The Gospel Of Matthew
The Gospel of matthew
“Jesus the King”
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Part 3: Chapters 8-15
Bob Harding
Table of Contents
Chapter LESSON TITLE Page
8 First Set Of Miracles…………………………………..………………… 3
9 The Second And Third Set Of Miracles ………………………………. 27
10 The Limited Commission……………………………………………… 44
11 John The Baptizer…………………………..…………………………. 64
12 Rejection Of Christ By The Pharisees………… ……………………... 76
13 Parables Of The Kingdom……………………………………………... 94
14 Death Of John The Baptizer; 5000 Fed; Jesus Walks On Water……. 117
15 Jesus And Traditions………………………………………………... 131
Matthew 8
FIRST SET OF MIRACLES
INTRODUCTION
A. This section picks up where the previous one left off by providing evidence of Christ’s authority (7:28).
1. It is one thing to claim Divine authority, it is another to prove it.
1) Experience leads us to realize that the higher the claim the greater the risk is in exposure to ridicule.
2) If Jesus could not produce evidence consistent with His claim, He could rightly be branded a blasphemer (9:2-8).
3) But if proof was available, to deny His authority was inexcusable (11:2-5; 11:20-24; John 15:22-25; 20:30-31).
4) Realizing that extraordinary claims demand extraordinary proof, He did not leave His assertions in the realm of the unverifiable, but authenticated them through supernatural evidence (Mark 16:20; John 10:37-38).
B. Chapters 5-9 illustrates the teaching-preaching-healing pattern of Jesus’ ministry.
1. Having recorded an outstanding example of the way He taught in the Sermon on the Mount, Matthew now turns his attention to 10 miracles (all miracles of healing, with one exception, 8:24-27).
C. By definition, a miracle is a supernatural intervention in nature by God.
1. It is an objective event in the external world, observable to the senses, explainable only on the basis of power which comes from God.
2. Four words are used in the NT to describe these supernatural works.
1) “Miracle” (dunamis) refers to something mighty or powerful.
2) “Wonder” (teras) describes the impression made on witnesses (9:8).
3) “Work” (ergon) denotes an objective act.
4) “Sign” (semaino) indicates they were not ends in themselves, but an indicator of something else (John 20:30-31).
* Miracles were visible, concrete demonstrations of Divine power that pointed men to God (Ex 8:18-19).
3. Christ’s miracles were marked by their EXTENT—power over…
1) Nature (8:26; 14:25).
2) Material elements (14:15-21).
3) All diseases (4:23; 9:35).
4) Men (9:4; Luke 4:28-30).
5) Demons and the devil (8:28-32; 12:22-29).
6) Death (9:23-25).
* Their success—Jesus never lost a patient.
* Their immediacy—they were performed instantly (8:3, 14-15).
* Their visibility—Performed openly, in public view, without props, set up, or accomplices (Acts 4:16).
* Christ’s miracles were so obviously devoid of dishonesty, that not even His enemies could deny their reality (John 11:47).
4. His miracles not only confirmed His claims, but revealed His heart.
1) 1-17: Jesus shows mercy to three people excluded from full participation in Jewish society and worship.
2) By helping those no one else could or would, He turned the status quo upside down and stamped Himself as the hope of the outcasts.
8:1-9:35: CHRIST’S CREDENTIALS
1: “And when He had come down from the mountain, great multitudes followed Him.”
1. The reference implies this paragraph chronologically followed the sermon.
2. Great multitudes indicate a time of great popularity for Jesus.
1) Having gone into the mountain to preach the gospel of the kingdom, Jesus now descends from the mountain to practice it.
I. CLEANSING A LEPER (8:2-4)
2: “And behold,”
1. Behold (idou) is Matthew’s favorite way of focusing the reader’s attention.
1) He uses it over 60 times.
“a leper came to Him, and bowed down to Him, saying,”
1. Leprosy is a mildly infectious disease cause by the Mycobacterium lepae bacillus.
1) Lepros (a scale) refers to dermatological symptoms that included swellings, scabs or spots below the surface of the skin, the skin and hair within the infected area turning white and, in advanced cases, raw flesh (Lev 13).
2) Hansen’s Disease primarily acts as an anesthetic on the body’s nervous system, numbing the pain cells of the hands, feet, eyes, etc. Lacking the sensation of pain, sufferers often abuse their bodies in such a way that results in the destruction and decay of tissue.
2. In Village of the Outcasts, Robert M. Wulff, who spent many years treating lepers in Thailand, described these symptoms:
1) Hands and feet of which nothing was left except rough, uneven stumps.
2) Faces puffed up and badly deformed.
3) Noses caved in and almost flat with the face due to the collapse of the nose bridge.
4) Fingers and toes that had withered away.
5) Muscular contractions that produced the “claw hand” and “drop foot.”
6) Ears that were pendulous and puffy.
7) Sores oozing pus that covered the whole body.
8) Ulcerations that went to the bone.
9) A terrible and nauseating stench that has been compared to “the smell of death.”
* Leprosy is the least contagious of the infectious diseases, but it produces the greatest number of bacteria; when the dead bacilli are exuded through the skin they produce a nauseating stench.
3. But the worst part of leprosy was the spiritual and psychological trauma that resulted from being unwanted.
1) They have been shunned by their society and cast out.
2) They knew they were ugly and unwanted.
3) You can detect in their eyes a loss of hope—NO HOPE!
4. Leprosy was the most terrible disease known to the Jews.
1) It was incurable (2 Kings 5:7).
2) The cleansing of leprosy was expected as one of the signs of the Messiah’s arrival (11:5).
3) Its symptoms were horrible, it rendered one unclean (Lev 13:44).
4) “While other diseases are ‘healed’ in the NT, a leper is ‘cleansed’ (10:8).
5) Quarantine was the only treatment (Lev 13:45-46; 2 Chron 26:16-21).
6) Lepers were treated as if they were dead (Num 12:12).
5. Luke the Physician says this man was “full of leprosy” (5:12), which indicates an advanced case.
1) Although he presented a hideous sight, he displayed a daring faith by approaching Christ, worshipping Him (2:2), calling Him “Lord.”
“Lord, if you are willing, You can make me clean.”
1. He doubted Christ’s willingness, not His power.
1) By framing his request the way he did, the leper expressed his uncertainty about whether or not Jesus was interested in helping someone like him.
3: “And He stretched out His hand and touched him, saying,”
1. First, Jesus responds by touching him.
1) This must have brought a gasp from the crowd for contact with lepers left one unclean (Lev.5:2-3).
2) Many rabbis taught that no one should come within 6 feet of a leper (one hundred feet if downwind from one (Lev 13:45).
3) They threw rocks at ones who got too close according to Edersheim, I 495).
2. But while others stood back, holding their noses and feeling skittish at being so close to one so unclean, Jesus touched the man.
1) It must have been years since the man experienced such contact with anyone who did not have the disease.
3. Jesus didn’t have to touch the man to heal him. He could have healed him from a distance (5-13).
1) By touching him He gave concrete expression to the quality of mercy (Mark 1:41).
2) Mercy is that aspect of love that cannot stand back, indifferent to another’s hurt.
3) It is the facet of love that works to ease another’s misery.
4) A tender touch is one of the most tangible ways by which human beings show sympathy and affection (shaking hands, hugs, pat on the back, holy kiss).
4. Compassion breaches the buffer zones society (and, sometimes, religion) puts around outcasts.
1) Mercy doesn’t run from the stench of putrefaction, or the risk of contamination or the stigma of associating with the repulsive.
2) Ps 38:5, 7, 11: David uses the language of leprosy to describe how he was treated after an unspecified sin. (Leprosy can be compared to sin).
3) In a world filled with lepers—people who are social, spiritual and moral lepers—Christ touches the untouchables.
4) If we are to be His disciples, we must do the same.
5. Did Jesus become unclean by touching the leper?
1) Answer: (9:12).
“I am willing, be cleansed.” And immediately his leprosy was cleansed.
1. “Of course I want to.”
1) By word and deed Jesus left no doubt about His willingness to help.
2) “Be cleansed” is an expression of His authority.
3) He had the right to command the disease and He did so.
2. As soon as He gave the order, the leprosy left.
1) The rotting skin disappeared.
2) The face returned to its normal appearance, and the smell of death was gone!
4: Note how Matthew puts Christ’s authority on display in vv.3-4 (5 commands).
“And Jesus said to him, ‘See that you tell no one;’”
1. Why did Jesus command this? It is not clear.
1) Perhaps He wanted to regulate public enthusiasm.
2) It may hinder other aspects of His work and teaching.
3) It wasn’t necessary for the leper to spread the news of his cleansing.
4) Those who had witnessed it (1) could be counted on to do that.
“but go, show yourself to the priest and present the offering that Moses commanded, for a testimony to them.”
1. This was a more pressing need (Lev 14:2ff).
1) The priests would learn of the miracle.
2) It would allow for the man’s reintegration into society.
3) It would demonstrate Christ’s respect for the Mosaic Law which required cured lepers to be certified by a priest (5:17; Luke 17:14).
2. Jesus is willing to cleanse us of sin.
1) He is willing, but you must believe (John 8:24).
2) He is willing, but you must repent 2 Pet 3:9).
3) He is willing, but you must confess Him before men (Matt 10:32-33).
4) He is willing, but you must arise and be baptized and wash away your sins (Acts 22:16).
5) The real question is not is Jesus willing? But are you willing to obey Him?
6) Jas 4:12: There is only one lawgiver—we can’t pick and choose the ones we understand or are important.
II. THE MAN WHO MADE JESUS MARVEL: THE CENTURION’S FAITH
(8:5-13)
5: “And when He had entered Capernaum,”
1. Matt 4:13-14: Jesus moved from Nazareth to Capernaum to fulfill the words of Isaiah.
1) What was the particular circumstance that caused Jesus to withdraw into Galilee?
* Jesus “heard that John had been taken into custody.”
2. Refugees from Jerusalem after 70 A.D. settled there.
1) The town thrived until it was completely destroyed during the 7th century Arab conquest.
2) There are a few sites—remains of the synagogue where Jesus taught.
“a centurion”
1. Latin word for hekatontarchos, the rank held by a Roman officer (company commander) in charge of 100 men.
1) Centurions were the backbone of the Roman Army and the character displayed by those in the NT agrees with their historical reputation
(Matt 27:54; Acts 10:1-2; 22:25-26; 27:1-3).
2) Polybius described the ideal centurion “as possessing the faculty for the command, steady and serious; not prone to rush into battle nor eager to strike the first blow, but ready to die in defense of their posts if their men are overborned by number and hard pressed” (DCG, I, 276).
“came to Him, entreating Him,”
1. Luke 7:1-10: When this centurion heard about Jesus, He sent some “Jewish elders” (3) to Jesus requesting that He heal his servant.
1) Jesus went with them and when He was close to the house, the centurion “sent friends” (6) out to tell Jesus that he was “not worthy” that Jesus should come under his roof.
2. The centurion was a man of power—yet interested in the Lord.
1) He commanded respect and obedience of 100 men.
2) As a Gentile, he lived among the temptations associated with military life.
3) He had seen the vanity of heathenism—falsehood of polytheistic religions.
6: “and saying, ‘Lord, my servant is lying paralyzed at home, suffering great pain.’”
1. “Palsy” (a contraction of “paralysis”) can refer to any number of nervous or muscular disorders including paralysis, lameness, spasms and respiratory distress.
1) Muscular dystrophy and cerebral palsy would fall into this category.
2. The centurion cared about others.
1) He had a very close working relationship with this servant.
2) It appears that he was the centurion’s personal servant, a confidential attendant, like a private secretary.
* Homosexuals say this word for servant is “boy”, implying you know what.
3. This is the only example we have of one caring so much for a servant.
1) This servant was not the centurion’s superior who could do him favors like promoting him to a higher rank.
2) This servant doesn’t appear to be a relative.
4. Roman concern for slaves was rare.
1) The Romans thought of a slave or servant as a “living tool.”
2) He could be cast away to die if he became sick.
3) Just as it’s cheaper to buy a new toaster than repair an old one, it was more economical for Romans to destroy or turn out sick slaves and acquire healthy ones.
5. But not this centurion.
1) He had compassion for his servant.
2) He does not seek any favor for himself. He was UNSELFISH.
3) Selfishness is often cynical, and cynicism is always skeptical.
4) Instead of compelling Jesus to obey an order, he begged for his help.
6. He cared about the Jews (Luke 7:4-5).
1) It was difficult for a Roman not to despise a Jew.
2) The Jew-Gentile relationship was not good—hated each other—enemies.
3) There was something special about this man to separate himself from the prejudices of his fellow countrymen.
7. Notice that it was the Jews who went on a mission for this Gentile.
1) He was the link of communication between Jews and Gentiles.
2) They told Jesus that he loved the Jewish nation so much that he built a synagogue for them.
8. If our faith is great, our care for others will also include those who may seem too unworthy of our care.
1) His heart was large and generous.
2) Faith can grow to be strong in the heart of the generous.
7: “And He said to him, ‘I will come and heal him.’
8: But the centurion answered and said, ‘Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed.’”
1. He was a humble man.
1) He protested that he didn’t deserve the honor of being in the Lord’s presence.
2) He probably recognized the stigma attached to Jews who associated with Gentiles.
3) When humble—see the greatness of Christ.
4) He let God and others esteem him and not himself (Prov 27:2).
2. He recognized the omnipresence and omnipotence of Jesus.
1) The presence of the miracle-worker was not necessary.
2) He believed Jesus could fulfill his request at a distance.
3) His faith is even more remarkable when we consider that there is not an example of Jesus performing a miracle at a distance prior to this one.
9: “For I, too, am a man under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.”
1. The centurion apparently felt the need to explain the reasoning behind his request and he does so in terms with which he is familiar.
1) He compared Jesus’ position with his own.
2) Jesus had authority over diseases—he had authority over soldiers.
3) As the centurion had only to “say the word” and his soldiers would respond.
2. He also understood that both were UNDER authority.
1) He understood only those who can take orders are allowed to give orders.
2) He knew Jesus was under no human authority and could command diseases.
3) This was proof that He had Divine power backing Him.
4) The very kind of power needed to heal his servant.
3. Jesus’ word will be sufficient.
1) When God “says the word” there is real power—better listen—blessing.
2) We must also be impressed with the power of God’s written word.
3) A great faith will respond to the authority of Christ by doing just what He says.
10: “Now when Jesus heard this, He marveled, and said to those who were following, ‘Truly I say to you I have not found such great faith with anyone in Israel.’”
1. The key element of authority is to be “under” it.
1) And being under God’s authority is what faith is all about.
2) Faith that is not under—obedient to—God’s authority is not faith at all (Jas 2:14-26).
3) He not only demonstrated his faith by appealing to Jesus to heal his servant, but he understood the mechanics of faith in a way unmatched by any Jew.
2. The Bible lets us see that there was goodness in the Gentile world.
1) Jesus was the first to recognize this.
3. Only twice in the Gospels is Jesus said to “marvel”:
1) At this Gentile’s extraordinary belief.
2) And at the Jews’ extraordinary unbelief (Mark 6:6).
11: “And I say to you, that many shall come from the east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven;”
1. His kingdom is open to all who believe (2:1-2), and obey.
1) This is a prophecy of the gathering in of the Gentiles.
2) Where there is an obedient faith the kingdom will be found.
2. The three names mentioned represent believers of the Jewish race.
1) Recline was the custom when eating their meals.
2) It was customary among all nations to represent the joys of heaven under the idea of a banquet feast—Jew and Gentile side by side.
12: “but the sons of the kingdom shall be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth.”
1. Jesus wants all to focus their attention on a matter far more important than physical healing.
1) And that is to live our lives of faith to the glory of God.
2) When the Jews rejected Christ as their Messiah, and the Gentiles would accept Him as their Savior—this prophecy was literally fulfilled.
3) The Jews were only a part of an outward, physical kingdom.
4) The kingdom of love, mercy and grace must come from within their souls (Luke 17:20-21).
2. Their tears will be of inconsolable, never-ending wretchedness, and utter everlasting hopelessness.
1) It describes the eternal, excruciating pain and frenzied anger.
13: “And Jesus said to the centurion, ‘Go your way; let it be done to you as you have believed.’ The servant was healed that very hour.”
1. He was a man with a life—did not hibernate in a monastery.
1) He cared—had responsibilities.
2. He was a man with a faith—not just a flash—moment of reflection on God.
1) Faith and lives mixed (not like oil and water).
3. He was a man with a blessing—God does not have to work in supernatural ways.
1) He only has to “say the word.”
2) Only God know what is best for us in our lives.
3) We may ask for certain things—still a blessing when God says “No!”
4) Like a good father—but God is never wrong.
5) We must always have faith that God will bless our lives with His presence and help.
* What would the Lord say about our faith?
III. PETER’S MOTHER-IN-LAW HEALED (8:14-15)
14: “And when Jesus had come to Peter’s home, He saw his mother-in-law lying sick in bed with a fever.”
1. This miracle involves another outcast.
1) Women were generally despised in the Roman Empire and held equally contemptuous in Jewish thought.
2) One of the daily Rabbinic prayers was: “Blessed be Thou, O Lord God, who has not made me a woman.”
3) Josephus “For saith the Scripture, ‘A woman is inferior to her husband in all things’” (Against Apion, II.24).
2. Peter’s mother-in-law was bedridden with a high fever.
1) Puresso means “to be on fire.”
15: “And He touched her hand, and the fever left her; and she arose, and waited on (served) Him (and ministered unto them).”
1. This is the only time in Matthew where Jesus takes the initiative in healing.
1) Elsewhere He is asked for help.
2. She was instantly restored to full strength.
1) When fevers break a patient is often left weakened.
3. There is probably a lesson to be learned here about the GOAL of Christ’s mercy.
1) He heals us to serve.
2) Objects of mercy are no longer outcasts.
IV. DEMON POSSESSION AND DISEASE (8:16-17)
16: “And when evening had come,”
1. Opsios refers to after sundown (Mark 1:32).
1) Since the healing of Peter’s mother-in-law occurred on the Sabbath, the crowds waited until after the Sabbath—after sundown—to make their way to Jesus (12:10).
“they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and He healed all who were ill”
1. The Bible doesn’t reveal the origin of demons.
1) Many believe they were apostate angels (2 Pet 2:4; Jude 6).
2) Like angels, they were spirit beings— “unclean spirits” (10:1; Acts 8:7).
3) They are under the control of Satan 12:24).
2. Real beings with personalities—knowledge, speak, afraid (Luke 4:33-37).
1) They recognized Jesus as the Son of God (29).
2) They knew torment awaited them (25:41).
3) Though they could overpower a man, they were powerless before Christ and subject to His word (12:28-32).
3. Belief in demons and exorcism was wide-spread among the ancients, but true demon possession was a phenomenon limited almost exclusively to its NT references.
1) Demon possession is not mentioned in the OT, Apocrypha or Jewish Mishna.
2) There are only a few references mentioning demons at all (Lev 17:7;
2 Chron 11:15; Deut 32:17; Ps 106:37).
3) 1 Sam 16:14: Something similar but it can’t be implied as coming from God.
* Jas 1:13: God tempts no man to do evil.
4. The effects of demon possession in NT times—Terrible to experience or witness (Matt 17:14-20).
1) A demon enters the body and seizes control of the mind.
2) More than one could occupy a victim simultaneously (28).
3) Inflicts in various ways both mentally and physically.
4) They altered the behavior and controlled the speech of their victim (Luke 8:26-38).
5) Demons caused diseases, disabilities, blindness, dumbness, lunacy, epilepsy
(12:22).
5. There is a distinction between diseases caused by demon possession and those of natural causes (4:24; 17:15-18; Acts 5:16).
1) People in NT times were able to clearly recognize the difference, judging by the reactions of on-lookers.
2) We are not told what distinguished blindness caused by demon possession and blindness caused by natural causes.
6. Demon possession is mentioned or implied 85 times in the NT.
1) 81 of those are found in the Synoptic Gospels.
2) None are recorded in John except the Pharisees accusation to the effect that Jesus Himself was demon possessed.
3) The other 4 times are found in Acts 5:16; 8:7; 16:16-18; 19:11-13.
7. Demon possessed people were healed along with those suffering from natural diseases (Luke 8:36)—treated as a disease or illness.
1) Demon possessed persons were innocent of their actions and were regarded as sick people.
8. Demon possession is not to be confused with simple temptation.
1) There is no mention of temptation associated with demon possession.
2) There isn’t any suggestion of sinfulness associated with demon possession.
3) There is no record of on possessed told to repent, nor was anyone chastised.
4) There is no suggestion of anyone “voluntarily” seeking to be possessed.
5) There were no warnings or instructions to Christians regarding possession.
9. What was the purpose of demon possession?
1) Satan—part of an all out attack against Jesus—spoke through his victims (Mark 1:34; Luke 4:41).
2) Jesus—Show a sign to the people—power over Satan (Luke 10:17).
* Luke 11:20: Sign of the incoming kingdom.
10. There is a vast difference in Jesus and His disciples casting out demons and those who claim to do so today.
1) An exorcist claims to expel demons by reciting formulas, rituals, prayers, etc.
2) Exorcist is used only one time in the NT—derogatory way—attempting to imitate Paul’s power to cast out demons.
3) There is great danger of performing exorcisms (claims) in His name without authority to do so (Matt 7:21-23—really doing these?—John 9:33; Mark 9:38-39).
4) There is no reason to assume this miraculous possession would outlast the miraculous age.
5) Why would it be that the denominations that do not teach the truth would be the ones successful at casting out demons?
* That would mean that Satan is more powerful than God.
11. Do demons exist today? (Eph 6:10-13).
1) Demon possession cannot be used as an excuse for not resisting evil.
2) If you are not a Christian, demon possession is not the problem.
3) You are under Satan’s control as long as you remain in sin (2 Pet 2:9-14).
4) Don worry if you are a Christian (1 John 4:3-4).
17: “in order that what was spoken through Isaiah the prophet might be fulfilled, saying, ‘He Himself took our infirmities, and carried away our diseases.’”
1. The Pentecostal spin on this text is known as the “healing of the atonement” doctrine.
1) It maintains Jesus died for our sicknesses as well as our sins and that believers should expect God to heal their body as well as their soul.
2. Notice two considerations against this view.
1) Not all believers in the NT were healed of sickness (1 Tim 5:23;
2 Tim 4:20).
2) Many Pentecostals retain their physical ailments after their conversion.
V. THE CHALLENGE OF FOLLOWING JESUS (8:18-22)
1. Matthew inserts two case studies—
1) One of a man too quick to promise.
2) And another too slow to perform.
* These examples illustrate the necessity of total commitment.
18: “Now when Jesus saw a crowd around Him, He gave orders to depart to the other side.”
1. Jesus has had a big day.
1) Though Galilee had responded overwhelmingly to Him (Mark 1:37), Jesus decides to temporarily escape the crowds.
2) He instructs His disciples to sail with Him to the other side of the Sea of Galilee (25).
19: “And a certain scribe came and said to Him, ‘Teacher, I will follow you wherever you go.’”
1. There was so much value to what Jesus was teaching that he would follow Jesus anywhere.
1) It was a common practice in those days of volunteering to follow a rabbi as his pupil.
2) Perhaps this scribe was like Nicodemus (John 3:1-5), who was able to see that Jesus is truly the great teacher sent from God.
20: “And Jesus said to Him, ‘The foxes have holes, and the birds of the air have nests; but the Son of Man has no where to lay His head.’”
1. Christ’s answer calls for a reality check—asking for homelessness.
1) It doesn’t mean Christ never slept in a bed, but that He didn’t have a place of His own.
2) From the highest to the lowest of God’s creation, each has a home.
2. He who is the hope of the outcasts was Himself an outcast, with no middle class security.
1) He was rejected in Judea (John 5:18).
2) He was cast out in Galilee (John 6:66).
3) He was begged to leave Gadara (Matt 8:28, 34).
4) He was refused lodging in Samaria (Luke 9:53).
5) And finally earth itself would not have Him (Matt 27:23).
3. Wanting to follow Jesus is a wonderful thing to desire.
1) But we should remind people there is a cost involved, one they need to consider before they commit.
2) Following Jesus and participating in His cause is not going to be easy.
4. For the first time in Matthew Christ refers to Himself as “the Son of Man.”
1) It was His favorite self-designation (occurs 31 times in Matthew; 81 times in Gospels.
2) Only twice someone other than Jesus used this expression and both times Jesus is being quoted (Luke 24:7; John 12:34).
5. The phrase carries implications of His deity and His humanity.
1) It was a Messianic title (Dan 7:13-14).
2) Synonymous with “Son of God” that linked Him to man (John 12:34; 5:27).
3) The title had no nationalistic or political implications which made Him more than the king of Israel—ruler and judge of all mankind (24:30).
21: “And another of the disciples said to Him, ‘Lord, permit me first to go and bury my father.’”
1. He asks for bereavement leave—sounds like a legitimate request.
1) Based on the 5th commandment, the burial of a parent was considered one of the highest duties in Jewish society (1 Kings 19:19-21).
2) A man’s son was to bestow the final honor (Gen 25:9; 35:29; 49:28-50; 50:14-16; Josh 24:29-30).
3) Even a priest, who was required to avoid defilement through contact with the dead, was exempted from this rule if an immediate family member died (Lev 21:1-3).
22: “But Jesus said to him, ‘Follow Me; and allow the dead to bury their own dead.”
1. Luke 9:51-53: Jesus is on the FINAL JOURNEY of His work before being crucified.
1) There was no time to postpone following Jesus.
2) Jesus viewed this request as an unnecessary DELAY in the decision of discipleship.
* In first-century Palestine, burial was carried out quickly.
* “To look after until death”—stay with father.
2. Application.
1) Christ expects us to honor our parents and tend to their needs (15:4ff), but when it conflicts with His word, there should be no doubt about where our duty lies (10:37; 19:29).
2) Discipleship must take precedence over every other relationship in life.
3) When Christ insists that a man choose Him over his earthly father, we don’t turn it down (Matt 6:33).
4) We will obey Him without hesitation.
5) It means a self-sacrifice in your call to SERVICE.
6) Discipleship is not just another commitment to squeeze in.
7) It is the commitment! Seize the moment for the Lord!
8) Acts 24:25: Are you waiting for a more convenient time? (study, visit, teach)
VI. THE PRESENCE OF JESUS IN THE MIDST OF THE STORM (8:23-27)
AUTHORITY OVER NATURE
23: “And when He got into the boat (ship), His disciples followed Him.”
1. The progressive “His” probably indicates the 12 apostles.
2. “Ship” (ploion) refers to a fairly sizable, lake going vessel.
1) In 1986 a boat was discovered at the bottom of the Sea of Galilee that appears to date from the NT period.
2) It was 26.5 feet long, 7.5 feet wide, and 4.5 feet high.
3) There were places for 2 oars on each side, a mast, and a steering oar.
4) It had a crew of 5 and could carry up to 10 passengers.
24: “And behold, there arose a great storm (tempest) in the sea, so that the boat was covered with the waves but He Himself was asleep.”
1. The Sea of Galilee lies approximately 700 feet below sea level and is surrounded by mountains.
1) When cool air that descends in the evening through the steep ravines collides with the warm, moist air rising from the lake, violent storms can break out.
2) The severity of this storm is emphasized by the adjective “great.”
3) The word for “storm” (seismos) means shaking, the normal word for earthquakes (24:7).
2. “Covered” (kalupto), to hide or remove from sight, indicates the boat was being swamped by waves that were breaking over it (Mark 4:37).
1) In contrast to the turbulence around Him, Jesus was “asleep.”
2) His physical weariness after an exhausting day of teaching (Mark 4:1-35) and healing, plus His complete trust in His Father’s care, gave Him a peace that passed understanding (Mark 4:38; Phil 4:7).
25: “and they came to Him, and awoke Him, saying, ‘Save us, Lord; we are perishing!’”
1. Some of the disciples were professional fishermen and familiar with the storms that can hit the Sea of Galilee, are convinced they are not going to survive.
1) With a cry of desperation they ask—Mark 4:38: “Teacher, do you not care that we are perishing?”
26: “And He said to them, ‘Why are you timid (fearful), you men of little faith?’”
1. First, Jesus rebukes the disciples.
1) At first glance it seems their appeal would be an act of great faith (when their skill as sailors proved useless, they called on a carpenter).
2) “Fearful” (deilos), means cowardly (Mark 4:40; John 14:27; 2 Tim 1:7; Rev 21:8).
3) Had the disciples listened carefully to what Jesus said—and believed Him— they would not have panicked.
4) What He said was, “Let us go over to the other side of the lake” (Luke 8:22), not, “Let’s go over to the middle of the lake and drown.”
2. The Lord knew that people do not learn faith from a lecture.
1) Faith is learned in the laboratory of life.
2) The storms of life provide the pressure that enables gold to form in our character.
3) The disciples’ reaction showed how far He had to go.
(He knew the storm was coming.)
4) Instead of faith conquering fear, they allowed the circumstances to overshadow Christ’s word.
5) But Jesus would continue to cultivate their faith, instilling in them the ability to completely trust Him no matter how great the odds seemed to be stacked against the fulfillment of His word.
6) The hardest lessons His disciples learned in this storm prepared them for the far tougher times they would face down the road.
“Then He arose, and rebuked the winds and the sea; and it became perfectly calm.”
1. Then Jesus “rebuked” (epitimao), to reprove, censure (17:18).
1) One minute there was a dark sky, raging winds and crashing waves—the next there was perfect stillness.
2) Not even the normal rolling of waves that normally occurs after the wind dies down.
27: “And the men marveled, saying, ‘What kind of a man is this, that even the winds and the sea obey Him?’”
1. The disciples knew the Sea of Galilee well enough to know it didn’t behave this way.
1) Realizing the awesome power Christ had just displayed, they ask this question.
2) In the OT, a singular mark of God’s sovereignty was that the sea obeyed Him (Ps 107:23-31)—and the disciples understood this fact.
3) The next time Christ stills a storm they will have no doubt about the sort of man He is (14:33).
* How many storms does Jesus have to calm before we believe this fact?
2. John 1:1-3, 14, 18; Col 1:15-18
1) Jesus is the “Word” (revelation, expression, manifestation of God.
2) He is “Creator of all things.”
3) He is the One “in whom all things are sustained.”
4) He is “preeminent above all things.”
5) Yet, it may be God’s will to not calm the storm.
APPLICATION
1. All of us, at one time or another, and for various reasons have problems—feel distant from God’s presence.
1) Either we’ve drawn away from Him, or we feel He has drawn away from us.
2. The presence of Jesus is no guarantee of continued tranquility.
1) Eph 1:3: We have every spiritual blessing “in Christ.”
2) But freedom from normal physical, earthly problems is not one of them.
3. But the presence of Jesus in our life does assure us of salvation.
1) The disciples learned that Jesus was the answer, their strength, their safety.
4. The presence of the storm does not mean Jesus:
1) Has left us alone with our problems (Matt 28:20).
2) Doesn’t care.
3) Cannot be disturbed.
4) Doesn’t have the power to deal with “heavy (seismic) problems.
5. Presence of the storms of life can result in:
1) Unwarranted “fear”
2) Normal fear turned into being cowardly.
3) Manifestation of immature faith in God.
* Answer: a. Believe in God’s promise (1 Cor 10:13).
b. Add to your faith (2 Pet 1:5-11).
VII. JESUS CASTS OUT DEMONS FROM TWO MEN (8:28-34)
28: “And when He had come to the other side into the country of the Gadarenes,”
1. The Majority text reads Gergesenon (Gergesa).
1) Other manuscripts contain either Gerasenos (Gerasa) or Gadarenos (Gadarenes)
2. The best guess is that Gergesa was a small village on the eastern shore of the Sea of Galilee, located within the political district whose capital was Gadara (located 5 miles to the southeast).
1) Note that Matthew says they went to the “country” (district, territory) of the Gadarenes.
“two men who were demon-possessed met Him as they were coming out of the tombs;”
1. They lived in the cemetery (rock-hewn tombs or burial caves).
1) It was marked as an unclean place.
“they were so exceedingly violent that no one could pass by that road.”
1. These two were especially savage.
1) Chalepos: fierce, hard, difficult, dangerous.
2) In the NT, used only here and 2 Tim 3:1: “difficult” (NASB); ‘perilous” (KJV).
3) They terrorized travelers to the point where “nobody dared to use that road.”
2. Mark 5:9: When Jesus asks one his name he replied “Legion: for we are many.”
1) A Roman legion numbered 6,000, but the word was also used of any large number.
2) It is likely that at least 2,000 demons inhabited the two men (30; Mark 5:13).
29: “And behold, they cried out, saying, ‘What do we have to do with You, Son of God? Have You come here to torment us before the time?’”
1. “Let us alone”—they did not want Jesus interfering with them.
1) They knew their ultimate end, but they didn’t want it to start any sooner than necessary.
30: “Now there was at a distance from them a herd of many swine feeding.”
1. Mark 5:13: Says the herd numbered about 2,000.
1) The pigs presence may indicate Gentile owners, but not necessarily.
2. Three considerations suggest Jewish owners.
1) Jesus dealt almost exclusively with Jews (Matt 15:22ff).
2) Gadara was Jewish territory, being within the domain of Herod Philip (Luke 3:1).
3) The owners brought no complaint or demand to restore their loss.
* Jesus killed 2 birds with one stone (cast out demons and destroyed pigs).
31: “And the demons began to entreat Him, saying, ‘If You are going to cast us out, send us into the herd of swine.’”
1. This is the only time demons are known to have entered an animal.
32: “And He said to them, ‘Begone!’ And they came out, and went into the swine, and behold, the whole herd rushed down the steep bank into the sea and perished in the waters.”
1. This miracle demonstrates that demon possession was an objective phenomenon rather than a psychosomatic disorder.
1) Insanity cannot be transferred from people to pigs.
33: “And the herdsmen ran away, and went to the city, and reported everything, including the incident of the demoniacs.
34: And behold, the whole city came out to meet Jesus; and when they saw Him, they entreated Him to depart from their region.”
1. There is no need to read anything unduly malicious into this request.
1) Not long before this incident Peter had asked Christ to leave (Luke 5:8).
2) Fear is a natural reaction when one recognizes they are in the presence of the supernatural.
2. Analogy: We are told a nuclear power plant was to be built in our backyard.
1) While we recognize its potential for great good, we might prefer—due to our fear of an accident—that it be built somewhere else.
2) The power Jesus exhibits is far too threatening to have around.
3) Who knows what that power is likely to do next?
4) Some people are more comfortable with demons they know than a power they cannot comprehend.
3. Jesus does as requested and leaves (9:1).
1) But He doesn’t leave without witnesses (33; Mark 5:14, 18-20).
2) Mark 5:18-20: Left behind were the 2 men with a powerful testimony.
4. The next time Jesus visits the area His reception will be dramatically different from the one received here (15:30).
STUDY QUESTIONS FOR MATTHEW EIGHT
JESUS CLEANSES A LEPER (1-4)
1. What is a miracle (define)?
2. What 4 words are used in the NT to describe supernatural events?
1)
2)
3)
4)
* What is the difference in meaning of these 4 words?
3. Did Jesus have much of a following at this time?
4. Describe the symptoms of leprosy.
5. How did the people treat a leper?
6. What stage of leprosy was this man in (check Luke’s account)?
7. What uncertainty did the leper express?
8. What did Jesus do first?
9. Did Jesus become unclean by touching the leper?
10. Did Jesus have to touch the leper to cure him?
11. What message was Jesus communicating by touching the leper?
12. How can we apply what Jesus did by touching the leper?
13. Did Jesus leave any doubt about His willingness to help the leper?
14. What characteristics did this miracle display that makes it distinct from those of today’s faith healers?
15. How was the examination of the leper by the priest to be a “testimony” to them?
16. Did Jesus respect the Mosaic Law before His death?
THE MAN WHO MADE JESUS MARVEL: THE CENTURION’S FAITH (5-13)
1. Why did Jesus move from Nazareth to Capernaum?
2. What prophecy in Isaiah did this move fulfill (Mt 4:13-16)?
3. Where is this parallel account found?
MULTIPLE CHOICE
1. The centurion was a (a) Jew, (b) Gentile, (c) Samaritan
2. The centurion showed his love for the nation of Israel by (a) building a synagogue, (b) following the traditions of the Pharisees, (c) being lenient with the Jews as a Roman soldier.
3. His statement, “I am not worthy,” manifests his (1) humility, (b) his appraisal of Jesus, (c) his appraisal of himself, (d) all of the above.
4. His comparison of his authority over his servants to Jesus’ authority shows that he believed (a) Jesus had authority over diseases, (b) Jesus could heal the servant by His spoken word, (c) both
5. Jesus healed the servant (a) through the laying on of hands, (b) anointing with oil,
(c) praying over him, (d) from a distance.
6. Jesus marveled at the centurion’s (a) generosity, (b) faith, (c) authority over men.
7. Marvel means (a) wonder, (b) amazement, (c) awe, (d) all of these.
8. Verses 11-12 is a prophecy of the (a) gathering in of Gentiles, (b) rejection of Jews, (c) both.
PETER’S MOTHER-IN-LAW HEALED (14-15)
TRUE OR FALSE
1.___ Women were considered outcasts by many in New Testament times.
2.___ This is the only time in Matthew where Jesus takes the initiative in healing.
3.___ When fevers break a patient is often left weakened.
4.___ The goal of Christ’s mercy is to be served by others.
DEMON POSSESSION AND DISEASE (16-17)
1. Why did they wait until after sunset (Mk 1:32) to bring many to be healed?
2. How many cases of demon possession can you find in the Old Testament?
3. What are the effects of demon possession?
4. Could people clearly recognize the difference between diseases caused by demon possession and those caused by natural causes? (Mt 4:24; 17:15-17; Ac 5:16)
5. Was demon possession treated as a disease or illness? (Lk 8:36)
6. Where in the book of Acts is recorded the last mention of demon possession?
7. Are there any warnings or instructions to Christians regarding demon possession?
8. What did casting out demons prove?
9. What is the difference between Jesus and His disciples casting out demons and those who claim to do so today?
10. Were all believers healed of sickness?
THE CHALLENGE OF FOLLOWING JESUS (18-22)
1. What reason is given for Jesus’ command to cross over to the other side?
2. What part of the day was it when Jesus gave the above command? (Mk 4:35)
3. What does the phrase “Son of Man” emphasize?
4. What lessons are to be learned from the would-be followers of Jesus?
5. Where was Jesus going at this time? (Lk 9:51-53)
Why?
Did Jesus have a lot of time to wait for the would-be followers?
THE PRESENCE OF JESUS IN THE MIDST OF THE STORM (23-27)
1. Luke calls the sea a _____________________.
2. Matthew says the boat was covered with waves. What does Mark 4:37 say?
3. What is the difference between “little faith” and “no faith” (Mk 4:40)?
4. Can faith be tested without the storms of life?
5. What applications can we make from this true story?
JESUS CASTS OUT DEMONS FROM TWO MEN (28-34)
1. A Roman legion (Mk 5:9) was made up of _________ men.
2. According to Mk 5:13, the herd of swine numbered about _________.
3. When Jesus leaves as requested, who does He leave behind as witnesses
(33; Mk 5:14, 18-20)?
Matthew 9
SECOND AND THIRD SET OF MIRACLES
INTRODUCTION
A. Up to this point, Matthew has said little about opposition to Christ.
1. But now that changes as Jesus faces criticism from the religious establishment in every incident in this chapter.
1) It was galling to see Jesus exerting such a powerful influence.
2) The resentment of the religious leaders had been likened to that of the medical profession against an unregistered doctor who seems to be very successful and gaining a lot of attention.
I. A PARALYTIC CURED (9:1-8)
1: And getting into a boat, He crossed over, and came to His own city.”
1. Capernaum (4:13)—the center of His ministry.
2: “And behold, they were bringing to Him a paralytic, lying on a bed; and Jesus seeing their faith said to the paralytic, ‘Take courage, My son, your sins are forgiven.’”
1. Mark (2:3-4) and Luke (5:18-20) go into greater detail than Matthew to describe the efforts of 4 men to their paralyzed friend to Jesus, including the fact that they lowered him through the roof on a stretcher.
1) Upon seeing their faith (demonstrated by their works, Jas 2:14-26), Christ responds in an unexpected way.
* Take courage (tharsos), be confident, bold.
2) Jesus probably chose this occasion to pronounce forgiveness because the time had come to CHALLENGE the status quo in the Jewish hierarchy.
3: “And behold, some of the scribes said to themselves (Lit., among), ‘This fellow blasphemes.’”
1. Blasphemy (blasphemeo), to revile, speak against.
1) It is a broad term that covers a variety of offenses including slander, cursing God, disrespect to God and claiming to be God.
2) Blasphemy was one of the most serious accusations that could have been aimed against one for it was a capital crime (Lev 24:10-23; 1 Kings 21:9-14; Acts 6:8-11; 7:58).
4: “And Jesus knowing their thoughts said, ‘Why are you thinking evil in your hearts?’”
1. Jesus quickly turns the tables and criticizes His critics.
1) Not for a minute will He allow them to think their reasoning is sound.
2. Their thoughts said more about them than about Jesus.
1) The problem lay in them, not Him.
2) Their conclusion was not a logical deduction from the evidence, but resulted from evil in their heart.
5: “For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise, and walk?’”
1. Forgiving a man his sins is impossible to objectively confirm or refute.
1) But telling a man to arise and walk is on the level of “put up or shut up.”
6: “But in order that you may know that the Son of Man has authority on earth to forgive sins’—then He said to the ;paralytic—‘Rise, take up your bed, and go home.’”
1. Christ doesn’t deny the scribes’ premise that only God can forgive sins.
1) Instead, He gives them reason for believing He is God (1:23).
2. To prove (that you may know)—that He had authority to forgive sin Jesus does something they could see in order to convince them of something they couldn’t see.
1) The miracle provided an objective basis for believing His claim to grant forgiveness.
7: “And he rose, and went home.
8: But when the multitudes saw this, they were filled with awe, and glorified God, who had given such authority to men.”
1. Why should we believe Christ’s miracles proved Him to be God and not just a man through whom God worked?
1) ANS: On the basis of His explanation—the one who works a miracle is in the best position to explain its significance.
2) And if Jesus says His miracles prove His deity (power to forgive sins), who are we to argue?
II. THE CALL OF MATTHEW (9:9-13)
9: “And as Jesus passed on from there, He saw a man, called Matthew, sitting in the tax office; and He said to him, ‘Follow Me!’ And he arose, and followed Him.”
1. The primary responsibility of publicans was to collect toll on goods that entered a political district.
1) Publicans were especially despised.
2) They were directly or indirectly employed by the Roman government.
3) Because of their contact with Gentiles they were regarded as unclean.
2. Many had a reputation for being unscrupulous.
1) The average citizen was at the mercy of the tax agent to know how much he owed.
2) Dishonest publicans would overcharge and keep the surplus for themselves (Luke 3:13; 19:8).
3) It was common for orthodox Jews to lump publicans in the same category with sinners and harlots (5:46; 9:10; 21:31).
4) To Jews, there could not be a more degrading term to be associated with people, no lower class, other than the Gentiles.
5) It was a degrading business that brought no earthly honor to Jesus Christ.
6) Matthew’s call again illustrates the hope Christ offered to outcasts (8:1).
7) The Lord is interested in everyone.
8) He wants every person on this earth to be in His kingdom.
9) Jesus saw something in Matthew.
10) We can’t make decisions for others—“He’ll never change.”
3. When Matthew responded to the invitation, it was probably at great loss to himself financially and professionally.
1) The fishermen might go back to their fishing, but the tax collector would not be able to return to his job—his lucrative post would soon be filled.
2) And if he tried to get another job, who would want to employ a former tax collector.
10: “And it happened that as He was reclining at the table in the house, behold many tax-gatherers and sinners came and were dining with Jesus and His disciples.”
1. Matthew hosted a reception for Jesus at his home (Luke 5:29).
1) He immediately became involved in the Lord’s work.
2) He was grateful for the Lord calling him (Acts 16:15, 33-34).
3) He committed himself before his friends.
11: “And when the Pharisees saw this, they said to His disciples, ‘Why is your Teacher eating with the tax-gatherers and sinners?’”
1. Having defended His right to forgive sinners (3-6), now Jesus defends His right to eat with them (11-13).
1) The Pharisees were not there as guests but as viewers to scorn and find fault.
2. The Pharisees couldn’t understand how a religious man could associate with the irreligious (11:6, 19).
1) They believed a rabbi could teach sinners, but he shouldn’t eat with them for that would be the same as endorsing their sin.
2) Their question is really an accusation that means, “Shame on you for having accepted such a man as your teacher!”
3) They believed you could know a man by the company he kept.
* Birds of a feather flock together.
3. That they question the disciples rather than Jesus may indicate they were trying to drive a wedge between them and Him.
1) Or that they were too cowardly to address Christ directly.
12: “But when He heard this, He said, ‘It is not those who are healthy who need a physician, but those who are sick.’”
1. Jesus answers their question even though it wasn’t addressed to Him.
1) The Pharisees reasoned, “You eat with sinners, therefore you are a sinner.”
2. Jesus replied by saying, “You’re wrong. I associate with sinners because I am a physician.”
1) Physicians are expected to spend their time with the sick.
13: “But go and learn what this means, ‘I desire compassion (mercy) and not sacrifice,’ for I did not come to call the righteous, but sinners.”
1. “Go and learn” was a rabbinic formula that implied insight.
1) The Pharisees did not understand what Hos 6:6 means.
2) If they did, they wouldn’t have criticized Christ.
2. Jesus is dealing the Pharisees a double rebuke.
1) By treating them as learners.
2) And as beginners who have yet to learn Scripture correctly.
3. Sacrifice means mingling with sinners on a personal level.
1) Don’t be afraid or ashamed to mention the Lord to anyone.
2) Put all your abilities and resources in service to Christ.
3) We have so many opportunities to do what Matthew did.
4. Jesus has come to meet sinners on the level of our deepest need, the level of our sin (Rom 5:6-10).
1) How does Jesus call us today? (John 6:44-45; 2 Thes 2:14).
2) This revelation was so new that it could be called nothing else except the “Good News”—“The Gospel.”
III. THE DISCIPLES OF JOHN QUESTION JESUS (9:14-17)
(PARABLES ABOUT FASTING)
14: “Then the disciples of John came to Him, saying, ‘Why do we and the Pharisees fast, but Your disciples do not fast?’”
1. Fasting was a private matter (6:16) that one could not impose upon another.
1) But in Pharisaic piety it had become a regular observance expected of all who were spiritually minded (Luke 18:12).
2) But the truth is, the routine, self-imposed weekly fasts were the type of thing God did not desire (13).
15: “And Jesus said to them, ‘The attendants of the bridegroom cannot mourn as along as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast.’” (Mark 2:19)
1. Jesus uses three analogies to defend His disciples’ not fasting on the ground that it wasn’t appropriate (out of place).
1) A wedding feast is a time for joy, not sorrow (not asceticism).
* Betrothed (married) but not living together.
2) The groom’s presence is a time for feasting—fast when he is gone.
3) Jn.3:29: John the Baptist spoke of himself as the best man and Jesus as the bridegroom.
4) So long as Christ is with the attendants (children of the bridechamber—a Heb. Idiom for wedding guests) the disciples should feast.
2. In a subtle allusion to His death, Jesus implies that He would not always be with them.
1) When that time came His disciples would fast (John 16:5-6).
2) They would fast when it was appropriate and not merely to honor human tradition.
3) Diseases being healed, casting out demons, outcasts included and sins forgiven were causes for celebration.
16: “But no one puts a patch of unshrunk cloth on an old garment; for the patch pulls away form the garment, and a worse tear results.”
1. To patch an old garment—shrunk through many washings—with a piece of new, unshrunken cloth (agnaphos, unshrunken) only makes a bad situation worse.
1) When the new cloth is washed it will shrink and tear the old.
17: “Nor do men put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out, and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved.”
1. Wineskins were made of sheep or goat skins, hair cut short, turned inside out with the neck for the opening.
2. The usual explanation for this is that old wineskins have already been stretched to the breaking point and any further expansion caused by new wine would burst them.
1) “It is not grape-juice, for new wine is already able to burst wineskins.
2) It is the freshly fermented wine having just completed the stage known as primary fermentation.
3) This stage took place in open vats, for nothing could withstand the tremendous pressure of this most active phase of the wine-making process.
4) Afterwards, the new wine was put into new, elastic wineskins.
5) Then the wine undergoes the less volatile secondary fermentation.
6) Older wineskins would not have the necessary elasticity and/or porosity to handle even the slightest output of gases produced during the secondary stage.
7) Usually, the wine was then stored and aged.
8) Thus, new wine is freshly fermented wine whereas old wine is wine that has been bottled and stored for some time.” Gary Martin
3. This answer doesn’t agree with chemistry.
1) The sugar in grape juice can produce carbon dioxide 40-50 times its original volume, which is more than enough to burst new skins, much less old ones (Job 32:19).
2) Fermenting wine has been known to burst wooden barrels bound by metal hoops.
3) New wine was put into new skins because old bottles were brittle, cracked and contained dregs that precipitated fermentation in fresh juice.
4. The laws of fermentation are fixed facts.
1) There must be saccharine (sugar) matter and gluten (yeast).
2) The temperature should not be below 50 degrees nor above 75 degrees.
3) The juice must be of a certain consistency. Thick grape syrup will not undergo fermentation (excess of sugar, or which is the same thing, too much water).
4) The quantity of gluten or ferment must also be well regulated (too much or too little will impede and prevent fermentation).
5. Fermentation can be prevented.
1) Grape-juice will not ferment when the air is completely excluded.
2) By boiling down the juice, or in other words, evaporating the water, the substance becomes a syrup, which if very thick will not ferment.
* Grape-juice boils at 212 degrees—but alcohol evaporates at 170 degrees.
3) If the juice is filtered and deprived of its gluten, the production of alcohol will be impossible.
6. Sweet is the natural taste.
1) Chemistry tells us that the juice loses its sweetness when, by fermentation, the sugar is converted into alcohol.
2) Preserving them sweet throughout the whole year meant preserving them unfermented.
3) The best wines were the ones which were least strong (fermented).
4) The climate (heat) and the sweetness of the grapes would quickly turn sour.
* Aristotle, born 384 B.C. says, “The wine (general term) of Arcadia was so thick that it was necessary to scrape it from the skin bottles in which it was contained, and to dissolve the scrapings in water.” (Bible Commentary, p.295)
* Columella and other writers who were contemporary with the apostles inform us that “in Italy and Greece it was common to boil their wines.” (Nott, London Edition, p.80)
* Horace, born 65 B.C., says, “there is no wine sweeter to drink than Lesbian; that it was like nectar, and more resembled ambrosia than wine; that it was perfectly harmless, and would not produce intoxication.” (Anti-Bacchus, p.220)
* The Mishna states that the Jews were in the habit of using boiled wine.”
(Kitto, vol. ii. p.447)
* Cyrus Redding, in his History of Modern Wines, says, “On Mount Lebanon, at Kesroan, good wines are made, but they are for the most part vins cuit (boiled wines). The wine is preserved in jars.” (Kitto, ii. 956)
7. The making of an intoxicating liquor was never the chief object for which the grape was cultivated among the Jews.
1) There are at least 16 uses of the grape, wine-making being the least important.
8. Jesus is not contrasting the old and new covenants or teaching that Christianity was not something to be patched onto or poured into the old wineskins of Judaism.
1) The topic of this section is mercy over the sacrifice, not the relationship between the gospel and the Law.
9. Luke 5:39 Gives a fourth figure: “And no one, after drinking old wine wishes for new; for he says, ‘The old is good enough.’”
1) Does this mean Jesus is teaching the Old Law over the New? Of course not.
10. Jesus’ whole point is that there are times when fasting is inappropriate.
1) When the situation doesn’t call for it, nothing is gained by doing it.
2) Man’s tendency has been to elevate the unnecessary (“sacrifice,” 13) over the essential (“mercy”)—a tendency for which Christ showed no sympathy.
3) There is no inherent virtue per se in fasting (or in praying, singing or eating the Lord’s Supper).
4) Abstaining from food does not automatically draw one closer to God or secure His blessings.
5) Fasting is only of value when circumstances demand it and it is then in keeping with 6:16-18.
6) Fasting for the sake of fasting is spiritually worthless.
* Regular scheduled times.
1V. JAIRUS’ DAUGHTER RAISED AND A DISEASED WOMAN HEALED
(9:18-26).
18: “While He was saying these things to them, behold, there came a synagogue official, and bowed down before Him, saying, ‘My daughter has just died; but come and lay Your hand on her, and she will live.’”
1. While still speaking with John’s disciples, Jesus is interrupted by a ruler of the synagogue named Jairus (Mark 5:22).
1) As a ruler he was responsible for maintaining order during meetings dealing with disturbances and assigning duties to those assisting in the service.
2. Seeking help from One considered a blasphemer (3) shows his desperation.
1) Humanly speaking the situation was hopeless but he believed Jesus could help (19:26).
19: “And Jesus rose and began to follow him, and so did His disciples.”
1. Without a word Jesus ended the discussion with John’s disciples and followed.
20: “And behold, a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak (outer garment).
21: for she was saying to herself, ‘If I only touch His garment, I shall get well.’”
1. On the way Jesus encountered another hopeless situation.
1) “Hemorrhage (haimorreo) for twelve years”: A menstrual disorder.
2. She believed that if she could make the slightest contact with Jesus she would be healed.
1) Doctors could help her (Mark 5:26; Luke 8:43).
2) The Talmud sets forth at least eleven different cures for her condition, some medical and others superstition. She probably had tried them all.
3. She was ritually unclean.
1) This may be part of the reason for her manner of approach.
2) Coming from behind, she hoped to touch Him without attracting attention.
3) “Garment” (kraspedon): “Hem”—refers to the tassels Jews wore on their clothes to remind them of the Law (23:5; Num.15:37-41).
22: “But Jesus turning and seeing her said, ‘Daughter, take courage; your faith has made you well.’ And at once the woman was made well.”
1. This is the only woman He ever called “daughter.”
1) It’s a term of affectionate endearment (like-maiden, little girl, or sweetheart).
2. That Christ detected her touch in a jostling crowd (Mk.5:30-31) speaks volumes about His sensitivity.
1) In a packed crowd He distinguished the touch of faith from the touch of curiosity and the touch of hostility (6:4, 6, 18).
2) All that touches us touches Him—He feels our pain, sorrow, loss or rejection.
3) Whatever hurts us hurts Him (Heb 4:15).
23: “And when Jesus came into the official’s house, and saw the flute players, and the crowd in noisy disorder,”
1. Their lament had already begun.
1) Professional mourners were hired even by the poorest families.
2) Mishnah Ketuboth 4:4 specifies “not less than two flutes and one wailing woman.”
2. The Jews didn’t embalm corpses.
1) Due to the rapid decomposition it was necessary to hold the funeral and bury the body within a few hours of death.
24: “He began to say, ‘Depart, for the girl has not died, but is asleep.’ And they began laughing at Him.”
1. Jesus implies that their services were unnecessary since the girl is not dead.
1) The mourners turned into scorners (katagelao, lit., to laugh down; laughter aimed at humiliating, deride).
2) To them the thought of a doctor who couldn’t even diagnose death was ridiculous.
3) This is the first one Jesus raises from the dead.
2. Jesus wasn’t denying the girl was dead (18; Luke 8:49), He was saying her condition wasn’t permanent (John 11:11, 14, 17).
1) People today still scorn the Great Physician’s diagnoses.
2) Concerning their problem, whether personal, marital, family, social, work-related, etc., they either believe He doesn’t “have a clue”, or that His medicine won’t work.
3) Because they lack faith in the One who raises the dead, their problem continues to be a problem.
25: “But when the crowd had been put out, He entered and took her by the hand; and the girl arose.
26: And this news went out into all that land.”
1. Death is man’s greatest problem, but in Christ the problem is solved.
1) The news spread like wildfire.
V. BLINDNESS (9:27-31)
• There are no instances in the OT where the blind were miraculously cured, but Isaiah 35:5 foretold a day when God would open the eyes of the blind and loosen the tongue of the dumb.
• The next two miracles leaves no doubt that that day had arrived.
27: “And as Jesus passed on from there, two blind men followed Him, crying out, and saying, ‘Have mercy on us, Son of David!’”
1. Mercy is the very thing God delights to show.
1) They are the first to publicly address Jesus as the “Son of David”
(1:1; 12:23; 15:22; 20:30-31; 21:9, 15; 22:44-45).
2) This reflects a growing Messiah-awareness about Jesus.
28: “And after He had come into the house, the blind men came up to Him, and Jesus said to them, ‘Do you believe that I am able to do this?’ And they said to Him, ‘Yes, Lord.’”
1. Jesus doesn’t heal them on the spot.
1) Instead, He enters a house (10) and they follow.
2) There He challenges them with the question.
3) Without hesitating they answer, “Yes, Lord.”
4) Their following and their answer revealed a strong confidence in His power.
5) Being blind, they could not have seen anything that Jesus had done.
6) They had to depend on what people told them.
29: “Then He touched their eyes, saying, ‘Be it done to you according to your faith.’”
1. Jesus performed miracles according to the will of God (Heb 2:4), not according to the level of a man’s faith.
1) Sometimes He worked miracles to strengthen faith (Mark 9:22-25).
2) Sometimes He did a miracle in the presence of defective faith (14:31).
3) And sometimes despite faith’s absence (Luke 22:49-51).
4) Here, the miracle was faith’s reward (Heb 11:6).
30: “And their eyes were opened. And Jesus sternly warned them, saying, ‘See here, let no one know about this!’”
1. Embrimaomai, lit., to roar; to charge sternly, vehemently.
1) Used in classical texts of horses snorting and of Cerberus howling.
2) John 11:33: Translates a word that occurs only 5 times in the NT and always in connection with DEEP EMOTION (Mark 1:43; 14:5; John 11:33, 38).
2. Why did Jesus at times downplayed His miracles?
1) John 6: Provides the best insight—feeding of the 5000—found in all 4 Gospels.
2) After this miracle the crowd tried to force Jesus to be their king (15).
3) The next day, Jesus accused them of following Him for selfish reasons (26).
4) He urged them to seek the food that endures for eternal life (27, 35, 53-56).
5) Most of the crowd wasn’t interested in this kind of food and left Him (66).
3. Of greater interest to Jesus was that He proclaim the “hard sayings” (60)
1) Obedience and sacrifice.
2) Not to provide a side-show for those who like to gawk at the sensational.
3) Therefore, He sometimes told witnesses to His miracles to keep it to themselves, lest more of the wrong kind of interest be stirred.
31: “But they went out, and spread the news about Him in all that land.”
1. Those who knew them would realize something wonderful had happened as soon as they saw them.
1) However, it was not inevitable that the story be spread abroad.
2. “How strange it is that even though Jesus charged them with silence, they published it abroad. Yet we who are charged to publish glad tidings are so derelict in do so” (Hobbs, 114).
VI. DUMBNESS (9:32-33)
32: “And as they were going out, behold, a dumb man, demon-possessed, was brought to Him.
33a: And after the demon was cast out, the dumb man spoke;”
1. Kophos, blunted or dull, can refer to dumbness or deafness (11:5).
1) Here—it refers to muted speech.
VII. RESPONSE (933b-34)
33b: “and the multitudes marveled, saying, ‘Nothing like this was ever seen in Israel.’”
34: But the Pharisees were saying, ‘He casts out the demons by the ruler of the demons.’”
1. Here is a contrast of reactions.
1) One group are amazed.
2) Unable to deny Christ’s power, they attribute it to Satan.
2. What a ridiculous explanation.
1) The ruler of the devils helps Jesus to drive out the devils.
2) This charge will be repeated and answered (12:44ff).
3) But for now Jesus allows it to pass.
4) It’s not clear whether the Pharisees made this charge before the crowd or only among themselves.
3. It was a charge of desperation.
1) They were so certain they were right and Jesus was wrong that they would resort to character assassination to stop Him.
2) Wherever Jesus goes—He splits his audience, creating a sharp division between those who see God at work in Him and those who regard Him as a manifestation of evil.
VIII. SUMMARY (9:35)
35: “And Jesus was going (went) about all the cities and the villages, teaching in their synagogues, and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness.”
1. This verse is identical with 4:23—looks backward and forward.
1) Looking backward, it summarizes the material in chapters 5-9.
2) Looking forward, it introduces the mission assigned to the 12 disciples.
2. “Going (went) about” is in the imperfect verb form and indicates a continual process.
1) Teaching, preaching and healing reiterates the 3-fold nature of Christ’s work.
3. “Healing every kind of disease and every kind of sickness” will be repeated verbatim in 10:1 to show that the power Jesus displayed has been passed to His disciples to equip them for their mission.
1) 9:36-11:1: JESUS COMMISSIONS THE TWELVE FOR SERVICE.
IX. THEIR (PEOPLE’S) NEED (9:36-38)
36: “And seeing the multitudes, He felt compassion for them, because they were distressed and downcast like sheep without a shepherd.”
1. This expression was an indictment of the Jewish leadership.
1) Faithless shepherds (Ezek.34).
2) Teaching filled with error (5:19ff).
3) Pride (6:1ff).
4) Spiritual negligence.
5) Instead of leading and protecting the flock they were accelerating its destruction.
2. What motivated Jesus to save the lost?
1) What prompted Him to come to this earth?
2) What drove Him to go from city to city to proclaim the gospel of the kingdom?
3) What motivated Him to call upon His disciples to pray for more laborers?
4) To send out His disciples as laborers?
37: “Then He said to His disciples, ‘The harvest is plentiful, but the workers are few.’”
1. Jesus shifts the metaphor from flock to field.
1) He envisions the people as grain ripe for harvest, ready to respond to the gospel.
2) Many in Israel had hearts receptive to His kingdom, but there was a preacher shortage.
38: “Therefore beseech the Lord of the harvest to send out workers into His harvest.”
1. His conclusion demanded action.
1) No one is more concerned about harvesting men’s souls than the “Lord of the harvest” (21:40).
2) The first step in any evangelistic endeavor should be to seek the Lord’s help.
3) His blessing must be invoked for any spiritual reaping can occur (1 Cor 3:5-7).
2. Motivation is the steam that drives the train.
1) Without compassion for the lost, there is no “steam”.
2) LOOK—PRAY—GO!
STUDY QUESTIONS FOR MATTHEW NINE
A PARALYTIC CURED (1-8)
1. What city is “His own city”?
2. Mark 2:3-4 and Luke 5:18-20 go into greater detail than Matthew to describe the efforts of ____ men. What did they include in their efforts?
3. How can Jesus “see” faith?
4. What does blasphemy mean?
5. Where does sin begin? (Jas 1:13-15)
6. How would you have answered Jesus’ question: “Which is easier…?”
7. Who has the authority to forgive sins? (Why was Jesus charged with blasphemy?)
8. What did Jesus do to prove that He had authority to forgive sins?
9. What do we learn in this section about a primary reason why Jesus performed miracles?
10. Describe the response of the people to the healing of the paralytic.
THE CALL OF MATTHEW (9-13)
1. What was Matthew doing when Jesus called him?
2. What may have prompted Matthew to follow Jesus?
3. ___________ made a feast for Jesus (Lk 5:29).
4. Why did Jesus eat with publicans and sinners?
5. Who are we to think of as “sinners” with whom Jesus ate?
6. Jesus said that those who are sick need a ______________________.
7. To whom did the Pharisees complain when they saw Jesus eating with publicans
and sinners?
8. How should the Pharisees have taken Jesus’ statement that He did not come to call the righteous? Does Jesus really mean to imply that the Pharisees are righteous?
THE DISCIPLES OF JOHN QUESTION JESUS ABOUT FASTING (14-17)
(PARABLES ABOUT FASTING)
1. The ___________________ and the ______________ fasted but ____________
_______________ did not fast.
2. Matthew 9:15 says: “The attendants of the bridegroom cannot _____________.”
Mark 2:19 says: “The attendants of the bridegroom cannot _____________.”
3. Who is the bridegroom?
Who is the best man? (Jn 3:29)
Who are the attendants of the bridegroom?
4. To which period of time is Jesus referring when He says: “But the days will come…”?
5. What is the point of the parables in this section? (4th parable in Lk.5:39)
JAIRUS’ DAUGHTER RAISED AND A DISEASED WOMAN HEALED (18-26)
1. What verse is Mark 5 names this ruler of the synagogue?
2. On the way to Jairus’ house a woman came up behind Him and _______________
____________________________________________________.
3. Did doctors try to help her (Mk 5:26)?
How long did this woman suffer from a hemorrhage?
4. This is the only woman in Scripture Jesus ever called ___________________.
5. When Jesus came into Jairus’ house what did he see?
6. Did others hear of raising Jairus’ daughter from the dead?
BLINDNESS HEALED (27-31)
1. What does addressing Jesus as the “Son of David” indicate?
2. Upon healing the blind men, what did Jesus warn them not to do?
3. What concern did Jesus have regarding His popularity of performing miracles?
(Jn 6:15, 26-27, 35, 53-56, 60, 66)
DUMBNESS HEALED (32-34)
1. What did Jesus do to heal this man?
2. What did the man do when he was healed?
3. What did the crowd say?
4. What did the Pharisees say?
SUMMARY (35)
1. What previous chapter and verse is almost identical with this verse?
THE PEOPLES NEED (36-38)
1. According to verse 36, what motivated Jesus to save the lost?
2. What are lost people like?
3. What did Jesus do about saving the lost?
4. Who is the Lord of the harvest?
5. What needs to be sent out to have a plentiful harvest?
6. What is the problem if the harvest is not plentiful?
Matthew 10
THE LIMITED COMMISSION
INTRODUCTION
A. When Jesus called His first disciples He promised to make them fishers of men (4:18-22).
1. In this chapter He follows through on this promise by empowering the 12 men to be special servants in His work.
1) Twelve is a number that recalls the twelve tribes of Israel (19:28).
I. NAMES OF THE TWELVE APOSTLES (1-4)
1: “And having summoned His twelve disciples, He gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness.”
1. Christ’s immediate response to the need for laborers (9:36-37) is to send out twelve disciples as laborers.
1) Prayer must never stand alone or be viewed as an alternative to effort.
2) There are times when we pray for that which is beyond our ability to fulfill.
3) So we must wait on the Lord to providentially answer.
4) But there are times when we, in some way, may be the answer to our prayer and for it to be answered—we must do our duty (6:11-13).
2. Before Jesus sent His apostles out, He endowed them with far-reaching power.
1) He gave them power to do what He had been doing—healing all sicknesses and diseases.
2: “Now the names of the twelve apostles are these:”
1. Apostolos, only here in Matthew, refers to one “sent out” on a mission (5).
2. Some names vary from list to list, which likely means some of them had more than one name (9:9).
1) Matthew groups his list in pairs (note the “and” within each pair and its omission between each pair), which is probably his way of indicating the apostles were sent out in twos, Mark 6:7; Luke 10:1).
3. The wisdom of being sent out in pairs is justified by several considerations:
1) “Two are better than one” (Eccl 4:9-12).
2) Two or more witnesses are needed to confirm testimony (18:16; Deut 19:15).
3) By dividing the apostles into 6 groups, their range of operation is broadened.
“The first, Simon, who is called Peter” (John 1:42).
1. Always appears first in the apostolic lists.
1) This doesn’t mean he was the preeminent apostle, but he was a prominent one.
2) He wrote two NT epistles.
3) According to the Epistle of Clement (one of the earliest post-apostolic Christian writings), died a martyr (John 21:18-19).
“and Andrew his brother”
1. He was the first disciple of John to follow Jesus (John 1:35-42).
1) Besides the apostolic lists and his early contacts with Christ, he appears in only three other places in the Gospels (Mark 13:3; John 6:8; 12:22).
“James (Heb. Jacob) the son of Zebedee”
1. On three occasions he, along with Peter and John, accompanied Christ separately from the other disciples (17:1; 26:37; Mark 5:37).
1) The nickname given him and his brother John Boanerges (“The sons of thunder,” Mark 3:17)—indicates a hot temperament.
2) He was martyred by Herod Agrippa I ca. 44 AD (Acts 12:2).
“and John his brother”
1. James’ brother, the third member of Christ’s innermost circle.
1) He wrote more of the NT than any of the 12 (5 books).
2) An early tradition associates him with Ephesus and maintains he was the only apostle not to die a martyr’s death (cf.20:20-23).
3: “Philip”
1. He was from Bethsaida, the hometown of Peter and Andrew (John 1:44).
1) He was one of Christ’s earliest followers.
2) Apart from the apostolic lists, he is mentioned in only 4 passages
(John 1:43-46; 6:5-7; 12:20-22; 14:8-11).
3) He should be distinguished from Philip the evangelist, mentioned in Acts 6:5; 8:26-40; 21:8.
“and Bartholomew” (Heb. Son of Tolmai or Ptolemy)
1. He is usually identified as the Nathanael of John (John 1:43-51; 21:2).
“Thomas”
1. Known as Didymus (Gr. for twin, John 11:16), is famous for his doubting (John 20:24-28).
1) He insisted on concrete evidence before believing—not a gullible faith.
2) His skepticism, which was only overcome by overwhelming evidence, is a strong argument for the factuality of Christ’s resurrection.
“and Matthew the tax-gatherer”
1. Only in the Gospel of Matthew is he called the tax-gatherer (tax collector).
1) It reflects the author’s amazement that Jesus would call into his service one who had served in such a disreputable occupation.
“James the son of Alphaeus”
1. He is distinguished from James the son of Zebedee.
1) Since Matthew’s father was also named Alpheus (Mark 2:14), there is some conjecture that he and Matthew were brothers.
2) In Mark 15:40 he is called “the less,” a term that likely reflects either his age, size or prominence in relation to the other James.
“and Thaddaeus”
1. “Lebbeus,” surnamed Thaddaeus (lit., warmhearted).
1) He is called “Judas the brother of James” in Luke 6:16.
2) His only other mention outside the apostolic lists is in John 14:22, where he is called “Judas, not Iscariot.”
4: “Simon the Zealot (Canaanite)” (Cananaean, ASV)
1. Though nothing is known about him personally, a great deal is known about the Zealots—Jewish terrorists bent on driving the Romans from Palestine.
1) That Christ included him in the same group with a publican demonstrates the power of love.
2) Matthew was the kind of person targeted by the Zealots for assassination, but, in Christ natural enemies are integrated in peace (Isa 2:2-4; 9:6-7; 11:6-9).
“and Judas Iscariot, the one who betrayed Him.”
1. Whenever his name is mentioned in the apostolic lists, he is linked to the infamous deed forever associated with his name—his betrayal of Jesus.
1) Iscariot probably means “man of Kerioth,” a town in southern Palestine (Josh 15:25; Jer 48:24, 41; Amos 2:2).
2) He is a thief (John 12:6), who, after betraying Christ, regretted his treachery and committed suicide (27:1-10; Acts 1:18).
2. The outstanding thing about these men is that they were not outstanding.
1) To the casual observer they may appear to be a rather motley group.
2) But they were just ordinary men chosen to do an extraordinary task in the service of God!
II. THE TWELVE DISCIPLES INSTRUCTIONS FOR SERVICE (5-15)
THE LIMITED COMMISSION
1. Jesus made these remarks to His disciples immediately after naming them to be apostles (2).
1) A disciple is a learner and follower.
2) An apostle is one sent forth.
3) They were not merely to learn, but were sent out with the message of the gospel.
5: “These twelve Jesus sent out after instructing (commanding) them, saying, ‘Do not go in the way of the Gentiles, and do not enter any city of the Samaritans;’”
1. This has been identified as the limited commission (lost sheep of Israel, 6) because of its contrast with the great commission (all nations) in Matt 28:18-20.
1) Luke tells us that there were actually two phases of the limited commission (Matt 10 and Luke 9).
2) Then there was a second phase in which He appointed “seventy others, and sent them two by two” (Luke 10:1).
2. Paraggello is used to refer to the orders of a military commander.
1) Christ commanded them—gave them their marching orders.
2) He defines their area of operation.
6: “but rather go to the lost sheep of the house of Israel.”
1. Isa 53:6: 750 BC—When prophesying of the Suffering Servant.
1) Jer 50:6-7: Over 600 years before the coming of Christ.
2. Matt 9:36: Just before sending the 12 on their mission.
1) People whom Christ had described as “distressed” (fainted) and “downcast” (scattered) are now said to be “lost” (apollumi, utterly destroyed, perish) a term that describes their spiritual aimlessness, waywardness and lack of proper leadership (1:21; 18:11; Luke 19:10).
2) When left to himself and his own devices, man will not rise to the height of glory, but will sink to the depths of despair.
3) This is why Jesus is the Shepherd (John 10:11, 14).
7: “And as you go, preach, saying, ‘The kingdom of heaven is at hand.’”
1. The apostles are to proclaim the same message preached by John (3:2) and Jesus (4:17).
8: “Heal the sick, raise the dead, cleanse the lepers, cast out demons; freely you received, freely give.”
1. To confirm their message they were equipped with supernatural power.
1) Both their message and miracles were to be freely given.
2) They had received them without cost and were to give them free of charge.
9: “Do not acquire gold, or silver, or copper for your money belts.
10: or a bag for your journey, or even two tunics, or sandals, or a staff; for the worker is worthy of his support.”
1. Having told them who is to preach to and what to preach, Jesus tells them how to pack.
1) They were to go as they were—travel light—don’t take extras.
2) Don’t waste time on the usual preparations involved in making such a trip.
3) Their needs would be met by people who understood that a workman deserves compensation (Deut 25:4; 1 Cor 9:14; 1 Tim 5:18).
2. These instructions should not be taken out of context and made into absolute rules for preachers.
1) Jesus no more forbids missionaries from preparing for a trip than He forbids sermon preparation (19-20).
2) These instructions suited the 12 apostles’ mission, but other situations might require different preparations (Acts 18:3-4).
3) However, a rule of thumb in every situation is that excess baggage should never get in the way of the gospel.
11: “And into whatever city or village you enter, inquire who is worthy in it; and abide there until you go away.”
1. Worthy (axios), deserving, congenial (13, 37-38)—receptive to the gospel.
1) Once settled in they were to stay put until their work was done.
2. Inquire (exetazo), scrutinize, examine—indicates careful investigation.
1) Their primary concern was not to be the comfort in their lodging, but the worthiness of the host.
12: “And as you enter the house, give it your greeting.
13: And if the house is worthy, let your greeting of peace come upon it; but if it is not worthy, let your greeting of peace return to you.
14: And whoever does not receive you, nor heed your words, as you go out of that house or that city, shake off the dust of your feet.”
1. When Jews left a foreign country they would shake the “unclean” dust off their feet. It was not an emotional act of anger.
1) Mark 6:11: This custom became a symbolic action as a witness against those who rejected the apostles message.
2) Acts 13:44-51: Unworthy—impure—heathenish.
2. There is no question that Jesus instructed His disciples to make decisions about who would hear and receive the message of the gospel and who would not.
1) He said, “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces” (Matt 7:6).
2) The wise man said, “He who reproves a scoffer gets shame for himself, And he who rebukes a wicked man get himself a blemish. Do not reprove a scoffer, lest he hate you; Rebuke a wise man, and he will love you” (Prov 9:7-8).
3. There are times when dogging a person with the gospel will only harden his heart and drive him further away.
1) A good example will do more than preaching to this person (1 Pet 3:1).
2) Not only so, but the devil would like nothing better than to keep us tied up with those who are firmly entrenched in his system and away from those who might listen to the gospel.
3) While we are busy with one who will not listen, someone who might listen is not getting the message.
4. In the work of teaching others of Christ, we must get away from those who show themselves unworthy and carry the word to those who are.
1) This discussion is not about those who sincerely want to know the truth but require some time and effort to be convinced.
2) However, there are multitudes lost in sin who need to hear.
3) They cannot hear if we are tied up with one who will not listen.
4) With the former, we must be patient.
5) With the latter, we must shake off the dust from our feet and go to another.
15: “Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.”
1. Using a shocking hyperbole, Christ stresses the seriousness of rejecting the gospel by saying that those who do will fare worse at the Judgment than Sodom and Gomorrah, towns widely known for their sinfulness (Gen 11:20-24; 18:7, 20-19:28).
1) An inscription was found at Pompeii that reads, “Sodoma Gomora” which indicates a widespread reputation for these ungodly cities.
2) This text makes it clear that the day of judgment is based on the word of God (14).
III. A HARD ROAD BEFORE THEM: PERSECUTION (10:16-23)
16: “Behold, I send you out as sheep in the midst of wolves;”
1. Not only were the 12 sent to sheep, but they were sent as sheep (9:36).
1) Christ didn’t promise them safe passes, but knowingly sent them among wolves (7:15).
“therefore be shrewd (wise) as serpents,”
1. Since the original sin, there has always been associated with the serpent, a shrewdness.
1) Gen 3:1: “The serpent was more cunning than any beast of the field.”
2) The serpent is able to view his surroundings with cautious awareness.
3) Thoughtful in escaping from danger (Matt 10: 23—“flee to another city”).
4) This keenness is a necessary tool of those who would convince others of Christ.
2. If there is a wise way to do or say something, then there is also an unwise way to do or say it.
1) Eph 5:15: “See then that you walk circumspectly (carefully) not as fools but as wise.”
2) Eph 5:17: “Therefore do not be unwise, but understand what the will of the Lord is.”
3. True wisdom comes from an understanding of and a willingness to follow the word of God.
1) Prov 3:7: “Do not be wise in your own eyes. Fear the Lord and depart from evil.”
2) However, it is being able to apply the word of God to our surroundings that makes us wise as serpents.
“and innocent (harmless) as doves.”
1. Akeraios, literally unmixed, guileless as a dove.
1) The dove is known as a symbol of purity and innocence.
2) The balance of prudence and purity would prove invaluable in tense situations (Acts 17:5-10; 23:13-24; Rom 16:19).
17: “But beware of men;”
1. Open hostility, and not just simple rejection, loomed on their horizon.
“for they will deliver you up to the courts,and scourge you in their synagogues;”
1. The Jewish councils—Sanhedrin.
1) Jewish scourgings could include as many as 40 lashes (39-stopped in case of a miscount).
2. Matthew mentions synagogues more frequently than any other Gospel writer.
1) He always used it in a negative way.
2) The word is always modified by “their” (4:23; 9:35; 10:17; 12:9; 13:54).
3) The exception is when the context indicates that the synagogue belongs to “the hypocrites” (6:2; 23:6, 34).
4) It appears that to Matthew the Jew, the synagogue has become an alien institution to which he no longer belongs.
18: “and you shall even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles.”
1. Christ prepares them also for the Great Commission.
1) Opposition would also come from Gentiles.
2) Provincial rulers—Felix and Festus (Acts 24-25); Gallio at Corinth (Acts 18:12-17).
3) Kings—Herod Agrippa I (puppet king, Acts 12:1); Agrippa II Acts 25:22-27); Ceasar (Acts 25:11-12).
2. Acts 8:4: The apostles were to use their arraignment as an opportunity “to bear witness to them.”
1) Instead of defending themselves they were to spend their time furthering the gospel (Phil 1:12-13; 2 Tim 4:16-17).
2) Persecution opened doors for the apostles to preach to Jewish and Gentile authorities.
3) It is even possible, because of Paul’s appeal to Caesar (Acts 25:11; 28:19), that Nero may have heard a sermon or two.
19: “But when they deliver you up, do not become anxious about how or what you will speak; for it shall be given you in that hour what you are to speak.
20: For it is not you who speak, but it is the Spirit of your Father who speaks to you.”
1. There was no need for the apostles to be accomplished orators (1 Cor 2:1-5).
1) Or to collect their thoughts ahead of time.
2) They would provide the mouth, but God would provide the words (John 14-16).
21: “And brother will deliver up brother to death, and a father his child; and children will rise up against parents, and cause them to be put to death.”
1. Opposition would disrupt family life (34-37).
1) In the face of religious persecution, even ties of flesh and blood would give way.
2) Family members would betray believing relatives by preferring information against them that would lead to their conviction and execution.
22: “And you will be hated by all on account of My name, but it is the one who has endured to the end who will be saved.”
1. Because hatred—for Christ’s sake—would be widespread (5:10-12; Col 1:24).
1) The 12 would be tempted to avoid it through compromise or apostasy (26:69- 75; Gal 6:12).
2. However, Christ expected them to hold out (“endure,” hupomeno, be patient).
1) Real discipleship requires constancy until the end of the persecution or the moment of death, whichever comes first (Rev 2:10).
23: “But whenever they persecute you in this city, flee to the next; for truly I say to you, you shall not finish going through the cities of Israel, until the Son of Man comes.”
1. The apostles were to make the most of their time (Eph 5:16).
1) When they encountered persecution in one place, they were to regard it as “a signal for withdrawal to the next city.”
2) The reason for this is that, “you shall not finish going through the cities of Israel, until the Son of Man comes.”
3) They were to leave, not as cowards, but men on a mission.
2. Because this expression often indicates divine judgment (16:27-28; 24:3, 27, 30; 26:64).
1) Many believe Jesus was referring to either the destruction of Jerusalem (24:30).
2) Or His final coming (25:31).
3) Though the idea of judgment has been introduced in v 15, it seems more likely that the reference here is to Christ’s coming to establish His kingdom.
3. This phrase seems to refer to the completion of their mission (6-7; 16:28).
1) Any great intervention in history on the part of God was considered as a “coming.”
2) Christ would come to establish His kingdom.
3) This coming would follow hard on the heels (teleo, end, finish, completion) of the apostles’ mission to the Jews.
IV. THE MEANING OF DISCIPLESHIP (10:24-42)
TAKE COURAGE (24-31)
24: “A disciple is not above his teacher, nor a slave above his master.
25: It is enough for the disciple that he become as his teacher, and the slave as his master. If they called the head of the house Beelzebul, how much more the members of his household!”
1. The emphasis here is on the Christian’s identity with Christ.
1) This sentence reflects the axiom that inferiors are not treated better than their superiors (Luke 6:40; John 13:16; 15:20; 2 Tim 3:12).
2. “Enough” (arketos) means sufficient.
1) In society it suffices that a man receives the same treatment as his master.
2) When the leader is hated, his dependents and supporters should expect the same.
3) If the head of the house has been accused of being the devil himself, his family should not be surprised if they are treated similarly.
3. “Beelzebul” (Beelzebub) was originally the name of a Philistine god (2 Kings 1:2).
1) But between the testaments period it was one of many names given Satan.
2) Its precise meaning is disputed.
3) Thayer translates it “lord (Baal) of dung”; “Baal (lord) of flies).”
26: “Therefore do not fear them, for there is nothing covered that will not be revealed, and hidden that will not be known.”
1. Jesus tells His disciples not to fear and gives four reasons for showing courage.
(1) 1) The first is that believers will ultimately be VINDICATED.
2. That which is covered and hidden likely refers to injustice and evil (17-21).
1) Evil revels in concealment (John 3:19-20).
3. It sometimes happens in this world, even in the church, that the righteous are treated unjustly in the name of justice—defending the faith or keeping the peace.
1) In opposing and crucifying Jesus, the Jewish leaders made the people believe for a time that they were serving the best interest of the nation.
4. Every injustice will eventually be exposed for what it really is (1 Tim 5:24; Num 32:23).
1) A time is coming when right will be vindicated and wickedness uncovered (Rom 2:16).
2) And wrong avenged (2 Thes 1:6-7; Rev 6:10-11; 18:1-24).
27: “What I tell you in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops.”
1. Opposition must not silence truth.
1) What Jesus taught to the disciples privately must be proclaimed in public.
2) “Housetops” (roofs) were traditional places for public announcements.
3) Such courage in defiance of threats would make the power of the gospel all the more evident (John 18:20; Acts 4:5-37).
28: “And do not fear those who kill the body, but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell.”
(2) 1. A second reason for courage is that there is something worse than physical death.
1) He tells them while they may in fact be put to death for preaching the gospel, that is nothing compared to what God is able to do to those who are not faithful to Him and His message.
2. Persecutors should not be feared for they can only harm the body.
1) Ps 27:1; 118:6; Heb 13:6; Rom 8:31, 35-39).
2) Man’s purposes cannot undo the will of God.
3) At their worst, men cannot match what God will do to those who do not serve Him in His own way—Therefore fear God!
4) If we are going to be afraid, let it not be over the temporal loss we can suffer at the hands of wicked people, but over the eternal loss we can suffer at the hands of God.
3. God can do what man cannot.
1) Therefore He is the One to fear with awe and obedience (Heb 12:28-29).
2) We can only attempt to imagine what it will be like to stand in the presence of the Most High God of heaven (Heb 10:31).
3) The only times I was afraid of my Dad was when I disobeyed him.
4) When we are wrapped up in the goodness of God—doing His will—fear is cast out and replaced with love (1 John 4:17-18).
29: “Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father.
30: But the very hairs of your head are all numbered.
31: Therefore do not fear; you are of more value than many sparrows.”
(3) 1. A third reason for fearlessness is God’s care for us.
1) The little things in life—the sale or death of lowly sparrows (Luke 12:6) and the number of hairs on our head matter to God.
2. A “cent” (farthing) (asarion) was a Roman copper coin equal to one sixteenth of a drachma.
1) The wage paid to a laborer for a day’s work.
3. That two sparrows sell for a cent underscores how cheap and insignificant they were.
1) The God who is concerned and conversant with the smallest details of creation can be counted on to care for His children (7:11).
4. Sparrows would often build their untidy nests in the crevices of houses, but they were not driven away when they built their nests in the Temple (Ps 84:3).
1) These insignificant little birds were such social creatures that a lone sparrow was the symbol of deep loneliness (Ps 102:7).
5. Luke 12:4-7: If you bought 4 sparrows the seller would throw in one more for free.
1) It was this extra sparrow that Jesus has in mind—not one of them is forgotten.
2) How much greater must His concern be for man.
3) God’s eye is on things we deem insignificant.
SHOW COURAGE (32-42)
32: “Everyone therefore who shall confess Me before men, I will also confess him before My Father who is in heaven.”
(4) 1. A fourth reason for courage under fire is that Jesus will acknowledge before God those who acknowledge Him before men.
1) To “confess” (homologeo) is to make an open declaration of allegiance.
2) There is no point in having followers who do not follow.
3) To confess Christ before men means we will follow Him even when following is difficult.
33: “But whoever shall deny Me before men, I will also deny him before My Father who is in heaven.”
1. This is the negative of v 32.
1) Christ will speak for or against a person on the basis of whether that person owned or disavowed Him.
2) THERE IS NO MIDDLE GROUND.
3) We either stand with Him or against Him (12:30).
4) Jesus wants us to know there are eternal (permanent) consequences to face if we oppose Him.
34: “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword.” (John 6:27—similar sentence construction).
1. He who came to bring peace on earth (Isa 9:6; Mal 4:6; Luke 2:14; Eph 2:13-18).
1) The peace Christ came to bring results from forgiveness (5:9; Rom 5:1; Phil 4:7).
2) Those who will not accept it, there is no peace.
2. When truth (right) goes forth into a world of error (lies, wrong), there must be war. This is a promise we wouldn’t expect. Jesus didn’t take a poll and then make promises.
1) The “sword” is a powerful metaphor symbolizing conflict.
2) “Truth”, like a sword, divides (Heb 4:12; Eph 6:15, 17; Isa 49:2; Hos 6:5).
3) It has the power to sever the closest of human ties (35-36).
4) Luke 12:51 has “division” instead of “sword”.
35: “For I came to set a man against His father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.
36: And a man’s enemies will be the members of his household.”
1. “Against” (at variance, dichazo, divide in two).
1) Because of Christ division can break the family circle (Mic 7:6).
2) Religious traditions.
2. The truly converted mother will turn with horror from the impurity of her daughter.
1) A believing wife will risk separation from her husband before joining him in sin (1 Cor 7:15; 1 Pet 3:1-2).
2) A godly son will part company with his father before sanctioning his ungodliness (1 Sam 20:30-34).
37: “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me.”
1. There is an allegiance that takes priority over the 5th commandment (8:21-22).
1) Christ claims for Himself a higher place in His disciples’ affection than which they deem to be their nearest and dearest on earth.
2. “Love” (phileo) signifies the warmest affection.
1) Jesus isn’t saying disciples must not love their family, but that we must not love them to where He takes a back seat in our affections.
2) It is better to divide a family (or a friendship or a church) with truth than to leave it united in error.
3) To love family more than God is to be “unworthy”—to be disqualified as a disciple of Christ (13).
3. Division is a horrible thing.
1) It is absolutely something which the Lord does not want among His people (John 17:17-21; 1 Cor 1:10; 4:6).
2) Yet, it is something which is going to happen (1 Cor 11:19; Matt 18:7).
4. The preaching of the gospel is divisive.
1) It separates those who want to do God’s will from those who do not.
2) It is not designed to bring everyone together in peace with no basis.
3) It only brings peace with God conditioned on His terms.
4) It will divide religious people and churches.
5) It will even separate families.
6) The place for division is between those who are willing to serve God and those who are not. Which of those includes you?
38: “And he who does not take his cross and follow after Me is not worthy of Me.”
1. There is probably no more pointed statement in all the word of God concerning what it means to be a Christian than this.
1) It cuts to the heart of the responsibility of each individual to make every sacrifice, render every service, weather every storm, and devote every moment to be what Jesus would desire His disciples.
2. The Jews did not execute by crucifixion, but they had seen enough men die this way at the hands of the Romans to know that the cross meant death.
1) The Hasmonean ruler Alexander Jannaeus crucified 800 Pharisees.
2) The Roman general Varus broke up a Jewish revolt by crucifying 2000 Jews.
3. It was customary for the condemned to carry their cross to the place of execution.
1) It was a one-way journey.
2) Cross-bearing is used in the NT to signify suffering and death.
3) Not just suffering but also one’s death to sin (Rom 6:6; Gal 5:24).
4) Death to self (16:24-“deny himself”; Gal 2:20).
5) It is not enough to put up with obstacles over which one has no real control.
6) This is not about denying to ourselves anything—it is about denying ourselves.
7) If placing family before Christ disqualifies a person for discipleship, so also does putting self in the same position.
4. In this brief phrase, there are three important concepts.
1) A disciple must ‘take his cross.”—Suffering and death to self.
2) He must “take his cross.”—Not the Lord’s cross.
3) He must “take his cross.”—Not drag the cross through the mud of sin.
* Can you carry YOUR cross up whatever hill you must go?
* You can’t give it to someone else to carry it for you.
* You have to take it up and carry it for the Lord.
5. “And follow Me.” It is not enough just to deal with your problems (suffer).
1) It is not enough to defend some cause.
2) It is not enough to believe in the cross of Christ or just to be religious.
3) Much of religion has come to the point in our society in which it is designed for OUR FEELINGS AND ENTERTAINMENT.
6. Must Jesus bear the cross alone, and the whole world go free?
1) No, there’s a cross for every one.
2) Take whatever cross there is in your life and follow Jesus in every way (John 14:6).
7. Matthew uses the expression “follow Me” 6 times.
1) Each suggests some aspect of the life of Jesus which He desired men to imitate.
2) Sometimes they forsook all to follow Him (Matt 19:27).
3) Other times they would only follow Him afar off (Matt 26:58).
8. “Follow Me”
1) 4:19: Fishers of men.
2) 8:22: Let the dead bury the dead.
3) 9:9: Call of Matthew—great sacrifices also provides great reward.
4) 10:38
5) 16:24: Deny himself.
6) 19:21: Give to the poor (Acts 20:35).
* Care for those who cannot care for themselves.
39: “he who has found his life shall lose it, and he who has lost his life for My sake shall find it.”
1. Finding life is synonymous with selfishness.
1) In this context, it includes the attempt to avoid persecution or to hold one’s family together by denying the faith.
2) But to do this is to forfeit the true life of the soul (28).
3) To be selfish is to lose out on what life is all about.
4) Self-seeking is an exercise in self-destruction.
2. By losing our life (not necessarily literally, though it may involve this), we find it (Gal 2:20).
1) Losing life is that inner resolve to make Jesus Lord of all!
2) Jesus is not looking for casual followers but disciples whose hearts are transformed into self-sacrificing servants.
WELCOMING GOD’S PEOPLE (40-42)
40: “He who receives you receives Me, and he who receives Me receives Him who sent Me.”
1. As the apostles were guided by the Holy Spirit into all the truth (John 16:13), it was the mind of God (1 Cor 2:10-16).
1) It is the same as if Christ had spoken it Himself.
2) Learning from them is the same as learning from Christ.
3) Matt 28:19: Jesus selected His apostles carefully with this mission.
4) When we welcome Christ’s representatives, we receive Christ and the Father.
5) A man’s agent is like to himself (Luke 10:16; Acts 9:4-5; Gal 4:18).
6) To reject the apostles is to reject Jesus and His words.
41: “He who receives a prophet in the name of a prophet shall receive a prophet’s reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man’ reward.”
1. When we receive God’s agent—whether apostle, prophet, or a righteous man we will receive a reward equal to what the agent receives (Josh 2:8-22; 2 Kings 4:8ff; Heb 11:31).
42: “And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you he shall not lose his reward.”
1. By simple acts of hospitality we share in the ministry of godly men.
1) Like Aaron and Hur supported the hands of Moses (Ex 17:12), Christians today must support the hands of those who are preaching the truth.
2) In that way, we can all receive “a righteous man’s reward.”
2. Even the smallest act of kindness to the most insignificant of people is prized by God.
1) They too represent Christ.
2) There is a rich reward in store for those who respond to the smallest needs of the lowest (in man’s eyes) disciples.
STUDY QUESTIONS FOR MATTHEW TEN
NAMES OF THE TWELVE APOSTLES (1-4)
1. What does Jesus give the twelve?
2. Some names vary from list to list (Mk 3:16-19; Lk 6:14-16; Ac 1:13), which likely means some of them had ________________________________________.
3. Why do you think Jesus sent them out two by two (Mk 6:7; Lk 10:1)?
THE TWELVE DISCIPLES INSTRUCTIONS FOR SERVICE (5-15)
(THE LIMITED COMMISSION)
1. What is a disciple?
2. What does apostle mean?
What verse in this section defines an apostle?
3. To whom does Jesus send the twelve?
4. To whom does He not send them?
5. What were they to preach?
6. What were they to do?
7. What provisions were they to take with them?
8. Why were they not to take extra provisions?
9. Where were the disciples to stay while away on their mission?
10. What was to be their foremost consideration when deciding where to stay?
11. What does it mean to be worthy?
12. Would everyone be receptive to them?
13. What actions should they take against those who would not receive them?
14. What example did Jesus use to stress the seriousness of rejecting the gospel?
15. What happened to Sodom and Gomorrah? (over)
A HARD ROAD BEFORE THE APOSTLES: PERSECUTION (16-23)
1. The disciples were sent forth as ______________ in the midst of ______________.
2. They were to be ___________ as serpents, and ____________ as _____________.
3. How would the “authorities” treat them?
4. Why should they not be anxious about how to answer their critics?
5. How severe would persecution become?
6. Who will be saved?
THE MEANING OF DISCIPLESHIP (24-42)
1. A good thing for a disciple to remember is that he is not above his _____________.
2. Whom should they not fear?
Why not?
3. Whom should they fear?
Why?
4. What two unimportant things Jesus used that God has knowledge of to emphasize a disciple’s value in His sight?
5. How shall one have his/her name confessed before the Father?
6. While Jesus is the “Prince of Peace” (Isa 9:6), what will His message cause?
7. What principle does Jesus lay down in verse 37?
8. What is the significance of “taking his cross”?
9. What does it mean to “follow” Jesus?
10. Can one truly receive Christ without receiving the apostles? (Please explain)
THOUGHT QUESTIONS
1. Jesus tells His disciples not to fear and gives four reasons for showing courage.
What are the four reasons?
1)
2)
3)
4)
2. What success did the apostles have on this mission?
Matthew 11
JOHN THE BAPTIZER
11:1-16:20: REACTIONS TO THE GOSPEL
I. JOHN’S QUESTION AND JESUS’ ANSWER (11:1-6)
1: “And it came about that when Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and preach in their cities.”
1. The spotlight is now turned back to Christ and resumes the story of His work (9:38).
1) “Teach” and “preach” are active infinitives that indicate Jesus was constantly involved in these activities.
2: “Now when John in prison heard of the works of Christ, he sent word by his disciples,
3: and said to Him, ‘Are You the Expected (Coming) One, or shall we look for someone else.’”
1. John’s imprisonment is first mentioned in 4:12.
1) 14:1-12: It is discussed in more detail.
2. Josephus (Antiq.18.5.2) says he was confined in the castle of Macherus, “a Hasmonaean fortress on the E shore of the Dead Sea, rebuilt by Herod the Great” (Baker’s Bible Atlas, p. 308).
1) While there, he is visited by some of his followers (9:14) who bring him word of Christ’s ministry (Luke 7:18).
2) Based on their report, John sends two of them to ask Jesus this question.
4: “And Jesus answered and said to them, ‘Go and report to John what you hear and see.
5: The blind receive sight and the lame walk, the lepers are cleansed and deaf hear, and the dead are raised up, and the poor have the gospel preached to them.’”
1. John could draw his own conclusion—necessary inference (conclusion).
1) When John matches Jesus’ deeds with the prophetic profile of the Messiah, the answer to his question would be obvious.
6: “And blessed is he who keeps from stumbling over Me.”
1. The fate of John the Baptist gave the apostles a case study on the type of situations and stresses they would face in their work.
1) The message Christ sends back to John identifies the one thing they must avoid when facing their own fiery trial (1 Pet 4:12).
2. Blessed is the man who doesn’t abandon Christ when He does not meet our expectations.
1) Jesus’ answer to John is basically the same answer given to all who struggle with the problem of evil.
2) The information sent John gave him sufficient reason to maintain his faith to the end (10:22).
3) The reasons for the believers faith are so great that they can weather any storm.
II. JESUS’ TRIBUTE TO JOHN (11:7-15)
7: “And as these were going away, Jesus began to speak to the multitudes about John, ‘What did you go out into the wilderness to look at? A reed shaken by the wind?”
1. Lest anyone get the wrong impression about John, Jesus testifies to his greatness.
1) Did they go out to see a fickle, vacillating person?
8: “But what did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings palaces.”
1. Had they gone out to see a softy decked out in silks and satins worn by kings?
1) There may be an ironical reference to his present condition as a prisoner in a king’s house.
9: “But why did you go out? To see a prophet? Yes, I say to you, and one who is more than a prophet.”
1. It takes strong motivation for people to leave the comfort of their homes and travel to an isolated area (Luke 1:64-66).
1) But the Jews flocked to John because they believed he was a prophet.
2) They thought there was no higher honor God could bestow on a man than to make him a prophet.
3) Their OT ancestors had seen prophets, but they hadn’t.
4) They went out to see something they had never seen before.
10: “This is the one about whom it is written, ‘Behold, I send My messenger before your face, who will prepare your way before you.’”
1. John’s greatness was not because he held some higher office but because he had the privilege of announcing the fulfillment of all prophetic dreams.
1) He stood on the threshold of the coming kingdom.
2) He was a prophesied prophet, the Messiah’s forerunner predicted in Mal 3:1.
3) While other prophets FORESAW the Messiah, John SAW and PREPARED the way for the Messiah.
11: “Truly, I say to you, among those born of women there has not arisen anyone greater than John the Baptist: yet he who is least in the kingdom of heaven is greater than he.”
1. On the surface it may appear to be a comparison with the history of all mankind.
1) “Arisen”, a verb, is sometimes used in reference to the appearance of a prophet (Deut 13:1).
2. But as great as John was, the least in the kingdom of heaven is greater than he.
1) The contrast is the dispensation John represented with the one he announced.
2) He was part of the OT order.
3) This verse underscores the privilege of being part of the new order.
4) It is a contrast that says it is better to be the bride (Rev 21:2) than the best man (John 3:29).
12: “And from the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force.”
1. This statement is commonly explained in one of three ways.
1) The kingdom suffers violence in the sense that political activists are trying to establish it by violent means (John 6:14-15).
2) The kingdom is being sought and entered with forceful enthusiasm.
3) The kingdom is being violently mistreated for their belief (fits best).
2. The context points to a violent reaction to the kingdom.
1) John is in prison and soon will be executed.
2) He and Jesus have been slandered (18-19; 9:34).
3) Jesus told the 12 to expect violent opposition (10:16ff).
4) He Himself has already been treated roughly (Luke 4:28-29).
5) Almost from the time of John’s public appearance, men had set themselves against the rule of God (3:7) and resorted to violent measures to oppose it (23:29-39).
6) The kingdom was suffering violence the same way the church would suffer havoc (Acts 8:1, 3)—by violent persecution of wicked men.
13: “For all the prophets and the Law prophesied until John.”
1. John is marked as the last prophet of the OT order.
1) He lived and died under the Mosaic system..
2. To say they “prophesied” is the same as saying the Scriptures “testified” (John 5:39).
1) The OT predicted Christ and His kingdom (Gal 3:24).
2) The Law and the prophets were of limited duration.
3) “Until” means “up to John but not beyond him” (5:18).
4) John marked a turning point in history wherein prophecy gave way to fulfillment.
14: “And if you care to accept it, he himself is Elijah, who was to come.”
1. He is the Elijah of Mal 4:5—not literally—but like Elijah (Luke 1:17).
1) Because most Jews did not understand the true meaning of Mal 4:5, Christ knew many would not accept the truth that John was the promised Elijah.
2. Jesus uses this reality to emphasize that the attitude of a learner ultimately determines whether or not one believes the truth (19:11).
1) Because many people do not WILL to accept what runs against (contrary to) their views, they miss the truth (2 Thes 2:10-12; Matt 13:10ff).
15: “He who has ears to hear, let him hear.”
1. Listen up! Pay attention!
1) Ears refers to the understanding of our spirit.
2) Some truths, such as the identification of John with Elijah, are not self- evident.
3) When Christ identifies John as Elijah, or when He speaks on any subject, we must listen and believe regardless of what we or anyone else thinks.
III. THE UNREASONABLENESS OF THE JEWS (11:16-24)
• Starting here, Matthew looks, in greater detail, at the mounting opposition.
16: “But to what shall I compare this generation? It is like children playing in the market places, who call out to the other children,”
1. Jesus asks a rhetorical question for He already knew how to characterize His contemporaries: They were “like children playing…”
17: “and say, ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’”
1. Some wanted to play an upbeat game (possibly a make-believe wedding or a birthday party).
1) But their friends would not join in.
2. They suggested a sad game involving mourning and lamenting (possibly a make-believe funeral).
1) But their playmates still wouldn’t play—didn’t want to play that either.
18: “For John came neither eating nor drinking, and they say, ‘He has a demon!’”
1. Christ makes His point: John (probably represented by the mourners) was a serious-minded man who lived an austere life, declining certain foods and wine.
19: “The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax-gatherers and sinners!’”
1. Jesus (probably represented by the flute players) in contrast to John, had personal habits that were more mainstream.
1) But this didn’t gain Him acceptance either (9:11).
2) John was labeled insane (mentally unbalanced”—attributed to demon possession).
3) And Jesus was labeled as immoral for eating with sinners.
2. The real problem was not with Jesus or John, but with their critics who didn’t want to play.
1) And when children are determined not to play, nothing appeals to them.
“Yet wisdom is vindicated by her deeds.”
1. It was Divine wisdom that dictated the lifestyles of John and Jesus.
1) They would be ultimately vindicated whether people accept them or not.
2) “This generation” might reject God’s wisdom (7:26-27), but time would tell.
20-24: THEIR CONDEMNATION
20: “Then He began to reproach the cities in which most of His miracles were done, because they did not repent.”
1. Jesus denounces 3 Galilean cities (21) that witnessed His power, but refused to change their ways.
1) Note that He doesn’t criticize them for refusing to believe, but for failing to repent.
2) This was the keynote of His kingdom (3:2; 4:17) for people will never advance spiritually until they turn form evil.
3) These cities were at the very epicenter of Christ’s ministry—but they refused to quit their practice of sin.
21: “Woe to you, Chorazin!”—Identified with modern Kerazeh.
1. It was located 2 ½ miles north of Capernaum, northwest of the Sea of Galilee.
“Woe to you, Bethsaida!”
1. It was the home of Peter, Andrew and Philip (John 1:44; 12:21), was on the northern shore of the lake.
1) Pliny and Jerome say it is on the east of the Jordan River.
2) Mark 6:45: The disciples were sent from east of the Jordan to Bethsaida towards Capernaum (John 6:17).
* Perhaps there were two cities with this name.
“For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes.”
1. To bring out the enormity of their sin He compares them to two Phoenician cities that were known in the OT for their wickedness (Isa 23; Ezek 26-28; Amos 1:9-10).
1) “Sackcloth and ashes” were Eastern symbols of grief and penitence (15:28; Est 4:3; Jonah 3:5-6).
2. It is a reminder of how little we know about the life of Jesus that we have only this one reference to what was evidently an extensive ministry during the course of which a number of miracles were performed.
22: “Nevertheless I say to you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.”
1. Some believe this teaches there will be degrees of punishment in hell.
1) Men will be judged and punished according to their opportunities of knowing truth and duty.
2) Lending support to this view is the fact that the Law of Moses insisted that punishment fit the crime (5:38). It may be that God will enforce this rule in eternity.
2. A more likely explanation is that this language is a hyperbole (23:15).
1) Christ is not teaching degrees of torment (25:41-46-indicates the unrighteous will all suffer the same punishment).
2) Nor is He suggesting Tyre and Sidon were treated unfairly by being denied evidence that would have brought them to repentance (Rom 1:18-21-had all the evidence they needed for faith).
3) Christ’s words are designed to hit the Jews squarely between the eyes by stressing that if Gentile cities with less privileges were justly condemned for unbelief, where did that leave them (12:41-42; Rom 2:1)?
23: “And you, Capernaum, will not be exalted to heaven, will you? You shall descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day.”
1. Sodom was known by all for its moral perversity (Jer 23:14; Jude 7).
1) But Capernaum was Jesus’ adopted home (4:13; 9:1)—scene of many of His great miracles (8:5ff).
2) Capernaum may not have had the unrighteousness of Sodom, but she was drowning in self-righteousness.
2. Self-righteousness is worse than unrighteousness.
1) To have light (4:12-16), but deliberately close your eyes to it, is the gravest of sins.
24: “Nevertheless I say to you that it shall be more tolerable for the land of Sodom in the day of judgment, than for you.”
1. No account of Divine judgment is mentioned in the Bible more often than Sodom’s (cited in Gen, Deut, Isa, Jer, Lam, Ezek, Amos, Zeph, Matt, Luke, 2 Pet, Jude, and Rev).
1) Undoubtedly, Capernaum thought of herself as being superior to Sodom (in which not even 10 righteous men could be found) in every way, but Christ tells her to THINK AGAIN!
IV. THE WAY OF SALVATION (11:25-30)
25-26: JESUS GIVES THANKS FOR GOD’S REVELATION
25: “At that time Jesus answered and said,”
1. Jesus is responding to a situation rather than a question.
1) 16-24: The situation of unbelief.
“I praise Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and intelligent and didst reveal them to babes.”
1. The way of salvation is not limited to intellectuals, but is available to all.
1) This doesn’t mean the educated cannot learn it.
2) It does mean that it doesn’t take genius to understand it.
3) The gospel is so constructed that even “babes”—those not brilliant, educated or especially intelligent—can grasp it.
2. Its easy for the educated to trust in their education (1 Cor 8:1).
1) Some of the worldly wise have found the kingdom (Paul, Luke, Apollos).
2) But they did so the same way as the lowly—through humble submission to the revelation that came through Christ (5:3).
3. Christ’s reaction to Capernaum was to thank God for concealing “these things.”
1) Likely refers to things of the kingdom—the gospel.
26: “Yes, Father, for thus it was well-pleasing in Thy sight.”
1. 1 Cor 1:17-30: This is God’s will.
27: JESUS DECLARES THE WAY WHICH REVELATION COMES
27: “All things have been handed over to Me by My Father; and no one knows the Son, except the Father; nor does anyone know the Father, except the Son, and anyone to whom the Son wills to reveal Him.”
1. In this context it refers to His revealing authority (25).
1) All things necessary to the kingdom have been given to Christ by His Father.
2. A reciprocal relationship exists between Christ and the Father.
1) Only the Father knows the Son. And only the Son knows the Father.
2) Man’s knowledge of God will always be limited and imperfect for it is impossible for the finite to fully comprehend the infinite.
3) However, Christ, because He is God, has a full and complete understanding of the Father (1 Cor 2:11).
3. Men can only know God through Christ (John 1:18; 14:6)
1) As the revealer of God, Jesus holds the secret of life for all who turn to Him.
2) Human philosophy cannot save, but the revelation of God through His Son reveals all that man needs to know in order to come to God (Heb 1:1-3, 6).
* THE PURPOSE OF REVELATION IS REDEMPTION!
28-30: THE INVITATION
28: “Come to Me, all who are weary and heavy-laden, and I will give you rest.”
1. This invitation is limited to those who “are weary and heavy-laden.”
1) This doesn’t refer to physical work, but to SPIRITUAL NEED.
2) Rest from the guilt of sin—exhausted.
3) Christ offers refreshment.
2. This is not a rest of activity or a situation that diminishes our accountability to God.
1) It is the relief that comes from laying our burdens at God’s feet (5:9).
3. It is the renewing of our spirit through the forgiveness of sins and the removal of legalistic burdens.
1) Rest from traditions and opinions of men—added to burdens.
2) Jesus offers rest from all of this confusion.
3) Rest from fear and worry.
4. To enter this rest we must respond in faith (obedience) to the gospel.
1) Heb 4:1-2.
29: “Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls.”
• Two illustrations amplify the invitation.
1. “Yoke”—a horizontal bar or wooden frame laid on the necks of oxen that is used metaphorically in Scripture to signify submission to authority (Jer 27:1- 15; Nah 1:13; Acts 15:10; Gal 5:1; 1 Tim 6:1).
1) In this picture, Christ is the farmer and we are the oxen.
2) We take His yoke by submitting to His authority, placing our mind under His will and being governed by His word.
2. “Learn of Me”—The figure changes to that of a teacher and students.
1) The task of a student is to learn and then live what has been learned.
2) When one comes to Christ he commits himself to a learning process that profoundly affects the way he believes and behaves.
3) As Christians we are to put our minds under the yoke of Christ.
4) Then Christians can say with Paul, “we have the mind of Christ.”
3. “Humble (lowly, tapeinos)”—Humility was a despised quality in the ancient world.
1) The Greeks never spoke of it with approval, much less admiration.
2) They associated it with the position of a slave.
4. “In heart”—Locates these qualities at the center of his being.
1) It was not that he pretended to be humble and made a show of being lowly.
2) He really was lowly—and that was at the very center of all that he was.
30: “For My yoke is easy, and My load is light.”
1. In a remarkable paradox Jesus offers the burdened a burden that symbolizes rest from burdens.
1) Nothing in this implies that the righteousness of the kingdom (5:20) isn’t challenging or demanding.
2) But from the perspective of what man imposes and what heaven bestows, Christ yoke is “easy” (chrestos, good, pleasant).
2. “Light”—(1 John 5:3).
1) Those who find Christianity a burden may be trying “to carry the world along with them.”
2) If your life as a Christian seems heavy, you are carrying a burden that belongs to someone else.
3. The longer we bear a burden, the lighter it becomes.
1) That which requires effort at first is later done with ease and enjoyment.
2) Old habits are broken and new habits are formed.
3) We won’t appreciate or understand this point until we experience it ourselves.
STUDY QUESTIONS FOR MATTHEW ELEVEN
(Parallel passage—Luke 7:18-35)
JOHN’S QUESTION AND JESUS’ ANSWER (1-6)
1. Where was John the Baptist at this time?
2. What question did the disciples of John ask of Jesus?
3. Why do you think John made this inquiry?
4. What response did Jesus give John’s disciples?
5. Compare this response with John 20:31.
6. Why do you think Jesus inserted Matthew 11:6?
JESUS’ TRIBUTE TO JOHN (7-15)
1. What was Jesus’ assessment of John the Baptist?
2. Jesus calls John a ________________________.
3. What Old Testament passage does Jesus quote?
4. As great as John was, what was more desirable?
5. The prophets and the law prophesied until ______________.
6. Where are other passages which say, “He who has ears to hear, let him hear”?
THE UNREASONABLENESS OF THE JEWS (16-24)
1. To what does Jesus liken the men of His generation?
2. The Jews accused John of having a __________________ and Jesus of being a friend of ____________________ and _________________________.
3. How did “being baptized with the baptism of John,” “vindicate (justify)God”?
4. By refusing John’s baptism, what were the Pharisees rejecting?
5. Why did Jesus upbraid the cities where He had done most of His mighty works?
6. What did the mighty works of Jesus demonstrate?
THE WAY OF SALVATION (25-30)
1. In Matthew 11:25, who were the “wise and intelligent”?
2. How do we learn of the Father?
3. What does Christ offer to those who are heavy laden?
4. What does “My yoke” symbolize?
Matthew 12
REJECTION OF CHRIST BY THE PHARISEES
12:1-14: CLASHES OVER THE SABBATH
I. PLUCKING GRAIN ON THE SABBATH (12:1-8)
1: “At that time Jesus went on the Sabbath through the grainfields, and His disciples became hungry and began to pick the heads of grain and eat.”
1. Refers to the preceding paragraph (11:28-30).
1) At the very time Jesus offered relief from legalistic burdens He clashes with one.
2. In the KJV, “corn” means grain or seed (John 12:24).
1) Corn is a New World crop that was not grown in Palestine until after the discovery of America.
2) The word “barleycorn” still conveys its older meaning.
2: “But when the Pharisees saw it, they said to Him, ‘Behold, Your disciples do what is not lawful to do on a Sabbath.’”
1. The Pharisees were always a minority group, but in the time of Christ they were the religious power in Palestine.
1) They first appeared during the reign of John Hyrcanus (135-105 BC).
2) Initially they were known as the “Chasidim” (“pious ones”).
3) The name Pharisee (“separated”) was given them when they withdrew from the Sadducee court party of the Maccabaean rulers under John Hyrcanus.
2. The Pharisees emphasized and determined to remain unspotted from all defilement.
1) They devised a mass of regulations as a hedge around the Law to keep from violating God’s word.
2) Over time, they blurred the distinction between their rules and God’s Law to where they valued their traditions as equal to Divine Law.
3. The regulation of Sabbath activity soon reached a point where it required considerable knowledge to know what was and was not permissible.
1) Therefore, virtually nothing was left to private judgment.
2) Pharisees of every generation fail to understand that ignoring their man-made rules doesn’t necessarily lead to spiritual chaos.
3) The kingdom of God imposes a responsibility on men far greater than traditions can command (Matt 5:20).
4. Refer to supplemental notes.
1) It was their rules, not God’s word, that formed the basis of their charge.
2) It was not unlawful for the disciples to eat on the Sabbath or for them to pluck grain from another’s field (Deut 23:25).
3) But the Pharisees contended their action constituted work (Ex 20:8-10; 34:21).
5. Modern Jewish scholars point out that there was a wide diversity of opinion on such matters among first-century interpreters.
1) The Mishnah does not list ‘plucking’ among the 39 varieties of prohibited labor.
2) It is suggested that the view expressed by these Pharisees represents not ordinary Jewish opinion but that of extreme sabbatarians, such as those responsible for the Dead Sea Scrolls and the book of Jubilees, for whom the Sabbath could not be violated even to save a life (see Macc.2:29-41).
3: “But He said to them, ‘Have you not read what David did, when he became hungry, he and his companions;
4: how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat, nor for those with him, but for the priests alone?’”
1. Jesus answers the charge with four arguments.
1) First, He points out their inconsistency by referring to 1 Sam 21:1-6.
2. While fleeing Saul’s rage, David was hungry and entered the tabernacle to fetch the showbread, which only the priests were permitted to eat (Lev 24:9).
1) In so doing, David did what “was not lawful”—He broke God’s law.
2) The Pharisees didn’t criticize David—They excused David and his men for doing something unlawful because they were hungry.
3) This is evident by the fact that they would have replied—Since David sinned, so do Your disciples.
4) Therefore, consistency would require them to excuse Jesus and His disciples on the same basis.
5) But by excusing the guilty (David) and condemning the innocent (7: Jesus) they manifested a DOUBLE STANDARD.
3. Is Jesus teaching that the law could be broken under certain circumstances?
1) Jesus wasn’t justifying His disciples’ actions based on David’s example, but was making an argument that exposed a glaring discrepancy in the Pharisees’ position.
5: “Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath, and are innocent?
6: But I say to you, that something greater than the temple is here.”
1. Second argument—The Sabbath prohibition against work wasn’t absolute for the priests were blameless even though they worked in the temple on the Sabbath—changing the showbread (Lev 24:8); offering sacrifices (Num 28:9- 10).
1) If such service superseded the Sabbath law, it follows that the ministry of One greater than the Temple would also take precedence over the Sabbath.
7: “But if you had known what this means, ‘I desire compassion, and not a sacrifice,’ you would not have condemned the innocent.”
1. Third, Christ argues from Scripture.
1) “If you had known” implies they did not know the meaning of Hos 6:6 (Matt 9:13), for if they had they would not have condemned the innocent.
2. Hosea declared that God’s concern is with helping men (mercy), not honoring man-made rules (sacrifice).
1) Allowing the hungry to eat on the Sabbath was an act of compassion entirely consistent with God’s will.
2) Christ is declaring His disciples innocent of the charge against them.
8: “For the Son of Man is Lord of the Sabbath.”
1. Fourth—Jesus makes an argument based on His authority as Lord.
“Lord” here is a claim to deity that asserts Christ’s authority over the Sabbath.
1) This doesn’t mean he could violate or redefine Sabbath law when it suited Him.
2) It means that if anyone understood the Sabbath law it was Jesus.
3) He instituted the Sabbath and, as Lord of it, He knew what Sabbath law involved, when it was being violated, and when it was being perverted by the likes of the Pharisees.
4) If men wanted to know how to act on the Sabbath, they should look to the Lord of the Sabbath for guidance and not to the Pharisees or scribes.
II. HEALING ON THE SABBATH (12:9-13)
9: “And departing from there, He went into their synagogue.
10: And behold, there was a man with a withered hand. And they questioned Him saying, ‘Is it lawful to heal on the Sabbath?’ in order that they might accuse Him.’”
1. The Pharisees refused to back off.
1) Rabbinic law allowed medical attention on the Sabbath in life-or-death situations, but a withered hand was not mortal and its healing could have easily waited until the next day (8:16).
2) Behind their question is the assumption that healing is work and would violate the Sabbath law proscribing work.
3) The Pharisees used this example as another test case to expose Jesus’ heresy.
4) They tried to bait Jesus into an action they believed would give them grounds for discrediting Him.
5) “Accuse” (kategoreo)—word used of bringing charges in court.
2. The Pharisees had elaborated endless rules for the treatment of all sicknesses on the Sabbath day.
1) A person in health was not to take medicine on the Sabbath.
2) For the toothache, vinegar might be put in the mouth, if it was afterwards swallowed, but it must not be spat out again.
3) A sore throat must not be gargled with oil, but the oil might be swallowed.
4) The school of Shammai held it unlawful to comfort the sick, or visit the mourner on the Sabbath.
11: “And He said to them, ‘What man shall there be among you, who shall have one sheep, and if it falls into a pit on the Sabbath, will he not take hold of it, and lift it out?
12: Or how much more value then is a man than a sheep! So then, it is lawful to do good on the Sabbath.’
13: Then he said to the man, ‘Stretch out your hand!’ And he stretched it out, and it was restored to normal, like the other.”
1. Jesus’ question exposes His opponents’ hypocrisy.
1) Any Pharisee whose flock consisted of only one sheep knew exactly what he would do if it fell into a ditch on the Sabbath—he would pull it out.
2) If the Pharisees were justified in helping an animal on the Sabbath, wasn’t Jesus more justified in helping a man?
3) Showing mercy on the Sabbath was lawful and Christ would do what was right on the Sabbath, regardless of what the Pharisees thought.
2. Jesus performs the miracle demanded by this situation.
1) He must act now, not later.
2) For Him to have waited until the following day could easily have been interpreted as an admission on His part that deeds of healing are after all wrong when performed on the Sabbath.
14: “But the Pharisees went out, and counseled together against Him, as to how they might destroy Him.”
1. The Sabbath controversy ends with the Pharisees’ deciding to kill Christ.
1) What Jesus did called into question their understanding of the Law of God, and thus their whole theological position.
2) If his popularity led people to follow Him in this, then their leadership was threatened.
3) They could lose everything.
4) More was at stake than the health of an unknown cripple—and they determined to get rid of Christ.
III. JESUS HEALS MANY BY THE SEA (12:15-21)
15: “But Jesus, aware of this, withdrew from there. And many followed Him, and He healed them all,”
1. He withdraws, not because He is afraid to die, but because it was not time for Him to die.
1) Jesus takes a non-aggressive, non-provocative approach.
2) Many still followed Him hoping for a miraculous cure and He healed them all.
16: “and warned them not to make Him known,
17: in order that what was spoken through Isaiah the prophet, might be fulfilled, saying,”
1. In the incidents just cited—Christ’s withdrawal, His miracles of healing and His command not to publicize Him—Matthew sees the fulfillment of prophecy.
1) The text quoted, Isa 42:1-4—in Matthew it is either an independent translation or an inspired paraphrase.
2) It is the longest OT passage cited in Matthew.
3) It contributes to the story by showing how every detail of Jesus’ ministry was anticipated in Scripture.
4) Modern Jews apply this passage to the nation of Israel, but Matthew identifies it as Messianic.
18: “Behold, My Servant whom I have chosen; My beloved in whom My soul is well- pleased; I will put My Spirit upon Him, and He shall proclaim justice to the Gentiles.”
1. God’s view of Christ—GOD’S IDEAL SERVANT.
1) “Servant” (20:20-28)—Perfect obedience.
2) “Chosen”
3) “Beloved”
4) “Well-pleased” (3:17; 17:6).
19: “He will not quarrel, nor cry out; nor will anyone hear His voice in the streets.”
1. This fulfillment was illustrated by Christ’s retreat from the Pharisees and alludes to the command to not make Him known.
1) He will conquer by changing hearts through His teaching and example.
20: “A battered reed He will not break off, and a smoldering wick He will not put out, until He leads justice to victory.”
1. Reeds grew in marshes and along river banks and were used for yardsticks, pens and flutes.
1) They were so plentiful and cheap that when one broke it was simply discarded and replaced.
2. Flax was used as wicks in lamps and it gave off more smoke than light when it didn’t function correctly.
1) When this happened it was snuffed out and thrown away.
2) It didn’t cost much and replacing it was routine.
3. These figures refer to people.
1) To not break a bruised reed or extinguish a smoking wick speaks of tenderness and patience.
2) He will represent the spiritually weak.
3) He will not demand of men more than they can bear.
4) Rather than quenching struggling faith, He heals the bruise and fans the flame until it becomes a bright light.
5) Despite the many obstacles, justice will play a prominent role in the triumphant work of the Messiah’s purposes.
4. As the victor over temptation, the Servant would have every right to break the bruised reed and to quench the dimly burning wick.
1) Justice demands that we should be finally broken, that our faint light should be quenched.
2) But He will not—this is the amazing message of the prophecy.
3) He will stoop over us—spend His own life to heal the bruised reed and to revive the fainting wick.
4) This is the GRACE OF GOD!
21: “And in His name the Gentiles will hope (trust).”
1. Elpizo is a verb that means “to hope.”
1) True love and acceptance can be found nowhere else but in Him.
IV. THE PHARISEES ARE REBUKED (12:22-30)
22: “Then there was brought to Him a demon-possessed man who was blind and dumb, and He healed him, so that the dumb man spoke and saw.”
1. An exorcism sets the stage for yet another clash with the Pharisees.
23: “And all the multitudes (people) were amazed, and began to say, ‘This man cannot be the Son of David, can He?’”
1. Pantes oi ochloi indicates that everybody, not just a handful, was affected by the miracle in verse 22.
1) “Amazed” (existemi) is a strong verb that means the people “were beside themselves” (Mark 3:21).
2) Perhaps a parallel rendering would be “The crowds were going crazy over Jesus.”
24: “But when the Pharisees heard it, they said, ‘This man casts out demons only by Beelzebul the ruler of the demons.’”
1. The number of people involved and the degree to which they were affected could not be ignored by the Pharisees.
1) They could not deny Christ’s power, but they could question its source.
2) In an attempt to dampen the deep impression this miracle had made upon the crowd, they repeat the smear of 9:34 (10:25; 11:18).
25: “And knowing their thoughts He said to them, ‘Any kingdom divided against itself is laid waste; and any city or house divided against itself shall not stand.’”
1. Jesus ignored this slur the first time (9:34), but not now.
1) Knowing the Pharisees’ thoughts, He exposes them by showing how all the facts were against their explanation (false conclusion).
2) Their position is impossible or absurd when carried out to its logical conclusion.
26: “And if Satan casts out Satan, he is divided against himself; how then shall his kingdom stand?”
1. There is no future for a kingdom divided against itself and the Pharisees were incredibly naïve if they thought Satan didn’t understand this.
1) Satan would be helping Jesus to destroy himself (Satan).
27: “And if I by Beelzebul cast out demons, by whom do your sons cast them out? Consequently they shall be your judges.”
1. Without pausing to evaluate their claim of casting out demons, Christ asks why He had been singled out? How did His exorcisms differ?
1) If they condemn Jesus—then they must condemn their own disciples claims (7:21-23).
2) Hypocrites tend to criticize those outside their circle, while ignoring similar behavior and practices within their clique.
28: “But if I cans out demons by the Spirit of God, then the kingdom of God has come upon you.”
1. The kingdom of God was near and people and events associated with it had arrived (11:12).
1) But it would not come in its fullness until Ac 2 (Mark 9:1; Acts 1:6-8).
29: “Or how can anyone enter the strong man’s house and carry off his property, unless he first binds the strong man? And then he will plunder his house.”
1. In this analogy, Jesus depicts Satan as a strong man unable to defend his property (demons and the demonized) against a stronger man.
1) Just as homeowners do not assist thieves who try to burglarize their houses, so Christ’s power over Satan must derive from a source other than Satan.
2) Man does not have the strength to break Satan’s grip, but God does.
3) Divine power is the only possible explanation for Christ’s power.
30: “He who is not with Me is against Me; and he who does not gather with Me scatters.”
1. The Pharisees face a dilemma.
1) They accused Jesus of being in fellowship with Satan, but Jesus clearly demonstrated the absurdity of such thinking.
2) Jesus wants them to know this was no game.
3) They were in a moral conflict in which remaining neutral was impossible.
4) If they continued to oppose Him it was they, not He, who were allied with Satan.
5) He who doesn’t work with Christ (gather), works against Him (scatters).
V. BLASPHEMY AGAINST THE HOLY SPIRIT (12:31-32)
31: “Therefore I say to you, any sin and blasphemy shall be forgiven men, but blasphemy against the Spirit shall not be forgiven.
32: And whoever shall speak a word against the Son of Man, it shall be forgiven him; but whoever shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or in the age to come.”
1. This doesn’t mean the Son is less important than the Spirit, or that He can be slandered with impunity (gluttony and drunkenness-11:19; Sabbath breaker).
1) Rather, the blasphemy against the Spirit speaks of a sinful, irreversible attitude.
2) “Any sin and blasphemy” and “speak a word against the Son of Man” are synonymous phrases.
3) You may reject My teachings, malign and abuse me as you are now doing, but when the Holy Spirit comes and bears testimony, if you reject that, there will be no further offers of love and mercy and forgiveness.
2. It is not one particular act but a mindset characterized by flagrant, willful and persistent unbelief.
1) OT Scripture speaks of such defiance as unforgivable (Num 15:30-31; 1 Sam 3:14; Isa 22:14).
2) This sin is not a case of God refusing to forgive, but of a person refusing to be forgiven on God’s terms made known by the Holy Spirit.
3) The only sin that is unforgivable is the REJECTION OF FORGIVENESS!
3. In charging Jesus with working by Satanic power, the Pharisees reflected an attitude of stubborn resistance to the work of God.
1) If they persisted in this there was no other hope for them “in this age, or in the age to come.”
VI. WORDS REVEAL CHARACTER (12:33-37)
33: “Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad; for the tree is known by its fruit.”
1. The Pharisees’ accusation was not a careless remark, but a comment that revealed their evil character.
1) Comparing people to trees, Jesus sees only two possibilities.
2) This doesn’t mean a person cannot change, but character determines conduct and conduct reveals character.
2. The quality of the fruit reveals the quality of the tree.
1) Good attitudes, words and conduct indicate a good heart, while corrupt (sapros, rotten, bad) behavior indicates an evil heart.
34: “You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart.”
1. Using the metaphor of 3:7, Jesus labels the Pharisees.
1) This isn’t name-calling, but “telling it like it is.”
2) It is an accurate description of their character.
3) So long as they were evil they would not speak good about Him.
35: “The good man out of his good treasure brings forth what is good; and the evil man out of his evil treasure brings forth what is evil.”
1. Switching to the analogy of a storehouse or treasure chest (thesaurus, 6:21), Christ shows that what we say and do defines who we are.
1) Good people do not speak or do good things sporadically, but habitually.
2) The same holds true for bad people.
3) The nature of the Pharisees charge showed they were inwardly evil (9:4).
36: “And I say to you, that every careless (useless; idle) word that men shall speak, they shall render account for it in the day of judgment.
37: For by your words you shall be justified, and by your words you shall be condemned.”
1. Words mean something.
1) They show what we are in our soul.
2) There is nothing closer than the tongue.
3) Offhand remarks serve the purpose of judgment in that they are better indicators of character than carefully designed statements.
2. Idle words are “not working” words that do not accomplish some useful purpose (Isa 55:11).
1) They are words that are not backed by faithful obedience.
2) Prov 13:3; 17:14; 18:21.
3) Because of what words reveal about us they can serve as a valid basis for condemning or justifying another.
4) We will be held accountable for what we say.
VII. THE SIGN OF JONAH (12:38-45)
38: “Then some of the scribes and Pharisees answered Him, saying, ‘Teacher, we want to see a sign (attesting miracle) from You.’”
1. Desiring to appear as reasonable men who can be persuaded if evidence is given.
1) It was an insulting request for they had no intention of honestly examining any evidence Jesus produced.
2) This cruel request reflected upon the miracles already performed.
39: “But He answered and said to them, ‘An evil and adulterous generation craves for a sign; and yet no sign shall be given to it but the sign of Jonah the prophet;
40: for just as Jonah was three days and three nights in the belly of the sea monster, so shall the Son of Man be three days and three nights in the heart of the earth.’”
1. Jesus refuses to jump through their hoop.
1) Heaven’s answer to the unbelief of the religious leaders and the uncertainty of the people would be a stunning miracle that unequivocally declared Jesus to be the Son of God (Rom 1:4).
2. The chronology of Christ’s death and resurrection involves less than 72 hours.
1) This phrase was a Hebraism that used inclusive reckoning to cover any portion of three calendar days.
2) The Jews regarded a part of a day as a whole day (Mark 8:31).
3) Thus we have Friday, Saturday, Sunday as three days.
4) It doesn’t matter that neither the Friday nor the Sunday was complete (1 Sam 30:12-13; 2 Chron 10:5, 12; Est 4:16-5:1; Mark 8:31—9:31).
5) Matt 17:1: “six days later”—Luke 9:28: “And some eight days after”
6) Acts 10:8, 9, 23, 24 = 3 days.—Acts 10:30: “Four days ago”
41: “The men of Nineveh shall stand up with this generation at the judgment, and shall condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here.”
1. The mention of Jonah leads to a comparison between the present generation of Jews (11:20-24) and Nineveh.
1) Nineveh set a standard of conduct the current generation of Jews had not matched.
2) In the judgment the example of Nineveh will rebuke those Jews who refused to repent at the preaching of One greater than the preacher they heard.
42: “The Queen of the South shall rise up with this generation at the judgment and shall condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here.”
1. Another Gentile who put the Jews to shame was the Queen of Sheba (lit., “the south,” southern Arabia, possibly the region now called Yemen, 1 Kings 10:1-13).
1) She came from a long distance to hear Solomon, but when He who is wisdom incarnate came from heaven to enlighten Israel, Israel wasn’t interested.
43: “Now when the unclean spirit goes out of a man, it passes through waterless places, seeking rest, and does not find it.”
1. Christ concludes with a story that illustrates the precarious position of His generation (39, 45).
1) A demon who has left a man seeks rest—another victim—but without success.
44: “Then it says, ‘I will return to my house from which I came’; and when it comes, it finds it unoccupied (empty), swept, and put in order.”
1. Frustrated in its search, the demon revisits its old neighborhood and finds its former house (victim) unoccupied and ready for use.
1) The word translated “unoccupied” or “empty” is not the usual Greek word with this meaning, but one that means “to have leisure.”
2) Scholazo, from which comes our English words school, scholar, etc.
3) Because the man was at leisure—uninvolved, uncommitted—he was a prime target for a hostile takeover.
45: “Then it goes, and takes along with it seven other spirits more wicked than itself, and they go in and live there; and the last state of that man becomes worse than the first. That is the way it will also be with this evil generation.”
1. Jesus drives the point home.
1) Israel had rid herself of some sins that marked her earlier history (such as idolatry).
2) But worse evils now possessed her (hypocrisy, indifference, etc.)
3) Because she refused to repent, her end would be tragic.
4) If we refuse Christ’s rest(11:28-30, Satan will rest in us (12:30).
2. When Jesus cast out this unclean spirit (22), He demonstrated His power over Satan (Luke 10:17).
1) That demonstration extends in its application to sin in us.
2) That demon had been at home in this man, just as some specific sin may be at home in us.
3) When the demon was cast out (as we may cease from engaging in that sin), it was troubled and began looking for another home.
3. You may decide to stop drinking but when it gets difficult, you go back to it.
1) You may decide to stop talking negatively about people, but it is easier to tell someone else than talk to the person.
2) You may decide not to be bitter and angry, but when you are around some people or circumstances, it is just easier to go back to the old ways.
4. Once you give in to whatever your besetting sin may be (Heb 12:1), it is easier then to allow it associated sins to take up residence as well.
1) Psychologically, once you allow yourself to do one thing you know is wrong, you will not see the sense in fighting the other things related to it.
2) A Christian that goes back to drinking may commit adultery, leave his family, the church and everything else which is right.
3) Put someone down behind their back and before long, no matter what they have meant to you, you will despise them.
4) It might have been that something could have been worked out if you had talked to them. Perhaps you misunderstood them.
5. You had something good, but now all is lost for you both (2 Pet 2:20).
1) Don’t let sin back in your life.
2) Fill up its place with the Spirit’s word (Eph 5:18-19; Col 3:16).
VIII. CHRIST’S TRUE FAMILY (12:46-50)
CHANGED RELATIONSHIPS
46: “While He was still speaking to the multitudes, behold, His mother and brothers were standing outside, seeking to speak to Him.
47: And someone said to Him, ‘Behold, Your mother and Your brothers are standing outside seeking to speak to You.’”
1. It was bad enough that the religious establishment didn’t recognize Jesus as the Messiah, but even more distressing is that His own family (13:55) apparently didn’t understand His true identity (John 7:5).
1) Their appearance here may have been prompted by the report of friends that “He had lost His senses” (Mark 3:21).
2) If so, they likely meant to get Him out of the public spotlight where they could care for Him and He could regain His senses.
48: “But He answered the one who was telling Him and said, ‘Who is My mother and who are My brothers?’
49: And stretching out His hand toward His disciples, He said, ‘Behold, My mother and My brothers!’”
1. If Mary and her children thought their family connection entitled them to interrupt Jesus in the middle of a teaching session, they learned differently.
1) Christ uses their interruption to teach that there is a tie that exceeds family kinship—the bond between those of like precious faith.
50: “For whoever does the will of My Father who is in heaven, he is My brother and sister and mother.”
1. Christ wasn’t snubbing His family or dishonoring His mother.
1) He was stressing the importance of obedient faith (6:10; 7:21).
2. “Whoever” sounds the theme of universal blessing echoed throughout this Gospel (12:18, 21).
1) What counts with Christ is obedience, not blood (3:7-9; 12:41-42).
2) John 1:12; 7:17: We are restricted in many ways but all can be a child of God (heir).
3) All have the opportunity to wear the family name (Acts 11:26).
4) No one has the right to offer salvation on any other terms.
STUDY QUESTIONS FOR MATTHEW TWELVE
PLUCKING GRAIN ON THE SABBATH (1-8)
1. Upon what basis did the Pharisees claim that what the disciples did was not lawful on the Sabbath?
2. Who picked grain and ate it?
a. Jesus
b. Jesus’ disciples
c. Jesus and His disciples
3. Why do you suppose Jesus’ disciples happened to pick grain within sight of the Pharisees? Couldn’t they have found a more hidden location to do it?
4. Did David break God’s law when he entered the tabernacle and ate the showbread?
5. Did the Pharisees excuse David and his men for doing something unlawful because they were hungry?
6. Were the disciples innocent of the Pharisees charges?
7. When the Pharisees excused the guilty (David) and condemned the innocent (Jesus’ disciples), what do we call that?
8. Is Jesus teaching “situation ethics” by His response based on David’s unlawful actions?
9. What should the Pharisees have shown to Jesus’ disciples according to Hos.6:6?
10. What does Jesus mean when He said, “The Son of Man is Lord of the Sabbath”?
HEALING A MAN WITH A WITHERED HAND ON THE SABBATH (9-14)
1. Did the healing of the man with the withered hand occur on the same Sabbath as when the disciples plucked grain?
2. Who were “they” in verse 10?
3. Why did the Pharisees ask Jesus if it was lawful to heal on the Sabbath?
4. What did Jesus prove by bringing up rescuing a sheep fallen into a pit?
5. What effect did this miracle have upon the Jewish leaders?
JESUS HEALS MANY BY THE SEA (15-21)
1. What Old Testament prophecy is mentioned in verses 17-21?
2. In what way was this prophecy fulfilled?
THE PHARISEES ARE REBUKED (22-30)
1. What was the condition of the man brought to Jesus?
2. What did this miracle cause the multitude to ask (or say)?
3. To whom did the Pharisees attribute the power of Jesus?
4. What two arguments does Jesus use to refute their charge?
1)
2)
5. What is the result of a divided house (kingdom)?
6. Could the Pharisees really cast out demons?
7. What is required before one can take the “property (goods)” of another?
8. What does Jesus say that shows there is no “middle ground” in one’s service to Him?
BLASPHEMY AGAINST THE HOLY SPIRIT (31-32)
1. Define “blasphemy.”
2. Does Jesus have one particular act in mind or is it a mindset? Explain your answer.
3. Can this sin be committed today?
WORDS REVEAL CHARACTER (33-37)
1. How can one tell a good tree from a corrupt tree?
2. What do our “words” reveal?
3. What is one thing for which we must give an account in the day of judgment?
THE SIGN OF JONAH (38-45)
1. What did the Pharisees and scribes ask of Jesus?
2. What does Jesus call that generation?
3. What sign did Jesus offer them?
4. What does Jesus allude to concerning Jonah?
5. Was Jesus in the tomb for 3 days and 3 nights (72 hours)? Explain:
6. What was the results of Jonah’s preaching?
7. Who was the Queen of the South?
8. What parable does Jesus use to describe that generation?
9. How can we apply this parable to ourselves in our day?
CHRIST’S TRUE FAMILY (46-50)
1. Did Jesus dishonor His family here?
2. Christ uses this interruption to teach what important lesson?
Matthew 13
PARABLES OF THE KINGDOM
INTRODUCTION
A. For the first time in Matthew we are introduced to a fully developed parable.
1. Previously, there has been some teaching of a parabolic nature (5:25-26; 7:13- 14; 7:24-27).
1) Christ did not invent parables—they were a common method of illustration among Jewish teachers, but no one told parables like Christ.
B. A parable (parabole) “to put one thing alongside another for the purpose of comparison.”
1. The purpose “of a parable was to take some situation which was found in everyday life and cast it alongside a spiritual truth in order to enable the hearers to comprehend the latter” (Hobbs, 162).
1) The classic definition is that a parable is an “earthly story with a heavenly meaning.”
2. They are stories that move the listener from the known to the unknown, by utilizing events and incidents with which he is familiar, in order to instruct him in subjects he doesn’t understand.
1) An exception to this rule is in 20:1-16.
2) Parables embody the maxim that a picture is worth a thousand words.
3) They are windows that let in light so that a student can say, “I see it!”
4) They are concrete pictures of abstract concepts that make truth vivid and stimulate listeners to think for themselves.
5) The conclusion is unavoidable without having any previous knowledge.
3. In an allegory, every detail of the story has meaning.
1) A parable has one or two major points.
2) A parable reveals and a allegory conceals.
3) Previous knowledge is necessary when studying an allegory (Gal 4:24-31).
4) An allegory contains real facts with a figurative application.
C. Historically, Christ’s parables have been subjected to reckless allegorizing, wherein meaning has been arbitrarily pressed into every detail to support various theological positions.
1. To counter this, many have argued that parables contain only one point.
1) While this rule is true for some, it doesn’t hold for all for there are parables wherein the details bear significance beyond mere window dressing.
2. Therefore when interpreting a parable, our conclusion must agree with the Scriptural explanation (13:18-23, 36-43), summation (25:13) or context (Luke 12:13ff).
1) In those cases where the meaning is obscure, we should never make an interpretation that contradicts any plain passage of scripture.
D. 13:1-52 contains 7 parables (4 delivered publicly, [3-35]; 3 given privately [36- 50]) that form the third of Christ’s 5 major discourses in this Gospel.
1. Their placement at this point is helpful for they give insight into the attitudes narrated in the preceding and following sections, showing why some responded to Christ, while others remain unaffected.
13:1-2: INTRODUCTION
1: “On that day, Jesus went out of the house, and was sitting by the sea.”
1. Refers to the same day on which the events of 12:22ff occurred.
1) Parables were often occasioned by an immediate need or incident (Luke 10:25-37).
2) Jesus would strike while the iron was hot, using a situation as a vehicle for discussing principles relevant to the kingdom.
2: “And great multitudes gathered to Him, so that He got into a boat and sat down, and the whole multitude was standing on the beach.”
1. Jesus addresses the consequences of rejecting Him and His kingdom.
I. THE PARABLE OF THE SOWER, SEED AND THE SOILS (13:3-9; EXPLAINED—18-23)
3: “And He spoke many things to them in parables, saying, ‘Behold, the sower went out to sow;’”
1. “Behold”—Look!—probably directed attention to a farmer sowing in a nearby field.
1) Before the invention of modern equipment farmers planted by hand, walking back and forth over a field, throwing seed in all directions.
2. The Bible emphasizes loving God with the whole heart, soul, and mind (Deut 11:13; Matt 22:37).
1) The Gospel is designed to change the hearts of men unto God.
2) However, our Savior did not always find a receptive audience (4:17, 23; 11:20-24).
3. To illustrate this problem, He told “The Parable Of The Sower And the Soils.”
1) This Parable illustrates four possible different reactions to the Gospel.
2) We can find ourselves in one of these reactions.
4. As a farmer (sower) plants seeds in the earth, the sower of truth (Luke 8:11) plants truth in the hearts (field, soil) of men.
1) The conditions of the heart (soil) varies from a hard heart to a good and honest heart.
A. THE WAYSIDE SOIL (The hard heart; closed mind)
1. Represents one who “hears and does not understand” (19).
1) Rejects the Word without giving it a chance (15).
2) These hearts are as hard as concrete—have a closed mind.
3) The seed (Word) just lies on the surface; it can’t be pentrated.
4) Nothing has an effect on them.
5) Guess who is waiting to pounce on the seed like a bird?
2. “Birds” represent “the evil (wicked) one” (Luke 8:12 – “the devil”) who snatches away the Word from those whose hearts are hardened.
2 Cor 4:3-4: “And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image of God.”
1) Satan believes in the power of the Word (seed) and fears nothing more.
2) Whenever the gospel is preached or taught, he is there to try to steal it.
3) There is nothing he wouldn’t do to get you to not obey the gospel.
3. His most powerful tool is deceit.
2 Cor 11:13-15: “For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness; whose end shall be according to their deeds.”
1) First, Satan would try to persuade us not to hear the Word.
2) He tempts us to ridicule the Scriptures.
3) When we hear the Word, he doesn’t want us to believe it (1 Cor 1:18).
4) When we believe the Word, he tries to convince us that we don’t have to obey it.
4. The wayside soil is hardened by various things and philosophies in life.
1) NATURALISM—Everything is explained naturally.
The Bible is merely a human book.
Man is not a sinner in need of salvation.
2) HUMANISM—Evolution—like an animal without an immortal soul.
Do not love the truth—therefore they do not want the truth.
They tune out the Bible and tune in fables (2 Thes 2:9-12).
5. Matt 13:19: Satan doesn’t want the Word to stay in our “heart.”
1) Why is the Word snatched away? Lack of interest.
2) Satan wants us to forget a class or a sermon before it has an effect in our lives.
3) Closed-minded on certain subjects.
4) They can’t sit still to study the Bible, meditate, or pray.
5) They don’t like to be alone with themselves, lest they should be surprised into thinking.
6. Procrastination can harden a heart.
1) One may realize he needs to obey but puts it off, until he no longer wants to hear the Word.
2) Therefore, the seed lies on the surface—Word falls on him like a seed (or rain) on a rock.
B. THE ROCKY SOIL (The shallow heart; let’s in just a little bit of truth)
1. There is a thin layer of dirt over a bed of rock, so roots do not go very deep.
1) He hears and obeys the word but there are rocks just below the surface.
2) Obedience was more of an emotional response.
3) Superficial, shallow, and temporary.
4) They let in just a little bit of truth.
5) They do what God says—sort of—but didn’t let God’s Word change their entire life.
2. The result is this one is never really grounded, has no reserve.
Col 2:6-7: “As you therefore have received Christ Jesus the Lord, so walk in Him, having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude.”
1) Listening is not enough.
2) Remove doubts—make sure.
3) “Overflowing”—to exceed a fixed number—outweighs the negative.
4) When battles come to resist temptations, to bear burdens this one is quickly discouraged; cannot endure.
5) Matt 10:22: “And you will be hated by all on account of My name, but it is the one who has endured to the end who will be saved.”
3. He didn’t count the cost.
1) The rocky heart didn’t calculate the hardships (10:34-37).
2) He enlisted for the parade but not for the battle.
3) He allows the external circumstances to control him instead of controlling the circumstances with God’s help.
4) It is more than he could take (he thinks-1 Cor 10:13)—DISCOURAGED.
5) He takes the easy road and chucks the Christian life out.
4. Instead of leaning upon God—he withdrew from God.
1) Instead of praying more—he prayed less.
2) Instead of worshiping God more—he worshiped God less.
3) We need Christ the most when following Him is hard!
5. As sunlight strengthens a healthy plant but withers a sick plant.
1) Jas 1:2-3; 1 Pet 1:7: Persecution and tribulations establishes our faith.
2) Or it can destroy the little faith that one still has.
3) Let us not be shallow and immature—recognize the battle!
4) Keep the big picture in focus.
5) Listen and remember the rest of the story.
6. The shallow heart assumes that the Christian life is supposed to be one mountain-top experience after another.
1) We must realize that living the Christian life is also an endurance test.
2) If we don’t allow the seed to take deep roots, our commitment will be only temporary.
3) Therefore we must remove the stones that hinder our growth.
C. THE THORNY SOIL (The crowded heart; distracted and is not fully focused)
1. Weeds grow up and take all the nutrients out of the ground.
1) They starve out and crowd out the good plants.
2) These hearers allow competition to choke the truth, which then loses its power because it is not given priority in their daily lives.
2. This represents one who “hears the word” (22).
1) But whose ability to bear fruit is choked by the material things in life.
2) The evil in life’s cares and anxieties is that they can detract our minds from what is truly important.
3) The cares of the world take up so much of our time—Jesus is crowded out.
4) He no longer has time to study, pray, teach, or worship God.
3. He is so busy making a living instead of making a life worth living.
1) No time to prepare for the next life.
2) Starving his soul, he gradually drifts away.
3) He wouldn’t budge under persecution (rocky soil), but gives way to the cares of the world—slowly, gradually, and unnoticed.
D. THE GOOD SOIL (Cultivated and fruitful heart)
1. These hearts give the Word a special place, a nurtured place.
1) These are the only hearts that bear fruit (23).
2) If we want to overcome the problems and difficulties of life that tempt us to fall away, we need an honest and good heart.
3) We must really want, more than anything else, to be what God wants us to be.
2. Sincerity is necessary but sincerity alone is not adequate to save.
1) It does have its limitations.
2) Paul (Saul) was sincere but lost (Acts 23:1; 26:9; 22:16)—admitted wrong.
3) Cornelius was devout and sincere, but lost (Acts 10:1-4; 11:14; 10:48).
4) 1 Thes 5:21; 1 John 4:1: Addressed to honest and sincere Christians.
3. The Bible does not teach that anyone ever got to heaven by sincerity alone.
1) Every passage connects sincerity with other factors.
2) 2 Cor 8:7-8, 24: Paul calls for a demonstration (proof) of their sincerity.
3) Sincerity is not Christ, therefore sincerity alone cannot put away sin.
4) Rationalizing away truth is one result of dishonesty.
4. Observe that not all good hearts will bear the same amount of fruit (23).
1) Some have more ability to use what God has given.
2) Absence of sincerity renders one’s service unacceptable—pretending.
CONCLUSION
9: “He who has ears, let him hear.”
1. 13:18-23: This parable explains why the same gospel can produce different results in different hearers.
1) If the gospel is not received—the fault lies in man, not the message.
2. Falling away is a matter of the heart, a choice of what we love most.
1) The Word of God is not on trial in this parable.
2) The condition of my heart is being tested in the light of the Word—Evidence.
3. In this parable is a picture of every kind of heart.
1) You can see yourself—which heart describes you?
2) This is personal—What kind of soil is MY heart?
4. If you are anything other than like the good soil, you need to repent immediately.
1) Paul and Cornelius are examples.
2) A good and honest heart doesn’t allow Satan to snatch the word away from the command to be baptized.
5. They needed to act on the truth they learned.
1) To hear and not obey is to not hear at all (Jas 1:21-22).
2) Whenever Scripture tells us to use our ears to hear, it means we are to respond, do and live consistent with the truth we hear.
II. AN EXPLANATION: PURPOSE OF PARABLES (13:10-17)
10: “And the disciples came and said to Him, ‘Why do You speak to them in parables?’”
1. While parables were meant to simplify truth, the disciples’ question shows they were not simplistic for they are unsure about the story’s meaning (Mark 4:10) and puzzled why Jesus spoke in this way rather than in a more direct and literal fashion.
2.
11: “And He answered and said to them, ‘To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted.’”
1. “Mysteries” (musterion)—To initiate, instruct in sacred mysteries.
1) Refers to knowledge that can be gained only through revelation (16:17).
3. Between man and the mind of God exists an impenetrable gulf (Isa 55:8-9) that we cannot bridge by scientific investigation, philosophical speculation or poetic imagination.
1) The mind of God can only be known through Divine revelation (1 Cor 2:10-13).
3. Therefore the “mysteries of the kingdom,” refers to the truth about the kingdom revealed to man by God.
1) Parables were but one means by which this truth was communicated (34-35).
12: “For whoever has, to him shall more be given, and he shall have an abundance; but whoever does not have, even what he has shall be taken away from him.”
1. Those who resist God’s revelation will eventually lose the blessings they have.
1) But those who are receptive to truth will see their blessings increase.
13: “Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand.”
1. Many—perhaps most—in Christ’s audience viewed themselves as enlightened, perceptive people, when in fact they didn’t have a clue about the true nature of the kingdom.
1) They thought they saw and heard—but in the truest sense they were blind and deaf. deaf.
14: “And in their case the prophecy of Isaiah is being fulfilled, which says, ‘You will keep on hearing, but will not understand; and you will keep on seeing, but will not perceive;’”
1. This lack of perception had been predicted in Isa 6:9-10.
1) The minds of many of Christ’s listeners were already made up.
2) The pattern of behavior in Isaiah’s time is repeating itself and being completed in Jesus’ day among those who reject Him.
3) They were set in their ways and refused to seriously consider Christ’s teaching.
15: “For the heart of this people has become dull, and with their ears they scarcely hear, and they have closed their eyes lest they should see with their eyes, and hear with their ears, and understand with their heart and return, and I should heal them.”
1. At the heart of the people’s problem was their heart.
1) They had allowed it to “become dull” (wax gross), which means they were SLUGGISH in their thinking.
2. The order of conversion leading to HEALING is…
1) Hear or see
2) Understand
3) Turn
4) Healed (forgiven or justified).
16: “But blessed are your eyes, because they see; and your ears, because they hear.”
1. In every parable in this chapter two groups of people are in view.
1) Those who understand and those who don’t (12:30).
17: “For truly I say to you, that many prophets and righteous men desired to see what you see, and did not see it; and to hear what you hear, and did not hear it.”
1. Because Christ’s disciples were among the understanding they were privileged to participate in events that the prophets and righteous men of old had longed to see.
1) The dawning of the Messianic kingdom (Heb 11:39-40; 1 Pet 1:10-12).
III. THE PARABLE OF THE TARES (13:24-30; EXPLAINED—36-43)
GOD RULES IN THE KINGDOM OF MEN
1. Christ’s preaching of the kingdom probably led many Jews to expect a drastic disruption of society (3:10-12).
1) But to all intents and purposes things went on as before.
2) Jesus addresses the impatience felt by many.
2. The coming of the kingdom produces division (13:16-17; 10:16ff).
1) But in many cases true justice must await the final judgment.
24: “He presented another parable to them, saying, ‘The kingdom of heaven may be compared to a man who sowed good seed in his field.
25: But while men were sleeping, his enemy came and sowed tares also among the wheat, and went away.
26: But when the wheat sprang up and bore grain, then the tares became evident also.”
1. “Tares” (zizanion) probably refers to darnel, a noxious weed that is virtually indistinguishable from wheat in the early stages of growth.
1) When ground into flour it gives off a bitter taste and can induce dizziness, drowsiness or vomiting.
2) Sowing darnel in a field for purposes of revenge was a crime under Roman law.
3) The necessity for a law on the subject suggests that the action was not infrequent.
27: “And the slaves of the landowner came and said to him, ‘Sir, did you not sow
good seed in your field? How then does it have tares?’
28a: And he said to them, ‘An enemy has done this!’”
1. “Enemy” (echthros)—hated, hostile; (5:43).
28b: “And the slaves said to him, ‘Do you want us, then, to go and gather them up?’
29: But he said, ‘No; lest while you are gathering up the tares, you may root up the wheat with them.’”
1. When sown together, the root systems of wheat and tares become intermingled making it difficult to pull them up separately without damaging the wheat.
30: “Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, ‘First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn?’”
1. In Palestine, where wood was scarce, certain weeds would be cut and bundled
together to be used as fuel.
THE PARABLE OF THE TARES EXPLAINED (13:36-43)
36: “Then He left the multitudes, and went into the house. And His disciples came to
Him, saying, ‘Explain to us the parable of the tares of the field.’”
37: Jesus is the sower of the “good seed.” Owner of the field (27).
38: “The field is the world” (kosmos).
1. The field is not the church.
1) That would contradict Christ’s explanation. (When accept-difficulties disappear).
2) Makes void any instructions for disciplinary action (Matt 18:15-17).
3) 1 Cor 5:13: God judges those who are outside the church.
4) The children of the devil are in the church (may assemble, but not “in” it).
2. “Good seed” are in the church—“sons of the kingdom.”
1) Seed becomes the Christian—results in much fruit.
2) You (Christian)—as “seed”—What is your fruit?
3) The good seed are the “righteous” (43).
39: “The enemy who sowed them (tares) is the devil.”
1. When does the devil do much of his work? (25—when people are spiritually “sleeping”).
1) Eph 5:14: “Awake, sleeper, and arise from the dead, and Christ will shine on you.” you” (13:43).
2. The Devil’s ways are always destructive.
1) Tries to destroy the truth (replace with feelings, traditions, substitutes.
2) Tries to destroy the “good seed” (individuals—ungodliness, undisciplined).
• Tries to get individuals out of the church/kingdom.
3) Tries to destroy one’s hope for eternity (problems, unfaithfulness, etc).
“The harvest is the end of the age (aion).
1. The harvest (a standard Jewish metaphor for the judgment day, Jer 51:33; Joel 3:13) is the end of the world.
“And the reapers are angels” (25:31).
1. God’s helpers in portrayals of judgment (16:27; 24:31).
SPECIFIC APPLICATION BY JESUS (13:40-43)
40: 70 A.D.?
41: “The Son of Man will send forth His angels” 16:27-28.
“Gather out of His kingdom” (24:31).
“all stumbling blocks” (Rev 14:14-20).
42: “and will cast them into the furnace of fire” (3:7-12).
43: “Then the righteous will shine forth as the sun in the kingdom of their Father.”
1. Good seeds—wheat—NT kingdom (church).
2. God has sown “good seed” (truth) into your heart.
1) Allow it to grow—results in much good fruit.
3. Satan is desperately trying to plant a lot of “weeds” in your life for the purpose of “destroying you.”
1) Resist him, stay awake, alert, watchful for his tactics.
IV. THE PARABLE OF THE MUSTARD SEED (13:31-32)
1. This is the first set of two “double parables” (44-46).
1) In Scripture, repetition is used to emphasize something important.
2) It is a rhetorical device known as parallelism.
31: “He presented another parable to them, saying, ‘The kingdom of heaven is like a mustard seed, which a man took and sowed in his field;
32: and this is smaller than all other seeds; but when it is full grown, it is larger than the garden plants, and becomes a tree, so that the birds of the air come and nest in its branches.’”
1. Here, the truth being emphasized is the growth of the kingdom.
1) Zech 4:10: Despite its unimpressive introduction and the opposition (persecuted, slandered) it will encounter, it would enjoy phenomenal expansion.
2) What began with Jesus as a small band of disciples would eventually impact the entire world.
2. The kingdom is compared to a grain of mustard seed which was probably an herb known as black mustard that was grown for its oil and flavoring.
1) It was not the smallest of all seeds, but was regarded as such proverbially (17:20).
3. Despite its small size it produces a tree-sized plant 10 feet tall and sturdy enough for birds to roost on its branches.
1) Christ doesn’t explain this parable, but it clearly demonstrates that the seemingly hopeless beginning of the kingdom was but an introduction to explosive growth.
2) Its small beginning can’t be stopped from growing.
3. Dan 2:36-44: Daniel didn’t understand the full picture—but we do.
1) We are part of something that is better than any physical kingdom.
2) The kingdom is a beautiful thing—this should excite us!
V. THE PARABLE OF THE LEAVEN (13:33)
33: “He spoke another parable to them, ‘The kingdom of heaven is like leaven, which a woman took, and hid in three pecks of meal, until it was all leavened.’”
1. Women working leaven (zume, yeast, a fermenting agent used to make dough rise) into flour was a common scene.
1) Three pecks (measures) would produce enough bread for several days use (Gen 18:6; Jud 6:19; 1 Sam 1:24).
2. Leaven is commonly used in the Bible to describe the contaminating power of evil (16:6, 11; 1 Cor 5:7).
1) But here it is used in a positive sense to illustrate the potency of a small agent (Lev 7:13; 23:17-18).
2) It is not unusual for Scripture to use the same figure in contrasting ways.
• 10:16: apostles were to be wise as serpents, but in 12:34 the Pharisees are called serpents.
• 1 Pet 5:8: Satan is likened to a lion, but in Rev.5:5 Christ is like a lion.
• THE CONTEXT DETERMINES ITS MEANING.
3. The little group of disciples might be despised as preaching a kingdom too insignificant to be noticed.
1) But as surely as a tiny piece of leaven had its effect on a large mass of dough, so surely the kingdom will have its effect throughout the world.
4. A mustard seed and leaven are unusual metaphors for the kingdom of God.
1) Mustard was a lowly plant (Pliny said it grew like a weed and could easily get out of control).
2) The use of leaven as a symbol for corruption is well documented.
3) That Christ should use it to describe the kingdom is compared to using rust or a virus for the same purpose.
4) Jesus may be stressing that His kingdom accepts the unacceptable—“that the tax-gatherers and harlots will get into the kingdom of God before you” (21:31).
5. The question is not: “Can something so contemptibly small be representative of the work of God?” but “Can something so contemptible be representative of the work of God?”
1) They will be transformed from non-leaven to leaven—from one thing to another.
2) 1 Cor 6:9-11; 2 Cor 4:13-16: We are free to be the people we want to be!
VI. THE PARABLES FULFILLED PROPHECY (13:34-35)
34: “All these things Jesus spoke to the multitudes in parables, and He did not speak to them without a parable,
35: So that what was spoken through the prophet might be fulfilled, saying, ‘I will open My mouth in parables; I will utter things hidden since the foundation of the world.’”
1. Christ’s use of parables had been predicted in Ps 78:2.
2. Parables were meant to reveal, not conceal the mysteries of the kingdom.
1) “Utter” (ereugomai), to spit out, spew, disgorge, belch (only here in NT).
VII. THE PARABLE OF THE HIDDEN TREASURE (44)
THE PARABLE OF THE PRECIOUS PEARL (45-46)
44: “The kingdom of heaven is like a treasure hidden in the field, which a man found and hid; and from joy over it he goes and sells all that he has, and buys that field.”
1. The disorder which wars and revolutions regularly imposed on the oriental world made it necessary for people to bury valuables they could not safely carry with them when forced to flee for their lives.
1) Sometimes they never got back to claim their hidden property and the land passed to those who had no knowledge of what was buried beneath it.
2. The Bible refers to this practice.
1) Jer 41:8: The assassin who killed the Chaldean governor of Judah spared the lives of 10 men in order to obtain the valuable goods they claimed to have hidden in a field.
2) Job 3:21: It was also the basis of a common metaphor in the ancient world. Job spoke of those who searched for death “more than hidden treasures.”
3) Prov 2:4: Solomon urges young men to search for wisdom “as for hidden treasures…”
4) Matt 25:18: The one talent man buried his master’s money.
5) The Qumran community’s hiding of the Dead Sea Scrolls also illustrates this practice.
3. Occasionally, a treasure would be accidentally found.
1) He was most likely simply plowing another man’s field when the plow struck and exposed a treasure.
2) With his heart pounding with excitement, he quickly reburies his find and goes with secret joy and sells everything he has to buy the field.
4. Did the man have a legal right to it?
1) EX: finding money in a book about to be auctioned and buying the book in order to legally possess the money.
2) Was he a dirty rotten scoundrel?
3) Or, was he a sharp-witted business man?
4) These questions are irrelevant.
5) Jesus does not wish to condemn or vindicate this man at this point.
6) He simply wanted to teach a lesson on values.
5. You could imagine that all his friends and neighbors must have thought he was out of his mind, selling all his cherished possessions to buy a field not worth half he was paying for it and laughing with joy as everything he owned was sold.
1) But absolutely nothing could deter him, not ridicule, not threats, not abuse.
2) Why? Because he had seen and knew that the treasure hidden in that field was worth everything he had and a 100 times more.
6. Observe three basic truths about the kingdom of heaven.
1) It is valuable.
2) It is exciting—brings “unspeakable joy, full of glory.”
3) It is demanding—sacrifice “all” for the kingdom.
7. This man joyfully sold all, without regret or complaint, for he knew what he gained was worth far more than what he gave up.
1) The kingdom of heaven is worth MORE than the COST of discipleship.
2) He was so excited that he pays a heavy price.
3) He took a risk—cost him everything—and it was worth it.
8. Acts 9:1-2: Saul (Paul) discovered the value of the kingdom unexpectedly.
1) Phil 3:4-11: He gave up everything to be in the kingdom.
2) One event changed his life forever (1 Cor 15:12-19).
45: “Again, the kingdom of heaven is like a merchant seeking fine pearls,
46: and upon finding one pearl of great value, he went and sold all that he had, and bought it.”
1. This one was actually looking for a valuable treasure and found it.
1) In both parables, each man was willing to give up everything to obtain it.
2) These parables describe the character of an honest heart.
2. This man was on a quest. He was on a single-minded search.
1) He was a wholesale dealer of pearls, not a retailer.
2) He was a business man who approached his work seriously, with energy and definite purpose—a single-minded search (Matt 6:33).
3) He wasn’t looking for just any ordinary pearl—he was looking for best.
4) He set the highest possible goals and standards for himself.
5) Pearls are valuable because they are the only gem made by a living process found in oyster shells, and the only one that comes from the sea—rare and beautiful.
3. Some Biblical examples of ones looking for the kingdom.
1) The Ethiopian eunuch journeyed to Jerusalem to worship and while on his return trip was reading Isaiah indicates that he was spiritually searching.
2) Cornelius’ devout prayers and alms indicates he was searching for righteousness.
4. What makes the kingdom so exceedingly valuable?
1) A refuge from the power of darkness – Col 1:13.
2) A domain of righteousness, peace and joy – Rom 14:17.
3) It is an unshakeable kingdom – Heb 12:28.
4) It is destined for eternal glory – 1 Cor 15:21-26.
VIII. THE PARABLE OF THE DRAGNET (13:47-52)
47: “Again, the kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind;”
1. Sagene, (only here in the NT) refers to a large fishing net equipped with a weighted bottom edge for touching (dragging) the river or lake bottom and wooden floats on top, allowing for the net to be spread across the water (Isa 19:8).
1) It was often attached to two boats sometimes a half mile wide.
2) The Sea of Galilee is said to contain 54 different species of fish.
48: “And when it was filled, they drew it up on the beach;”
1. It could be drawn through the water between two boats or one end could be anchored on shore while the other was hauled away by boat and then drawn to shore by ropes (Luke 5:4-7; John 21:6-8).
“and they sat down, and gathered the good fish into containers, but the bad they threw away.”
1. The USEFUL (“good”) fish—could be sold at the marketplace.
2. The USELESS (“bad”) fish—those inedible or unclean (Lev 11:9-12).
49: “So it will be at the end of the age; the angels shall come forth, and take out the wicked from among the righteous,
50: and will cast them into the furnace of fire; there shall be weeping and gnashing of teeth.”
1. Using the words from the profession of fishing, Jesus tells of the coming judgment.
1) God’s angels will separate the just from the unjust.
2) Dragnet = The church itself—Gospel contains good news and bad news.
3) Sea = World (uncaught fish are still in the world).
4) Fish = Christians (good ones and bad ones, 2 Tim 2:20-21).
2. Jesus spoke of a hell beyond earth and time that gives us much to think about.
1) Jesus said, “He who has ears to hear, let him hear!”
EXHORTATION
51: “Have you understood all these things?” They said to Him, “Yes.”
1. This question likely relates not just to the preceding parable, but to all of those recorded in this chapter.
1) The Parable of The Sower
2) The Parable of The Wheat and The Tares
3) The Parable of The Mustard Seed
4) The Parable of The Leaven
5) The Parable of The Hidden Treasure
6) The Parable of The Pearl of Great Price
7) The Parable of The Dragnet
• All of these reveal truths related to “the mysteries of the kingdom of heaven” (13:11).
2. The apostles gave themselves more credit than they deserved.
1) 15:15-16: They are rebuked for misunderstanding a parable.
2)
52: “And He said to them, ‘Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings forth out of his treasure things new and old.’”
1. Without disputing their answer, Christ uses a simile to explain their responsibility.
1) One who is schooled in the truth of the kingdom is like a scribe (2:4), who is like a homeowner who brings out of his treasure (storeroom, thesaurus, 12:35, possibly a reference to a pantry) things new and old.
2) Refers to the mysteries of the kingdom—the gospel—which contains new revelation and old truths made new and relevant (1 John 2:7-8).
3) This may be how Matthew viewed his role as a writer of this Gospel.
2. By this figure Jesus was challenging His disciples to fulfill a role.
1) Helping others understand what they understood (10:8).
2) Every disciple is like a scribe, a householder with old and new treasure.
IX. THE LAST REJECTION AT NAZARETH (13:53-58)
53: “And it came about that when Jesus had finished these parables, He departed from there.
54: And coming to His home town He began teaching them in their synagogue, so that they became astonished, and said, ‘Where did this man get this wisdom, and these miraculous powers?’”
1. Christ makes a trip to Nazareth (2:23; 13:55).
1) Luke 4:16-30: At the beginning of His Galilean ministry Christ had visited His hometown, but left after an attempt was made on His life.
2) Now, near the end of His work in Galilee, He makes a final visit.
3) Upon arriving He teaches in the synagogue (last recorded visit to a synagogue).
2. Two things impressed the congregation—His wisdom and miracles.
1) They recognized that He is wise and mighty beyond the possibilities of Nazareth and wondered where He got such insight and power.
55: “Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas?
56: And His sisters, are they not all with us? Where then did this man get all these things?”
1. Hometowns are often proud of those who do well in the outside world, but this is not Nazareth’s reaction.
1) Christ’s fame seemed inconsistent with what they knew of Him.
2) To them He was ordinary—nothing special about His family.
3) This is their second rejection—first was when Jesus was reading Isa 61.
2. The most natural way to interpret NT statements about the brothers and sisters of Jesus is to consider them as natural children of Joseph and Mary, born after Jesus—“the firstborn” son (1:25).
1) Roman Catholic tradition affirms the perpetual virginity of Mary, thus regarding Jesus’ brothers and sisters as step-brothers, children of Joseph by a previous marriage.
2) They were called His “brethren” in the same way that Joseph was called His “father.”
3) Jerome insisted they were His cousins, brethren in the sense of being a near relative (Gen 13:8).
4) None of these theories have any support from the direct words of Scripture.
57: “And they took offense at Him. But Jesus said to them, ‘A prophet is not without honor except in his home town, and in his own household.’”
1. But why is this? One reason is that familiarity breeds contempt.
1) Another reason is that a prophet brings bad news as well as good news.
2) Men have killed the bearers of bad news for a long time.
3) A true prophet shatter the peacefulness of self-deception and fragment pretensions by talking about things as they really are.
4) A true prophet deals with the truth. He is not a “yes men.”
5) He spells out the implications of hardened hearts and human ways (16:23).
6) And in so-doing he incurs the hatred and opposition of those who love darkness rather than light.
58: “And He did not do many miracles there because of their unbelief.”
1. The Nazarenes didn’t try to kill Jesus this time, but their response was almost entirely negative.
1) By their unbelief (apistia, willful refusal to believe) they cheated themselves of great blessings (13:12).
2) Having done what He could, He follows His own advice and moves on (10:12-14).
STUDY QUESTIONS FOR MATTHEW THIRTEEN
INTRODUCTION TO PARABLES (1-3b)
1. From a ___________, Jesus spoke this parable to ___________ _____________ on the ____________.
2. What is a parable (include definition)?
PARABLE OF THE SOWER, SEED AND SOILS (3b-9, 18-23)
(Mark 4:3-8, 13-20; Luke 8:4-15)
1. What does the seed represent? (Give reference for your answer)
2. What does the sower represent?
3. What is the “soil” or “ground” in the parable?
4. What does the wayside ground represent?
5. What does the rocky ground represent?
6. What does the thorny ground represent?
7. What does the good ground represent?
8. The birds that devoured the seed by the wayside represent ________________.
9. Matthew mentions two hindrances which choked out the word among the thorny ground hearers. What is a third, as given by Mark?
10. Why did not all those who were “good ground hearers” bring forth the same amount of fruit?
11. Checking over the explanation of the parable, list five things which worked against the word.
1)
2)
3)
4)
5)
12. What is implied by “He who has ears to hear, let him hear”?
AN EXPLANATION (10-17)
1. What did the disciples ask Jesus?
2. Define the word “mysteries.”
3. What was one purpose of speaking in parables?
4. Whom does Jesus quote?
5. What does Isaiah say is required to be spiritually healed?
6. What compliment does Jesus give to the apostles?
7. What did “many prophets and righteous men” not see or hear?
8. Did Jesus come to reveal or to conceal truth?
THE PARABLE OF THE TARES (24-30, 36-43)
1. Observing the explanation of the parable, match the number on the left to the proper word or words on the right.
1) Sower of the good seed _____ devil
2) Field _____ end of the world
3) Good seed _____ angels
4) Tares _____ world
5) Enemy _____ children of the kingdom
6) Harvest _____ children of the wicked one
7) Reapers _____ Son of Man
2. Are the “field” and the church the same?
3. When Jesus said let the wheat and tares grow together until the harvest, did He mean that we must let wickedness continue in the church until the judgment?
4. The principle teaching of this parable is also found in another Bible passage … “But those who are outside, God judges…” Where is that passage found?
5. This parable shows that ____________does much of his work while people are ____________________.
6. The seed that was sown was ____________ seed.
THE PARABLE OF THE MUSTARD SEED (31-32)
(Mark 4:30-32; Luke 13:18-19)
1. The mustard seed is representative of the ____________________.
2. What in this parable suggests the rest or comfort we receive in the kingdom?
3. What is the main point of this parable?
THE PARABLE OF THE LEAVEN (33)
(Luke 13:20-21)
1. What is the main point of this parable?
2. What does the Bible teach concerning the influence a Christian should have on others?
3. Does the parable of the mustard seed and the parable of the leaven teach that we should just sit back and let God do everything to convert people?
Will that work?
PARABLES FULFILLED PROPHECY (34-35)
1. What Old Testament Scripture did Jesus quote as being fulfilled when He spoke in parables?
THE PARABLE OF THE HIDDEN TREASURE (44)
THE PARABLE OF THE PRECIOUS PEARL (45-46)
1. What are these two parables emphasizing?
2. What did it cost each man to acquire the treasure?
3. What does the treasure represent?
4. What does the sacrifice of “selling all” represent for us?
THE PARABLE OF THE DRAGNET (47-52)
1. Sometimes a parable can be pushed too far in making it teach something which would contradict other plain Bible teaching. As an example of this, who initially separated the good and bad fish in this parable?
• Who is going to separate good from bad people in the judgment?
THE LAST REJECTION AT NAZARETH (53-58)
1. What was the custom of Jesus?
2. What two things impressed the people about Jesus?
1)
2)
3. The people of Nazareth would not receive Jesus as the Son of God, but called Him a ___________________________ son.
4. Did this cause them to stumble (take offense)?
5. What did Jesus say about a prophet’s honor?
6. Jesus did not many miracles in Nazareth because of their _______________.
Matthew 14
THE DEATH OF JOHN THE BAPTIST
FIVE THOUSAND FED; JESUS WALKS ON WATER
I. THE DEATH OF JOHN THE BAPTIST (14:1-12)
HEROD’S PERPLEXITY
A. Having just described the rejection of one prophet (Jesus-13:53-58), Matthew now tells the death of another (23:31).
1. The subject of this paragraph is Herod’s reaction to Christ.
2. But to understand it readers need to know what happened to John the Baptist.
1) 4:12: His imprisonment occurred near the beginning of Jesus’ ministry. 2) 11:1-3: Some time later, John sent 2 of his disciples to Jesus.
3) Now, Matthew provides a flashback—a story within a story—to explain how he got there and was eventually beheaded by Herod.
4) This will also explain Herod’s bizarre assumption in verse 2.
1: “At that time Herod the tetrarch heard the news about Jesus.”
1. “At that time” is the time of Christ’s visit to Nazareth (13:53-58).
2. Herod Antipas ruled Galilee and Perea.
1) This is the third Herod to appear in Matthew.
• 2:1-12, 16-19: Herod the king—“Herod the Great.”
• 2:22: King Herod’s son Archelaus reigned over Judea.
• 14:1: Antipas, also a son of Herod the Great and a full brother to Archelaus.
3. After his father’s death Antipas was appointed administrator over Perea and Galilee.
1) 9: He is called “the king”—that was a popular designation, not his civil position.
2) “Tetrarch” strictly means “ruler over a fourth part.”
3) The Romans used it as a generic term to denote “petty rulers.”
4) It denoted a status below that of “ethnarch” (2 Cor 11:32), which was below a king.
5) What the reasons were for using these titles and the exact differences they represented are not now clear.
6) Perhaps the size of the territory to be ruled and the measure of independence that Romans allowed were factors.
4. Antipas was thought to be the ablest of Herod’s sons.
1) Like his father he was a builder (built the city of Tiberius on the Sea of Galilee, around 22 AD).
2) However he wasn’t as intelligent or resolute as his father.
3) His rule lasted from Herod the Great’s death (2:1) until 39 AD, when his nephew Agrippa denounced him to Caligula as a conspirator.
2: “And said to his servants, ‘This is John the Baptist; he has risen from the dead; and that is why miraculous powers are at work in him.’”
1. The reason Antipas had John the Baptist on his brain is explained by Matthew in verses 3-12.
1) He thought Jesus was John because He just killed him.
2) He began to have a guilty conscience.
2. Antipas’s conclusion reflected a Pharisaic belief in resurrection.
1) But it may also have been influenced with superstitious notions about ghosts that circulated in the Herodian family.
3: “For when Herod had John arrested, he bound him, and put him in prison on account of Herodias, the wife of his brother Philip.”
1. Antipas divorced his first wife (daughter of Nabataean king Aretas IV, [2 Cor 11:32]) to marry his niece Herodias.
1) She was the daughter of Aristobulus, son of Herod the Great by Mariamne I.
2) She was the wife of his half-brother Philip, private citizen (probably not the same as Philip the tetrarch in Luke 3:1; Herod The Great had 10 wives).
3) Aretas naturally resented the insult offered to his daughter, and seized the opportunity a few years later to wage war against Antipas in 36 AD.
4) Josephus—Antipas was heavily defeated and that many people regarded the defeat as a divine retribution for Antipas’ killing John the Baptist.
4: “For John had been saying to him, ‘It is not lawful for you to have her.’”
1. This marriage was unlawful because it was an incestuous relationship between near kinsmen (Lev 18:6, 12-14; 20:19-20).
1) It was a forbidden marriage between in-laws (Lev 18:16; 20:21).
* Exception—levirate marriage (Deut 25:5; Matt 22:24).
5: “And although he wanted to put him to death, he feared the multitude, because they regarded him as a prophet.”
1. Mark 6:19-20: Herodias was furious at John’s criticisms and sought revenge (1 Kings 19:3; 21:1-16).
1) Mark 6:20: Perplexed—He admired a man who was criticized by his wife.
2) Killing John would have removed some irritations (pacifying and silencing his wife Herodias).
2. Herod feared the great influence John had over the people that might be put into his power and inclination to raise a rebellion.
1) The people seemed ready to do anything John should advise.
2) This is a good study in the character of John in contrast to the character of Antipas and Herodias.
3. The faithfulness of John.
1) Faithful prophet—His faithfulness should motivate us today.
2) He called religious leaders to repent (3:7-8).
3) He didn’t back away from pointing out sins of the king.
4. Some characteristics of Antipas.
1) He let others rule him.
2) He made a rash oath.
3) He kept evil companions—When one tries to please men there is no right way to act.
6: “But when Herod’s birthday came, the daughter of Herodias danced before them and pleased Herod.”
1. Celebrating birthdays was a Hellenistic, rather than Hebrew custom.
1) Herod’s step-daughter “Salome” entertained him and his guests by dancing (Mark 6:21-22).
2. Of course, she was the daughter of a shameless woman.
1) Given the debauched tastes of the Herodians, it was likely a lascivious show.
2) From the Greek, her dance is described as “some kind of rapid motion…a shameful exhibition of lewd dancing.”
7: “Thereupon he promised with an oath to give her whatever she asked.”
1. Pleased by her performance, Antipas rashly swore (probably under the influence of alcohol) to give her whatever she asked, up to half his kingdom (Mark 6:23; Est 5:3, 6).
8: “And having been prompted by her mother, she said, ‘Give me here on a platter the head of John the Baptist.’”
1. Mark 6:24: Salome asked her mother, “What shall I ask for?”
1) Herodias sees her chance and prompts (“instructed,” probibado, to bring forward, induce, urge) her daughter to ask for John’s head on a platter.
2) Pinax, a plate on which meat was served—refers to a large platter.
9: “And although he was grieved, the king commanded it to be given because of his oaths, and because of his dinner guests.”
1. The request was totally unanticipated (surprised).
1) It grieved (perilupos, lit., grieved all around, intensely sad) the king. 2) His sorrow may have been more for himself than John.
3) How the people would react probably concerned him most.
4) Being too embarrassed to renege on his pledge in front of his peers, he gave the order for John’s execution.
5) This is not the last time that a man has been more afraid of a sneer than a crime.
2. Herod Antipas was a weak man.
1) His superstition, supposing Jesus to be John raised from the dead.
2) His unfaithfulness in leaving his first wife and marrying Herodias.
3) His fear of the multitude and John himself, which prevented him from killing him at first.
4) His possible drunkenness leading to a rash oath.
5) His manipulation by Salome and Herodias.
6) His evil companions—he feared their ridicule.
10: “And he sent and had John beheaded in the prison.”
1. It was against Jewish law to execute a man without a trial.
1) Antipas became a law unto himself.
2) In many ways John’s death anticipated the death of Jesus.
11: “And his head was brought on a platter and given to the girl; and she brought it to her mother.”
1. She was a vengeful woman—she was the subject of John’s rebuke to Antipas.
1) It appears that evil was the winner.
2) There are times today when it seems that evil people are the ones who win in life.
3) People who blatantly disregard God’s laws.
4) Young people who gain popularity through shameless conduct.
2. Ps 73: Reveals such apparent success is fleeting.
1) God will eventually bring the wicked into judgment.
2) After Antipas was removed from office, he and Herodias died in exile in Gaul.
3. Salome, true to her Herodian roots, was involved in 2 sordid marriages:
1) To her great uncle Philip the tetrarch, making her the sister-in-law and aunt of her own mother.
2) And then, following his death, to her cousin Aristiobulus.
4. How content do you think Herodias was when John’s bloody head was placed before her?
1) How will she feel when she stands before God in judgment?
2) Whose shoes would you want to be in now? Herod’s? Herodias’s? Salome’s? John’s?
3) May the faithfulness of John remind us that serving God is the only way to eternal life and true happiness!
12: “And his disciples came and took away the body and buried it; and they went and reported to Jesus.”
II. FIVE THOUSAND FED (NEAR BETHSAIDA) (14:13-21)
A. Of the 35 miracles of Jesus recorded in the Gospels, the feeding of the 5000 is the only one mentioned by all 4 writers.
1. This indicates its importance, though what that importance is isn’t clearly stated.
1) One possibility is that this miracle marked the peak of Christ’s popularity with the multitudes.
2) Hereafter it recedes until the people finally call for Him to be put to death (John 6:66).
13: “Now when Jesus heard it, He withdrew from there in a boat, to a lonely place by Himself; and when the multitudes heard of this, they followed Him on foot from the cities.”
1. The events associated with John’s death must have brought to mind that John gave his life for Him.
1) It also must have reminded Him of his own death.
2. Mark 6:30-31 indicates this retreat was for the purpose of debriefing the apostles and allowing them some needed rest.
1) John 6:4: Passover was near.
2) Those traveling through Capernaum had swelled the number of people clamoring to see Jesus.
3) Needing a break from the crowds, He and the 12 sailed to a quiet area near Bethsaida (11:21).
14: “And when He went ashore, He saw a great multitude and felt compassion for them, and healed their sick.”
1. When the people realize Jesus was heading across the lake they followed along the shore and were waiting when He arrived.
1) They were just as determined to be with Jesus as He and His disciples wanted to be alone.
2. Jesus was neither resentful nor impatient at their persistence, but compassionate (9:36).
1) The needs of people mean far more to Him than His own convenience and ease—and He healed all in the crowd who were sick.
15: “And when it was evening, the disciples came to Him, saying, ‘The place is desolate, and the time is already past; so send the multitudes away, that they may go into the villages and buy food for themselves.’”
1. “Evening (opsios) is a term that can refer to any time from approximately 3 PM to the beginning of night (23; 27:57).
1) Here, it probably refers to late afternoon.
2) The disciples note that “the time is already past” for lunch (usually eaten between 10 AM and noon).
3) They urge Jesus to dismiss the people so they could go to the nearby towns to get something to eat.
2. In the Jewish division of the day there were 2 evenings.
1) According to the most probable view the space of time called “between the evenings” (Ex 12:6) was from the 9th to the 12th hour.
2) Hence the first evening ended at 3 o’clock, the second began at sunset.
3) In this verse the first evening is meant, in v.23 the second.
16: “But Jesus said to them, ‘They do not need to go away; you give them something to eat!’”
1. Jesus rejects the apostles’ suggestion.
1) John 6:6: He said this to TEST them.
2) If they had the understanding they claimed (13:51) they would know what to do.
17: “And they said to Him, ‘We have here only five loaves and two fish.’”
1. Their response shows they were not as perceptive as they thought.
1) They didn’t know what to do to feed the crowd.
2) Despite the miracles they had witnessed it never occurred to them that Christ was the answer to the problem.
18: “And He said, ‘Bring them here to Me.’
19: And ordering the multitudes to recline on the grass, He took the five loaves and the two fish, and looking upward toward heaven, He blessed the food, and breaking the loaves He gave them to the disciples and the disciples gave to the multitudes,”
1. Jesus takes the initiative.
1) Mark 6:40; Luke 9:14: He orders the crowd to lean back, recline (ordinary posture for eating) on the grass in groups of 50 and 100.
2) An arrangement that would help in serving and counting (21).
2. Mark’s (6:40-“companies (ranks)” use of the word prasia, a garden plot, depicts a scene that resembled a flower garden.
1) The people were sitting in their brightly colored clothes in groups of 50 and 100, separated by strips of “green grass” (6:39).
20: “And they all ate, and were satisfied (filled). And they picked up what was left over of the broken pieces, twelve full baskets.”
1. It was not just a snack.
1) Chortazo, to fatten, gorge, a satisfying meal—FILLED (Rev 19:21).
2. Each apostle passed out a basket.
1) Therefore 12 were needed to hold the leftovers.
21: “And there were about five thousand men who ate, aside from women and children.”
1. This was an accurate count.
1) For first-century Jews it was the number of adult males that mattered.
2. The generation of Israelites that left Egypt wanted to know: “Can God furnish a table in the wilderness?” (Ps 78:19ff).
1) Ex 16: God answered “Yes!” then.
2) And in Christ, He answers “Yes!” now (Ps 23:5).
3) John 6: This miracle became an opportunity for Jesus to teach on the “bread of life,” stressing the truth that where spiritual need abounds, grace much more abounds (Rom 5:20).
3. No matter where we are (13) or how little we have (17), there is no reason for any to go away hungry.
1) God’s power is equal to our need (2 Cor 12:9).
2) His power goes beyond our thinking (Eph 3:19-20).
III. FACING A STORM: JESUS WALKS ON THE WATER (TOWARD GENNESARET (14:22-34)
22: “And immediately He made the disciples get into the boat, and go ahead of Him to the other side, while He sent the multitudes away.”
1. After the meal Jesus “made (compels; constrained)” the disciples to depart in a boat.
1) anagkazo, force; a strong verb that occurs only here in Matthew.
2) John 6:15: Jesus wanted to squash the crowd’s attempt to make Him a king.
23: “And after He sent the multitudes away, He went up to the mountain by Himself to pray; and when it was evening, He was there alone.”
1. “Mountain time”.
1) Time to reflect upon His life, activities and goals.
2) Past, present and future—“look carefully.”
24: “But the boat was already many stadia away from the land, battered (tossed) waves; for the wind was contrary.”
1. A “stadia” is approximately 600 feet (about 10 miles across lake; about ½ way). 1) “Battered” (basanizo) means to torture.
2) The boat was being tormented by the waves.
2. “Contrary” (enantios) over against, dead against.
1) It would have been easier to have turned around and run with the wind.
2) But Jesus told them to go “to the other side.”
3. The notion that the presence of hazards or difficulties indicates one is outside the will of God is unfounded here.
1) The disciples were facing rough going precisely because they were obeying Christ.
25: “And in the fourth watch of the night he came to them, walking on the sea.”
1. For guard duty purposes the Romans divided the night into 4 watches of 3 hours each.
1) Mark 13:35: Apparently names these periods as even, midnight, cockcrowing, and morning.
26: “And when the disciples saw Him walking on the sea, they were frightened, saying, ‘It is a ghost!’ And they cried out for fear.”
1. Despite the miracle, the disciples were unprepared for this new demonstration of Divine power.
1) The storm must have put them on edge.
27: “But immediately Jesus spoke to them, saying, ‘Take courage, it is I; do not be afraid.”
1. “It is I” (Ego eimi) is the emphatic pronoun—“I AM.”
1) It was commonly used in the LXX where God is the speaker (Ex 3:14; John 8:58).
2) Jonah 1:9: It was the Lord, the God of heaven who made the sea whom the apostles saw walking on the water.
14:28-31: LITTLE FAITH.
28: “And Peter answered Him and said, ‘Lord, if it is You, command me to come to You on the water.’”
1. Peter’s impulsive nature appears for the first time.
29: “And He said, ‘Come!’ And Peter got out of the boat, and walked on the water and came toward Jesus.”
1. Jesus was willing to give Peter a chance to back up his words.
1) How many have walked on water?
2) How many have stepped out of the boat?
2. Don’t listen to those who would distract you—“You can’t do that.”
1) Once you have the power to do something, don’t linger in your own strength.
2) When you have opportunity to draw closer to the Lord, don’t lounge in your boat!
30: “But seeing the wind, he became afraid, and beginning to sink, he cried out, saying, ‘Lord, save me!’”
1. Faith is always easier to profess than practice.
1) What seemed so sure to Peter inside the boat seemed less certain outside.
2) His attention shifted from Jesus to the wind.
3) He saw the effects of the wind with disastrous results (6:30).
2. Fear over-powered his faith (he panicked) and began to go down (katapontizo, 18:6).
1) At least he had the right solution.
3. Don’t be diverted to look on doubtful circumstances.
1) What is impossible for man is a distinct possibility with God.
2) Don’t attempt the impossible when walking by sight.
3) If you do, please be advised that circumstances can adversely affect you walk with Jesus.
4. Preaching about attempting the impossible is easier than living in that realm.
1) But when you do it by faith, God works the impossible in you.
2) Think about trying to save yourself without the power of the gospel!
31: “And immediately Jesus stretched out His had and took hold of him, and said to him, ‘O you of little faith, why did you doubt?’”
1. “Doubt” (distazo) literally means to be divided in two (Jas 1:6-8).
1) Faith requires a single-minded focus on Christ that must not be distracted by circumstances.
2) Because Peter allowed his attention to be diverted from the source of his strength, his faith wasn’t equal to the crisis.
14:32-33: WORSHIP
32: “And when they got into the boat, the wind stopped.
33: And those who were in the boat worshiped Him, saying, ‘You are certainly God’s Son!’”
1. The disciples’ reverence for Christ reaches a new high.
1) The deeper significance of the miracles is beginning to dawn on them.
2) 8:27: The first time Jesus calmed a storm they wondered “What kind of a man is this?”
3) Now they know.
4) Alethos, “of a truth” (certainly)—is a strong affirmation that leaves no room for doubt.
5) It is amazing how rapidly progress can be made toward our goal when we allow Christ to enter our boat.
2. Peter’s failing and Jesus’ salvation increased the faith in the rest of the apostles.
1) The sins of others and their restoration should cause our faith to be stronger.
34: “And when they had crossed over, they came to land at Gennesaret.”
1. Gennesaret is a plain extending 3 miles along the western side of the Sea of Galilee.
1) Josephus described it as a garden spot whose “nature is [as] wonderful as its beauty” (Wars, III, x.8).
IV. TOUCHING THE FRINGE OF HIS CLOAK (14:35-36)
35: “And when the men of that place recognized Him, they sent into all that surrounding district and brought to Him all who were sick;
36: and they began to entreat Him that they might just touch the fringe of His cloak; and as many as touched it were cured.”
1. This wasn’t because the people had a superstitious belief in Christ’s clothes.
1) They believed even marginal (minimal) contact with Him would bring them health (9:20-21).
2) And they weren’t disappointed. Christ completely cured all who touched Him.
STUDY QUESTIONS FOR MATTHEW FOURTEEN
THE DEATH OF JOHN THE BAPTIST (1-12)
(HEROD ANTIPAS SUPPOSES JESUS TO BE JOHN)
(Mark 6:14-29; Luke 9:7-9)
1. Who was Herod Antipas’ father?
2. What did Herod Antipas’ father try to do when Jesus was born?
3. Why did Herod Antipas think Jesus was John who had risen from the dead?
4. Why did Herod Antipas put John in prison?
5. Why had Herod Antipas’ not killed John earlier?
6. What caused Herod Antipas to make his rash promise?
7. What did Herod Antipas promise the dancer?
8. What was the dancer’s request?
9. Who influenced the dancer’s request?
10. What was Herod’s first reaction to the request?
11. Why, then did Herod honor the request?
12. List the sins connected with this vile deed.
FIVE THOUSAND FED (14:13-21)
(Mark 6:30-44; Luke 9:10-17; John 6:1-14)
1. Upon hearing of John’s death, where did Jesus take the apostles? (Mk.6:31-32)
2. What feast was near? (Jn.6:4)
3. What did the multitude do when Jesus and the apostles went ashore?
4. What was Jesus’ feelings concerning the multitude?
5. What problem arose?
6. What suggestion did the disciples make?
7. What was Jesus’ response?
8. Why did Jesus respond in the way He did? (Jn.6:6)
9. What leads us to believe the disciples did not foresee this miracle?
10. When searching for food, what did the disciples find?
11. Why do you think Jesus had them to sit in groups of hundreds and fifties? (Mk.6:40)
12. What did Jesus do before distributing the food?
13. This miracle became an opportunity for Jesus to teach that He is the ________________________________________________ (Jn.6:48)
FACING A STORM: JESUS WALKS ON THE WATER (14:22-34)
(Mark 6:45-53; John 6:15-21)
1. What did the multitude want to do? (Jn.6:15)
2. Where did Jesus send the disciples?
3. Sending the multitude away, Jesus went into the ___________________________
to __________________.
4. What did the disciples encounter?
5. How far had they rowed from shore?
6. Why didn’t they just come back?
7. Did this hazard or difficulty indicate the disciples were disobedient (outside the will of God)?
8. How did Jesus come to them?
9. What was their reaction when they saw Jesus?
10. What assurance did Jesus give them?
11. What request did Peter make?
12. Describe what happened?
13. Why did Peter begin to sink?
14. What lesson do you think the disciples learned from this event that they didn’t learn from the previous storm recorded in Matthew 8:24-27?
15. They worshiped Him saying, “________________________________________!”
16. Did Peter’s failing and Jesus’ salvation increase the faith in the rest of the apostles?
TOUCHING THE FRINGE OF HIS CLOAK (14:35-36)
(Mark 6:53-56)
1. What did the people see in Jesus?
2. Did the they have a superstitious belief about His clothes?
3. Where did they get the idea that just minimal contact with Jesus would bring health? (Mt.9:20-21)
Matthew 15
JESUS AND TRADITIONS
INTRODUCTION
A. This chapter opens with a fierce exchange between Jesus and a pose of scribes and Pharisees.
1. Two of the greatest subjects are debated.
1) Authority in religion—The danger with traditions
2) The nature of defilement—Moral purity
* This subject logically follows from 14:35, where Jesus is touched by some, who because of their illness, would be ceremonially unclean.
I. THE DANGER WITH TRADITIONS (15:1-9)
JESUS IS REPROACHED FOR DISREGARDING TRADITION:
(EATING WITH UNWASHED HANDS)
1: “Then some Pharisees and scribes came to Jesus from Jerusalem, saying,
2: ‘Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.’”
1. As Jesus went about preaching and teaching, He often ran into conflicts with religious leaders over the matter of keeping traditions.
1) 12:1-8: Plucking heads of grain on the Sabbath.
2) 12:9-14: Healing on the Sabbath.
3) Here: Eating with unwashed hands.
2. The scribes and Pharisees ask a leading question.
1) They get right to the point.
2) This was really an attack upon Christ since rabbis were considered liable for their disciples’ behavior as well as their theology.
3. The Greek word for “tradition” (paradosis) means “giving over” or “handing down.”
1) It refers to teaching that is handed down either by word (orally) or in writing.
4. The word is used in both a good and bad sense.
1) Good: 1 Cor 11:2; 14:37; 15:3).
2) Bad: Col 2:8.
5. “The tradition of the elders” refers to a body of oral rabbinic commentary that had been accumulating for centuries.
1) This collection of opinion spelled out how the principles of the Law should be applied in various situations.
2) “According to the scribes and their followers, [the oral traditions] showed what the divine law really meant, that is, how it should be applied to everyday life.” (Hendriksen, 608)
3) Most of these interpretations were meant to be a HEDGE around the Law to forestall men from breaking it.
4) Eventually though, the tradition of the elders was put on a level of authority equal to or greater than Scripture.
5) “The ordinances of the Scribes were declared more precious, and of more binding importance than those of Holy Scripture itself.” (Edersheim, II, 15)
6) To disregard the opinions of the scribes was considered equivalent to contradicting Scripture.
6. The issue in question here involved the washing of hands before eating—a matter that had nothing to do with personal hygiene, but with ceremonial defilement.
1) The tradition probably derived from passages that commanded priests to bathe in certain situations (Ex 30:17-21; Lev 22:1-9).
2) But the Pharisees applied the practice to all.
3) From their perspective “people became unclean by contact with any sort of ceremonially unclean object or person [a Jew who even accidentally brushed against a Gentile was considered defiled].
4) To ensure purity, people would go through a rather elaborate ritual of purification before they ate.
5) It involved pouring water on the hands with fingers up so the uncleanness would flow off the wrists.
6) It then was repeated with the fingers pointing downward.
7) This was followed by rubbing each hand with the other fist” (Mounce, 148; Mk.7:3-4, marg.).
7. “Transgress” (parabainousin) is present tense and indicates continuous action.
1) “Why do Your disciples keep breaking the tradition of the elders?”
3: “And He answered and said to them, ‘And why do you yourselves transgress the commandment of God for the sake of your tradition?’”
1. Jesus asks a counter question.
1) Jesus doesn’t deny the charge, but He does deny the premise on which it was based.
2) Instead of protecting or implementing God’s Law, their traditions broke it.
3) Jesus destroys the principle for their reasoning—trying to establish authority based on tradition.
4) Jesus never appealed to the traditions of the elders.
5) Throughout this exchange Christ will maintain a sharp contrast between “the word of God” (6) and the tradition of men.
4: “For God said, ‘Honor your father and mother,’ and He who speaks evil of father or mother, let him be put to death.”
1. To uphold His charge Christ gives an example.
1) The Law taught children to honor their parents (Ex 20:12).
2) Dishonoring parents was a capital crime (Ex 21:17).
5: “But you say, ‘Whoever shall say to his father or mother, “Anything of mine you might have been helped by has been given to God,
6: he is not to honor his father or his mother.’ And thus you invalidated (made void) the word of God for the sake of your tradition.”
1. Their tradition created a loophole.
1) According to the rabbis, if an individual dedicated his property to God by declaring it a “gift” (dorn, equivalent to the Heb. corban, a common OT word for a gift or offering consecrated to God (Lev 2:1, 4, 12-13; Mark 7:11).
2) It remained at the disposal of the one making the pledge, but could not be used to help another, including one’s parents (presumably, the property was turned over to the service of God at the donor’s death).
3) However, in practice, this rule had been turned into a pious fraud.
4) Some would declare their property corban, not out of devotion to God, but to prevent their assets from being drained through expenses incurred by their aged or infirm parents (1 Tim 5:8).
2. The result of this tradition made God’s law null and void.
1) This is the tendency of all humanly devised tradition in religion.
2) Whenever the distinction between what “God says” and “what we say” is blurred, the stage is set for man’s will to supplant God’s.
7: “You hypocrites, rightly did Isaiah prophesy of you, saying,
8: ‘This people honors Me with their lips, but their heart is far away from Me.
9: But in vain do they worship Me, teaching as doctrines the precepts of men.’”
1. Jesus draws on a quote from the prophets to describe His critics and clinch the argument.
1) Makes void the word of God (sprinkling makes the command to be baptized of no effect).
2) Worship is vain—an empty show.
3) Hypocritical worship—repeated without much thought as to its origin and purpose.
2. Anyone who professes devotion to God, while allowing their tradition to nullify a command of God is a “hypocrite” (5:19; 6:2).
1) Hypocrites say the right things—“with their lips” but in their “heart” (18) they do not honor God.
2) The word of God is like a perfect square. You cannot alter one of the corners without skewing the other corners and throwing the whole thing out of whack.
3. Things tradition will do.
1) Tradition will exalt the practice of men through the years over the teaching of the word of God. Thus, what God has said means nothing. Many today choose traditions of men over the Word of God.
2) Obedience to the will of God becomes unimportant with many today.
3) Tradition will kill the desire to study, learn and know the truth. Thus, ignorance of truth is just as good as knowledge of truth.
4. “Church of Christ” traditions.
1) Do they mean the doctrines of men?
2) Do they mean having the same order of worship? The minute you change the order of worship, you will start another tradition in a week or two.
3) What those that want to do away with tradition within the churches of Christ is this: to introduce the use of instruments, eliminate the Lord’s Supper every Sunday, having it as often during the week as they want and on any day or days that they want, have women deacons, preachers, elders, eliminate so much Bible study and have some reviews of good books instead of a Bible class.
5. These so-called “non-traditionists” have so little knowledge and respect for the Word of God that they think these things are just traditions of the “Church of Christ.”
1) What they fail to see is there is biblical reason for what has been the general practice of brethren on these matters through the years.
2) None of these “non-traditionists” would think of taking his Bible and showing by the Bible the position of the Lord’s people on these questions are just tradition. What he wants to do is complain about the tradition within the church in small groups of people in living rooms where he can get a group that will listen to him together. If they objected openly, someone might call upon him to defend his position. And that is another tradition he says he wants to eliminate.
II. JESUS DEFINES THE SCRIPTURAL BASIS FOR PURIFICATION
(15:10-20)
10: “And after He called the multitude to Him, He said to them, ‘Hear and understand.’”
1. 3-9: Christ speaks to the scribes and Pharisees to refute their accusation.
1) In this section He speaks to the crowd and His disciples (12-20) to define the Scriptural basis for purification (2).
2. Jesus tells the crowd to pay close attention—requires people to use their minds.
11: “Not what enters into the mouth defiles the man, but what proceeds out of the mouth, this defiles the man.”
1. Jesus insists that the purity that matters is inward and moral, rather than outward and ritualistic.
1) What defiles men in God’s sight is not the food which enters their stomach, but the sin which comes out of their hearts.
2. Jesus contrasts the Pharisaic position on defilement with God’s position.
1) Two words, “not (Pharisees)…but (God’s),” frame the contrast.
2) The traditionalists had lost sight of the fact that the OT laws of clean and unclean were meant as a primer on morality, not food (Lev 20:22-26).
3) It is wickedness at the root of a man’s being, not the food he eats or the person he touches that defiles him before God (8:3; 9:21, 25; 14:36; Mark 7:19; 1 Tim 4:3-4).
4) It is this truth that allowed Jesus to have contact with lepers, a menstruate, corpses, etc. without being defiled.
12: “Then the disciples came and said to Him, ‘Do You know that the Pharisees were offended when they heard this statement?’”
1. Not surprisingly, the Pharisees take offense at an ax being laid at the root of their man-made theology.
1) Perhaps the disciples are embarrassed.
2) Possibly fearing repercussions, the disciples report the Pharisees’ reaction to Christ.
13: “But He answered and said, ‘Every plant which My heavenly Father did not plant shall be rooted up.’”
1. Jesus isn’t intimidated.
1) Instead, He intensifies the seriousness of making and following man-made traditions.
2. Any plant My Father in heaven didn’t plant will be torn out by the roots.
1) Human traditions that contradict God’s Law are not Divine plantings and will be severely dealt with by God.
2) Jer 1:10: Soil (hearts) must be prepared before planting.
3. Jesus’ statement was made in the context where men had elevated human tradition into the position of divine law.
1) The noxious plant of human doctrine had been placed by human hands into the fertile soil of human hearts and, as a result, a religious system was born.
2) Not from God did the seeds of Phariseeism spring but from the determined will of men bound to make burdensome the simple way of righteousness by exalting themselves and their petty interpretations over others while unwilling to live by their own code.
3) Jesus despised this process and reserved his sternest rebukes for the hypocritical Pharisees (Matt 23).
4. At the very root of the Pharisees’ traditions, and the Pharisaic system itself, lay hearts unwilling to yield to God’s simple plan.
1) These were hearts determined to make their own rules.
2) Rules which to them were in addition to, in the place of, and more attractive than the statutes of God.
3) This was the seed from which the plant of Phariseeism grew.
4) This was the plant which God the Son promised would be rooted up.
5. Every plant which God did not plant, whose roots are not found running deep into the word of God, will be destroyed.
1) This means that every denominational system and doctrine, having had their beginning in the will of man, will be uprooted.
2) They will not stand in the judgment (John 12:48).
14: “Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit.”
1. Who can you trust regarding religious matters today?
1) Many people trust their preacher, priest, or pastor.
2) They assume that “a man of God” must be trustworthy.
2. Yet the Bible does not always speak highly of religious leaders.
1) Acts 20:29-30: Paul warned about “savage wolves” not sparing the flock of God.
2) 2 Pet 2:1-2: Peter wrote of “false teachers” bringing in destructive heresies.
3) Such men would knowingly destroy the people of God.
3. However, not all those who mislead do so knowingly…
1) Jesus told His disciples about blind leaders of the blind.
2) Being “blind” themselves, they may not be aware of how they mislead others.
4. But the end result is still the same.
1) Both those who mislead and those who are misled “fall into a pit.”
5. What are some of the characteristics of a blind leader?
1) Holding on to the traditions of men.
2) Making distinctions where God has made none (23:16-22, oaths).
3) Leaving commands of God undone (23:23-24, weightier matters).
4) Focusing only on the outer man (23:25-28).
5) Other characteristics are found in Mt.23.
6. How not to be misled by blind leaders.
1) Listen to them carefully (1 John 4:1-6).
2) Search the Scriptures daily (Acts 17:11; Eph 4:12-16).
7. Christ tells the disciples to ignore the Pharisees.
1) Others might look to them as reliable guides, but the 12 were to “let them alone.”
2) They who considered themselves “a guide of the blind” (Rom 2:19) were blind guides (7:3-4; 23:15).
3) Their failure to perceive the true nature of God’s will is disastrous not only to themselves but to those who follow their teaching and share their approach to religion.
8. Sometimes the best way to move men is to be totally indifferent to them.
1) And when men stand opposed to the truth from corrupt motives, the only possible chance to do them good is to offend them.
2) When you please them you only confirm them in their wicked ways.
15: “And Peter answered and said to Him, ‘Explain the parable to us.’”
1. Speaking for the apostles, he asks for clarification of the parable in v 11.
16: “And He said, ‘Are you still lacking in understanding also?’”
1. In a mild rebuke, Jesus asks why men who claimed understanding (13:51) didn’t understand what He said about defilement (the Pharisees did, v 12).
1) The reason, is that the apostles had been inoculated with the traditional approach to religion and Christ’s teaching was contrary to their religious heritage.
2) It was so at odds with everything they had ever been taught (remember, they lived in a Pharisaic environment) that they were slow to see its implications.
17: “Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated?”
1. Christ patiently explains that food goes into the belly and “is cast out in the draught” (a euphemism that literally means, “is cast out into the latrine [toilet]”).
1) Food only affects us physically.
18: “But the things that proceed out of the mouth come from the heart, and those defile the man.”
1. What defiles us is an evil heart (9:4; 12:33-37).
1) The heart is not only the seat of emotion, but the source of a man’s true character, the true person as he really is, not just as he appears outwardly.
2) God’s concern is with the condition of the heart, not the stomach (23:25; Ps 24:4).
19: “For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders.”
1. Matthew’s list of 7 sins (Mark 7:21-23, records 13) corresponds to the second half of the 10 commandments.
1) The plural nouns include each act of sin in each category.
2) In the Gospels, those who were thought the cleanest were in fact the dirtiest.
20: “These are the things which defile the man; but to eat with unwashed hands does not defile the man.”
1. Jesus concludes by again (11) defining defilement in moral rather than ceremonial terms.
1) A man is unclean because he breaks God’s will, not because he ignores man- made religious rules (Col 2:20-23).
2) Am I sinning by not praying to Mary?
III. HEALING A SYROPHENICIAN WOMAN’S DAUGHTER (15:21-28)
FIRST NORTHERN JOURNEY (15:21-16:12; Mark 7:24-8:26)
21: “And Jesus went away from there, and withdrew into the district of Tyre and Sidon.”
1. Leaving the land of Gennesaret (14:34), Jesus travels about 50 miles northwest.
1) Mark 7:24: Indicates this retreat was an attempt to find some privacy (14:34- 35).
2) It was unlikely that the Pharisees would follow Him to an unclean region.
2. Christ’s rejection of the traditional view of uncleanness is further underscored by a trip He makes to the “unclean land” of Phoenicia (modern Lebanon).
1) During the days of David and Solomon, Hiram of Tyre was a valuable ally, supplying material and craftsmen for the temple (1 Kings 5, 7, 9-10).
2) Thereafter, however, Ahab’s marriage to Jezebel, daughter of the king of Sidon (1 Kings 16:31), marred several generations of the royal houses of Israel and Judah.
3) Prophets condemned the region’s depravity (11:21-22; Isa 23; Ezek 27-28).
4) Orthodox Jews regarded the area off limits.
5) Therefore it was an ideal place for Jesus to illustrate in a real-life situation the principles just debated (15:1-20).
22: “And behold, a Canaanite woman came out from that region, and began to cry out, saying, ‘Have mercy on me, O Lord, Son of David; my daughter is cruelly demon-possessed.’”
1. “Canaanite” (Canaan) appears only here in the NT which indicates this lady descended from aboriginal Canaanite stock.
1) Her ancestors were the very people God had driven out of the promised land (Ex 23:28).
2) God sought to keep Israel separate through the laws of clean and unclean (Lev 20:22-26).
2. She addresses Jesus as Lord and calls Him the Son of David.
1) This term implies belief in His Messiahship (9:27).
2) Her belief was likely prompted by reports of Jesus’ power that had preceded Him (4:24; Mk.3:8).
3. She begs mercy for her badly demonized (kakos daimonizetai) daughter.
1) “Suffering horrors”
2) Her appeal is heart-rendering (cry; cried is in the imperfect tense and indicates a repeated appeal.
23: “But He did not answer her a word. And his disciples came to Him and kept asking Him, saying, ‘Send her away, for she is shouting out after us.’”
1. Christ’s initial response to the woman’s plea is to ignore her.
1) The disciples thought her a nuisance (19:13) and were anxious to get rid of her.
24: “But He answered and said, ‘I was sent only to the lost sheep of the house of Israel.’”
1. This verse implies that the apostles’ wasn’t urging Jesus to deny her request, but to get rid of her by giving her what she wanted.
1) Jesus rejects the apostles’ suggestion on the basis that the woman was outside His scope of responsibility (10:5-6).
2) This is like an insurance agent telling a client his policy does not cover his claim.
25: “But she came and began to bow down before Him, saying, ‘Lord, help me!’”
1. Rebuffed twice, the woman refuses to give up.
1) Instead, she worships (2:2; 14:33) and begs for help.
26: “And He answered and said, ‘It is not good to take the children’s bread and throw it to the dogs.’”
1. One would think that her actions would have broken Jesus’ heart to show her compassion.
1) But He responds by adding insult to injury.
2. “Dogs” was a contemptuous byword Jews used to describe Gentiles (5:22; 7:6; Phil 3:2; 2 Sam 24:14).
1) Jesus did not use the diminutive form of the word (kunarion, little dog, puppy), but the suggestion that this word was “an affectionate reference to dogs as pets, falls flat due to the lack of any such idea in Judaism.
2) To the Jews, a dog was a dog—and Gentiles were dogs.
3. There is probably no scene more troubling to the readers of Matthew than this one.
1) By ignoring, excluding and insulting this desperate mother, Christ never seemed more un-Christ-like.
2) He appears to display the worst kind of chauvinism.
4. Attempts to explain His behavior have spanned the spectrum.
1) Some consider the story a fabrication.
2) Others believe it reveals Jesus “as a Jewish man” of His day, chauvinistic toward women and non-Jews.
3) Still others see it as a statement to economically wealthy Phoenicia that “charity begins at home.”
4) A more intriguing explanation understands Christ’s words as lighthearted repartee. (Tone, voice, look, smile, friendly spirit—take without offense).
5. However, in all likelihood, there was no twinkle in Christ’s eye and that His words sounded as harsh as they read.
1) But why did He act this way? The context contains the answer.
2) We have already seen so much of Christ’s compassion to Gentiles and women to believe His words here should be taken at face value (4:24; 8:5; Mark 3:8; Luke 6:17).
6. The most plausible explanation is that He was exhibiting the Pharisaic tradition about defilement He had recently condemned.
1) He acted exactly as the elders (2) would have Him act in this situation.
2) What better way to expose the foolishness of a human tradition (5-6) than by demonstrating it in practice?
3) Things that look good in theory can take on an entirely different cast when put into practice.
4) When the Pharisaic interpretation of “come out from among them, and be separate” (Isa 52:11; 2 Cor 6:17) was seen in action it was shown to be an arrogant, unmerciful, unloving attitude that was the opposite to everything God desires.
5) So Jesus played this role of tradition to the hilt, as in an acted parable He unmasked it before His disciples for the vicious and cruel thing that it is.
27: “But she said, ‘Yes, Lord; but even the dogs feed on the crumbs which fall from their master’s table.’”
1. The woman humbly accepted her position of a dog and asks only for any crumbs that might fall from the Jewish table.
28: “Then Jesus answered and said to her, ‘O woman, your faith is great; be it done for you as you wish.’ And her daughter was healed at once.”
1. Jesus becomes Himself again and praises the woman for her great faith (8:10).
1) Despite His unparalleled preaching and deeds, unbelief was the order of the day (11:20-24; 12:39).
2. When it came to faith, He was surrounded by unbelief:
1) His family thought He was crazy (12:46).
2) His hometown rejected Him (13:58).
3) Peter had sunk like a rock due to a little faith (14:31) shared by all the apostles (14:33; 16:8).
4) The religious establishment was entrenched in infidelity (15:1-20).
5) Nine of the apostles would soon be classified as “unbelieving and perverted” (17:17).
3. In contrast stood this woman.
1) Christ’s portrayal of Pharisaic elitism served as a dramatic act that brought her faith to the forefront.
2) In her confession, humility, dog-like persistence (that described her Gentile background, racial prejudice, gender) and unfailing conviction in Jesus’ power to help, she put to shame many with far greater privileges.
3) Because her great faith exhibited persistence and endurance, it brought a great reward.
IV. FOUR THOUSAND FED (15:29-39)
JESUS DEPARTS TO THE SEA OF GALILEE
1. Some believe the feeding miracle in this section is but a version of the one in 14:15-21.
1) 16:9-10: Jesus identifies them as two separate events.
2) Though similarities exist between the stories, they are different on several key details.
• 5000 vs. 4000 fed
• 5000 fed on the day of their arrival vs. 4000 after being with Jesus for 3 days.
• Sitting on the grass (5000) instead of the ground (4000).
• The amount leftover—12 baskets vs. 7.
• Sequel—Jesus sends disciples back alone vs. departing with them.
2. It is easy to skim over this miracle because it seems redundant after the miracle described in 14:15-21, 34-36).
1) However its significance is magnified by the debate in 1-20.
2) Having condemned traditionalism, identified the true cause of defilement and exemplified the contemptibleness of tradition by modeling the theory in a real-life situation (21-28), Jesus continues to defy the tradition of the elders by traveling to another “unclean” area (Mark 7:31, “region of Decapolis”), to extend mercy to Gentiles as well as Jews.
29: “And departing from there, Jesus went along by the Sea of Galilee, and having gone up to the mountain, He was sitting there.
30: And great multitudes came to Him, bringing with them those who were lame, crippled, blind, dumb, and many others, and they laid them down at His feet; and He healed them,”
1. Decapolis was located on the southeastern side of the Sea of Galilee.
1) The people were well acquainted with Jesus (4:25; 8:24-34; Mark 5:20).
2) They respond to Jesus in large numbers.
3) All who were laid at His feet for healing were cured.
31: “So that the multitude marveled as they saw the dumb speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel.”
1. Mark 7:31-37: Jesus healed one who was deaf with a speech impediment.
1) The effect of these miracles was an astonishment that moved the crowd to glorify God.
2) Miracles were never an end in themselves, but a means to an end—the glory of God (5:16).
3) “The God of Israel” implies the presence of Gentiles.
32: “And Jesus called His disciples to Him, and said, ‘I feel compassion for the multitude, because they have remained with Me now three days and have nothing to eat; and I do not wish to send them away hungry, lest they faint on the way.’”
1. Matthew mentions for the third time that Christ was deeply moved by the plight of the people (9:36; 14:14).
1) Staying with Jesus for three days suggests the crowd was tremendously impressed with His power and person.
2) Jesus was unwilling to send them home (some possibly lived far away) on an empty stomach.
33: “And the disciples said to Him, ‘Where would we get so many loaves in a desolate place to satisfy such a great number?’”
1. The disciples denseness (ignorance; stupidity) is obvious.
1) Despite the feeding of the 5000, they are stymied over how to feed such a large number in the wilderness.
2) Some commentators insist that such doubt is unbelievable and that this part of the story must have been borrowed by the writer from the former account.
3) The unbelief of some today should keep us from being too amazed at the blindness of the apostles.
34: “And Jesus said to them, ‘How many loaves do you have?’ And they said, ‘Seven, and a few small fish.’”
1. Once again Jesus uses the resources at hand to meet the need.
35: “And He directed the multitude to sit down on the ground.”
1. Sitting on the ground instead of grass (14:19) may place this scene in summer, rather than spring.
36: “And He took the seven loaves and the fish; and giving thanks, He broke them and started giving them to the disciples, and the disciples in turn, to the multitudes.”
1. “Eucharisteo” means to express gratitude (26:27).
1) Then He begins breaking off pieces of food which he gives the disciples to distribute.
37: “And they all ate, and were satisfied, and they picked up what was left over of the broken pieces, seven large baskets full.”
1. Where needs abounds, provision much more abounds.
1) There is never a good reason to leave Jesus hungry.
2) “Baskets” (spuris) refers to a larger container than the ones (kophinos) used in 14:20 (Acts 9:25).
38: “And those who ate were four thousand men, besides women and children.”
1. Counting women and children, the number fed could have been around 10,000.
39: “And sending away the multitudes, He got into the boat, and came to the region of Magadan.”
1. It is believed to have been located on the western shore of the Sea of Galilee.
1) Modern city is called Khirbet Mejdel.
2) The name derives from the Heb. migdal, “tower” (Josh 19:38).
3) Mark 8:10: Name the place “Dalmanutha.”
STUDY QUESTIONS FOR MATTHEW FIFTEEN
THE DANGER WITH TRADITIONS (1-9)
(Mark 7:1-13)
1. Why did Jesus not walk in Judea? (Jn.7:1)
2. Who came from Jerusalem?
3. Of what did the Pharisees and scribes accuse the disciples of Jesus?
4. What are “traditions”?
5. What example does Jesus use to show them they had “invalidated (made void) the word of God”?
6. What is “corban” (Mk 7:11)
7. What did Jesus call these Pharisees and scribes?
8. Verse 8 gives a good definition of a hypocrite. State it:
9. Teaching and worshiping according to the doctrines of men made ______________ worship.
10. Is it wrong to “wash hands” before eating? Explain:
JESUS DEFINES THE SCRIPTURAL BASIS FOR PURIFICATION (10-20)
(Mark 7:14-23)
1. Jesus explained that things entering the mouth could not defile a man because they did not enter his _________________.
2. What does Jesus say defiles a man?
3. How might this passage be misused?
4. How had Jesus’ words affected the Pharisees?
5. Was Jesus worried about offending the Pharisees?
6. What was His reply?
7. Jesus called the Pharisees _________________ ________________________.
8. Who bears the responsibility for false teaching?
9. Name all the sins of the heart given by both writers.
HEALING A SYROPHENICIAN WOMAN’S DAUGHTER (15:21-28)
(Mark 7:24-30)
1. _______________ states that Jesus was trying to keep from being seen when He entered the house.
2. Was Jesus’ effort for seclusion successful?
3. Who came asking for mercy?
4. How did she address Jesus?
5. What was her request?
6. What was Jesus’ first response?
7. What request did the disciples make?
8. What reason did Jesus give for not answering the woman?
9. What did the woman do next?
10. What was the woman’s response to the Lord’s comment that “it is not good to take the children’s bread and throw it to the dogs”?
11. How does Jesus compliment the woman?
12. What are some lessons we learn from this incident?
JESUS DEPARTS TO THE SEA OF GALILEE: FOUR THOUSAND FED
(Matt 15:29-39; Mark 7:31-8:10)
1. Note: Matthew mentions a great number being healed, while Mark singles out one particular healing. Describe the man brought to Jesus.
2. What do you think accounts for Jesus’ actions in regard to this man?
3. What were the results of Jesus’ actions?
4. When the crowd marveled when all were healed, what did they then do?
5. What did Jesus request the crowd not to do? (Mk 7:36)
6. How long had this crowd been with Jesus?
7. What do the disciples seem to have forgotten?
8. Contrast the feeding of the 5000 (14:15-21) with the feeding of the 4000.
9. Where does Jesus now go? (15:39)
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