now
comes at once a higher proof that Messiah-Jehovah was there, from her bed of
death, He obeys the call. As He goes, a poor woman, who had already employed
every means of cure without success, is instantaneously healed by touching in
faith the hem of His garment.
This history supplies us with the two great divisions of
the grace that was manifested in Jesus. Christ came to awaken dead Israel; He
will do this hereafter in the full sense of the word. Meanwhile, whosoever laid
hold of Him by faith, in the midst of the multitude that accompanied Him, was
healed, let the case be ever so hopeless. This, which took place in Israel when
Jesus was there, is true in principle of us also. Grace in Jesus is a power
which raises from the dead, and which heals. Thus He opened the eyes of those
in Israel who owned Him to be the Son of David, and who believed in His power
to meet their need. He cast out devils also, and gave speech to the dumb. But
having performed these acts of power in Israel, so that the people, as to the
fact, owned them with admiration, the Pharisees, the most religious part of the
nation, ascribe this power to the prince of the devils. Such is the effect of
the Lord's presence on the leaders of the people, jealous of His glory thus
manifested among them over whom they exercised their influence. But this in no
way interrupts Jesus in His career of beneficence. He can still bear testimony
among the people. In spite of the Pharisees His patient kindness still finds
place. He continues to preach and to heal. He has compassion on the people, who
were like sheep without a shepherd, given up, morally, to their own guidance.
He still sees that the harvest is plenteous and the labourers few. That is to
say, He still sees every door open to address the people and He passes over the
wickedness of the Pharisees.
Let us sum up what we find in the chapter, the grace
developed in Israel. First, grace healing and forgiving as in Psalm 103. Then
grace come to call sinners, not the righteous; the bridegroom was there, nor
could grace in power be put in Jewish and Pharisaic vessels; it was new even in
respect of John Baptist. He comes in reality to give life to the dead, not to
heal, but whoever then touched Him by faith-for there were such-were healed in
the way. He opens eyes to see, as Son of David, and opens the dumb mouth of him
whom the devil possessed. All is rejected with blasphemy by the self-righteous
Pharisees. But grace sees the multitude as yet as having no shepherd; and while
the porter holds the door open, He ceases not to seek and minister to the
sheep.
── John Darby《Synopsis of Matthew》
Matthew 9
Chapter Contents
Jesus returns to Capernaum, and heals a paralytic. (1-8)
Matthew called. (9) Matthew, or Levi's feast. (10-13) Objections of John's
disciples. (14-17) Christ raises the daughter of Jairus, He heals the issue of
blood. (18-26) He heals two blind men. (27-31) Christ casts out a dumb spirit.
(32-34) He sends forth the apostles. (35-38)
Commentary on Matthew 9:1-8
(Read Matthew 9:1-8)
The faith of the friends of the paralytic in bringing him
to Christ, was a strong faith; they firmly believed that Jesus Christ both
could and would heal him. A strong faith regards no obstacles in pressing after
Christ. It was a humble faith; they brought him to attend on Christ. It was an
active faith. Sin may be pardoned, yet the sickness not be removed; the
sickness may be removed, yet the sin not pardoned: but if we have the comfort
of peace with God, with the comfort of recovery from sickness, this makes the
healing a mercy indeed. This is no encouragement to sin. If thou bring thy sins
to Jesus Christ, as thy malady and misery to be cured of, and delivered from,
it is well; but to come with them, as thy darlings and delight, thinking still
to retain them and receive him, is a gross mistake, a miserable delusion. The
great intention of the blessed Jesus in the redemption he wrought, is to
separate our hearts from sin. Our Lord Jesus has perfect knowledge of all that
we say within ourselves. There is a great deal of evil in sinful thoughts,
which is very offensive to the Lord Jesus. Christ designed to show that his
great errand to the world was, to save his people from their sins. He turned
from disputing with the scribes, and spake healing to the sick man. Not only he
had no more need to be carried upon his bed, but he had strength to carry it.
God must be glorified in all the power that is given to do good.
Commentary on Matthew 9:9
(Read Matthew 9:9)
Matthew was in his calling, as the rest of those whom
Christ called. As Satan comes with his temptations to the idle, so Christ comes
with his calls to those who are employed. We are all naturally averse from
thee, O God; do thou bid us to follow thee; draw us by thy powerful word, and
we shall run after thee. Speak by the word of the Spirit to our hearts, the
world cannot hold us down, Satan cannot stop our way, we shall arise and follow
thee. A saving change is wrought in the soul, by Christ as the author, and his
word as the means. Neither Matthew's place, nor his gains by it, could detain
him, when Christ called him. He left it, and though we find the disciples, who
were fishers, occasionally fishing again afterwards, we never more find Matthew
at his sinful gain.
Commentary on Matthew 9:10-13
(Read Matthew 9:10-13)
Some time after his call, Matthew sought to bring his old
associates to hear Christ. He knew by experience what the grace of Christ could
do, and would not despair concerning them. Those who are effectually brought to
Christ, cannot but desire that others also may be brought to him. Those who
suppose their souls to be without disease will not welcome the spiritual
Physician. This was the case with the Pharisees; they despised Christ, because
they thought themselves whole; but the poor publicans and sinners felt that
they wanted instruction and amendment. It is easy, and too common, to put the
worst constructions upon the best words and actions. It may justly be suspected
that those have not the grace of God themselves, who are not pleased with
others' obtaining it. Christ's conversing with sinners is here called mercy;
for to promote the conversion of souls is the greatest act of mercy. The gospel
call is a call to repentance; a call to us to change our minds, and to change
our ways. If the children of men had not been sinners, there had been no need
for Christ to come among them. Let us examine whether we have found out our
sickness, and have learned to follow the directions of our great Physician.
Commentary on Matthew 9:14-17
(Read Matthew 9:14-17)
John was at this time in prison; his circumstances, his
character, and the nature of the message he was sent to deliver, led those who
were peculiarly attached to him, to keep frequent fasts. Christ referred them
to John's testimony of him, John 3:29. Though there is no doubt that Jesus
and his disciples lived in a spare and frugal manner, it would be improper for
his disciples to fast while they had the comfort of his presence. When he is
with them, all is well. The presence of the sun makes day, and its absence
produces night. Our Lord further reminded them of common rules of prudence. It
was not usual to take a piece of rough woolen cloth, which had never been
prepared, to join to an old garment, for it would not join well with the soft,
old garment, but would tear it further, and the rent would be made worse. Nor
would men put new wine into old leathern bottles, which were going to decay,
and would be liable to burst from the fermenting of the wine; but putting the new
wine into strong, new, skin bottles, both would be preserved. Great caution and
prudence are necessary, that young converts may not receive gloomy and
forbidding ideas of the service of our Lord; but duties are to be urged as they
are able to bear them.
Commentary on Matthew 9:18-26
(Read Matthew 9:18-26)
The death of our relations should drive us to Christ, who
is our life. And it is high honour to the greatest rulers to attend on the Lord
Jesus; and those who would receive mercy from Christ, must honour him. The
variety of methods Christ took in working his miracles, perhaps was because of
the different frames and tempers of mind, which those were in who came to him,
and which He who searches the heart perfectly knew. A poor woman applied
herself to Christ, and received mercy from him by the way. If we do but touch,
as it were, the hem of Christ's garment by living faith, our worst evils will
be healed; there is no other real cure, nor need we fear his knowing things
which are a grief and burden to us, but which we would not tell to any earthly
friend. When Christ entered the ruler's house, he said, Give place. Sometimes,
when the sorrow of the world prevails, it is difficult for Christ and his
comforts to enter. The ruler's daughter was really dead, but not so to Christ.
The death of the righteous is in a special manner to be looked on as only a
sleep. The words and works of Christ may not at first be understood, yet they
are not therefore to be despised. The people were put forth. Scorners who laugh
at what they do not understand, are not proper witnesses of the wonderful works
of Christ. Dead souls are not raised to spiritual life, unless Christ take them
by the hand: it is done in the day of his power. If this single instance of
Christ's raising one newly dead so increased his fame, what will be his glory
when all that are in their graves shall hear his voice, and come forth; those
that have done good to the resurrection of life, and those that have done evil
to the resurrection of damnation!
Commentary on Matthew 9:27-31
(Read Matthew 9:27-31)
At this time the Jews expected Messiah would appear;
these blind men knew and proclaimed in the streets of Capernaum that he was
come, and that Jesus was he. Those who, by the providence of God, have lost
their bodily sight, may, by the grace of God, have the eyes of their
understanding fully enlightened. And whatever our wants and burdens are, we
need no more for supply and support, than to share in the mercy of our Lord
Jesus. In Christ is enough for all. They followed him crying aloud. He would
try their faith, and would teach us always to pray, and not to faint, though
the answer does not come at once. They followed Christ, and followed him
crying; but the great question is, Do ye believe? Nature may make us earnest,
but it is only grace that can work faith. Christ touched their eyes. He gives
sight to blind souls by the power of his grace going with his word, and he puts
the cure upon their faith. Those who apply to Jesus Christ, shall be dealt
with, not according to their fancies, nor according to their profession, but
according to their faith. Christ sometimes concealed his miracles, because he
would not indulge the conceit which prevailed among the Jews, that their
Messiah should be a temporal prince, and so give occasion to the people to
attempt tumults and seditions.
Commentary on Matthew 9:32-34
(Read Matthew 9:32-34)
Of the two, better a dumb devil than a blaspheming one.
Christ's cures strike at the root, and remove the effect by taking away the
cause; they open the lips, by breaking Satan's power in the soul. Nothing can
convince those who are under the power of pride. They will believe anything,
however false or absurd, rather than the Holy Scriptures; thus they show the
enmity of their hearts against a holy God.
Commentary on Matthew 9:35-38
(Read Matthew 9:35-38)
Jesus visited not only the great and wealthy cities, but
the poor, obscure villages; and there he preached, there he healed. The souls
of the meanest in the world are as precious to Christ, and should be so to us,
as the souls of those who make the greatest figure. There were priests,
Levites, and scribes, all over the land; but they were idol shepherds, Zechariah 11:17; therefore Christ had compassion
on the people as sheep scattered, as men perishing for lack of knowledge. To
this day vast multitudes are as sheep not having a shepherd, and we should have
compassion and do all we can to help them. The multitudes desirous of spiritual
instruction formed a plenteous harvest, needing many active labourers; but few
deserved that character. Christ is the Lord of the harvest. Let us pray that
many may be raised up and sent forth, who will labour in bringing souls to
Christ. It is a sign that God is about to bestow some special mercy upon a
people, when he stirs them up to pray for it. And commissions given to
labourers in answer to prayer, are most likely to be successful.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 9
Verse 2
[2] And,
behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus
seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy
sins be forgiven thee.
Seeing their faith —
Both that of the paralytic, and of them that brought him.
Son — A
title of tenderness and condescension. Mark 2:3; Luke 5:18.
Verse 3
[3] And, behold, certain of the scribes said within themselves, This man
blasphemeth.
This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to
God only.
Verse 5
[5] For
whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and
walk?
Which is easier — Do
not both of them argue a Divine power? Therefore if I can heal his disease, I
can forgive his sins: especially as his disease is the consequence of his sins.
Therefore these must be taken away, if that is.
Verse 6
[6] But
that ye may know that the Son of man hath power on earth to forgive sins, (then
saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine
house.
On earth —
Even in my state of humiliation.
Verse 8
[8] But when the multitudes saw it, they marvelled, and glorified God, which
had given such power unto men.
So what was to the scribes an occasion of
blaspheming, was to the people an incitement to praise God.
Verse 9
[9] And
as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the
receipt of custom: and he saith unto him, Follow me. And he arose, and followed
him.
He saw a man named Matthew — Modestly so called by himself. The other evangelists call him by his
more honourable name, Levi.
Sitting — In
the very height of his business, at the receipt of custom - The custom house,
or place where the customs were received. Mark 2:14; Luke 5:27.
Verse 10
[10] And
it came to pass, as Jesus sat at meat in the house, behold, many publicans and
sinners came and sat down with him and his disciples.
As Jesus sat at table in the house — Of Matthew, who having invited many of his old companions, made him a
feast, Mark 2:15; and that a great one, though he does
not himself mention it. The publicans, or collectors of the taxes which the
Jews paid the Romans, were infamous for their illegal exactions: Sinners -
Open, notorious, sinners.
Verse 11
[11] And
when the Pharisees saw it, they said unto his disciples, Why eateth your Master
with publicans and sinners?
The Pharisees said to his disciples, Why
eateth your Master? — Thus they commonly ask our Lord, Why do
thy disciples this? And his disciples, Why doth your Master?
Verse 13
[13] But
go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I
am not come to call the righteous, but sinners to repentance.
Go ye and learn — Ye
that take upon you to teach others.
I will have mercy and not sacrifice — That is, I will have mercy rather than sacrifice. I love acts of mercy
better than sacrifice itself. Hosea 6:6.
Verse 14
[14] Then
came to him the disciples of John, saying, Why do we and the Pharisees fast
oft, but thy disciples fast not?
Then —
While he was at table. Mark 2:18; Luke 5:33.
Verse 15
[15] And
Jesus said unto them, Can the children of the bridechamber mourn, as long as
the bridegroom is with them? but the days will come, when the bridegroom shall
be taken from them, and then shall they fast.
The children of the bride chamber — The companions of the bridegroom.
Mourn —
Mourning and fasting usually go together. As if he had said, While I am with
them, it is a festival time, a season of rejoicing, not mourning. But after I
am gone, all my disciples likewise shall be in fastings often.
Verse 16
[16] No
man putteth a piece of new cloth unto an old garment, for that which is put in
to fill it up taketh from the garment, and the rent is made worse.
This is one reason,-It is not a proper time
for them to fast. Another is, they are not ripe for it.
New cloth —
The words in the original properly signify cloth that hath not passed through
the fuller's hands, and which is consequently much harsher than what has been
washed and worn; and therefore yielding less than that, will tear away the
edges to which it is sewed.
Verse 17
[17]
Neither do men put new wine into old bottles: else the bottles break, and the
wine runneth out, and the bottles perish: but they put new wine into new
bottles, and both are preserved.
New —
Fermenting wine will soon burst those bottles, the leather of which is almost
worn out. The word properly means vessels made of goats' skins, wherein they
formerly put wine, (and do in some countries to this day) to convey it from
place to place.
Put new wine into new bottles — Give harsh doctrines to such as have strength to receive them.
Verse 18
[18]
While he spake these things unto them, behold, there came a certain ruler, and
worshipped him, saying, My daughter is even now dead: but come and lay thy hand
upon her, and she shall live.
Just dead — He
had left her at the point of death, Mark 5:23. Probably a messenger had now informed
him she was dead. Mark 5:22; Luke 8:41.
Verse 20
[20] And,
behold, a woman, which was diseased with an issue of blood twelve years, came
behind him, and touched the hem of his garment:
Coming behind —
Out of bashfulness and humility.
Verse 22
[22] But
Jesus turned him about, and when he saw her, he said, Daughter, be of good
comfort; thy faith hath made thee whole. And the woman was made whole from that
hour.
Take courage —
Probably she was struck with fear, when he turned and looked upon her, Mark 5:33; Luke 8:47; lest she should have offended him, by
touching his garment privately; and the more so, because she was unclean
according to the law, Leviticus 15:25.
Verse 23
[23] And
when Jesus came into the ruler's house, and saw the minstrels and the people
making a noise,
The minstrels —
The musicians. The original word means flute players. Musical instruments were
used by the Jews as well as the heathens, in their lamentations for the dead,
to soothe the melancholy of surviving friends, by soft and solemn notes. And
there were persons who made it their business to perform this, while others
sung to their music. Flutes were used especially on the death of children;
louder instruments on the death of grown persons.
Verse 24
[24] He
said unto them, Give place: for the maid is not dead, but sleepeth. And they
laughed him to scorn.
Withdraw —
There is no need of you now; for the maid is not dead - Her life is not at an end;
but sleepeth - This is only a temporary suspension of sense and motion, which
should rather be termed sleep than death.
Verse 25
[25] But
when the people were put forth, he went in, and took her by the hand, and the
maid arose.
The maid arose —
Christ raised three dead persons to life; this child, the widow's son, and
Lazarus: one newly departed, another on the bier, the third smelling in the
grave: to show us that no degree of death is so desperate as to be past his
help.
Verse 32
[32] As
they went out, behold, they brought to him a dumb man possessed with a devil.
Verse 33
[33] And
when the devil was cast out, the dumb spake: and the multitudes marvelled,
saying, It was never so seen in Israel.
Even in Israel - Where so many wonders have
been seen.
Verse 36
[36] But
when he saw the multitudes, he was moved with compassion on them, because they
fainted, and were scattered abroad, as sheep having no shepherd.
Because they were faint — In soul rather than in body.
As sheep having no shepherd — And yet they had many teachers; they had scribes in every city. But they
had none who cared for their souls, and none that were able, if they had been
willing, to have wrought any deliverance. They had no pastors after God's own
heart.
Verse 37
[37] Then
saith he unto his disciples, The harvest truly is plenteous, but the labourers
are few;
The harvest truly is great — When Christ came into the world, it was properly the time of harvest; till
then it was the seed time only.
But the labourers are few — Those whom God sends; who are holy, and convert sinners. Of others there
are many. Luke 10:2.
Verse 38
[38] Pray
ye therefore the Lord of the harvest, that he will send forth labourers into
his harvest.
The Lord of the harvest — Whose peculiar work and office it is, and who alone is able to do it:
that he would thrust forth - for it is an employ not pleasing to flesh and
blood; so full of reproach, labour, danger, temptation of every kind, that
nature may well be averse to it. Those who never felt this, never yet knew what
it is to be labourers in Christ's harvest. He sends them forth, when he calls
them by his Spirit, furnishes them with grace and gifts for the work, and makes
a way for them to be employed therein.
── John Wesley《Explanatory Notes on
Matthew》
Chapter 9. Rise
and Walk
Outer Effect
Inner Reality
I. Bring a Paralytic
II. Call Matthew to Follow Jesus
III. Go on Healing Diseases
── Chih-Hsin Chang《An Outline of The New Testament》
The Call Of Matthew (9:9-13)
INTRODUCTION
1. Who is a suitable prospect... a. For the kingdom of God b. For becoming a disciple of Jesus Christ? 2. Who among your neighbors, friends, etc., do you think are most likely to receive the gospel? a. Those who are devout, religious, and respectable? b. Or those who may be ungodly, irreligious, and socially unacceptable? 3. If any passage ought to give us caution against pre-judging suitable prospects for the gospel... a. It should be Mt 9:9-13 b. In which we read of "The Call Of Matthew" [In this passage we learn lessons by way of precept and example regarding discipleship and the mind of Christ that we do well to remember. Let's begin by turning our attention to...] I. MATTHEW'S CALL AT WORK
A. MATTHEW, THE MAN... 1. His name was also Levi - cf. Mt 9:9; Lk 5:27 2. Mark mentions him as the son of Alphaeus - Mk 2:14 a. Note that another apostle, James, was also named the son of Alphaeus - Mt 10:3 b. This has led some to think they were half-brothers, but many doubt this B. MATTHEW, THE TAX COLLECTOR... 1. His occupation was one of collecting taxes for Rome 2. The term "publican" describes this position, filled by Jews contracted by the Romans to collect taxes from their brethren 3. As such, they were highly despised and equated with sinners - cf. Mt 9:11; 18:17 C. MATTHEW, THE CALLED DISCIPLE... 1. Perhaps to the amazement of many, Jesus tells him to "Follow Me" - Mt 9:9a a. This was a call to become His disciple - cf. Mt 4:18-22 b. Contrary to what may have been the expectations of many, Jesus saw something in Matthew that made him a suitable prospect 2. Matthew demonstrates that Jesus' estimation of him is not unwarranted a. He accepts the call of Jesus: "he arose and followed Him" - Mt 9:9b b. Just as Peter, Andrew, James and John had done earlier 3. Of course, this same tax collector, despised by his Jewish brethren... a. Became one of the twelve apostles - Mt 10:1-4 b. Wrote this gospel of Matthew attempting to save his own brethren in the flesh! [That such a despised tax collector could be a useful disciple to Jesusbecomes apparent even more as we read next about...] II. MATTHEW'S FEAST AT HOME
A. THE NATURE OF THE GUESTS... 1. Matthew threw a feast in honor of his new Master - Mt 9:10 a. But then..."many tax collectors and sinners came" b. Who "sat down with Him and His disciples" 2. As host, Matthew undoubtedly invited and permitted his ungodly friends to sit and mingle with the Lord and His disciples! -- Didn't Matthew know what social customs he was violating? Of course, but he had already learned a lesson that was about to be taught to others B. THE CHALLENGE OF THE PHARISEES... 1. This religious sect of the Jews are shocked - Mt 9:11 a. The Pharisees were separatists (the name means "separated ones") b. They were strict observers of the traditions of the elders, especially when it came to ceremonial cleanness - Mk 7:3 2. They wonder why Jesus would eat with tax collectors and sinners (the latter likely including prostitutes) a. They inquire of Jesus' disciples b. Likely they did so standing outside, as the disciples themselves went in an out, for it is unlikely the Pharisees would dare go into such a gathering of sinners! C. THE RESPONSE OF THE SAVIOR... 1. An explanation for why it is proper for Him to mingle with sinners - Mt 9:12-13 a. It is the sick, not those who are well, who need the care of a physician b. So it sinners, not the righteous, who need Someone calling them to repentance 2. A rebuke for what was lacking in their own lives - Mt 9:13 a. Sacrifice without mercy means nothing, as taught in Hos 6:6 b. Implying that their religious devotion lacked the quality of mercy, or they would not have so despised sinners in need of salvation [In the call of Matthew followed by the feast at his house, Jesus byprecept and example taught important lessons concerning evangelism anddiscipleship. To elaborate, let me share...] III. SOME OBSERVATIONS
A. DON'T PREJUDGE YOURSELF OR OTHERS... 1. Don't think one is ever too wicked to become a disciple of Jesus a. Either yourself or someone else b. Few could surpass Paul for the sins of which he was guilty, yet the Lord saved him - cf. 1 Ti 1:12-16 2. Jesus sees people, not for what they are, but for what they can become a. As in the case of Simon, whom He called Cephas (Peter) - cf. Jn 1:40-42 b. Peter did not live up to his name (a rock), until several years of growth as a disciple 3. We must never forget... a. Jesus died to save sinners b. No Christian is perfect, only forgiven c. A saint is a sinner who keeps on trying d. Churches grow out of weakness, not strength 1) I.e., willing to accept weak, imperfect members, helping to them grow 2) A church never grows by turning away weak people e. What Jesus said to the Pharisees: "...tax collectors and