Matthew 8
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Cleansing of a Leper | Jesus Cleanses a Leper | Events in Galilee | Jesus Makes a Leper Clean | Cure of a Man with Skin-disease |
(8:1-9:38) | ||||
8:1-4 | 8:1-4 | 8:1-4 | 8:1-2 | 8:1-4 |
8:3-4 | ||||
The Healing of a Centurion's Servant | Jesus Heals a Centurion's Servant | Jesus Heals a Roman Officer's Servant | Cure of a Centurion's Servant | |
8:5-13 | 8:5-13 | 8:5-13 | 8:5-6 | 8:5-13 |
8:7 | ||||
8:8-9 | ||||
8:10-13b | ||||
8:13c | ||||
The Healing of Many People | Peter's Mother-in-Law Healed | Jesus Heals Many People | Cure of Peter's Mother-in-law | |
8:14-17 | 8:14-15 | 8:14-17 | 8:14-15 | 8:14-15 |
Many Healed After Sabbath Sunset | A Number of Cures | |||
8:16-17 | 8:16-17 |
8:16-17 (17b) |
||
The Would-be Followers of Jesus | The Cost of Discipleship | The Would-be Followers of Jesus | Unconditional Commitment | |
8:18-22 | 8:18-22 | 8:18-22 | 8:18-19 | 8:18-20 |
8:20 | ||||
8:21 | 8:21-22 | |||
8:22 | ||||
The Calming of a Storm | Wind and Waves Obey Jesus | Jesus Calms a Storm | The Calming of the Storm | |
8:23-27 | 8:23-27 | 8:23-27 | 8:23-27 | 8:23-27 |
The Healing of the Gadarene Demoniacs | The Demon Possessed Men Healed | Jesus Heals Two Men with Demons | The Demoniac of Gadara | |
8:28-34 | 8:28-34 | 8:28-34 | 8:28-29 | 8:28-34 |
8:30-31 | ||||
8:32 | ||||
8:33-34 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 8:1-34
A. Matthew 8 and 9 form a literary unit of ten miracles describing Jesus' power and authority not only over human beings, but over disease and nature. It is not by accident that these power miracles follow the Sermon on the Mount. Miracles are meant to (1) confirm Christ's message, (2) show the reality of the eschatological setting, and (3) show Deity's compassion.
B. In this chapter several groups depreciated by Jewish society are ministered to by Jesus.
1. leper - Matt. 8:2,4 (Matt. 10:8; 11:5; 26:6; Luke 5:12-14; 17:11-14)
2. Gentile (i.e., Roman army officer) - Matt. 8:5-13 (cf. Mark 7:26-30,31-37)
3. woman - Matt. 8:14-15 (cf. Luke 8:2,43-48; 7:36-50; 13:10-12)
4. demon-possessed, Matt. 8:16,28
This list could be easily expanded.
1. children - 18:2 (in context a metaphor for new believers); Mark 10:13-16; Luke 18:15-17
2. the poor -
3. Samaritans - Luke 10:30-37; 17:15-19; John 4:1-54
4. tax collectors - Mark 2:15-17; Luke 5:27-32; 15:1ff; 19:1-10
5. sinners (those who did not keep the oral traditions) - Matt. 9:10-11; 11:19; Luke 15:2; 18:13; John 9:16,24,25,31
Jesus' attention to and healing of these people was fulfillment of OT prophecy (cf. Matt. 11:5, which quotes Isa. 35:5-6; and 61:1, also note the parallel in Luke 7:22).
C. There are discrepancies related to the time, place, and other details involved in these accounts as recorded in the Synoptic Gospels. The difference speaks of (1) each Gospel writer's ability under inspiration to structure his evangelistic/catechistic presentation of Jesus to specific audiences and (2) the authenticity of the eyewitness accounts. We cannot explain the "why" and the " how" of Synoptic Gospel composition, but we can affirm their truthfulness, inspiration, and authority for our lives!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 8:1-4
1When Jesus came down from the mountain, large crowds followed Him. 2And a leper came to Him and bowed down before Him and said, "Lord, if You are willing, You can make me clean." 3Jesus stretched out His hand and touched him, saying, "I am willing; be cleansed." And immediately his leprosy was cleansed. 4And Jesus said to him, "See that you tell no one; but go, show yourself to the priest and present the offering that Moses commanded, as a testimony to them."
8:1 "When Jesus came down from the mountain" This statement and 5:1 form a literary frame. Matthew was obviously referring to the conclusion of the Sermon on the Mount, Matthew 5-7. Some interpret this as Jesus the second law giver, descending a mountain as Moses did. Here, Jesus gave the new Law, not received it!
▣ "large crowds followed Him" The purpose of the miracles was to give validity to the message. Fallen mankind is always attracted to the immediate, the self-centered, the material instead of the eternal, the corporate, and the spiritual!
8:2 "a leper came to Him" Our English term " leper" comes from the Greek word "scales." The ancient term covered many more skin diseases than our modern nomenclature. Leviticus 13 and 14 deal with the Old Testament examples of leprosy. The fact that a leper approached Jesus was socially and theologically inappropriate because leprosy was viewed as a disease given as a judgment by God. The OT and theological bases for this was King Uzziah, 2 Chr. 26:16-23.
▣ "Lord" This is the term kurios. It can be used as a polite designation such as "Sir" or as a theological designation of the Divine Messiahship of Jesus. Context determines which use is intended. Often it is uncertain, as in this context.
▣ "if You are willing" This is a third class conditional sentence, which meant possible future action. This man had heard of Jesus' miracles and believed He could perform a cure if He would.
8:3 "Jesus stretched out His hand and touched him" Touching a leper went against the culture of that day based on the command of the OT (cf. Lev. 13:45-46). This showed Jesus' compassion, lack of fear, and willingness to break with Jewish tradition (cf. Matt. 5:21-48).
▣ "I am willing" The man had faith in Jesus' ability based on what he had heard, but he was not sure of Jesus' willingness!
8:4 "see that you tell no one" This type of statement is often called the Messianic secret of the Synoptics (cf. Matt. 8:4; 9:30; 12:16; 16:20; 17:9; Mark 1:44; 3:12; 5:43; 7:36; 8:30; 9:9; Luke 4:41; 5:14; 8:56; 9:21). It is related to Jesus' unwillingness to be known simply as a healer. The gospel message was not yet complete (cf. Matt. 17:9; Mark 9:9). He knew that humans would respond to Him for the wrong reasons.
▣ "but go, and show yourself to the priest. . .as testimony to them" This was an attempt by Jesus to affirm the Mosaic law of Leviticus 13-14. It was also an attempt to show His power to the priests in Jerusalem (cf. Mark 1:44; Luke 5:14; 17:14). Early in Acts many thousands of them accepted Jesus and His message (cf. Acts 6:7).
NASB (UPDATED) TEXT: MATTHEW 8:5-13
5And when Jesus entered Capernaum, a centurion came to Him, imploring Him, 6and saying, "Lord, my servant is lying paralyzed at home, fearfully tormented." 7Jesus said to him, "I will come and heal him." 8But the centurion said, "Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. 9For I also 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." 10Now 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. 11I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth." 13And Jesus said to the centurion, "Go, it shall be done for you as you have believed." And the servant was healed that very moment.
8:5 "Capernaum" This city became Jesus' Galilean headquarters after His rejection in Nazareth (cf. Matt. 4:13). It was a central location. Peter and Andrew owned a home there.
▣ "a Centurion" There were no more ostracized people in Jewish society than lepers (Matt. 8:2) and Roman military officers. This concept demonstrated Jesus' love for all mankind, as His dealings with the men of Gadara, Matt. 8:28, 34; and the Syro-Phoenician woman (Matt. 15:21-28). This same account is paralleled in Luke 7:1-10, but in a different setting.
8:6 "my servant" The account in Luke records that this man had great love for the Jewish people (as did Cornelius of Acts 10). The account in Matthew shows that he had great love for his servant boy. Centurions throughout the NT are usually presented in a positive light.
8:7 "I will come and heal him" This is an emphatic use of "I," which is explained in Matt. 8:8 by the unheard of action of Jesus being willing to enter a Gentile home, which was a major cultural/religious taboo.
8:8 "I am not worthy" this term is used in the statements of
1. John the Baptist - 3:11; Mark 1:7; Luke 3:16
2. Roman Centurion - 8:8; Luke 7:6
In a theological sense it expresses the sinfulness of all humans as well as God's amazing love and mercy. Humans must recognize their spiritual need (cf. Matt. 5:3-6) before they can receive God's forgiveness and acceptance.
▣ "just say the word, and my servant will be healed" This man, being a military person, understood authority and did not demand a ritual, or magical formula, or even Jesus' physical presence for the healing. In Luke the centurion did not come to Jesus personally, but sent representatives: (1) Jewish elders (cf. Luke 7:3-5) and (2) his friends (cf. Luke 7:6). This is a good example of how the Gospels record the same event in different ways. The question is not which account is true but why the authors recorded it in the way they did. See Gordon Fee and Douglas Stuart, How to Read the Bible for All Its Worth, pp. 127-148.
Jewish and Greek healers healed by means of chants, magic, and special rituals, but Jesus healed by the spoken word. This was a way to show
1. His connection with creation (i.e., Genesis 1)
2. His personal authority (cf. Matt. 8:16)
3. His difference from the other healers of His day
This is why the title logos (word) is so appropriate in John 1:1! Jesus could heal with a touch (cf. Matt. 8:3) or speak a word (cf. Matt. 8:8), as well as exorcize demons (cf. Matt. 8:16). He spoke with authority (cf. Matt. 7:28-29); He healed with authority!
It is also interesting in Matthew how he uses the formula "what was spoken. . .was fulfilled" (cf. Matt. 1:22; 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 22:31; 24:15; 27:9) as a way to assert the trustworthiness of Scripture and its fulfillment in Jesus and the new age He inaugurated.
8:10
NASB"Truly I say to you"
NKJV"Assuredly I say to you"
NRSV"Truly I tell you"
TEV"I tell you"
JB" I tell you solemnly"
NJB"In truth I tell you"
This was Jesus' distinctive way of showing emphasis. There are no other examples in Greek literature. The single or double use of "amen" to start a sentence accentuated the importance of the statement, as well as Jesus' personal authority. See Special Topic at Matt. 5:18.
8:11 "many will come from east and west, and recline at the table with Abraham, Isaac, and Jacob" This was an allusion to the inclusion of Gentiles into the family of God (cf. Isa. 25:6-9; Mal. 1:11; Luke 13:22-30). The faith of this Roman military man was greater than any Jesus had encountered among the Jewish people. These kinds of encounters with Gentiles (i.e., Matt. 15:28; 21:32; Mark 7:24-30; Luke 10:30-37; 17:11-19), combined with Jesus' strong statements concerning their faith is evidence of the universal nature and evangelistic goal of the gospel (cf. Matt. 15:28; 22:2-14; 28:18-20; Luke 7:9; 24:47; Acts 1:8). The phraseology was taken from the concept of the Messianic banquet at the end of time (cf. Isa. 25:6-9; Luke 14:15; Rev. 19:9). Jesus speaks of these Patriarchs as alive in the kingdom of heaven (i.e., the new age). They will fully participate in the eschatological events, as well as other believers. This is surely a strong witness to the reality of life after death, as well as the promise of fellowship with God and other believers.
8:12 "but the sons of the kingdom will be cast out" Many Jews knew nothing of a personal relationship with God but only of a racial, legalistic, and ritualistic religion handed down to them (cf. Isa. 6:9-10; 29:13; Matt. 15:14). They were prideful and self-righteous based on their race and performance of the Mosaic Covenant (cf. Matt. 3:9). Jesus affirms in Matt. 8:12 that many who were not historically part of the people of God will be included, and many who thought they were part of the people of God will be excluded (cf. Matt. 21:43; Luke 13:28).
▣ "into the outer darkness; in that place there will be weeping and gnashing of teeth" These metaphors were also used in Matt.13:42,50; 22:13; 24:51; 25:30 to describe the horrors of separation from God in hell (Gehenna, see Special Topic at Matt. 5:22). What men and women do with Jesus Christ now will determine their ultimate destiny (cf. Matt. 25:31-46). Jesus Himself is the One who shows us the grim alternative facing those who refuse to trust Him.
In the OT "gnashing of teeth" signified "rage" (cf. Job 16:9; Ps. 35:16; 37:12; 112:10; Lam. 2:16), as it does in Acts 7:54, but here it denotes the sorrow and pain of eschatological judgment (i.e., separation from God in Gehenna).
NASB (UPDATED) TEXT: MATTHEW 8:14-17
14When Jesus came into Peter's home, He saw his mother-in-law lying sick in bed with a fever. 15 He touched her hand, and the fever left her; and she got up and waited on Him. 16When evening came, they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill. 17This was to fulfill what was spoken through Isaiah the prophet: "He Himself took our infirmities and carried away our diseases."
8:14 "Peter. . .his mother-in-law" Peter was married (cf. 1 Cor. 9:5). This speaks of the normalcy of marriage among the Jews. The rabbis said that marriage was an obligation because of the command in Gen. 2:24. We never hear of his wife; maybe she had died. The Gospels were not written to satisfy our curiosity.
8:16 "when evening came" The end of the Sabbath had come (Mark 1:32) and the Jews who were taught that healing was not allowed on the Sabbath were now coming to Peter's front door. The Sabbath began at twilight on Friday and ended at twilight on Saturday. This follows the order of the days of creation in Genesis 1:5,8,13,19,23,31.
▣ "many who were demon-possessed. . .healed all who were ill" There was always a distinction made between demon possession and physical disease in the NT. Sometimes demons cause physical problems, but certainly not always. Physical ailments, injuries, and diseases do not necessarily have demonic causes. See Special Topic: The Demonic (Unclean Spirits) at Matt. 10:1.
8:17 This is a quote from Isa. 53:4, but not from the Masoretic Text (Hebrew) nor the Septuagint (Greek translation). This is the only place in the NT this verse is quoted. This is used by many modern groups to affirm that physical healing is inherent in the Atonement. God is a supernatural God who acts in the lives of people for good. There is not enough Scriptural evidence based on this verse to affirm that all diseases on all occasions are out of the will of God and will be cured if we just respond with enough faith or prayer (cf. 2 Cor. 12:8-10; 2 Tim. 4:20).
Psalm 103:3b is also often quoted in connection with this subject. There is a Hebrew poetic parallel relationship between 103:3a and 3b. They both refer to spiritual forgiveness. In the OT physical ailments were used as a symbol for spiritual problems (i.e., Isa. 1:5-6). The rabbis saw sin and sickness as related (cf. James 5:14-16). See F. F. Bruce, Answers to Questions, pp. 44-45.
NASB (UPDATED) TEXT: MATTHEW 8:18-22
18Now when Jesus saw a crowd around Him, He gave orders to depart to the other side of the sea. 19Then a scribe came and said to Him, "Teacher, I will follow You wherever You go." 20Jesus said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head." 21Another of the disciples said to Him, "Lord, permit me first to go and bury my father." 22But Jesus said to him, "Follow Me, and allow the dead to bury their own dead."
8:19 "scribe" This was an expert in the oral law (the Talmud) and written traditions (the Scriptures) of the Jews. They took the place of the local Levite of the OT in interpreting Scripture. They were consulted about how to apply the Law of Moses to everyday matters. See Special Topic: Scribes at Matt. 12:38. In Jesus' day most of them were Pharisees (see Special Topic at Matt. 22:15).
▣ "Teacher" This is the vocative form (didaskale) of the term "teacher" (didaskalos). It translates the Hebrew term for "teacher" (lit. "great one," cf. John 1:38; 20:16) and refers to one who knew the Law of Moses (i.e., an honorific title). It is used in the NT of
1. Jewish teachers - Luke 2:46
2. John the Baptist - Luke 3:12
3. Jesus - Matt. 8:19; 9:11; 17:24; 26:25,49; Mark 9:5,17,38; 11:21; Luke 10:25; John 1:49
4. Nicodemus - John 3:10
5. Paul - 1 Tim. 2:7; 2 Tim. 1:11
6. Christian teachers - Acts 13:1; 1 Cor. 12:28; Eph. 4:11; James 3:1
Jesus restricts the usage of this term/title to Himself (cf. Matt. 23:7-12; Mark 14:14; John 3:2; 11:27-28; 13:13-14). There is only "one" Father; there is only " one" teacher! He and only He is the true "Great One" !
8:20 "Jesus said to him" Two persons are involved in this context. One was willing to go anywhere; Jesus told him to stop and count the cost (cf. Matt. 8:20). The other one was reluctant to follow; Jesus told him, follow at any cost because of the priority of the call of God on a human's life (cf. Matt. 8:21). Truth often cuts two ways!
▣ "the Son of Man" This was Jesus' self-chosen designation. It was an Hebraic phrase referring to a human being (cf. Ps. 8:4; Ezek. 2:1). But because of its use in Dan. 7:13, it took on divine qualities. Therefore, this term combines the humanity and Deity of Jesus. This designation was not used by the rabbis; therefore, it had no nationalistic or militaristic overtones.
Here is a quote from my commentary on Daniel 7:13.
" a son of man was coming" The Aramaic phrase (" ben enosh," construct BDB 1085 and 1081) "son of man" is different from the similar Hebrew phrase ("ben adam") found in Psalms and Ezekiel. Both phrases are used in parallel in Job 25:6; Ps. 8:4; 90:3; 144:3; Isa. 13:12. This obviously refers to the Messiah and it links his humanity (cf. Dan. 8:17; Job 25:6; Ps. 8:4; Ezek. 2:1), which is the meaning of the Aramaic and Hebrew phrases, "son of man" with his deity because the clouds are the transportation of Deity (cf. Matt. 24:30; 26:64; Mark 13:26; 14:62; Rev. 1:7; 14:14).
Jesus uses the phrase to refer to Himself in the NT. It was not used of the Messiah in rabbinical Judaism. It had no exclusivistic, nationalistic, militaristic connotations. It uniquely describes the Messiah as fully human and fully God (cf. 1 John 4:1-3). Daniel's usage is the first which focuses on its divine aspect!
Jesus used the phrase for Himself in three senses.
1.His suffering and death (e.g., Mark 8:31; 10:45; 14:21; Luke 9:22,44)
2.His coming as Judge (e.g., Matt. 16:27; 25:31; John 5:27)
3.His coming in glory to set up His kingdom (e.g., Matt. 16:28; 19:28; Mark 13:26-27; 14:62)
From The Jewish Study Bible, p. 1657 (also see George E. Ladd, A Theology of the New Testament, pp. 136-139), the later Jewish tradition about this text are listed.
1.This context is Messianic (cf. I Enoch 46:1; 48:10; 4 Ezra [2 Esdras] chapter 13; b. Sanh. 98a)
2.All predictions in this context are already fulfilled (cf. b. Sanh. 97b)
3.This context does not refer to the end-time (cf. Gen. Rab. 98:2)
4.This context represents Israel (cf. Ibn Ezra and Rashi)
SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE
8:21 "permit me first to go and bury my father" On the surface this seems like a reasonable request. However, this was a cultural idiom for staying home and taking care of one's parents as long as they lived. It was a social obligation (cf. 1 Kgs. 19:20).
8:22 "allow the dead to bury their own dead" This was a play on the word "dead." It can be used of spiritual lifelessness as in Matt. 10:39. What Jesus was saying was that spiritual life and obedience to the heavenly Father are more important than social obligations to one's earthly family.
NASB (UPDATED) TEXT: MATTHEW 8:23-27
23When He got into the boat, His disciples followed Him. 24And behold, there arose a great storm on the sea, so that the boat was being covered with the waves; but Jesus Himself was asleep. 25And they came to Him and woke Him, saying, "Save us, Lord; we are perishing!" 26He said to them, "Why are you afraid, you men of little faith?" Then he got up and rebuked the winds and the sea, and it became perfectly calm. 27The men were amazed, and said, "What kind of a man is this, that even the winds and the sea obey Him?"
8:24
NASB"And behold, there arose a great storm on the sea"
NKJV" And suddenly a great tempest arose on the sea"
NRSV" A windstorm arose on the sea"
TEV"Suddenly a fierce storm hit the lake"
NJB"Without warning a storm broke over the lake"
The Sea of Galilee is surrounded by hills and affected by its proximity to Mt. Hermon and the Mediterranean Sea. The strong winds descending on this body of water were often sudden, unexpected, and violent. Even these professional fishermen were afraid.
The NIDOTTE, vol. 3, p. 557, has an interesting comment about the term seismos (" storm").
"The other eleven occurrences of seismos in the NT all refer to earthquakes, and always as divine interventions: at the moment of Jesus' death (Matt. 27:54); at the resurrection, where it is linked with the rolling back of the stone; and at Philippi, as Paul and Silas sing God's praises in prison (Acts 16:26). Earthquakes are one of the eschatological signs (Matt. 24:7; Mark 13:8; Luke 21:11; Rev. 6:12; 8:5; 11:13,19; 16:18)."
This sudden storm was not a coincidence, but a God-sent opportunity to
1. reveal Jesus
2. build the disciples'faith
8:25 "Save us, Lord" This was the OT use of the term " save" meaning physical deliverance (cf. Matt. 14:30; John 12:27; Acts 23:24; 27:20,31,34,43,44; 28:1,4; James 5:15).
SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM)
8:26-27 "it became perfectly calm" They were absolutely astonished at Jesus' power even over nature. Because of Ps. 89:8,9 this was an allusion to Jesus' deity . Only the creator can control nature (cf. Ps. 107:23-32).
NASB (UPDATED) TEXT: MATTHEW 8:28-34
28When He came to the other side into the country of the Gadarenes, two men who were demon-possessed met Him as they were coming out of the tombs. They were so extremely violent that no one could pass by that way. 29And they cried out, saying, "What business do we have with each other, Son of God? Have You come here to torment us before the time?" 30Now there was a herd of swine feeding at a distance from them. 31The demons began to entreat Him, saying "If You are going to cast us out, send us into the herd of swine." 32And He said to them, "Go!" And they came out and went into the swine, and the whole herd rushed down the steep bank into the sea and perished in the waters. 33The herdsmen ran away, and went to the city and reported everything, including what had happened to the demoniacs. 34And behold, the whole city came out to meet Jesus; and when they saw Him, they implored Him to leave their region.
8:28
NASB, NRSV,
JB" into the country of the Gadarenes"
NKJV"to the country of the Gergesenes"
TEV"to the territory of Gadara on the other side of the lake"
There has been much discussion over this geographical location. This place was spelled three different ways in differeing Greek manuscripts of Matthew, as well as in three different Synoptic Gospels. Apparently it was close to the city of Khersa, but the city of Gadara owned some land near the lake and it was often called the district of Gadara, even though this city was six miles away.
▣ "two men" Matthew usually has two people involved in an account where Mark and Luke only have one (cf. Mk 5:1; Luke 8:26). Another example would be the blind man/men of Jericho (cf. Matt. 20:29; Mark 10:46; Luke 18:35). Some have supposed that two were mentioned because the OT required two witnesses in court (Num. 35:30; Deut. 17:6; Matt. 18:16).
▣ "who were demon-possessed. . .coming out of the tombs" They had been ostracized by the community and this was the only place where they could find shelter. During this period small manmade or natural caves were used as burial places. Whether this location was connected with their demon possession is uncertain. There are many specific questions about demons and angels which cannot be answered because there is not enough biblical information. Our world is permeated by a personal force of evil with his servants, the fallen angels, who are out to thwart the will of God and to destroy mankind, God's ultimate creation and focus of His love and attention. See Special Topics: Personal Evil at Matt. 4:5 and the Demonic at Matt. 10:1.
▣ "that no one could pass by that way" See Mark 5:2-6 and Luke 8:27.
8:29 "Son of God" These demons recognized who Jesus was (cf. James 2:19). The title "Son of God" was used several times in Matt. 4:3; 14:33; 16:16; 27:43,54. It was a play on the term "son" (cf. Matt. 2:15); the nation of Israel is called "son" ; Israel's king is called "son" ; and Israel's Messiah is called "son." Several times in the Gospels the demons recognize Jesus (cf. Mark 1:24; Luke 4:34). Jesus does not acknowledge their testimony. They were not saying this to help Him. Later Jesus will be accused of utilizing Satan's power (12:24). The demons'witnessing to Him would have given credence to this charge. See SPECIAL TOPIC: THE SON OF GOD at Matt. 27:54.
NASB, NKJV,
NRSV, JB" Have You come here to torment us before the time"
TEV"Have you come to punish us before the right time"
The spiritual realm knows that a time has been set for God to judge the living and the dead, humans, and angels (cf. Phil. 2:10-11; Rev. 11:15).
8:30 "a herd of many swine" It was a Gentile area shown by the presence of these hogs. Exactly why the demons wanted to go into the hogs is simply a matter of conjecture. There is not enough information. The destruction of this group of hogs does show the ultimate purpose of the demonic-death to their host. Also, the herd's destruction would have caused the townspeople to ask Jesus to leave!
▣ "the demons" See Special Topic at Matt. 10:1.
▣ "if" This is a first class conditional sentence. Jesus was going to drive out the demons!
8:34 "they implored Him to leave their region" This is one of the saddest verses in all of the Bible. In the presence of the greatest man of history, these villagers were more concerned about the death of a few hogs than they were over the redemption and reclamation of two demonized persons and the spiritual potential of the gospel for their area.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why do the Synoptic Gospels differ in their recording of the words and acts of Jesus?
2. Why was the healing of a leper such a significant event (cf. Matt. 11:5)?
3. Why did Jesus want those who had been healed to go and show themselves to the priests?
4. What is so unusual about Jesus working with a Roman military officer?
5. What is the significance of verses 11 and 12?
6. Who or what are demons? What is their purpose in our world?
7. Does verse 17 teach that physical healing is a part of the atonement?
8. What is the significance of the terms "Son of Man" and "Son of God" (cf. Ezek. 2:1; Dan. 7:13)?
Copyright © 2013 Bible Lessons International
Matthew 9
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Healing of a Paralytic | Jesus Forgives and Heals a Paralytic |
Events in Galilee (continued) |
Jesus Heals a Paralyzed Man | Cure of a Paralytic |
(8:1-9:38) | ||||
9:1-8 | 9:1-8 | 9:1 | 9:1-2 | 9:1-8 |
9:2-8 | ||||
9:3 | ||||
9:4-6 | ||||
9:7-8 | ||||
The Calling of Matthew | Matthew the Tax Collector | Jesus Calls Matthew | The Call of Matthew | |
9:9-13 | 9:9-13 | 9:9 | 9:9a-b | 9:9 |
9:9c | Eating with Sinners | |||
9:10-13 | 9:10-11 | 9:10-13 | ||
9:12-13 | ||||
The Question About Fasting | Jesus is Questioned About Fasting | The Question About Fasting | A Discussion of Fasting | |
9:14-17 | 9:14-17 | 9:14-17 | 9:14 | 9:14-17 |
9:15 | ||||
9:16-17 | ||||
The Ruler's Daughter and the Woman Who Touched Jesus' Garment | A Girl Restored to Life and a Woman Healed | The Official's Daughter and the Woman Who Touched Jesus' Cloak | Cure of the Woman with a Hemorrhage; The Official's Daughter Raised to Life | |
9:18-26 | 9:18-26 | 9:18-26 | 9:18 | 9:18-19 |
9:19 | ||||
9:20-21 | 9:20-22 | |||
9:22 | ||||
9:23-24a | 9:23-26 | |||
9:24b-26 | ||||
The Healing of Two Blind Men | Two Blind Men Healed | Jesus Heals Two Blind Men | Cure of Two Blind Men | |
9:27-31 | 9:27-31 | 9:27-31 | 9:27 | 9:27-31 |
9:28a-b | ||||
9:28c | ||||
9:29-30 | ||||
9:31 | ||||
The Healing of a Dumb Man | A Mute Man Speaks | Jesus Heals a Dumb Man | Cure of a Dumb Demoniac | |
9:32-34 | 9:32-34 | 9:32-34 | 9:32-33 | 9:32-34 |
The Compassion of Jesus | 9:34 | The Distress of the Crowds | ||
9:35-38 | 9:35-38 | 9:35-38 | 9:35-38 | 9:35 |
9:36-37 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 9:1-38
A. Matthew often condenses events which are recorded in much fuller detail in both Mark and Luke. Interpreters should not compare the other Gospels seeking fuller details until they have determined how/why the individual Gospel writer recorded the events as he did. We are not looking for a complete history, but for the theological intent of the inspired writer (cf. Gordon Fee and Douglas Stuart's How to Study the Bible for All Its Worth, pp. 120-129) .
B. This chapter breaks into several distinct units:
1. Verses 1-8, cf. Mark 2:3-12 and Luke 5:17-26
2. Verses 9-17, cf. Mark 2:14-22 and Luke 5:27-38
3. Verses 18-26, cf. Mark 5:22-43 and Luke 8:41-56
4. Verses 27-31, which are unique to Matthew
5. Verses 32-34, which are also unique to Matthew
6. Verses 35-38, many believe that this is an introduction to the mission of the Twelve which should go with Matthew 10
C. Matthew 8 showed His power over diseases, nature, and the demonic. Matthew used this section to show the power and authority of Jesus over different types of circumstances.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 9:1
1Getting into a boat, Jesus crossed over the sea and came to His own city.
9:1 Contextually this verse should go with Matthew 8, as it is a transitional verse leading to the next event. Capernaum became the headquarters of Jesus' ministry (cf. Mark 2:1; Matt. 4:13) after the experience of unbelief and rejection in Nazareth where he spent His childhood.
NASB (UPDATED) TEXT: MATTHEW 9:2-8
2And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, "Take courage, son; your sins are forgiven." 3And some of the scribes said to themselves, "This fellow blasphemes." 4And Jesus knowing their thoughts said, " Why are you thinking evil in your hearts? 5Which is easier, to say, 'Your sins are forgiven,'or to say, 'Get up, and walk'? 6But so that you may know that the Son of Man has authority on earth to forgive sins" -then he said to the paralytic, "Get up, pick up your bed and go home." 7And he got up and went home. 8But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men.
9:2 "they brought to Him a paralytic" Fuller details of this event are found in Mark 2:1-22. This is the account in which the friends of the paralytic man tear the roof apart and lower him to the floor at Jesus' feet.
▣ "Seeing their faith, Jesus" In context "their faith" referred not only to the man who needed healing, but primarily to his friends who had so much ingenuity and persistence.
▣ "Take courage son; your sins are forgiven" This is a present active imperative (cf. Matt. 9:22) and a present passive indicative. The Jews often related sin and sickness (cf. John. 5:14; 9:2; and James 5:15-16). Although Jesus apparently recognized the connection, He also seemed to resist a formal linkage (cf. John. 9:3 and Luke 13:2-3). This is a powerful statement of Jesus' self understanding. Only God can forgive sin (i.e., passive voice)!
Jesus addressed this man as "child" (teknon). However, this was not an indication of his age, but a term of endearment (cf. Mark 10:24; also possibly Luke 16:25 and Gen. 43:29 in the LXX).
9:3 "the scribes" Since the Babylonian captivity, the Temple had been somewhat rivaled by the Synagogue as the place of honor in Jewish society. These local experts in the Jewish law, following the tradition of Ezra, became known as scribes (see Special Topic at Matt. 12:38, Ezra 7:8,10). They were from several theological backgrounds, but they were mostly Pharisees. Whether they were present because of genuine interest or to spy on Jesus is uncertain. They would certainly have been astonished at His claiming to have the power to forgive sin. They believed that only God had this power. In this context, they condemned the radical claims of Jesus as blasphemy (cf. Mark 2:7); indeed, they were blasphemy if Jesus was not the Incarnate Son of God!
9:4 "and Jesus knowing their thoughts" Whether this is an example of Jesus' supernatural knowledge, which seems to be implied from the context, or whether someone in the crowd passed on their grumbling verbally is uncertain. There are passages in the New Testament which imply that Jesus knew human nature well and other passages which imply that He used His supernatural power.
There is a manuscript variation between
1. seeing (idōn) - א, C, D, L, W, and the old Latin, Vulgate, and Coptic translations
2. knowing (eidōs) - B, Ec, and the Syrian and Armenian translations
The UBS4 rates #1 as "B" (almost certain). The second option probably comes from Matt. 12:25; Luke 6:8; 9:47. The NASB, NKJV, and NJB follow option #2.
9:5 "Which is easier, to say 'Your sins are forgiven'or to say 'Get up, and walk'" To say, "Your sins are forgiven" is harder, but it is not as obvious as a physical healing. Both are impossible for sinful mortals!
9:6 "But so that you may know" Throughout the Gospels Jesus was concerned not only with the poor and needy, but also the Jewish leadership (cf. John. 11:42,45). Jesus was confronting them for the purpose of turning them to faith in Himself. This healing was as much for the scribes as it was for the paralyzed man and his friends. As a matter of fact, this is true of most of Jesus' healing ministry. Often these acts of power were to encourage the faith of the disciples or engender faith in by-standers.
▣ "the Son of Man" This was an adjectival phrase from the OT. It was used in Ezek. 2:1 and Ps. 8:4 in its true etymological meaning of " human being." However, it was used in Dan. 7:13 in a unique context which implied both the humanity and deity of the person addressed by this title. Since this title was not used by rabbinical Judaism and, therefore, had none of the nationalistic, exclusivistic, militaristic implications, Jesus chose it as the perfect title of both veiling and revealing His dual nature (cf. 1 John. 4:1-6). It was His favorite self-designation.
▣ "has authority on earth to forgive sins" This term " authority" (exousia) was the word for "right," " power" or "authority." It strongly implied Jesus' Messiahship, if not His Deity. The Jews were not expecting the Messiah to be divine, but to be a supernaturally-empowered military/political leader, like the Judges of the OT. It is only through NT progressive revelation that believers recognized the incarnational nature of the Messiah (i.e., John 1:1; 5:18; 8:58; 10:30,34-38; 14:9-10; 20:28; Rom. 9:5; Phil. 2:6-7; Heb. 1:8; 2 Pet. 1:1).
▣ "He said to the paralytic, 'Get up, pick up your bed, and go home'" There are three verbals in this phrase.
1. " get up" is an aorist passive participle used as an imperative
2. " pick up your bed" is an aorist active imperative
3. " go home" is a present active imperative.
The implication of these tenses would have been that God was the agent of the passive voice, "be raised up." The two imperatives would speak of the man's actions immediately after his healing. Taking up his bed was a sign that his days of begging were over and he was returning home. This healing confirmed Jesus' claim of Deity and Messiahship!
9:8 "But when the crowds saw this, they were awestruck" There is a Greek manuscript problem here connected to the term "awestruck." The oldest and best Greek texts have "were afraid" (MSS א, B, D, W). Later texts softened the term to "marveled" or NKJV "were astonished" (MSS C, L). Some Greek manuscripts simply left the phrase out (MS X). The UBS4 gives option #1 an "A" rating (certain).
The crowds were not accustomed to someone speaking with this kind of authority. Rabbinical Judaism had become trapped by tradition and the quoting of the ancient sayings of the rabbis. Jesus spoke with truth and authority, which this generation of Jewish people had never heard. They praised God for giving this kind of power to a man. This may be a veiled allusion to the humanity of Jesus which was questioned by the early church heresy called "Gnosticism." It is also likely from further reading of the NT that the religious leaders were jealous of Jesus' popularity.
NASB (UPDATED) TEXT: MATTHEW 9:9
9As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector's booth; and He said to him, " Follow Me!" And he got up and followed Him.
9:9 "As Jesus went on from there" Verses 9-17 are expressed in more detail in the other Synoptic Gospel parallels, Mark 2 and Luke 5.
▣ "He saw a man called Matthew" From Mark 2:14 and Luke 5:27 we learn that his other name was Levi. This does not imply that he was a priest or a Levite. Jews often had two names, one Jewish and one Greek, given to them usually at birth. This is the disciple to whom authorship of this Gospel is attributed. Jesus may have chosen him because of his gift of keeping meticulous records or as a way of showing His love to all people, even tax-collectors!
▣ "sitting in the tax-collector's booth" Capernaum was located by the Sea of Galilee between the jurisdictions of Philip the Tetrarch and Herod the Tetrarch. Therefore, the taxation would be between the areas of Syria and Judea. The office of tax collector was purchased from the Herodian or Roman authorities. It was often done with the implied suggestion that all of the extra revenue which was collected would be the wage of the one having the office. This was notoriously practiced in Jesus' day and, therefore, the office had become a synonym for evil and exploitation. Tax-collectors were certainly not welcome at the local synagogue or in Jewish society.
▣ "'Follow Me!'And he got up and followed Him" This was probably not the first time Matthew had heard Jesus. Apparently he had been exposed to Jesus' teachings on many occasions and this was the culmination of an official call (present active imperative) of a rabbi to a follower to come and be a full-time disciple (cf. Matt. 4:19,21).
NASB (UPDATED) TEXT: MATTHEW 9:10-13
10Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. 11When the Pharisees saw this, they said to His disciples, "Why is your Teacher eating with the tax collectors and sinners?" 12But when Jesus heard this, He said, "It is not those who are healthy who need a physician, but those who are sick. 13But go and learn what this means: 'I desire compassion, and not sacrifice,'for I did not come to call the righteous, but sinners."
9:10 This referred to Matthew's house, not Jesus' . Apparently the giving of a banquet after a meaningful decision in life was quite common because Zaccheus, another tax-collector, does the same thing (cf. Luke 19). "Notorious sinners" would refer basically to those outcasts of Jewish society who could not perform the meticulous details of the Mosaic Law as amplified in the oral tradition of rabbinical Judaism. That some of them were openly immoral people is possible, but again, it may have been that their trade or occupation was unacceptable to the Jewish leaders (i.e., shepherds, tanners, etc.).
The phrase "took their seats" meant "reclined." The people during this historical period reclined on their left elbows when they ate. Only in Egypt did people sit at a table to eat.
9:11 "when the Pharisees saw this, they said to His disciples" These Pharisees were present at the dinner, but were not a part of the dinner. It seems unusual but in the ancient world anyone could come and stand around the walls or look in the windows and participate in the conversation without being an official guest at the dinner. Apparently "the Pharisees" was another name for "the scribes" who were mentioned earlier in this context. They were a group of committed Jews who followed a particular tradition which affirmed the oral tradition of the Jews (the Talmud). Notice that they confronted the disciples and not Jesus Himself. Jesus, by eating with these notorious sinners, was expressing fellowship and friendship. John the Baptist had come earlier as an ascetic and the Jewish leaders had rejected him and now they rejected Jesus who came as a more social person (cf. Matt. 11:19; Luke 7:34). They even accused Jesus of being a "wine-bibber" which meant a "glutton" or "one who over-drinks." Quite often religious conservatism has an ugly and self-righteous side. For a full discussion of the origin and theology of the Pharisees, see note at Matt. 22:15.
9:12 "But when Jesus heard this, He said" On this occasion Jesus obviously did not read the minds of the Pharisees (cf. v.4). Either it was conveyed to Him what they were saying or He heard them Himself.
▣ "It is not those who are healthy who need a physician, but those who are sick"This does not imply that the Pharisees were without sin; rather it was a sarcastic response.
9:13 "But go and learn what this means" This is a quote from Hosea 6:6 (as is Matt. 12:7). This verse began with an aorist imperative phrase which was an idiom that the rabbis used to tell their students to study a particular issue. Verse 13 is unique to Matthew's Gospel.
▣ "for I did not come to call the righteous, but sinners" Luke 5:32, which is the Synoptic parallel to this account, adds "to repentance." Matthew's account, although it does not specifically record this, implied it. The two necessary responses for people to be right with God were repentance and faith (cf. Mark 1:15; Acts 3:16, 19; 20:21). Jesus even asserted that unless people repent they shall perish (cf. Luke 13:5). Repentance basically is a turning from self, sin, and rebellion and turning to God's will and way for one's life. It is not so much an emotion as it is a change in priority and lifestyle. It is willingness to change. See Special Topic at Matt. 3:2.
The verb "call" (kaleō) can be understood as " invite" (cf. Matt. 22:2-10 and Luke 14:16-25; John 2:2; Rev. 19:9). In a theological sense this accentuates the covenant concept.
1. God invites (divine call)
2. humans must respond (with initial and continuing faith, repentance, obedience, and perseverance)
See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE at Matt. 24:22.
NASB (UPDATED) TEXT: MATTHEW 9:14-17
14Then the disciples of John came to Him, asking, "Why do we and the Pharisees fast, but Your disciples do not fast?" 15And Jesus said to them, "The attendants of the bridegroom cannot mourn as long 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. 16But no one puts a patch of unshrunk cloth on an old garment; for the patch pulls away from the garment, and a worse tear results. 17Nor do people 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."
9:14 "then the disciples of John came to Him" It is uncertain whether they were (1) truly interested, (2) truly confused, or (3) trying to trick Him. They, like the Pharisees, were uninvited guests, but were apparently present at the feast. There were many disciples of John the Baptist, as can be seen from Acts 19:1ff.
▣ "Why do we and the Pharisees fast, but Your disciples do not fast" In the Old Testament there was only one official fast day called Yom Kippur (the Day of Atonement, cf. Leviticus 16) held each year. However, the rabbis had made the second and fifth days of the week fast days also (cf. Luke 18:12), supposedly basing them on the day that Moses went up on Mt. Sinai and on the day that he came back down. Fasting had become a way to prove one's religious commitment. Jesus does not condemn the practice, but neither does He affirm it as required. See SPECIAL TOPIC: FASTING at Matt. 6:16.
There is a Greek manuscript problem in this verse connected with the term " often," found in NKJV and NRSV, apparently from the parallel in Luke 5:33. The Markan parallel 2:18 just has "fast." The UBS4 Committee put the other term "much" in brackets because they were uncertain whether it was original with Matthew or added later by a copyist from Luke.
9:15 The grammar of this question expects a " no" answer.
▣ "But the days will come when the bridegroom is taken away from them, and then they will fast" Jesus assumed that His disciples would fast after He was crucified. This is the first time that the crucifixion was implied. The verb apairo (" taken away"), used in this phrase, has violent connotations (cf. Mark 2:20; Luke 5:35). Jesus' analogy of "the bridegroom," had Messianic connotations. See Special Topic: Fasting at Matt. 6:16.
9:16-17 There has been much discussion about how to apply this truth. It seems to emphasize the need to be flexible in one's faith. However, one must be careful as to the nature and extent of this flexibility. It is in reality a condemnation of rabbinical Judaism's literalistic interpretation of the Oral Tradition. Jesus' message was radically new and different from the Jewish sects of His day! God help us, sometimes we are more committed to our traditions and legalisms than we are to a dynamic, obedient, daily relationship with God (cf. Isa. 6:9-10; 29:13). This parable is paralleled in Mark 2:19-20 and Luke 5:33-39. Something new has come (i.e., the gospel) and it has changed everything!
NASB (UPDATED) TEXT: MATTHEW 9:18-19
18While He was saying these things to them, a synagogue official came and bowed down before Him, and said, "My daughter has just died; but come and lay Your hand on her, and she will live." 19Jesus got up and began to follow him, and so did His disciples.
9:18 "a synagogue official came and bowed down before Him" A much more detailed account is found in Mark 5:22-43 and Luke 8:41-56. The person was literally a "synagogue ruler" (cf. Mark 5:22; John 3:1). This was a man who was responsible for the physical condition of the synagogue as well as its regular activities. He acted in an uncharacteristic way by publicly running up to a controversial, unofficial rabbi such as Jesus and by falling at His feet. However, he was greatly concerned about the condition of his daughter, whom he loved. When one compares this passage with Mark 5:21 and Luke 8:42, there is some discrepancy as to whether the daughter was at the point of death or was already dead.
9:19 "Jesus got up and began to follow him" Apparently this man's faith was connected to (1) the physical presence of Jesus, (2) the act of laying on of hands, and (3) prayer. In Matt. 11:5 the raising of the dead was one of the signs mentioned to John the Baptist to validate the Messianic ministry of Jesus. Whether this was truly an act of resuscitation or an act of healing from a coma is uncertain from the context.
NASB (UPDATED) TEXT: MATTHEW 9:20-22
20And a woman who had been suffering from a hemorrhage for twelve years came up behind Him and touched the fringe of His cloak; 21for she was saying to herself, "If I only touch His garment, I will get well." 22But Jesus turning and seeing her said, "Daughter, take courage; your faith has made you well." At once the woman was made well.
9:20 "a woman who had been suffering from a hemorrhage for twelve years" We learn more details about this account from Mark 5:26 and Luke 8:43. Apparently she had spent all of her money on doctors and had received no help. We know of some of the magical cures in rabbinical Judaism from the Talmud, particularly Shabb, 110 A and B. One of the cures was to carry ostrich eggs or barley corn obtained from the dung of a white donkey around one's neck. One can imagine the grotesque kinds of cures this woman had tried during these twelve years. This particular kind of illness made her ceremonially unclean and unwelcome in regular Jewish worship services (cf. Lev. 15:25). Also she was probably physically exhausted most of the time.
9:21 "if I only touch His garment, I will get well" There was an element of superstition in this woman's faith and yet Jesus honors even her weak faith (third class conditional sentence). Based on Lev. 15:19ff. it would have been illegal for her to touch a rabbi because it would have made Jesus ceremonially unclean. Jesus was more concerned with people than He was with ceremonial laws!
The garment referred to was possibly (1) Jesus' outer robe (cf. John 19:2) or (2) Jesus' prayer shawl (talith), which He used to cover His head during worship (cf. Num. 15:38-40; Deut. 22:12; Matt. 23:5) and worn on the shoulders at other times.
9:22 "your faith has made you well" This is literally the term "saved." It was used in its OT sense of "physical deliverance" (cf. James 5:15). This woman's faith, weak though it was because of superstition, was still honored by Jesus. In the NT it is the object of ones faith that is the issue.
NASB (UPDATED) TEXT: MATTHEW 9:23-26
23When Jesus came into the official's house, and saw the flute-players and the crowd in noisy disorder, 24He said, " Leave; for the girl has not died, but is asleep." And they began laughing at Him. 25 But when the crowd had been sent out, He entered and took her by the hand, and the girl got up. 26This news spread throughout all that land.
9:23 "Jesus came into the official's house, and saw the flute players and the crowd in noisy disorder" It was a common practice in rabbinical Judaism (cf. Jer. 9:17; 48:36) that when someone died, even in the poorest family, at least two flute players and one wailing woman had to be hired for a standard funeral. Funerals were a very outward and emotional communal experience.
9:24 "Leave; for the girl has not died, but is asleep" " Sleep" was not often used of death, but in this context it was contrasted with death. Whether it was a deep coma or death, a miracle of healing truly occurred.
9:25 "but when the crowd had been sent out" Luke 8:51 notes that the parents and the inner circle of disciples, Peter, James, and John, were allowed to stay.
▣ "took her by the hand" From Mark 5:41 more details are recorded as to what Jesus said to the girl. Touching a dead body would have made Him ceremonially unclean. But, when one has the power of life over death, there is no such thing as a dead body!
9:26 "this news spread throughout all that land" The reason that Jesus emptied the room was so that no one would spread the news about this miraculous healing (cf. Matt. 8:4; 9:30; 12:16; 16:20; 17:9; Mark 1:44; 3:12; 5:43; 7:36; 8:30; 9:9; Luke 4:41; 5:14; 8:56; 9:21). However, with the funeral process well under way, the restoration of this young girl would certainly have been broadcast.
NASB (UPDATED) TEXT: MATTHEW 9:27-31
27As Jesus went on from there, two blind men followed Him, crying out, "Have mercy on us, Son of David!" 28When He entered the house, the blind men came up to Him, and Jesus said to them, "Do you believe that I am able to do this?" They said to Him, "Yes, Lord." 29Then He touched their eyes, saying, "It shall be done to you according to your faith." 30And their eyes were opened. And Jesus sternly warned them: " See that no one knows about this!" 31But they went out and spread the news about Him throughout all that land.
9:27 "two blind men followed Him, crying out" It was characteristic in the Synoptic Gospels'miracle accounts that Matthew always records two persons whereas Mark and Luke only record one (cf. Matt. 8:28 and 20:30). The exact reason for this is uncertain. It has been speculated that Matthew wanted two witnesses to fulfill OT witness requirements (cf. Num. 35:30; Deut. 17:6; 19:15).
▣ "Have mercy on us, Son of David" This OT title is also used in Matt. 1:20. It apparently had Messianic implications going back to 2 Samuel 7 (cf. Matt. 1:1; 12:23; 15:22; 20:30; 21:9,15). Exactly what these people understood by these titles is uncertain, but surely it was a sign of their faith, not a full theological understanding of the person of Christ. The Jews of Jesus' day expected the Messiah to be a healer from Isa. 35:5-6.
9:28 "Yes, Lord" This is the title "kurios." It was used in the sense of "sir" or "mister" or it could have been a full theological title of Jesus' Deity. Here it seems to be used more in the popular sense although these blind men's use of the title "Son of David" implied some theological understanding. Jesus took them off away from the crowd because He did not want to broadcast their healing (cf. Matt. 9:26, 30; 8:4).
9:29 "He touched their eyes" It is amazing how many accounts of the healing of blind people are recorded in the Gospels. However, they are performed with great variety. Here Jesus touched their eyes, apparently to increase their faith. Restoring sight to the blind was one of the prophetic evidences of the Messiah (cf. Ps. 146:8; Isa. 29:18; 35:5; 42:7, 16, 18; Matt. 11:5).
NASB (UPDATED) TEXT: MATTHEW 9:32-34
32As they were going out, a mute, demon-possessed man was brought to Him. 33After the demon was cast out, the mute man spoke; and the crowds were amazed, and were saying, " Nothing like this has ever been seen in Israel." 34But the Pharisees were saying, "He casts out the demons by the ruler of the demons."
9:32 "a mute, demon-possessed man" A sharp distinction was made in the Gospels between demon possession and physical illness. A good example of this is found in Mark 7:32 and 9:25: a physically dumb man was healed while a demonized man, who was also dumb, was exorcized. Although demonic forces can cause physical illness, not all physical illness is demonic. The NT affirms the presence of demons in our world. Those who have spent much time in Third World countries affirm this reality and see this manifestation much more often and in NT categories. This is not to imply there are more demons in the Third World. The modern western worldview is biased against the supernatural. See special topic at Matt. 10:1.
The term "mute" (kōphos) can mean
1. deaf (cf. Matt. 11:5; Mark 7:32,37; Luke 7:22, so used by Homer)
2. dumb (cf. Matt. 12:22; 15:30-31; Luke 1:22; 11:14, so used by Herodotus)
The first could lead to the second. Context is the best clue as to which meaning is intended.
9:34
NASB, NKJV,
NRSV" He casts out the demons by the ruler of the demons"
TEV"It is the chief of the demons who gives him the power to drive them out"
NJB"It is through the prince of devils that he drives out devils"
The "ruler of demons" refers to the chief demon who in Matt. 10:25 is called Beelzebul. Both titles are together in Matt. 12:24. See full note on this name there.
It is amazing that the Pharisees who saw Jesus' power and heard His teachings could have rejected Him simply because He violated their traditions. This same account is found in Mark 3:22 and Luke 11:15. This same blasphemy is recorded as coming from the crowd in John. 7:20. They could not deny the reality of these miraculous events, so they attributed them to the power of the evil one.
Jesus fully answered this charge, which is often called the "unpardonable sin" in Matt. 12:22ff. The unpardonable sin is apparently the continual rejection of faith in Jesus in the presence of great light. These people were so blinded by their preconceived notions that they were unable to see the gospel which was revealed so clearly in the words and actions of Jesus Christ. When your light has become darkness, how great is the darkness (cf. Matt. 6:23; 2 Cor. 4:4).
It is interesting that this verse is omitted in the Greek manuscript D (Bezae) and some Old Latin MSS, but present in all the older uncial manuscripts. The verse is present in Matt. 12:24 and Luke 11:15. The UBS4 rates its inclusion as "B" (almost certain).
▣ "by the ruler of the demons" The phrase referred to Satan (cf. Matt. 12:24-32, Mark 3:22, and Luke 11:15). The attitude of the Pharisees in denying Jesus' power and authority led them to the unpardonable sin of turning God's light into darkness!
NASB (UPDATED) TEXT: MATTHEW 9:35-38
35Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness. 36Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. 37Then he said to His disciples, "The harvest is plentiful, but the workers are few. 38Therefore beseech the Lord of the harvest to send out workers into His harvest."
9:35-38 There are two possible ways of relating this summary statement (1) as a summary going back to 4:23 or (2) an introduction of the mission of the Twelve in Matthew 10.
9:35 "proclaiming the gospel of the kingdom" The kingdom of God was the focus of Jesus' first and last sermons and most of His parables. It apparently referred to the reign of God in men's hearts now that will one day be consummated over all the earth (cf. Matt. 6:10). See special topic at Matt. 4:17.
The term "gospel" (euangelion) is used in summary statements by Matthew in Matt. 4:23 and 9:35. It is used by Jesus in Matt. 24:14 and 26:13. The term becomes a standard way of referring collectively to the life, teaching, death, resurrection, second coming, and offer of salvation in Paul. Only in the second century does the term begin to denote the four written accounts on Jesus' life (i.e., Gospels, in Ireneaus and Clement of Alexandria).
9:36 "He felt compassion" It is comforting to know how caring Jesus the Messiah was (cf. Matt. 14:14; 15:32; 20:34) to the socially and religiously outcast. His compassion for them is expressed in these same terms in Luke 13:34.
▣ "like sheep without a shepherd" "Shepherd" was a common metaphor for religious leaders (cf. Num. 27:17; 1 Kgs. 22:17; Ezek. 34:1-16). It was sometimes used in the sense of false shepherds (cf. Ezek. 34; Zech. 11:5). Jesus is the good shepherd (cf. John. 10; Zech 11:7-14; 13:7-9).
9:37-38 God sees His world in an entirely different light than humans (cf. Isa. 55:8-9). Believers need to be praying for God to thrust or drive out laborers into His harvest field. Seeing the need does not constitute a call but, thank God, when we pray, God sometimes allows us to go! Notice that the world is seen as God's harvest field. This is His world. He loves it. He wants it redeemed (cf. John. 3:16; 1 Tim. 2:4; 2 Pet. 3:9).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why do these same teachings seem to appear with different details and settings in the Synoptic Gospels?
2. What is the significance of Jesus' forgiving the sins of the paralytic man?
3. What is the theological significance of the term "Son of Man" ?
4. Why is it significant that Jesus ate with sinners and tax collectors?
5. What does Jesus say about fasting?
6. Why did the sick woman want to touch Jesus' clothing?
7. Describe an oriental funeral.
8. Why does Matthew consistently record two blind men or angels while Mark and Luke only record one?
9. Explain the difference between physical illness and demonic possession.
10. How did the Pharisees commit the unpardonable sin in Matt. 9:34?
11. What do verses 37 and 38 say about the heart of God?
Copyright © 2013 Bible Lessons International
Matthew 10
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Mission of Twelve | The Twelve Apostles | Commissioning and Instruction of the Twelve | The Twelve Apostles | The Mission of the Twelve |
(10:1-11:1) | ||||
10:1-4 | 10:1-4 | 10:1-4 | 10:1-4 | 10:1 |
10:2-5a | ||||
The Commissioning of the Twelve | Sending Out the Twelve | The Mission of the Twelve | ||
10:5-15 | 10:5-15 | 10:5-15 | 10:5-10 | 10:5b-10 |
10:11-15 | 10:11-16 | |||
Coming Persecutions | Persecutions are Coming | Coming Persecutions | The Missionaries Will Be Persecuted | |
10:16-23 | 10:16-26 | 10:16-23 | 10:16-20 | |
10:17-20 | ||||
10:21-23 | 10:21-23 | |||
10:24-25 | 10:24-25 | 10:24-25 | 10:24-25 | |
Whom to Fear | Jesus Teaches the Fear of God | Whom to Fear | Open and Fearless Speech | |
10:26-31 | 10:26-31 | 10:26-31 | 10:26-27 | |
10:27-31 | ||||
10:28-31 | ||||
Confessing Christ Before Men | Confess Christ Before men | Confessing and Rejecting Christ | ||
10:32-33 | 10:32-33 | 10:32-33 | 10:32-33 | 10:32-33 |
Not Peace, But a Sword | Christ Brings Division | Not Peace, But a Sword | Jesus, the Cause of Dissension | |
10:34-39 | 10:34-39 | 10:34-39 | 10:34-36 | 10:34-36 |
Renouncing Self to Follow Jesus | ||||
10:37-39 | 10:37-39 | |||
Rewards | A Cup of Cold Water | Rewards | Conclusion of the Instruction | |
10:40-11:1 | 10:40-42 | 10:40-11:1 | 10:40-42 | 10:40 |
10:41 | ||||
10:42 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 10:1-42
A. The newly chosen disciples are sent out on a mission trip which was foreshadowed in Matt. 9:37-38. Jesus also sent, at a later time, a larger group of seventy disciples (cf. Luke 10:1ff).
B. This passage is paralleled in Mark 3:14-16; 6:7-13; and Luke 9:1-6. There may have been several of these kinds of mission trips.
C. Jesus' message to the Twelve has three divisions marked off by the recurrent phrase "Truly, I say to you" Matt. 10:15,23,42.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 10:1
1Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness.
10:1 "twelve" This is the first time this number is stated, possibly corresponding to the twelve tribes of Israel. See Special Topic: The Number Twelve at Matt. 14:20.
▣ "disciples" This is literally "learners." The New Testament emphasizes disciples, not just decisions (cf. Matt. 28:19; Acts 14:21)! The Special Topic below addresses this theological distinction.
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
▣ "gave them authority over unclean spirits, to cast them out" Jesus empowered these followers with His power. They became His official representatives (i.e., Apostles). The physical miracles were a way of confirming Jesus' new message.
▣ "unclean spirits. . .heal every kind of disease" Notice a distinction is made between demon possession and disease. Demons can cause diseases, but not always.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
NASB (UPDATED) TEXT: MATTHEW 10:2-15
2Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; 3Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddeus; 4Simon the Zealot, and Judas Iscariot, the one who betrayed Him. 5These twelve Jesus sent out after instructing them: "Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6but rather go to the lost sheep of the house of Israel. 7As you go, preach, saying, 'The kingdom of heaven is at hand.'8Heal the sick, raise the dead, cleanse the lepers, cast out demons, freely you received, freely give. 9Do not acquire gold, or silver, or copper for your money belts, 10or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. 11 And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city. 12As you enter the house, give it your greeting. 13If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. 14Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. 15Truly 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."
10:2 "the names of the twelve apostles" The term " apostle" (see note at Matt. 10:5) is used only in Matthew (here) and Mark (3:14) in connection with the list of the apostles'names, also once more in Mark 6:30. It is much more common in Luke and Acts.
1. Luke 6:13; 9:10; 11:49; 17:5; 22:14; 24:10
2. Acts
a. the Twelve, Acts 1:2,26; 2:37,42,43; 4:33,35,36,37; 5:2,12,18,29,40; 6:6; 8:1,14,18; 9:27; 11:1; 15:2,4,6,22,23; 16:4
b. other apostles (later use of the term)
(1) Paul, Acts 14:4,14 (equal authority with the Twelve)
(2) Barnabas Acts 14:14 (lesson authority)
The lists of the Apostles are found in Mark 3:16-19, Luke 6:12-16, and Acts 1:13-14. The names and order change slightly. However, they are always in three groups of four. Peter is always first and Judas Iscariot is always last. The groupings stay the same. These groupings were possibly a rotating system whereby certain disciples could go home for short periods to check on their families.
SPECIAL TOPIC: THE CHART OF APOSTLES'NAMES
10:3 "Bartholomew" He was also called Nathaniel (cf. John. 1:45-51).
▣ "Matthew" He was also called Levi (cf. Mark 2:14; Luke 5:27).
▣ "Thaddeus" He was also called Judas, the son or brother of James (cf. Luke 6:16; Acts 1:13) or Lebbaeus (Greek MSS C2, L, and W).
10:4
NASB, NJB" Simon the Zealot"
NKJV"Simon the Canaanite"
NRSV"Simon the Canaanean"
TEV"Simon the Patriot"
He was also called "the Canaanean," which could refer to one from Cana (cf. Mark 3:18). However, the Greek reflects a Hebrew term "zealous." He was a Jewish patriot and separatist (cf. Luke 6:15; Acts 1:13). For Matthew and Simon to be in the same group shows the radical change that Jesus accomplished in these men's lives.
▣ "Iscariot" This term can mean a man from a city in Judah, Kerioth (from the Hebrew), or an assassin's knife (from the Greek). If he was from Judah, he was the only Apostle from the south.
▣ "the one who betrayed him" There is an interesting book that attempts to interpret Judas in a new, a more positive way, Judas, Betrayer or Friend of Jesus? by William Klassen, published by Fortress Press, 1996. However, to do so it completely ignores John's Gospel.
10:5 "sent" This was from the same Greek root as " apostle" (apostello, used in the LXX for God sending the prophets to speak for Him), which came to mean within rabbinical circles "sent one" with the implication of official authority. Mark 6:7 tells us Jesus sent the Apostles out in pairs.
▣ "do not go in the way of the Gentiles, and do not enter any city of the Samaritans" This is probably the source of Paul's "Jew first and also the Greeks" (cf. Rom 1:16). This was not exclusivism, but limiting His emphasis so as to give Abraham's descendants every chance to respond.
The Jews hated the Samaritans because they were considered half-breeds. This referred to the Assyrian exile of the Northern Ten Tribes of Israel in 722 b.c. Thousands of Jews were deported to Media and thousands of Gentiles were exiled to take their place in Israel. Over the years an amalgamation of religion and social customs had occurred (cf. Ezra and Neh.). At this early stage of Jesus' ministry the inclusion of either of these groups would have negatively affected His ability to reach Jews!
10:6 "the lost sheep" This was an unusual combination of terms; "sheep" often referred to God's people (cf. John. 10), while " lost" implied their spiritual helplessness and vulnerability (cf. Matt. 9:36), especially if there is no shepherd (cf. Num. 27:17; 1 Kgs. 22:17; Ps. 119:176; Isa. 53:6; Zech. 13:7).
▣ "of the house of Israel" This was an idiomatic way of referring to the descendants of the Patriarchs. They are also known as
1. the house of Jacob (i.e., Luke 1:33, cf. Matt. 15:24; Acts 2:36; Heb. 8:8)
2. the house of Judah (i.e., Heb. 8:8)
3. children of Abraham (i.e., Matt. 3:9; John 8:33,39)
SPECIAL TOPIC: ISRAEL (THE NAME)
10:7 "as you go" This is a present active participle used as an imperative (cf. Matt. 28:19).
▣ "preach" This was a present imperative. This is a foreshadowing of (1) the mission trips of the Twelve and seventy and (2) the Great Commission of Matt. 28:18-20; Luke 24:46-47; Acts 1:8.
▣ "kingdom. . .is at hand" This was to be the content that they were to preach (cf. Matt. 3:2; 4:17; Mark 1:15; Luke 10:9,11; 11:20; 21:31). The kingdom is the reign of God in human's hearts now which will one day be consummated over all the earth (cf. Matt. 6:10). Although the disciples did not understand it yet (i.e., Luke 24:16,31), it began with the Incarnation of Christ (the Messiah) and will be consummated at the Second Coming of Christ. Initially Jesus and the disciples preached a message similar to John the Baptist's message. See SPECIAL TOPIC: THE KINGDOM OF GOD at Matt. 4:17.
10:8 "heal. . .raise. . .cleanse. . .cast out" These are all present imperatives (cf. Matt. 10:1). They went and ministered as Jesus ministered. His power and authority were flowing through them. These signs confirmed their message about Him.
The Greek manuscripts contain several variations of the phrase "raise the dead." This may be because (1) biblical records are lacking that the twelve Apostles did this, (2) it is metaphorical of the spiritually dead, and (3) Matthew used the other three verbs often without mentioning "raising the dead." See Bruce Metzger, A Textual Commentary On the Greek New Testament, pp. 27-28. The phrase is included in the uncial MSS א, B, C, D, N, and many versions.
▣ "lepers" In the OT the disease of leprosy was a sign of God's disfavor (cf. 2 Chr. 26:16-23).
▣ "cast out demons" Jesus' power is greater than Satan and the demonic (cf. 1 John. 4:4). The demons are designated by the terms " spirits," (cf. Matt. 8:16) and "unclean spirits," (cf. Matt. 10:1). The origin of demons is not disclosed in Scripture. The rabbis attribute the origin of evil in the world to Genesis 6 (Paul says it was Genesis 3, cf. Rom. 5:12-21). They assert that the "sons of God" (see Special Topic on Genesis 1-11 commentary online at www.freebiblecommentary.org) mentioned in Genesis 6 became disembodied at their death by the flood of Noah and became the demons of the NT period seeking another body.
▣ "freely you received, freely give" This is not a passage against salaries for missionaries, but rather encouraging believers to trust in God while doing Kingdom work in (1) His power, (2) His provisions, and (3) His purposes to be accomplished. These verses are not universal principles, but guidelines for this particular mission trip (cf. Luke 22:35-36). They are the practical application of Matt. 6:25-34 to the present situation.
10:9 "your money belts" This was how first century Jews carried their coinage.
10:10 "bag" This kind of bag functioned as a suitcase. The disciples were not to carry with them every thing they might need, but trust God's daily provision.
▣ "or even two coats, or sandals, or a staff" Comparisons with Mark 6:8-9 have caused great controversy. The theories are
1. " staff" could be used in two different senses: a walking stick or a defensive club
2. the two shirts of Matt. 10:10 imply "do not take extras of these items"
3. Luke 22:35-36 shows one harmonization
The Gospels were not written for us to compare the details. The key to this text is that believers are to trust in God for His provisions; rely on His resources!
▣ "for the worker is worthy of his support" Jesus is probably alluding to the truth of Deut. 25:4 (cf. 1 Cor. 9:6-7,14; 1 Tim. 5:18), which goes back to Deut. 24:14-15 (cf. Lev. 19:13). Gospel preachers are to be supported by their hearers! The NT guidelines for giving are not OT tithing, but voluntary, sacrificial, joyful, according to the ability (cf. 2 Corinthians 8-9). See SPECIAL TOPIC: TITHING at Matt. 23:23.
10:11
NASB"inquire who is worthy in it; and stay at this house until you leave that city"
NKJV"inquire who in it is worthy, and stay there till you go out"
NRSV"find out who in it is worthy, and stay there until you leave"
TEV"Go in and look for someone who is willing to welcome you, and stay with him until you leave that place"
NJB"Seek out someone worthy and stay with him until you leave"
When they came to a village (1) they were to seek out a godly home which desired the blessing of their presence, and (2) they were not to move again and again seeking better accommodations. It is possible that the godly home would be one of the first that responded to their preaching.
10:12 "give it your greeting" This referred to the traditional Jewish blessing of peace, shalom.
10:13 "if. . .if" There are two third class conditional sentences which meant potential future action.
10:14 "shake the dust off your feet" This was a Jewish symbol of rejection (cf. Acts 13:51; 18:6).
10:15 This is one passage that implies degrees of judgment based on the amount of light that has been rejected (cf. Matt. 11:22-24). Also notice the same book which reveals God's matchless love also reveals God's wrath and judgment. See SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENTs at Matt. 5:12.
▣ "Truly" See Special Topic at Matt. 5:18.
NASB (UPDATED) TEXT: MATTHEW 10:16-20
16Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves. 17But beware of men, for they will hand you over to the courts and scourge you in their synagogues; 18and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. 19But when they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say. 20For it is not you who speak, but it is the Spirit of your Father who speaks in you.
10:16 "I send you out as sheep" Sheep were a metaphor for the new faith community which was fragile, helpless, and in need of constant care and protection, see Luke 10:3 and John. 10. This the first of four metaphors from the animal kingdom that characterize humanity.
▣ "in the midst of wolves" Wolves represented those who prey on the new community of faith, see Matt. 7:15-27; Luke 10:3; John. 10:12; Acts 20:29; 2 Peter 2.
▣ "shrewd as serpents and innocent as doves" Believers must be wise but innocent (cf. Rom. 16:19). They were to avoid conflict when possible, but remain bold proclaimers of the gospel.
10:17 "Because of. . ." This is a present active imperative (cf. Matt. 7:15; 16:6,11). Even with the dawn of the new age (Romans 5-6), the old age remains (Romans 7)! This is the tension of " the already" and the "not yet" of the overlapping (i.e., two comings of Christ) of the two ages. See Special Topic at Matt. 12:31.
▣ "the courts" This referred to local Jewish synagogue courts (cf. Matt. 23:34). It is interesting to note that some of Mark's eschatological discourse (cf. Mark 13:9-13) of Jesus is repeated here instead of Matthew 24. Therefore, this mission assignment of the Disciples takes on eschatological implications (as does Matt. 10:23).
▣ "scourge" This referred to Jewish flogging (cf. Deut. 25:3), which consisted of one less than forty lashes, one-third on the front of the body and two-thirds on the back (cf. 2 Cor. 11:24).
▣ "in their synagogues" See parallel at Matt. 23:34. This was the local place of worship, education, and welfare relief.
10:18 "you will even be brought before governors and kings" This referred to the future universal spread of the gospel (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). It is important that the narrow exclusiveness of Matt. 10:5 be balanced by this verse. Gordon Fee (How to Read the Bible For All Its Worth, p. 133) makes the assertion that Matt. 10:5-12 relate to the sending out of the Twelve new apostles, but Matt. 10:10-20 are instructions for a much later time (i.e., governors, kings, Gentiles) because at first Jesus came only to the lost sheep of Israel. This illustrates how the Gospel writers "selected, rearranged, and adapted" Jesus' teachings to meet the needs of the early church.
Another example of this is Matt. 10:23 "until the Son of Man comes" (see note at Matt. 10:23). Obviously this could have several meanings depending on the historical period.
▣ "governors and kings" If this refers to (1) Jesus' day, then Pontius Pilate or (2) Paul's mission activities then
1. " governors" could be the Roman governors of Felix (Acts 23:24) or Festus (Acts 24:27)
2. " kings" could be Agrippa I (Acts 12:1) or Agrippa II (Acts 25:13)
They basically stand for governmental authority of any kind.
10:19 This speaks of special illumination and grace during persecution (cf. Mark 13:11; Luke 21:12). This is not a proof-text for preachers and teachers not studying before proclaiming! This verse and verse 26 are aorist subjunctives with the negative particle which meant never start an action. Verses 28 and 31, which also deal with fear, are present imperatives with the negative particle which usually meant stop an act in process.
10:20 "it is the Spirit of your Father" Here the Holy Spirit is linked to the Father (cf. Rom. 8:11,14). In Rom. 8:9; 2 Cor. 3:17; Gal. 4:6; and 1 Pet. 1:11 the Spirit is linked to the Son. There is a fluidity between the persons of the Trinity. They all participate in the acts of redemption. See SPECIAL TOPIC: THE TRINITY at Matt. 3:17.
NASB (UPDATED) TEXT: MATTHEW 10:21-22
21Brother will betray brother to death, and a father his child; and children will rise up against his parents and cause them to be put to death. 22You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.
10:21 This speaks of the radical commitment necessary for discipleship which supersedes even family love and often caused confrontation within families (cf. Matt. 10:34-39).
10:22 "you will be hated by all because of My name" Persecution was expected for disciples of Jesus (cf. Matt. 5:10-12; John 15:18-21; 16:1-3; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; 2 Cor. 4:16-18; 6:3-10; 11:23-30; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; and all of 1 Peter.
SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?
▣ "it is the one who has endured to the end who will be saved" The doctrine of the "perseverance" (see Special Topic below) is as biblical as "the security of the believers!" (cf. Matt. 24:13; Gal. 6:9; Rev. 2:7,11,17,26; 3:5,12; 21:7). We must affirm both truths, even though they cause doctrinal tension! Doctrines are given in tension-filled relationship to other doctrines, not isolated truths. The best illustration is that biblical truth is revealed as constellations of stars, not as single stars. We must focus on the patterns of the whole of biblical revelation.
"End" (telos) refers to the end of this age (cf. Matt. 24:6,13,14). "Saved" can be understood in its OT sense of physical deliverance or its NT sense of spiritual salvation.
NASB (UPDATED) TEXT: MATTHEW 10:23
23"But whenever they persecute you in one city, flee to the next; for truly I say to you, you will not finish going through the cities of Israel until the Son of Man comes."
10:23 "But, whenever they persecute you" This is missing in Luke, but has a parallel in Mark 9:1. See note and Special Topic at Matt. 10:22.
▣ "flee to the next" Believers must avoid conflict and confrontation when possible. Evangelism must be the constant goal!
▣ "Truly" See Special Topic at Matt. 5:18.
▣ "you will not finish going through the cities of Israel until the Son of Man comes" This was probably initially understood as
1. Jesus will rejoin the Twelve after their mission
2. Jesus asserts His authority in Jerusalem
3. inauguration of the church (i.e., Pentecost)
4. Jesus fulfilling His promises to them (i.e., upper room event of John 20:19-23)
5. the judgment on Jerusalem in a.d. 70 (NASB Study Bible, p. 1382)
6. Jesus' Second coming in power as Judge (i.e., Dan. 7:13-14), inaugurating the eternal kingdom
See Special Topic: the Any-Moment Return of Jesus vs. the Not-Yet (NT paradox) at Matt. 24:27.
NASB (UPDATED) TEXT: MATTHEW 10:24-25
24"A disciple is not above his teacher, nor a slave above his master. 25It is enough for the disciple that he become like his teacher, and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household!"
10:25 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "Beelzebul" This was a compound term from Ba'al and Zebub. This was the local Ba'al of Ekron (cf. 2 Kgs. 1:16). The Jews changed the names of pagan rulers and pagan gods by changing the vowels, to make fun of them. The term can be translated as "Lord of the house," " Lord of the flies," or "Lord of the dung."
The second term was often spelled Zebul, the chief demon in Jewish folklore (cf. Matt. 12:24; Luke 11:15). This explains why NASB and NRSV have Beelzebul, while NKJV and NIV have Beelzebub.
NASB (UPDATED) TEXT: MATTHEW 10:26-27
26Therefore do not fear them, for there is nothing concealed that will not be revealed, or hidden that will not be known. 27What I tell you in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops.
10:26 "do not fear them" This is a negative aorist passive (deponent) subjunctive like Matt. 10:19 functioning as an aorist active imperative like Matt. 10:28 and 31. This construction meant "do not even start an action." This verse states that the motives and purposes of the human hearts, both positive and negative, will be known on Judgment Day.
It is difficult to relate the truth of this verse with the biblical promises that when God forgives, God forgets (cf. Ps. 103:11-14; Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19). Possibly unconfessed (believers, cf. 1 John 1:7-9) sin or unforgiven (unbelievers) sin is being referred to. I so rejoice in the "forgetfulness of God" ! Jesus' blood cleanses from all sin (cf. Hebrew 9)!
Believers are not to fear humans, but respect/fear God (cf. Matt. 10:28; Heb. 10:31).
Overall I think this verse refers to the motives and actions of
1. unworthy houses, Matt. 10:13
2. wolves, Matt. 10:16
3. evil men, Matt. 10:17
4. governors and kings, Matt. 10:18
5. brother, Matt. 10:21
6. child, Matt. 10:21
7. "they" of Matt. 10:23
8. "them" of Matt. 10:26
9. "those" of Matt. 10:28
10:27 "housetops" The flat rooftops common in Palestine were places of social activity; therefore, what was told would become public knowledge. Jesus wants His message known by all mankind!
NASB (UPDATED) TEXT: MATTHEW 10:28-31
28Do 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. 29Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father. 30But the very hairs of your head are numbered. 31So do not fear; you are more valuable than many sparrows.
10:28 "Do not fear" See notes at Matt. 10:26.
▣ "to destroy" See Special Topic: Apollumi at Matt. 2:13.
▣ "soul and body" This verse does not refer to a sharp dichotomy between body, soul, and spirit, but is an expression of the possibility of physical death, but not eternal death for believers.
SPECIAL TOPIC: BODY AND SPIRIT
▣ "in hell" This was the Hebrew term "Gehenna." It was a compound of "valley" and "(sons of) Hinnom." This was a valley outside Jerusalem where a Canaanite fertility and fire god (cf. Lev. 18:21) was worshiped by sacrificing children (called molech). The Jews turned it into the garbage dump for Jerusalem. Jesus' metaphors of eternal punishment were taken from this burning, stinking, worm-infested dump. See Special Topic: Where Are the Dead? at Matt. 5:22.
10:29-30 "sparrows. . .hairs" God cares and knows about every aspect of believers'lives (cf. Luke 12:6; 21:18; 1 Pet. 5:7). This is a promise of individual (not corporate) concern.
▣ "a cent" This is literally "assarion," which was a Roman copper coin. One assarion could buy several sparrows.
10:31 "So do not fear" See note at Matt. 10:19 and 26.
NASB (UPDATED) TEXT: MATTHEW 10:32-33
32"Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. 33But whoever denies Me before men, I will also deny him before My Father who is heaven."
10:32 "who confesses Me before men" This meant " publicly acknowledge" (cf. Mark 8:38; Luke 12:8-9). Verses 32 and 33 are contrasting parallel statements. Christianity is a God-offered covenant that must be personally, publicly received, obeyed and maintained.
▣ "My Father in heaven" There are several different pronouns used with Father.
1. your - Matt. 5:16,45; 6:1; 7:11
2. our - Matt. 6:9
3. My - Matt. 7:21; 10:32,33; 12:50
I think 12:50 is crucial, one who does the Father's will, as Jesus does, is part of the family. One who refuses is not part of the family. It must have been particularly irritating to the Jewish leaders of Jesus' day to hear Him, an unofficial rabbi and Galilean upstate, to use "Father" to refer to YHWH, the Holy One of Israel. Even more so to allow the outcast to be included in God's family!
10:33 The antonym of "confess" (homologeō, cf. Matt. 10:32 [twice]) is "deny" (arneomai, cf. Matt. 10:33 [twice]; Matt. 26:70,72 [aparneomai in Matt. 26:35,75]). See SPECIAL TOPIC: CONFESSION at Matt. 10:32 above.
This is a shocking verse, as is 2 Tim. 2:12. It must be remembered that public acknowledgment in word (cf. Rom. 10:9-13) and deed (cf. Matt. 13:1-23; 25:36-46) is crucial. The decisions made now relate to eternity (cf. Matt. 25:46).
NASB (UPDATED) TEXT: MATTHEW 10:34-36
34"Do not think that I came to bring peace on the earth; I did not come to bring peace, but a 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; 36and a man's enemies will be the members of his household."
10:34 "Do not think" According to the Analytical Greek New Testament by Barbara and Timothy Friberg, this verb is an aorist active subjunctive used as an aorist active imperative.
Jesus was probably speaking these words against the backdrop of the Jewish expectations concerning the Messiah, who was called the "Prince of Peace" (cf. Isa. 9:6). The Jews expected the Messiah to usher in a military order and a nationalistic peace on the Jews'behalf (cf. Luke 12:49-53).
▣ "peace" This term's etymology was "to bring together that which was broken" (cf. John. 14:24).
▣ "I did not come to bring peace, but a sword" Jesus did not come to bring war or strife, but the fact that He has come forces humans to make a radical decision between "followship" or rejection (cf. John. 3:17; Luke 12:51-53).
10:35 "for I came to set a man against his father" See Matt. 10:21. The parallel in Luke 14:26 has the Hebrew idiom, "hate father," which was an idiom of comparison. We must recognize this as a Hebrew idiom instead of interpreting it literally (cf. Gen. 29:31, 33; Deuteronomy. 15; Mal. 1:2-3; John. 12:25). This speaks of a radical priority commitment to Jesus which supercedes all earthly ties.
10:35-36 This is a quote from Micah 7:6. This passage was often quoted in eschatological settings (cf. Mark 13:12 and Luke 12:53).
10:36 "a man's enemies will be the members of his household" A good example of this type of familial pressure can be seen in Peter's response to Jesus' claim to Messiahship (cf. Matt. 16:22).
NASB (UPDATED) TEXT: MATTHEW 10:37-39
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. 38 And he who does not take his cross and follow after Me is not worthy of Me. 39He who has found his life will lose it, and he who has lost his life for My sake will find it."
10:37 "He who loves. . .more than Me" The key here is radical priority commitment. Discipleship, unlike decision, is a life-long commitment of followship and obedience!
▣ "is not worthy of Me" See Luke 9:62.
10:38 "take his cross and follow after Me" This is a graphic metaphorical summons to total commitment to Christ for life. Jesus is demanding that possible followers count the cost (cf. Luke 14:25-35).
The cross was a Phoenician method of execution that was taken over by the Romans and developed into an ordeal involving several days of excruciating pain before death. Its purpose was to discourage non-Romans from criminal activity. There was a historical precedent of its use in Palestine:
1. Antiochus IV "Epiphanes" crucified eight hundred Pharisees
2. Varus, a Roman general, put down a revolt and crucified two thousand Jews along the highways of Palestine (cf. Josephus, Antiquities of the Jews 17:10:10)
3. Herod planned on crucifying many Pharisees at his death so that people would grieve
This metaphor does not refer to some particular problem in your life. It refers to death-death to self (cf. 2 Cor. 5:14-15; Gal. 2:20; 1 John. 3:16).
10:39 "life. . .life" This was the Greek term psuche. This term was often synonymous with "spirit" [pneuma]. In this context, however, it seems to refer to an individual person or self. This statement involved a radical crucifixion of self interest in light of Jesus' interest (cf. Matt. 10:39; 16:25; Mark 8:35; Luke 9:24; 17:33; John. 12:25). Salvation involves far more than a decision or prayer. It demands one's all (possessions, family, reputation, time, and energy)! Nothing less will do!
▣ "lose" See Special Topic: Apollumi at Matt. 2:13.
NASB (UPDATED) TEXT: MATTHEW 10:40-42
40"He who receives you receives Me, and he who receives Me receives Him who sent Me. 41He 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's reward. 42And whoever in the name of a disciple gives to one of these little ones even a cup of water to drink, truly I say to you, he shall not lose his reward."
10:40,41 "He who receives you receives Me. . .a prophet. . .a righteous man" The context seems to imply that Jesus is referred to personally by all three of these terms. The term "prophet" alludes to Deut. 18:15 and 18. The term "righteous man" equals "the Righteous One" of Acts 7:52 and possibly the Dead Sea Scrolls phrase "teacher of righteousness."
Jesus' radical new message was directed to those who would trust Him and His words. One must first repent and receive Him as their savior and hope. In so doing they become identified with the new spiritual kingdom of God. The disciple represents Jesus Himself and His message, therefore, whoever receives them and their message, receives Jesus and to receive Jesus is to receive the Father (cf. John 8:19; 16:3; 17:3; 1 John 2:23; 4:15; 5:1,10-12; 2 John 9). One cannot know or fellowship with the Father except through the Son (cf. John 14:6-7,8-11).
▣ "sent" See Special Topic below.
SPECIAL TOPIC: SEND (APOSTELLŌ)
10:42 "gives to one of these little ones" Loving help by one Christian should be given to another simply because they are both related to Jesus Christ. "Little ones" are not children, but new believers (cf. Matt. 18:6).
▣ "Truly" See Special Topic at Matt. 5:18.
▣ "reward" The Bible is replete with statements concerning the Christian's reward. These rewards are based on the Spirit's activity in believers and their yieldedness to His activity. However, in the bountiful grace of God believers will be rewarded for their Christ-like yieldedness and the effective operation of the Spirit working through their spiritual giftedness! See Special Topic at Matt. 5:12.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did Jesus limit Himself mostly to the Jews? Can you list the exceptions?
2. Why do Matthew, Mark, and Luke differ in their accounts of Jesus' life?
3. Are there degrees of reward and punishment? Based on what?
4. What is verse 23 referring to?
5. Why is public acknowledgment of faith in Jesus so important?
6. Why does Jesus cause such controversy?
7. What does it mean to take up one's cross and follow Him?
Copyright © 2013 Bible Lessons International
Matthew 11
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Messengers of John the Baptist | John the Baptist Sends Messengers | Narratives Illustrate the Authority Claimed by Jesus | The Messengers from John the Baptist | |
(10:40-11:1) | (11:2-15:50) | |||
11:1-19 | 11:1 | 11:1 | ||
The Baptist's Question; Jesus Commands him | ||||
11:2-15 | 11:2-6 | 11:2-3 | 11:2-6 | |
11:4-6 | ||||
11:7-15 | 11:7-15 |
11:7-10 (10b) |
||
11:11-15 | ||||
Jesus Condemns his Contemporaries | ||||
11:16-19 | 11:16-19 | 11:16-19 |
11:16-19 (17) |
|
Woes to Unrepentant Cities | Woes to the Impenitent Cities | The Unbelieving Towns | Lament Over the Lake-Towns | |
11:20-24 | 11:20-24 | 11:20-24 | 11:20-24 | 11:20 |
11:21-24 | ||||
Come to Me and Rest | Jesus Gives True Rest | Come to Me and Rest | The Good News Revealed to the Simple. The Father and the Son | |
11:25-30 | 11:25-30 | 11:25-27 | 11:25-26 | 11:25-27 |
11:27 | The Gentle Mastery of Christ | |||
11:28-30 | 11:28-30 | 11:28-30 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW: 11:1-30
A. This chapter has often been described as unrelated stories, but the unifying factor seems to be the answer to the question, "Why was Jesus' ministry not more outwardly successful?"
B. John the Baptist is a central character in this chapter (cf. John. 1:6-8, 19-36). He was the last of the Old Testament prophets (cf. Matt. 11:9).
C. Isaiah lists several actions by which the Jews could recognize the Messiah, of whom John the Baptist was forerunner (i.e., Isa. 40:3; Mal. 3:1; 4:5b). These are the very actions of Jesus recorded in Matthew 8 and 9.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 11:1
1When Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and preach in their cities.
11:1 "When Jesus had finished giving instructions" This was a phrase which Matthew used to outline his book. It occurred at the end of Matthew's five literary units (cf. Matt. 7:28; 11:1; 13:53; 19:1; 26:1).
▣ "to teach and preach in their cities" This is Jesus' main mission, to communicate the gospel, not to heal (cf. Matt. 4:23; 9:35). Healing was meant to confirm and validate the gospel, not to become the focus of His ministry. Healing was a way to (1) show God's love; (2) show Jesus' power; and (3) fulfill OT prophecy about the Messiah (cf. Matt. 11:5).
NASB (UPDATED) TEXT: MATTHEW 11:2-6
2Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciples 3and said to Him, "Are You the Expected One, or shall we look for someone else?" 4Jesus answered and said to them, "Go and report to John what you see: 5 the blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6And blessed is he who does not take offense at Me."
11:2 "John, while imprisoned" John the Baptist was imprisoned in Machaerus (Josephus, Antiquities of the Jews. 18.5.2), one of the fortresses of Herod Antipas. It is on the eastern side of the Dead Sea. Herod had imprisoned John for preaching against his marriage to Herod Phillip's former wife, Herodias. Antipas wooed her away from Phillip during a visit to Rome (cf. Josephus'Antiq. 18:5:2).
▣ "Christ" The term "Christ" equals the OT term Messiah which meant "an Anointed One." It was used in the sense of God's special call and equipping. In the OT, prophets, priests, and kings were anointed. Jesus fulfills all three of these anointed functions (cf. Heb. 1:1-3). King Cyrus of the Persian Empire, who was an unbeliever, was even called God's anointed (cf. Isa. 44:28; 45:1).
11:3 "Are You the Expected One, or shall we look for someone else" This was a Messianic title (cf. Ps. 118:26; alluded to often, Matt. 21:9; 23:39; Mark 11:9; Luke 13:35; 19:38; John 6:14; 11:27; 12:13; and Heb. 10:37). See Special Topic at Matt. 8:20.
In Luke 1:15 John was filled with the Spirit, but he still had doubts. Several theories explain John's doubting.
1. John was discouraged because he was in prison
2. John Calvin says that this was his way of referring his disciples to Jesus
3. Jesus was not acting in the expected manner (cf. Matt. 3:7-12)
"Someone else" is the Greek term heteros which meant, in Classical Greek, "another of a different kind." John expected a message of judgment from the Messiah, instead Jesus offered salvation to all.
11:4-5 "Jesus answered and said to them" Verse 5 is a quote from Isaiah. It is debated whether it was from 26:19; 29:18,19; 35:5-6; or 61:1. It does emphasize the ministry of the Messiah as a ministry of compassion and the healing of the poor and outcast.
11:5 "Gospel" The noun form (euangelion, over 60 times in Paul's writings) is found in Matt. 4:23; 9:35; 24:14; and 26:13. The verb form (euangelizumai) is found only here in Matthew (not in John). This word describes the contents of Jesus' message, "good news." It includes the "bad news" of the sin and separation of all humans from God, but continues in the offer of forgiveness, restoration, and eternal salvation for all in faith in Christ. The good news of victory in the spiritual conflict!
11:6 This was a gentle rebuke of John's lack of faith. The Bible depicts its characters in both positive and negative ways. This shows its credibility. It was not propaganda, but true historical people and their feelings and faults!
Matthew chose to record this because it gets back to the major theological issue-who is Jesus?
NASB (UPDATED) TEXT: MATTHEW 11:7-15
7As these men were going away, Jesus began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 8But what did you go out to see? A man dressed in soft clothing? Those who wear soft clothing are in kings'palaces! 9But what did you go out to see? A prophet? Yes, I tell you, and one who is more than a prophet. 10This is the one about whom it is written,
Behold, I send My messenger ahead of You,
Who will prepare Your way before You.'
11Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he. 12From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force. 13For all the prophets and the Law prophesied until John. 14And if you are willing to accept it, John himself is Elijah who was to come. He who has ears to hear, let him hear.
11:7 "A reed shaken by the wind" Notice the threefold parallelism, "what did you go out to see?" John was like Elijah; he fulfilled the predictions fo Mal. 3:1 and Isa. 40:3 (cf. Mark 1:2-3).
This may relate to (1) John's doubt which had just been expressed publicly in his question (i.e., Matt. 11:3) or (2) John's steadfast character and moral courage in denouncing sin (i.e., the Pharisees'and Herod's).
11:9 "and one who is more than a prophet" John was not the first gospel preacher, but the last OT prophet predicted by Isaiah and Malachi. It is difficult to compare OT prophets with NT prophets. OT prophets wrote Scripture, but not NT prophets. Some of the Apostles, like Paul, claimed to be a prophet, but not all. What then is the purpose of the NT gift? See Special Topic below.
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
11:10 "this is the one about whom it is written" This is a quote from Mal. 3:1. It was a reference to a royal visit and the feverous preparation which preceded it. Mark 1:2-3 is a composite quote from Mal. 3:1 and Isa. 40:3. This same concept is found in Isa. 57:14; 62:10.
Matthew collects the life and teachings of Jesus to convince Jews that He is the Messiah (the Coming One). This is done by quoting many OT texts. They are introduced in a variety of ways.
1. a prophet is unnamed or alluded to
a. the prophet, Matt. 1:22 (unnamed, Isa. 7:14)
b. the prophet, Matt. 2:5 (unnamed, Micah 5:2
c. the prophet, Matt. 13:35 (unnamed, Ps. 78:2)
d. the prophet, Matt. 21:4 (unnamed, Isa. 62:11)
2. a prophet is named
a. Isaiah -- Matt. 3:3; 4:14; 12:17; 13:14; 15:7
b. Jeremiah -- Matt. 2:18; 27:9
3. it is written (perfect passive), Matt. 4:6,10; 11:10; 21:13; 26:24,31
4. God said, Matt. 15:4; 22:31
5. have you not read, Matt. 19:4; 21:16,42
6. Moses said, Matt. 22:24
7. David in the Spirit, Matt. 22:43
Jesus' birth, life, death, resurrection, and return were fulfillments of OT prophecy (cf. Matt. 26:54-56).
11:11 "Truly" This is literally "amen," the Hebrew word for faith (cf. Hab. 2:4). Its original etymology meant "to be firm" or "to be sure." It was often used initially by Jesus to introduce a significant statement. See Special Topic at Matt. 5:18.
▣ "among those born of women" This verse is not a put down of John the Baptist, but an affirmation that he was the last of the OT prophets (cf. Matt. 13:16, 17). In a sense this was Jesus' way of affirming the significance of the new age (New Covenant, Jer. 31:31-34; Ezek. 36:22-38), inaugurated by Himself.
11:12
NASB, NKJV,
NRSV" the kingdom of heaven suffers violence, and the violent take it by force"
TEV" the Kingdom of heaven has suffered violent attacks, and violent men try to seize it"
NJB"The Kingdom of heaven has been subjected to violence and the violent are taking it by storm"
There has been much discussion about what this verse meant and how it should be translated. The first phrase can (1) in a positive sense, indicate that the kingdom of heaven is vigorously pressing forward, or (2) in a negative sense, refer to the violent reaction of the Jewish leaders to both John and Jesus' preaching.
The second phrase seems to be a play on the word " vigorous" and was used of sinners eagerly grasping, or responding to, the gospel (cf. Luke 16:16). The Septuagint uses this verb in the sense of a "strong invitation" (cf. Gen. 33:11; Jdgs. 19:7). See Special Topic: The Kingdom of God at Matt. 4:17.
11:13 "for all the prophets and Law" The Hebrew canon was divided into three sections, "the Law," " the Prophets," and "the Writings." This was the NT way of indicating the entire OT (cf. Luke 24:44). The OT pointed toward Jesus and the gospel.
11:13 "until John" This seems to imply that the old covenant comes to an end (cf. Galatians 3 and the book of Hebrews) with the preaching of John the Baptist, who was the last old covenant prophet. Something radically new has come in Jesus. John is His forerunner! The new age of the Spirit; the new covenant; the promise of Gen. 3:15; 12:3 has come!
11:14 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "John himself is Elijah who was to come" This is implied in Luke 1:17. In John. 1:20-25, John denied that he was Elijah, but this was in the context of the specific questioning by the Pharisees. John was denying that he was Elijah reborn. Jesus asserted that John fulfilled the prophecy of the return of Elijah before the Messiah from Mal. 3:1 and 4:5, (cf. Matt. 11:10).
11:15 "He who has ears to hear, let him hear" This idiom (present participle and present imperative) refers to the fact that unless the Holy Spirit aids believers'insight they cannot understand spiritual truth (cf. Isa. 6:9-10; 50:5; Matt. 13:9,43; Mark 4:9,23; Luke 8:8; 14:35; very similar to Rev. 2:7,11,17,29; 3:6,13,22; 13:9). However, it also implies that the willingness of the individual to hear and respond is also necessary. Revelation involves a divine sender and a human hearer/responder (i.e., covenant).
NASB (UPDATED) TEXT: MATTHEW 11:16-19
16"But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children, 17and say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.'18For John came neither eating nor drinking, and they say, 'He has a demon.'19The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!'Yet wisdom is vindicated by her deeds."
11:16 "like children sitting in the market place" This is paralleled in Luke 7:31-32. Even though John the Baptist came as an ascetic (i.e., a prophet from the desert, like Elijah), the Jews rejected him. Jesus came as one who readily associated with humans of all social levels and yet they rejected Him too. This either speaks of the fickleness of the Jewish leaders or shows their preconceived biases.
11:17 "We played the flute for you, and you did not dance" This social approach referred to the way Jesus interacted with people (cf. Matt. 11:19). The flute could be used for dancing (Matt. 11:17a) at both a party or a funeral (Matt. 11:17b).
▣ "we sang a dirge, but you did not mourn" This somber approach referred to the ministry of John the Baptist (cf. Matt. 11:18).
11:18 "He has a demon" This same charge is made against Jesus in Matt. 9:34 and 12:24 (cf. John. 7:20; 8:48-49,52; 10:20). This is the only text that accuses John of having a demon. The Jews could not deny the power of either John or Jesus, but claimed that their source of authority and power was the evil one. This, ultimately, is the unpardonable sin.
11:19 "The Son of Man" This was Jesus' self-chosen title because it had no militaristic nor nationalistic implications. It combined the human and divine aspects of Christ's nature (cf. Ezek. 2:1; Ps. 8:4; Dan. 7:13). The combination of aspects became a crucial NT truth (cf. 1 John 4:13).
▣ "a gluttonous man and a drunkard, a friend of tax collectors and sinners" Jesus acted in a very unexpected way. He befriended the same people the religious leaders rejected (cf. Matt. 9:11; Luke 5:30; 7:34; 15:2). This fulfills the Messianic predictions of Isaiah.
Religious legalism and asceticism have been such a spiritual/theological struggle for the church that I would like to quote a brief section from New International Dictionary of New Testament Theology, vol. 1, p. 495.
"Viewed as a whole, however, asceticism in the sense of renunciation of possessions, sexual activity, and food-restrictions is not generally enjoined by the teaching of Jesus in the Gospels. This does not mean that renunciation by a particular person in a concrete situation is excluded (cf. the story of the rich young ruler, Matt. 19:21). It is only that from such passages (cf. Matt. 11:19; 9:14ff; Mk. 2:18f; Lk. 5:33ff.), one cannot deduce a basic attitude on the part of Jesus, just as one cannot deduce his will for the overall validity of an ascetic ethic. Renunciation is only demanded where something stands in the way of following Jesus."
11:19
NASB, NRSV"Yet wisdom is vindicated by her deeds"
NKJV"But wisdom is justified by her children"
TEV"God's wisdom, however, is shown to be true by its results"
NJB"Yet wisdom has been proved right by her actions"
The mention of "wisdom" alludes to Proverbs 8, where it is personified. Jesus is that personification. An example of this imagery is seen in Matt. 12:42, where Jesus is greater than the wisdom of Solomon (also note He is greater than the temple, Matt. 12:6 and greater than Jonah, Matt. 12:41). Even Jesus' use of "yoke" in Matt. 11:29 may be a reference to wisdom teachings.
There is a Greek manuscript variation here. By her " deeds" is found in the ancient Greek uncial manuscripts א, B, and W, while " children" is found in the Corrector of Vaticanus B2, C, D, K, and L. " Children" is the parallel in Luke 7:35 and seems to be added here by scribes to make the passages agree. "Deeds" may refer to Matt. 11:2. The UBS4 gives " deeds" a "B" rating (almost certain). The same truth is expressed in the phrase " by their fruits you shall know them" (cf. Matt. 7:16,20; 12:33). This is true of Jesus and of all people. The acts of Jesus in Matthew 8-9 revealed to those who would see that He was the promised Messiah (cf. Isa. 29:18-19; 35:5-6; 61:1-2).
NASB (UPDATED) TEXT: MATTHEW 11:20-24
20Then He began to denounce the cities in which most of His miracles were done, because they did not repent. 21"Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. 22 Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. 23And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in you, it would have remained to this day. 24Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you."
11:20-24 "He began to denounce the cities in which most of His miracles were done" This showed the universal truth that to whom much is given, much is required (cf. Luke 12:48). The cities of Jesus' day are compared with the OT cities. They had seen His miracles and heard His teachings. Nineveh had repented at the preaching of Jonah, while Tyre, Sidon, Sodom, and Gomorrah did not, yet the Galilean cities of Jesus' day had much greater light by which to respond. Those who have greater light are more responsible!
Jesus' comments were introduced by "woe" (cf. Matt. 18:7; 23:13,15,16,23,25,27,29; 24:19; 26:24). This was one of the three usual literary forms by which the OT prophets communicated their messages (promise oracle, court scene, and funeral dirge or lament). This form represented a funeral dirge (lament).
▣ "repent" Repentance is a turning from sin and self, the negative aspect of salvation, while faith is a turning to God in Christ, the positive aspect of salvation (cf. Mark 1:15; Acts 3:16, 19; 20:21). By combining the meanings of the Greek and Hebrew words, the meaning of repentance is a change of mind followed by a change of action. Repentance is more than feelings (cf. 2 Cor. 7:8-11). It must result in a lifestyle change. See complete note at Matt. 4:17.
11:21,23 "if" This is a second class conditional sentence which is called "contrary to fact," a false statement is made to show the false premise drawn from it.
11:21 "Chorazin" This shows our limited knowledge of the works of Jesus, for we have no Gospel record of Jesus' miracles in this town. We must remember that the Gospels are selected theological truths to reveal Jesus to selected audiences (i.e., Jews, Romans, Gentiles), and not western histories (cf. John. 20:30-31).
▣ "Bethsaida" There were two Bethsaidas. One was somewhere close to Capernaum and one at the place where the Jordan River flowed into the Sea of Galilee.
▣ "if" This is a second class conditional sentence , see note at Matt. 11:23.
▣ "Tyre and Sidon" Tyre and Sidon were OT types of sinful, prideful nations or mankind. The phrase found in Matt. 11:23 related this to Isa. 14:13-15 and Ezek. 28:12-16. In these verses the pride of the Kings of Babylon and Tyre were used as examples of the pride of Satan.
▣ "in sackcloth and ashes" In context this may refer to a sign of repentance (cf. Jonah 3:5-8).
11:22 There are degrees of both reward and punishment based on the amount of light to which the hearers have been exposed (cf. Luke 12:47, 48; Matt. 10:15). See Special topic at Matt. 5:12.
11:23 "And you, Capernaum, will not be exalted to heaven, will you" This grammatical construction expects a "no" answer. This may be an allusion to Isa. 14:13-14 and Ezek. 28:2,5-6,17, which magnifies the pride of the kings of Babylon and Tyre.
▣ "descend to Hades" This may be an allusion to Isa. 14:15 or Ezek. 26:20; 28:8; 31:14; 32:18,24. This referred to the realm of the dead (cf. Luke 16:23) in Hebrew Sheol. According to the rabbis, there was a righteous part, called Paradise and a wicked part, called Tartarus. This may be true. Jesus' words to one of the criminals crucified with Him in Luke 23:43 seem to imply a righteous part of Hades because Jesus did not return to heaven until Pentecost. At Jesus' resurrection He took the righteous part of Hades (Sheol) to be with Him. Therefore, Paul can now say in 2 Cor. 5:8b that to be absent from the body is to be present with the Lord. Be careful not to combine the concepts of Hades and Gehenna. They are distinct in the New Testament. See SPECIAL TOPIC: Where Are the Dead? at Matt. 5:22.
▣ "if" This is a second class conditional sentence which is called "contrary to fact" (as was Matt. 11:21). This should then be translated, "If the miracles had occurred in Sodom, which occurred in you (but they did not), then it would have remained to this day, (which it did not)."
11:24 "the land of Sodom" The word "land" may be the Aramaic phrase for "the city." Modern archaeologists believe this OT city was located on the southern end of the Dead Sea.
NASB (UPDATED) TEXT: MATTHEW 11:25-27
25At that time Jesus said, "I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and the intelligent and have revealed them to infants. 26Yes, Father, for this way was well-pleasing in Your sight. 27All 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."
11:25 In Luke 10:21 these words of Jesus are spoken after the return of the mission of the seventy. Remember the Gospels are not necessarily in chronological order! See Gordon Fee and douglas Stuart, How To Read the Bible For All Its Worth, pp. 127-148.
▣ "I praise You" This compound term in this context can mean to make open avowal (cf. Matt. 3:6; Phil. 2:11), to praise, or to celebrate. This same Greek term translated the Hebrew term for "praise" in the Septuagint. The Aramaic possibly meant "openly agree."
▣ "Lord of heaven and earth" This is a Hebraic idiom for physical creation. This affirms God as creator of all things. Interestingly, John, John 1:3,10; Paul, 1 Cor. 8:6, Col. 1:16; and the author of Hebrews, Heb. 1:2; 2:10, assert that Jesus is the Father's agent in creation.
▣ "You have hidden these things from the wise and intelligent and have revealed them to infants" This is a Semitic idiom meaning the things that all humans, not just the religious or worldly elite, can know about God. "Infants" referred to new believers (cf. Matt. 18:6). It is still surprising that the Jewish religious leaders who knew the OT did not recognize Jesus and put their faith in Him (cf. Romans 9). Isaiah 50:5 must occur before the result of sin (Isa. 6:9-10) can be reversed!
11:26 "for this was well-pleasing in Your sight" This is a Hebrew idiom for "it was God's will" (cf. Luke 10:21).
11:27 "all things have been handed over to Me by My Father" This was a strong affirmation of Jesus' self-understanding and sense of unique authority given very early in His ministry (cf. Matt. 28:18, John 3:35; 13:3; Eph. 1:20-22, Col. 1:16-19; 2:10, and 1 Pet. 3:22). Jesus makes such strong statements about Himself (i.e., John 10:1-18; 14:1-24). He cannot be a great teacher, a religious genius! He is either the incarnated Son of God or a lunatic or a liar! There is no middle ground here! The NT is true or Christianity is a lie (cf. 1 Cor. 15:12-19). You must decide!
This verse sounds like John's Gospel (cf. John 3:35; 10:15; 13:3; 17:2). Yet this same truth is repeated in Matt. 28:18.
▣ "nor does anyone know the Father" The intensified term "know," used twice, meant full, complete, and personal knowledge (i.e., epiginoskō). No one knows the Father but the Son (cf. John. 1:18; 17:25; 1 John 5:1-12).
▣ "and anyone to whom the Son wills to reveal Him" This is not a proof-text for Jesus choosing some and not choosing others. Verse 28 shows that God, by choosing Christ, chose all humans (cf. John 3:16; 4:42; 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9; 1 John 2:1; 4:14). It also asserts that Jesus is the ultimate revelation of the invisible, eternal God (cf. John 1:1,18; Col. 1:15; Heb. 1:3). He is the only way (1) to know the Father (cf. John 1:18; 3:11) and (2) to the Father (cf. John 10:1-9; 14:6; Acts 4:12; 1 Tim. 2:5)!
NASB (UPDATED) TEXT: MATTHEW 11:28-30
28"Come to Me, all who are weary and heavy-laden, and I will give you rest. 29Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. 30For My yoke is easy and My burden is light."
11:28-30 These verses are unique to Matthew. Verse 28 affirms the doctrine of justification, while verse 29 affirms progressive sanctification.
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
11:28 "Come to Me" "Come" is an adverb used as an aorist active imperative. It denotes an immediate faith response to Jesus Himself and His radical new covenant message. Notice the emphasis was on personal relationship, not on doctrinal content or ritual only. This same truth was repeated often in the Gospel of John.
▣ "weary" This is a present active participle. The terms "weary" and "heavy-laden" in this verse describe hard labor. They are synonymous.
▣ "heavy-laden" This is a perfect passive participle. These two terms related culturally to the heavy obligations of rabbinical Judaism (cf. Acts 15:10). This same idea is expressed by the Hebrew idiom "yoke" (cf. Matt. 11:29,30; Matt. 23:4; Luke 11:46). This was also used metaphorically for the Oral Tradition of the Jews (Talmud), which had become such a burden that it separated mankind from God rather than bringing them to Him. Judaism had become a barrier instead of a bridge!
The new covenant in Jesus has requirements just like the old covenant. However, they do not bring us to God and make us acceptable. They become the natural result of knowing Him in Christ. God still wants a righteous people who reflect His character to the world. I usually state the NT requirements as
1. repentance
2. faith
3. obedience
4. perseverance
▣ "I will give you rest" This is an emphatic grammatical construction. Jesus was saying, "I, myself, will lead you into rest." " Rest" did not refer to perpetual inactivity, but to a time of refreshment and training so as to move out into useful service for Christ. This concept of a rest goes back to the seventh day rest of Genesis 1. For a good discussion of the different ways this term was used in the OT see Hebrews, Matthew 3 and 4.
11:29 "learn" This is an aorist active imperative. It is etymologically related to the word " disciples" found in Matt. 11:1. Believers are commanded to learn and mature.
▣ "I am gentle and humble" These were not virtues in the Greek world, but Jesus made attitude the key. Humility and gentleness became the catch-words of the new kingdom of God.
11:30 "for My yoke is easy and My burden is light" There are new covenant tasks to be performed. Faith and repentance in Jesus' name are the first step; the second is obedience and maturity; the third is perseverance. Jesus changed the burdensome task of the Pharisees (cf. Matt. 23:4; Luke 11:46) into a life of gratitude and service in His name (cf. 1 John 5:3).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did John the Baptist doubt that Jesus was the promised coming Messiah?
2. Why did Jesus say that John the Baptist was not in the new kingdom of God?
3. How does verse 17 apply to Jesus and John the Baptist?
4. Will there be degrees of punishment?
5. Does Jesus invite all men to come unto Him or just certain chosen ones?
6. Define the terms "burden" and "yoke" in their cultural/religious setting.
Copyright © 2013 Bible Lessons International
Matthew 12
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Plucking Grain on the Sabbath | Jesus is Lord of the Sabbath | Jesus and the Sabbath Laws | The Question About the Sabbath | Picking Corn on the Sabbath |
12:1-8 | 12:1-8 | 12:1-8 | 12:1-2 | 12:1-8 |
12:3-8 | ||||
The Man with a Withered Hand | Healing on the Sabbath | The Man with a Crippled Hand | Cure of the Man with a Withered Hand | |
12:9-14 | 12:9-14 | 12:9-14 | 12:9-10 | 12:9-14 |
12:11-13a | ||||
12:13b-14 | ||||
The Chosen Servant | Behold My Servant | Work of Healing | God's Chosen Servant | Jesus the 'Servant of Yahweh' |
12:15-21 (18-21) |
12:15-21 | 12:15-21 | 12:15-21 |
12:15-21 (18-21) |
Jesus and Beelzebul | A House Divided Cannot Stand | Sources of Jesus' Power | Jesus and Beelzebul | Jesus and Beelzebul |
12:22-32 | 12:22-30 | 12:22-32 | 12:22-23 | 12:22-24 |
12:24 | ||||
12:25-28 | 12:25-28 | |||
12:29 | 12:29 | |||
12:30-32 | 12:30-32 | |||
The Unpardonable Sin | ||||
12:31-32 | ||||
A Tree and Its Fruits | A Tree Known by Its Fruits | A Tree and Its Fruit | Words Betray the Heart | |
12:33-37 | 12:33-37 | 12:33-37 | 12:33-35 | 12:33-37 |
12:36-37 | ||||
Demand for a Sign | The Scribes and Pharisees Ask for a Sign | Request for a Sign | The Demand for a Miracle | The Sign of Jonah |
12:38-42 | 12:38-42 | 12:38-42 | 12:38 | 12:38-42 |
12:39-42 | ||||
The Return of the Unclean Spirit | An Unclean Spirit Returns | The Return of the Unclean Spirit | The Return of the Evil Spirit | The Return of the Unclean Spirit |
12:43-45 | 12:43-45 | 12:43-45 | 12:43-45 | 12:43-45 |
The Mother and Brothers of Jesus | Jesus' Mother and Brothers Send for Him | Jesus' True Family | Jesus' Mother and Brothers | The True Kinsman of Jesus |
12:46-50 | 12:46-50 | 12:46-50 | 12:46-47 | 12:46-50 |
12:48-50 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 12:1-50
A. Matthew 12 describes the growing opposition (cf. Matt. 11:12) by the Jewish religious leaders, particularly the Pharisees, to Jesus because of His violation of the oral tradition (i.e., the "Talmud"). There is both a Babylonian and a Palestinian Talmud. The Palestinian was never finished, so the Babylonian became the more authoritative of the two.
B. Matthew 12 relates to 11:28-30 which describes the oral tradition in terms of a "burden" and a "yoke." Jesus' yoke is easy and light and brings rest, but not so the elaborate ceremonial and legal rules of the Pharisees.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 12:1-8
1At that time Jesus went through the grainfields on the Sabbath, and His disciples became hungry and began to pick the heads of grain and eat. 2But when the Pharisees saw this, they said to Him, " Look, Your disciples do what is not lawful to do on a Sabbath." 3But He said to them, "Have you not read what David did when he became hungry, he and his companions, 4how 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? 5Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? 6But I say to you that something greater than the temple is here. 7But if you had known what this means, "I desire compassion, and not a sacrifice,'you would not have condemned the innocent. 8For the Son of Man is Lord of the Sabbath."
12:1 "At that time" Often the Gospel writers used this (and other) time designations as a way to move to a new topic or event, not a pure temporal indicator (cf. Matt. 11:25; 12:1; Luke 10:21; 13:1; Acts 7:20; 12:1; 19:23).
▣ "Jesus went through the grain fields on the Sabbath" The Talmud taught that any journey over 2,000 paces on the Sabbath was considered work and therefore not permitted. It is interesting that the crowds, along with the Pharisees and the Scribes, were following Jesus on the Sabbath; therefore, they also were guilty of breaking this Sabbath law. For a full discussion of the origin and theology of the Pharisees, see note at Matt. 22:15.
The Gospel writers had to choose certain events and teachings from all that Jesus said and did (cf. John 20:30-31) to reveal the new covenant and His Messianic person and work. It almost seems that these writers chose these Sabbath encounters to illustrate how Jesus confronted and dealt with the religious leaders, sects, and traditions of the Talmud. Jesus' good news was different from the legalism and ritualism of Jewish traditions (cf. Matt. 5:21-48).
▣ "Sabbath"
▣ "began to pick the heads of grain and eat" Normally this was legally allowed (cf. Deut. 23:25). The problem was that it occurred on the Sabbath (cf. Exod. 34:21). From the other Synoptic Gospels we learn that the disciples were hungry. Technically according to the rabbis, they were guilty of several offenses: (1) harvesting, (2) processing, (3) preparing food on the Sabbath and (4) all of this with ceremonially unclean hands.
12:3 "Have you not read what David did when he became hungry" Jesus' phrasing affirms the inspiration of the OT (cf. Matt. 5;17-19). For the historical event see 1 Samuel 21:1ff.
12:4 "the house of God" Verse 4 is a historical allusion to the tabernacle (cf. Exodus 25-30) of David's younger days. But it must also refer to the late temple built by Solomon (cf. Matt. 12:6). YHWH symbolically dwelt between the wings of the cherubim over the ark of the covenant. Genesis 1 may be YHWH's cosmic temple (see John L. Walton, The Lost World of Genesis One).
NASB"the consecrated bread"
NKJV"the showbread"
NRSV"the bread of the promise"
TEV"the bread offered to God"
NJB"the loaves of the offering"
This referred to "the Showbread" or "the Bread of the Presence" which was placed on the table in the Holy Place of the Tabernacle and later the temple (each weighing over 12 pounds). This seems to have symbolized YHWH's provision and care for His people, not food for YHWH! It was unleavened which linked back to the Exodus (cf. Gen. 15:12-21). They became weekly nourishment exclusively for the priests (cf. Lev. 24:5-9; Exod. 25:30). These twelve loaves were replaced every week. However, under the special conditions of 1 Samuel 21, David was allowed to eat them.
12:5 "the priests in the temple break the Sabbath and are innocent" The Sabbath was a work day for the priests (cf. Num. 28:9-10). The verb "break" is literally "treat as common." It is found only here and Acts 24:6. The pronominal form is in 1 Tim. 1:9.
12:6 "But I say to you that something greater than the temple is here" Some manuscripts have the masculine " someone" (cf. NKJV), but the most attested ancient reading is neuter, "some thing" (cf. NASB, NRSV, TEV, JB). This seems to refer to the Kingdom of God, a veiled Messianic reference (cf. Matt. 12:28, 41-42). This must have been a shocking statement to these Jews.
Jesus is greater than:
1. the temple, Matt. 12:6
2. Jonah, Matt. 12:41
3. Solomon, Matt. 12:42
4. Jacob, John 4:12
5. John the Baptist, John 5:36
6. Abraham, John 8:53
7. Scripture, Matt. 5:21-48; Mark 7:18-19
12: 7 "if you had known what this means" This is a second class conditional sentence called "contrary to fact." Its inference is "If you had known (but you did not), then you would not have condemned the innocent (but you did)."
▣ "I desire compassion, and not a sacrifice"This is a quote from Hosea 6:6. It was an example of the preaching of the eighth century prophets, which emphasized attitude over ritual (cf. Mic. 6:6-8).
To clarify this theological issue I have included my comments from Hosea 6:6.
" I delight in loyalty rather than sacrifice" God looks at the heart! Motive is the key (cf. Jer. 9:24)! This is one of the key theological passages in the book (cf. Hos. 8:7; 11:12). "Loyalty" is the same as Hos. 6:4, but here it is true covenant love/loyalty. Jesus used this concept in His discussion with the Pharisees in Matt. 9:13; 12:7. This does not imply that God wanted them to stop sacrificing, but to be careful to have the right motive (cf. 1 Sam. 15:22; Isa. 1:11-13; Jer. 7:21-23; Amos 5:21-24; Micah 6:6-8). For a good discussion see Hard Sayings of the Bible, pp. 207-208, 294-295). The sacrificial system was a way to show the seriousness of the sin and the willingness of God to accept sinners into fellowship with Himself. However, when it was turned into ritual without repentance and faith, it became a farce, a barrier to a true interpersonal relationship with God."
12:8 "For the Son of Man is Lord of the Sabbath" This must have been a great shock to the Jews who had made circumcision and Sabbath keeping almost ultimate (cf. Mark 2:27). Jesus illustrates this truth in His reinterpretations of Moses (cf. Matt. 5:20-48). When people raise anything or anyone to the place of ultimate allegiance instead of God Himself (or His Messiah), they become idolaters. For the title "Son of Man" see note at Matt. 8:20.
NASB (UPDATED) TEXT: MATTHEW 12:9-14
9Departing from there, He went into their synagogue. 10And a man was there whose hand was withered. And they questioned Jesus, asking, "Is it lawful to heal on the Sabbath?" -so that they might accuse Him. 11And He said to them, "What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? 12How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath." 13Then He said to the man, " Stretch out your hand!" He stretched it out, and it was restored to normal, like the other. 14But the Pharisees went out and conspired against Him, as to how they might destroy Him.
12:10 "Is it lawful to heal on the Sabbath" This question is never dealt with in the OT, but the ultimacy of the Sabbath had become part of the Oral Tradition by which the rabbis of old interpreted the OT texts (i.e., healing on the Sabbath only to save a life). The focus was on human rules (cf. Isa. 29:13), not human need!
▣ "And a man was there whose hand was withered" From the apocryphal "Gospel of Hebrews" we learn the tradition that the man was a mason and that it was his right hand that was withered. Therefore he was unable to work.
12:11 "sheep" This is one of many examples of where the Oral Tradition had become a burden instead of a joy. Sheep had become worth more than humans (cf. Matt. 12:12).
▣ "if" This is a third class conditional sentence which denoted potential action.
12:12 Jesus uses the question/answer format to dialog with his challengers (cf. Matt. 9:5; 12:12; 21:25; even disciples, Mark 8:17-18).
12:14 "the Pharisees went out and conspired against Him" From Mark 3:6 we learn that the consultation was held between the Herodians and the Pharisees, who were traditional enemies (politics and religion).
▣ "as to how they might destroy Him" These leaders saw themselves as YHWH's defenders! It is amazing that the religious leaders saw no conflict in their premeditated murder compared to Jesus' supposed ritual and Sabbath breaking (cf. Matt. 26:4; Luke 6:11; John. 11:53).
NASB (UPDATED) TEXT: MATTHEW 12:15-21
15But Jesus, aware of this, withdrew from there. Many followed Him, and He healed them all, 16and warned them not to tell who He was. 17This was to fulfill what was spoken through Isaiah the prophet:
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.
19He will not quarrel, nor cry out;
Nor will anyone hear His voice in the streets.
20A battered reed He will not break off,
And a smoldering wick He will not put out,
Until He leads justice to victory.
21And in His name the Gentiles will hope."
12:15 "aware of this" It is difficult to ascertain the source of Jesus' knowledge.
1. over heard
2. knew the human heart
3. informed by the Spirit
This question cannot be answered because of Jesus' unique combination of the human and the divine (i.e., incarnation).
▣ "and He healed them all" There is such power, compassion, and fulfilled OT prophecy expressed in this phrase. Jesus cared for people, all people. It must be remembered that physical healing, even exorcism, did not automatically involve spiritual restoration or salvation.
The verses that speak of Jesus' healing ministry express the extent of it in different ways.
1. sometimes they say "all," (cf. Matt. 8:16; 12:15; Luke 4:40; Acts 10:38)
2. sometimes they say every "kind," not every "one" (cf. Matt. 4:23; 9:23)
3. sometimes they say "many" not "all" (cf. Mark 1:34; 3:10; Luke 7:21)
4. often they imply that He healed all (cf. Matt. 14:14; 15:30; 19:2; 21:14)
12:16 "and warned them not to tell who He was" This is related to the Messianic secret (esp. of Mark's ospel). Jesus implored people not to share His miracles, but to share His message which was still in process. The gospel was not yet finished. This Messianic secret was a common theme of the Synoptics (cf. Matt. 8:4; 9:30; 17:9; Mark 1:44; 3:12; 5:43; 7:36; 8:30; 9:9; Luke 4:41; 8:56; 9:21). Jesus did not want to be known as just another itinerant healer!
12:17 "Isaiah the prophet" Verses 18-21 are a quote from Isa. 42:1ff. It does not exactly follow the Masoretic Hebrew text or the Greek Septuagint. It clearly showed Jesus' Messianic consciousness.
12:18-21 This is a quote from Isa. 42:1-4 (but not the LXX), which is the first of the "Servant Songs" of Isaiah.
Notice the characteristics of the Coming One which are being displayed in Jesus.
1. called
a. My (YHWH) Servant
b. whom I have chosen
c. My Beloved
d. in whom My (YHWH) Soul id well-pleased
2. YHWH's Spirit upon Him
3. proclaim justice to the Gentiles
4. personal characteristics
a. will not quarrel
b. will not cry out
c. will not hear His voice in the streets
5. personal actions
a. will not break the battered reed
b. will not put out the smoldering wick
c. will lead justice to victory
d. in His name Gentiles will hope
12:18 "My Servant"This was a special honorific title (cf. Acts 3:13) used of Moses, Joshua, and David in the OT. Because of the special poems in Isa. 42:1-9; 49:1-7; 50:4-11; 52:13- 53:12, called "the Servant Songs," it took on Messianic connotations. This Messianic element climaxes in Isa. 52:13-53:12, the "Suffering Servant." The Jews of Jesus' day did not expect a suffering Messiah but a supernaturally empowered military Messiah. This explains why the Jewish leaders did not accept Jesus' message (even John the Baptist did not understand, cf. Matt. 11:3).
The Jews have always understood these Servant Songs to refer to the nation of Israel and this is surely true (cf. Isa. 41:8; 42:1,19; 43:10; 49:3-6). However these songs are individualized into one ideal righteous Israelite (cf. Isa. 52:14 (LXX), 15 (LXX); 53:1-12). Israel had failed (cf. Isa. 42:19; 53:8) in her world mission task (cf. Gen. 12:3; Exod. 19:5-6) because of continued violations of the Mosaic Covenant (cf. Lev. 26; Deut. 27-28). Therefore, instead of blessing, all the world saw was the judgment of God. Therefore, YHWH Himself had to enact a new covenant focusing on His actions and faithfulness (cf. Ezek. 36:22-38).
▣ "My Beloved in whom My soul is well-pleased" This phrase was also used at the baptism and the Transfiguration of Jesus (cf. Matt. 3:17; 17:5). The Father was pleased with the ministry of the Son. This title combines the royal emphasis of Psalm 2 and the Suffering Servant of Isaiah 40-53.
The use of "soul" to describe God is a metaphor to express that He is a living being (cf. Heb. 10:38). This description of God in human terms is called anthropomorphism. See Special Topic at Matt. 6:4.
▣ "I will put My Spirit upon Him" Do you see the three persons of the Trinity (see Special Topic at Matt. 3:17) in the quote from Isa. 42:1?
Jesus and the Spirit have a combined theological relationship. See Special Topic following.
SPECIAL TOPIC: JESUS AND THE SPIRIT
12:18,21 "He shall proclaim justice to the Gentiles. . .in His name the Gentiles will hope" The statement that the Kingdom was open to the Gentile believers was shocking to the Jews (cf. Isa. 2:1-4; 45:22; 49:6; 60:3; 66:18,23; see Paul's statement at Eph. 2:11-3:13).
12:19 "He will not quarrel, nor cry out" This described the manner of Jesus' ministry before the governmental leaders of Palestine (cf. Isa. 53:7) like Pilate and Herod.
12:20 "A battered reed He will not break off,
And a smoldering wick He will not put out,
Until He leads justice to victory" This could mean (1) Jesus treated sinners with gentleness or (2) Jesus' kingdom looked so weak and small, yet it would fill the earth with joy (cf. Matt. 13:31-32).
12:21 "in His name" See Special Topic at Matt. 18:20.
▣ "hope" This is surprisingly the only occurrence of the word "hope" in Matthew and even here it is in an OT quote from Isa. 42:4. It does appear three times in Luke (cf. Luke 6:34; 23:8; 24:21). The word becomes an eschatological pointer in Paul's writings, who uses it nineteen times.
NASB (UPDATED) TEXT: MATTHEW 12:22-24
22Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed him, so that the mute man spoke and saw. 23All the crowds were amazed, and were saying, "This man cannot be the Son of David, can he?" 24 But when the Pharisees heard this, they said, "This man casts out demons only by Beelzebul the ruler of the demons."
12:22 This was one of the Messianic signs (cf. Isa. 29:18; 35:5; 42:7,16; Matt. 9:27-31; 12:22; 15:30; 21:14). Israel herself needed this healing ministry (cf. Isa. 6:9-10 and 42:18-22). It was a sign they refused to see!
12:23 "This man cannot be the Son of David, can He" In Greek, this question expected a "no" answer, but with the possibility that maybe it might be true. The term "the Son of David" was a Messianic title from 2 Samuel 7. It was used often by Matthew (cf. Matt. 1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9,15; 22:42; also note Rev. 3:7; 5:5; 22:16).
12:24 "the Pharisees heard this, they said" This is the essence of the unpardonable sin, attributing God's work to Satan and calling that which is true, false and that which is light, darkness. The Pharisees could not deny the marvelous powers of Jesus so they attributed them to the supernatural power of the evil one (cf. Matt. 9:32-34; Mark 3:22-30, Luke 11:14-26).
▣ "Beelzebul" This referred to the Ba'al (male Canaanite fertility god) of the City of Zebub (cf. 2 Kgs. 1). The Jews slightly changed the name to Ba'al of Zebul which meant " lord of the dung" or "lord of the flies." This word is spelled differently in the ancient texts. Zebul is in the Latin Vulgate and the Peshitta translations, while the term Zebub is in all the Greek manuscripts. It was a title for Satan. In later Judaism, Zebul was the chief of demons.
NASB (UPDATED) TEXT: MATTHEW 12:25-30
25And knowing their thoughts Jesus said to them, "Any kingdom divided against itself is laid waste; and any city or house divided against itself will not stand. 26If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? 27If I by Beelzebul cast out demons, by whom do your sons cast them out? For this reason they will be your judges. 28But if I cast out demons by the Spirit of God. then the kingdom of God has come upon you. 29Or 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. 30He who is not with Me is against Me; and he who does not gather with Me scatters.
12:25-32 Jesus used a logical, analytical argument to show the ridiculousness of the Pharisees'claim (cf. Mark 3:23-27; Luke 11:17-22). There were four examples used: (1) Matt. 12:25; (2) Matt. 12:27; (3) Matt. 12:28; and (4) Matt. 12:29. There is a series of first class conditional sentences, which are usually assumed to be true from the author's perspective or for his literary purposes, but here they are false (Matt. 12:26 and 27). However, the first class conditional sentence in Matt. 12:28 is true to reality! Context, context, context!
12:25 "And knowing their thoughts" It is uncertain whether Jesus was using His supernatural ability to read men's thoughts or whether he saw them talking and overheard their comments (cf. Matt. 9:4). See note at Matt. 12:1.
▣ "Jesus" The oldest Greek manuscripts omit the name (i.e., P21, א, B, D, and some Old Latin, Syrian, and Coptic manuscripts).
12:27
NASB, NKJV"by whom do your sons cast them out"
NRSV"by whom do your own exorcists cast them out"
TEV"who gives your followers the power to drive them out"
NJB"through whom do your own experts drive them out"
The Jews (i.e., "your sons") practiced exorcism by magical formulas and oaths (cf. Mark 9:38; Acts 19:13). The unusual account in Matt. 12:43-45 seems to relate to this Jewish exorcism which cast out the demons, but did not replace it with faith in God, leaving a spiritual vacuum.
12:28 "If. . .then the kingdom of God has come upon you" This is a first class conditional sentence, assumed to be true by the author for his literary purposes. This is another veiled Messianic reference. It is also highly unusual for Matthew to use the phrase "the kingdom of God," which is usually found in Mark and Luke. Matthew usually used the phrase " kingdom of heaven." There are only four exceptions: (1) this passage; (2) Matt. 19:24; (3) Matt. 21:31; and (4) Matt. 21:43. Jesus asserted that His exorcisms demonstrated that His Messianic power proved the arrival of the new age of the Spirit! See a good brief discussion of "realized eschatology" in F. F. Bruce, Answers to Questions, p. 198. See SPECIAL TOPIC: THE KINGDOM OF GOD at Matt. 4:17.
12:29 This verse is often used to support the modern practice of casting Satan out of worship services. But in context this is not a " promise" text to be used for corporate exorcisms. Believers are not given the authority to bind Satan (i.e., "the strong man"). Even Michael the Archangel of Israel does not speak judgment against Satan (cf. Jude 9). The Apostles and the Seventy were given the power of exorcism over the demonic (cf. Matt. 10:1; Luke 10:17-20). However this is never listed among the gifts of the Spirit given to the Church. This parable is paralleled in Mark 3:22-27 and Luke 11:21-23.
12:30 "He who is not with Me is against Me" A clear, radical choice must be made (cf. Mark 9:40; Luke 9:49, 50; 11:23). Jesus brings the New Age, mankind must respond to Him. Not to respond is to choose!
NASB (UPDATED) TEXT: MATTHEW 12:31-32
31"Therefore I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven. 32 Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come."
12:31-32 This reference to blasphemy against the Spirit is often called "the unpardonable sin." From the parallel in Mark 3:28 it is obvious that "Son of Man" was not a title for Jesus in this context but a generic use of the Hebrew idiom "sons of men" or "mankind." This is supported by the parallelism of Matt. 12:31 and 32. The sin discussed was not the sin of ignorance but of willful rejection of God and His truth in the presence of great light. Many people worry about whether they have committed this sin. People who desire to know God or are afraid that they have committed this sin have not! This sin is the continuing rejection of Jesus in the presence of great light, to the point of spiritual callousness. This is similar to Heb. 6:4-6 and 10:26-31.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
▣ "either in this age or in the age to come"
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
NASB (UPDATED) TEXT: MATTHEW 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. 34You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart. 35The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil. 36But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. 37For by your words you will be justified, and by your words you will be condemned."
12:33 "for the tree is known by its fruit" What one does, like what one says, reveals the true self. See note at Matt. 7:16.
12:34 "You brood of vipers" Jesus used His harshest language for the religious leaders of His day. In this regard He followed the preaching of John the Baptist (cf. Matt. 3:7). The Serpent of Genesis 3 could be the original source of this metaphor (cf. Rev. 12:9; 20:2).
▣ "For the mouth speaks out of that which fills the heart" It is not what goes into a person, but what comes out, that defiles (cf. Mark 7:17-23). Humans reveal themselves by what they say. Speech is part of the image of God. Speech reveals the heart (cf. Matt. 7:116,20; Luke 6:44; James 3:12). See SPECIAL TOPIC: HUMAN SPEECH at Matt. 15:19.
12:35 The "treasure" refers to a person's inner self (cf. Luke 6:45).
12:36 "they shall give an account for it in the day of judgment" Jesus repeatedly spoke about judgment and its eternal consequences (cf. Matthew 7; 25). This relates to those who have rejected Jesus. Their lives, priorities, and words reflect their spiritual choices (cf. Matt. 12:37).
12:37 See SPECIAL TOPIC: HUMAN SPEECH at Matt. 15:19.
NASB (UPDATED) TEXT: MATTHEW 12:38-42
38Then some of the scribes and Pharisees said to Him, "Teacher, we want to see a sign from You." 39But He answered and said to them, "An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; 40for just as Jonah was three days and three nights in the belly of the sea monster, so will the Son of Man be three days and three nights in the heart of the earth. 41The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold something greater than Jonah is here. 42The Queen of the South will rise up with this generation at the judgment and will 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."
12:38 "scribes"
▣ "we want to see a sign from You" They had heard Jesus' teachings and had seen the healings and exorcisms performed by Him, but they wanted some ultimate sign to convince them to believe on Him. This is exactly the temptation of Matt. 4:5-7 to which Jesus would not succumb. However, in reality, He had given them sign after sign but they would not or could not see (i.e., Isa. 6:9-10)!
12:39 "adulterous" Adultery became a metaphor for spiritual unfaithfulness (cf. Lev. 20:5; Num. 25:1; Hos. 1:2; 4:10,18; 5:3; Matt. 16:4; mark 8:38; James 4:4).
▣ "the sign of Jonah the prophet" As Jonah was in the great fish three days, Jesus was three days in the grave (Hades). We must remember that this is three days by Jewish reckoning, not three twenty-four hour periods. Any part of a day, which for them was evening to evening (cf. Genesis 1), was reckoned as a full day.
Jesus' allusion to Jonah confirms strongly the historicity of the book of Jonah. It is precisely the experience in the great fish that was used as an analogy (cf. Matt. 16:4).
12:40 "three nights" See note at Matt. 16:21.
▣ "in the heart of the earth" This referred to descending into Hades (cf. Matt. 11:23), the realm of the dead, the grave, or the metaphorical place of unborn children (cf. Ps. 139:15-16). This is phenomenological language: the language of observation and of common human description. The Jews, like us, buried their dead; therefore, they "lived" in the ground. See SPECIAL TOPIC: Where Are the Dead? at Matt. 5:22.
Jesus' words would not have been understood by His contemporary hearers until after His resurrection. Matthew has structured the sayings of Jesus for theological purposes, not chronological sequence (cf. Matt. 7:21-23, also could not have had meaning until a much later date).
12:41 "the men of Nineveh" This also relates to Matt. 11:20-24, as does Matt. 12:42. Nineveh repented due to Jonah's preaching and consequently was spared the wrath of God's judgment. This also implies that the Ninevites of Jonah's day were alive in an afterlife.
▣ "repented" See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Matt. 3:2 and see note at Matt. 4:17.
12:42 "The Queen of the south" This was a way of referring to the Queen of Sheba (cf. 1 Kings 10:1-15), who is still alive and will appear to testify in the eschaton.
▣ "something greater than Solomon is here" This is another clear Messianic claim. It reveals Jesus' self-understanding. He saw Himself as greater than the wisest man of the ancient East (cf. 1 Kgs. 3:12; 4:19-34). See full note at Matt. 12:6.
NASB (UPDATED) TEXT: MATTHEW 12:43-45
43"Now when the unclean spirit goes out of a man, it passes through waterless places seeking rest, and does not find it. 44Then it says, 'I will return to my house from which I came'; and when it comes, it finds it unoccupied, swept, and put in order. 45Then 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."
12:43 "the unclean spirit" See the two Special Topics: Demonic (Unclean Spirits) at Matt. 10:1.
▣ "waterless places" In the OT the desert was the haunt of the demonic (i.e., Azazel in Leviticus 16 and desert animals in Isa. 13:21; 34:14).
12:44-45 This passage has three possible meanings.
1. the Jewish exorcists performed exorcisms without personal faith, and the demonic spirit returned
2. it is an allusion to national Israel in the sense of their rejection of idol worship, but without replacing it with a faith relationship to YHWH
3. it referred to the preaching of John the Baptist, whom they accepted as being from God, while rejecting Jesus
The last condition was far worse than the immediate problem (cf. 2 Pet. 2:20-22).
NASB (UPDATED) TEXT: MATTHEW 12:46-50
46While He was still speaking to the crowds, behold, His mother and brothers were standing outside, seeking to speak to Him. 47Someone said to Him, "Behold, Your mother and Your brothers are standing outside seeking to speak to You." 48But Jesus answered the one who was telling Him and said, "Who is My mother and who are My brothers?" 49And stretching out His hand toward His disciples, He said, "Behold My mother and My brothers! 50For whoever does the will of My Father who is in heaven, he is My brother and sister and mother."
12:46 "His mother and brothers were standing outside" Apparently they thought Jesus was working too hard or was becoming too untraditional (cf. Mark 3:20-21).
12:47 This verse is not included in the Greek manuscripts א, B, and L or in some Old Latin, Syrian, and Coptic manuscripts. It is included in the manuscripts אc, C, and D and the Vulgate and the Diatessaron. It is also found in Mark 3:32 and Luke 8:20. It seems that scribes added it to this verse to make the three parallel. It is included in NASB, NKJV, NRSV, and TEV translations. The United Bible Societies Fourth Edition Greek New Testament translation committee believes that it was inadvertently left out of the text because of a slip of the eye (homoloteleuton) between two similar words (" speak") in the Greek text at the end of Matt. 12:46 and 47. The verse is required to make sense of the paragraph.
12:50 "For whoever does the will of My Father" The will of God is to repent and to believe on Him whom He has sent (cf. John. 6:39-40). Once one is saved, God also has a will of Christlikeness for every believer, (cf. Rom. 8:28-29; Gal. 4:19). See Special Topic: The Will of God at Matt. 7:21.
The NIDOTTE, vol. 1, p. 488, has such a good statement about Jesus' call to be a disciple.
1. the unconditional sacrifice of one's whole life (cf. Matt. 10:37; Luke 9:59-62; 14:26-27)
2. the unconditional sacrifice of one's life for the whole life (cf. Matt. 16:24-25; John 11:16)
3. bound to Jesus and to do God's will (cf. Matt. 12:46-50; Mark 3:31-35)
Jesus' call to follow Him is a radical call to selflessness which demonstrates that the effects of the Fall are reversed! This is a life-long, life-inclusive call!
▣ "who is in heaven" This is a recurrent theme in Matthew (cf. Matt. 5:16,45; 6:1,9; 7:11,21; 10:32-33; 12:50).
▣ "He is my brother and sister and mother" Faith in Christ supercedes earthly family ties (parallel in Mark 3:31-35). Christianity is a family based on the Fatherhood of God and the brotherhood of Jesus (cf. Rom. 8:15-17).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why does Jesus make such an affirmation of Old Testament Law in Matthew 5:17-21 and yet reject so vehemently the Oral Tradition of the Jews?
2. Does Jesus claim to be the Messiah in Matthew 12?
3. Did Jesus perform these miracles in confrontation or in reaction to the Pharisees?
4. How does Isaiah 42:1-4 describe the ministry of the Messiah?
5. Define/explain the Pharisees'calling Jesus Beelzebub.
6. What and where is Hades?
7. Explain the parable in verses 43-45.
Copyright © 2013 Bible Lessons International
Matthew 13
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Parable of the Sower | The Parable of the Sower | Teaching in Parables | The Parable of the Sower | Introduction |
13:1-9 | 13:1-9 | 13:1-9 | 13:1-3a | 13:1-3a |
13:3b-9 | ||||
Parable of the Sower | ||||
13:3b-9 | ||||
The Purpose of the Parables | The Purpose of Parables | The Purpose of the Parables | Why Jesus Speaks in Parables | |
13:10-17 | 13:10-17 | 13:10-17 | 13:10 | 13:10-15 |
13:11-15 | ||||
(14b-15) | (14b-15) | |||
13:16-17 | 13:16-17 | |||
The Parable of the Sower Explained | The Parable of the Sower Explained | Jesus Explains the Parable of the Sower | The Parable of the Sower Explained | |
13:18-23 | 13:18-23 | 13:18-23 | 13:18-23 | 13:18-23 |
The Parable of the Weeds Among the Wheat | The Parable of the Wheat and Tares | Weeds in the Wheat | The Parable of the Weeds | Parable of the Darnel |
13:24-30 | 13:24-20 | 13:24-30 | 13:24-30 | 13:24-30 |
The Parables of the Mustard Seed and the Leaven | The Parable of the Mustard Seed | The Mustard Seed | The Parable of the Mustard Seed | Parable of the Mustard Seed |
13:31-32 | 13:31-32 | 13:31-32 | 13:31-32 | 13:31-32 |
The Parable of the Leaven | Yeast | The Parable of the Yeast | Parable of the Yeast | |
13:33 | 13:33 | 13:33 | 13:33 | 13:33 |
The Use of Parables | Prophecy and Parables | Jesus' Use of Parables | The People are Taught Only in Parables | |
13:34-35 (35b) |
13:34-35 | 13:34-35 | 13:34-35 |
13:34-35 (35b) |
The Parables of the Weeds Explained | The Parable of the Tares Explained | Jesus Explains the Parable of the Weeds | The Parable of the Darnel Explained | |
13:36-43 | 13:36-43 | 13:36-43 | 13:36 | 13:36-43 |
13:37-43 | ||||
Three Parables | The Parables of Hidden Treasure | Hidden Treasure | The Parable of the Hidden Treasure | Parable of the Treasure and of the Pearl |
13:44 | 13:44 | 13:44 | 13:44 | 13:44 |
The Parable of the Pearl of Great Price | The Pearl of Great Value | The Parable of the Pearl | ||
13:45-46 | 13:45-46 | 13:45-46 | 13:45-46 | 13:45-46 |
The Parable of the Dragnet | The Dragnet | The Parable of the Net | Parable of the Dragnet | |
13:47-50 | 13:47-52 | 13:47-50 | 13:47-50 | 13:47-50 |
Conclusion | ||||
13:51-42 | 13:51-53 | 13:51a | 13:51-52 | |
13:51b | ||||
13:52 | ||||
The Rejection of Jesus at Nazareth | Jesus Rejected at Nazareth | Rejection at Home | Jesus Rejected at Nazareth | A Visit to Nazareth |
13:53-58 | 13:53-58 | 13:53-57a | 13:53-58 | |
13:54-58 | ||||
13:57b-58 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 13:1-58
A. The understanding of parables was and is related to a prior faith commitment. Even the Apostles did not initially understand Jesus' teachings (i.e., Mark 4:13,40; 6:52; 7:18; 8:17,21,33; 9:10,32). In some ways understanding is dependent upon
1. election
2. the illuminating power of the Spirit
3. a willingness to repent and believe (i.e., Isa. 6:9-10; 30:6)
Understanding involves a divine empowering and a human faith response!
B. " Parable" is a compound word in Greek meaning "to throw alongside." Common occurrences were used to illustrate spiritual truths. However it must be remembered that to these Jewish writers this Greek word reflected the Hebrew mashal which meant "riddle" or "proverb," in wisdom literature terminology. The parables form types of literary relationships similar to the parallelism of Hebrew poetry.
1. parables that illustrate similarity
2. parables that illustrate contrasts
3. parables that build to certain types of climatic statements of truth
It is crucial to determine the type of contrast/similarity climax that the parable is intended to illustrate. To miss this is to misinterpret the parable's intended purpose. One must be willing to rethink issues and expected outcomes in light of the surprising nature of the mashal.
C. Some of the parables in Matthew 13 form doubles. The same central truths are repeated with different examples.
1. The Tares and the Dragnet
2. Mustard Seed and Leaven
3. Hidden Treasure and the Pearl of Great Price
It is possible that Matt. 13:51-52 form an eighth parable.
D. The parables of Matthew 13 are paralleled in the other Synoptic Gospels.
Matthew | Mark | Luke |
Matt. 13:1-9, 18-23 Matt. 13:6-9 Matt. 13:24-30, 36-43 Matt. 13:31-32 Matt. 13:33 Matt. 13:34 Matt. 13:44 Matt. 13:45-46 |
Mark 4:1-9, 13-20 ------ ------ Mark 4:30-32 ------ ------ ------ ------ |
Luke 8:4-8, 11-15 ------ ------ Luke 13:18-19 Luke 13:20-21 ------ ------ ------ |
E. Of the seven parables in Matthew 13, the sower/soils and the mustard seed are both in Mark and Luke while the parable about leaven is repeated in Luke only. As Matthew gathered the teachings of Jesus into the long sermon of Matthew 5-7, so too he gathered the parables of Jesus into one context.
F. It is possible that Matthew structured his Gospel so that the faith response to Jesus' preaching and teaching was mixed (Matthew 8-12). Some responded but some did not. If Jesus was God's Messiah, why did not all respond? This is the question that this series of parables answers.
SPECIAL TOPIC: INTERPRETING PARABLES
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 13:1-2
1That day Jesus went out of the house and was sitting by the sea. 2And large crowds gathered to Him, so He got into a boat and sat down, and the whole crowd was standing on the beach.
13:1
NASB"that day"
NKJV"on the same day"
NRSV, TEV,
NJB" that same day"
This is not meant to be a temporal marker in this context, but a transition technique. An example of it as a temporal marker is 22:23; Mark 4:35.
▣ "was sitting by the sea" Sitting was the official teaching position of a rabbi (cf. Matt. 13:2; 15:29; 24:3; 26:55; Luke 4:20; Acts 13:14). They stood to read the Scripture (cf. Luke 4:16). This position and place suggest a teaching session. The sea acted as a natural amphitheater.
13:2 "so He got into a boat and sat down" A boat was usually available when Jesus taught because of the press of the crowd (cf. Luke 5:1-3; Mark 3:9).
NASB (UPDATED) TEXT: MATTHEW 13:3-9
3And He spoke many things to them in parables, saying, "Behold, the sower went out to sow; 4and as he sowed, some seeds fell beside the road, and the birds came and ate them up. 5Others fell on the rocky places, where they did not have much soil; and immediately they sprang up, because they had no depth of soil. 6But when the sun had risen, they were scorched; and because they had no root, they withered away. 7Others fell among the thorns, and the thorns came up and choked them out. 8And others fell on the good soil and yielded a crop, some a hundredfold, some sixty, and some thirty. 9He who has ears, let him hear."
13:3 "the sower went out to sow" This parable (Matt. 13:3-9) is extremely important because Jesus Himself gave interprets it. The seed, the sower, the soils, and the harvest are all significant in Jesus' interpretation of the parable (Matt. 13:18-23).
It is somewhat allegorical or at least typological. Allegory seeks a hidden, deeper level of meaning in a text. It imports meaning into the text that has no relation at all to the intended meaning of the original author or his day or even the thrust of Scripture as a whole. Typology, on the other hand, seeks to focus on the unity of the Bible, based on one divine Author and one divine Plan. Similarities in the OT pre-figure NT truths. These similarities rise naturally out of a reading of the entire Bible (cf. Rom. 15:4; 1 Cor. 10:6, 11).
13:4-7 "the road. . .the rocky places. . .thorns" Usually the village farmers worked together and plowed the entire field around their homes. In this field were footpaths, some shallow ground and some places where thorn bushes had established themselves. All of the field had been plowed. The sowers scattered the seed indiscriminately in this large plowed field.
13:8 "And others fell on the good soil and yielded a crop, some a hundredfold, some sixty, and some thirty" The plants bearing of fruit, not the precise amount, is the focal point. We must be careful not to identify germination with salvation! John 8:31 says "those Jews who had believed Him," yet later in the context it is obvious they are not saved (i.e., John 8:59). The Bible differentiates between an initial emotional response and a life changing permanent discipleship. In this parable germination referred to the first, and fruit-bearing to the second.
13:9 See note at Matt. 11:15.
NASB (UPDATED) TEXT: MATTHEW 13:10-17
10And the disciples came and said to Him, "Why do You speak to them in parables?" 11Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. 12For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. 13Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. 14In their case the prophecy of Isaiah is being fulfilled, which says,
'You will keep on hearing, but will not understand;
You will keep on seeing, but will not perceive;
15For the heart of this people has become dull,
With their ears they scarcely hear,
And they have closed their eyes,
Otherwise they would see with their eyes,
Hear with their ears,
And understand with their heart and return,
And I would heal them.'
16But blessed are your eyes, because they see; and your ears, because they hear. 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."
13:10-13 Proper interpretation of Jesus' parables involves a faith commitment on the part of the hearer as well as the illuminating power of the Spirit. Parables demand a response! This response combines the power of God and the free will of the believing hearer. See introductory notes at the beginning of this chapter.
13:11 "the mysteries of the kingdom of heaven" Jesus uses this term for the New Age (cf. Matthew 5-7) with its new way of viewing reality. These mysteries are about Him and His New Kingdom. This term is used to describe God's eternal redemptive plan that is only now being revealed by God's Messiah (cf. Luke 22:22; Acts 2:23; 3:18; 4:28; Eph. 1:11; 1 Pet. 1:12). Every hearer does not understand (cf. Matt. 13:13,16-17,19,23; Mark 4:11-12).
13:12 The Jewish leadership, with their scriptural knowledge, should have recognized and embraced Jesus and His teachings, but they did not. Therefore, those who could have/should have are more responsible (cf. Luke 12:48). Their partial knowledge results in complete judgment (similar to 2 Pet. 2:20-22).
13:14-15 "the prophecy of Isaiah is being fulfilled" This is a quote from the Septuagint (LXX). This related to Isaiah's call and mission. God told him that he would speak, but the people would not hear and respond (cf. Isa. 6:9-10). This same OT passage is quoted in John. 12:40 and Acts 28:25-27. To those who have faith, God will progressively reveal more truth as they walk in the light they have, but to those without faith the Scriptures are dark and silent! Parables open truth to those who will hear but veils truth to those who refuse faith in Christ. See F. F. Bruce, Answers to Questions, pp. 176-177.
▣ "heart" See SPECIAL TOPIC: THE HEART at Matt. 5:8.
13:16 Compare this with Mark 4:13.
13:17 "Truly" See Special Topic at Matt. 5:18.
▣ "many prophets and righteous men desired to see what you see, and did not see it" NT believers know more of God's eternal redemptive plan and purpose for all humans than did any of the OT characters (1 Pet. 1:10-12). This gives us an awesome responsibility!
NASB (UPDATED) TEXT: MATTHEW 13:18-23
18"Hear then the parable of the sower. 19When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. 20The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; 21yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. 22 And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. 23And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty."
13:18-23 Jesus' interpretation of this parable was given to the disciples privately.
13:19 "the evil one comes and snatches away what has been sown in his heart" In the parallel in Mark 4:15 he is called Satan (see Special Topic at Matt. 4:5). 2 Corinthians 4:4 describes his work among men. It is surprising that the evil one appears so often in these parables (cf. Matt. 13:25, 28, 39). Jesus asserted the presence of a personal force of evil who is out to thwart God's will for both nations and individuals. There is a veiled reference in these parables to the three enemies of man: (1) Satan (cf. Matt. 13:19; Eph. 2:2); (2) the world system (cf. Matt. 13:22; Eph. 2:2); and (3) mankind's fallen nature (cf. Eph. 2:3).
13:20 "the man who hears the word and immediately receives it with joy" This was obviously a superficial response to Jesus and His message as the context shows. True salvation is an initial response of repentance and faith followed by an ongoing response of repentance and faith. There are many in the visible Church who use Christian words, attend Christian meetings, and read the Christian Bible, but do not have a personal relationship with Jesus Christ (cf. Matt. 7:21-23; 2 Peter 2).
13:21-22 "but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away" Christlikeness in attitude and lifestyle is evidence of a valid profession (cf. the books of 1 John. and James). An initial response, even when exuberant, is not always permanent or valid. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at Matt. 7:21.
The NT speaks often of those who heard having turned way.
1. no root, Matt. 13:21; Mark 4:17; Luke 8:13
2. fall away, Matt. 24:10
3. do not abide, John 15:6
4. gone astray, 1 Tim. 1:9; 6:21; 2 Tim. 2:18
5. shipwreck, 1 Tim. 1:19
6. fall away, 1 Tim. 4:1
7. apostasy, 2 Thess. 2:3
8. falling away, Heb. 3:12
9. fall away, Heb. 6:6
10. turn away, 2 Pet. 2:20-22
Christianity is a relationship which must be maintained! It involves an initial response (i.e., John 1:12; Rom. 4), a continuing response (James and 1 John), and a faithful conclusion (Heb. 11)!
13:22 "deceitfulness of wealth" See Special Topic: Wealth at Matt. 6:24.
13:23 "it becomes unfruitful" Bearing fruit is the evidence of genuine conversion and not just an emotional initial decision! Christianity is not one high moment but a life of discipleship.
Manfred T. Brauch, Abusing Scripture: the Consequences of Misreading the Bible, p. 106, has an interesting comment.
" In warning against false prophets, Jesus taught that they would be known by the fruit they bore (Mt. 7:15-16). That is, our character, our deepest values and beliefs, are ultimately revealed in the life that we live (Mt. 7:17-20; Lk. 6:43-45). Therefore, participation in the sphere of God's reign is neither guaranteed nor secured by the confession of Jesus as Lord; rather, only those who embody God's will in their lives are children of the kingdom (Mt. 7:21; Lk. 6:46-48). In his interpretation of the parable of the sower (Mt. 13:18-23; Mk. 4:13-29; Lk. 8:11-15), Jesus asserted that neither the hearing nor the receiving of "the word of the kingdom" is sufficient. Only those who bear the fruit of its presence in their lives are revealed as those who truly grasp its deepest significance (Mt. 13:23), accept it (Mk. 4:20) and "hold it fast in an honest and good heart" (Lk 8:15)."
NASB (UPDATED) TEXT: MATTHEW 13:24-30
24Jesus presented another parable to them, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field. 25But while his men were sleeping, his enemy came and sowed tares among the wheat, and went away. 26But when the wheat sprouted and bore grain, then the tares became evident also. 27The 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?'28And he said to them, 'An enemy has done this!'The slaves said to him, 'Do you want us, then, to go and gather them up?'29But he said, 'No; for while you are gathering up the tares, you may uproot the wheat with them. 30Allow 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." '"
13:24-30 The parable of the wild wheat is unique to Matthew (cf. Matt. 36-43). Here is an interesting paragraph from New International Dictionary of New Testament Theology (NIDOTTE), vol. 1, p. 299.
"The idea of the invisible church is found in Augustine, City of God; Wycliffe, De ecclesia; Luther, Preface to Revelation; Calvin, Institutes IV 1 7; and many other writers (see edition of Calvin's Institutes, ed. J. T. McNeill, 1960, II 1022). The thought that is uppermost is not to minimize the importance of church membership, but to recognize the possibility of hypocrisy and deceit. In the last analysis, those who belong to God are visible to God alone. Membership of the true church is a fact which is not visible to man. The idea recalls the statement of 2 Tim. 2:19; 'The Lord knows who are his.'It extends to the church what Paul says of Israel, that they are not all Israel who belong to Israel, but only "the children of promise" (Rom. 9:6 f.). It recognizes the danger, which church members are warned against, of reaping corruption through sowing to the flesh (Gal. 3:7; cf. Rom. 8:12 f.). Paul recognized the need for discipline in his own life lest he should become a castaway (1 Cor. 10:27; cf. Phil. 2:12, 19). The possibility of church members falling away is one of great themes of Hebrews (cf. Heb. 2:3; 3:7-4:14; 6:1-12; 10:26-39; 12:12-28). It is also suggested by the parables of the weeds (Matt. 13:24-43) and the sheep and goats (Matt. 25:31-46) and the example of Judas (Matt. 10:4; 26:14, 25, 47 ff.; 27:3; Mk. 14:10, 43; Lk. 6:16; 22:3, 47; Jn. 13:2; 17:12; 18:22 ff.; Acts 1:17 ff., 25)."
These warnings do not jeopardize security, but give a balance to excessive confidence in an initial decision and ignores the mandate of discipleship and perseverance.
13:25 "the enemy" In this context the characterization refers to
1. Satan, Luke 10:19
2. false teachers, Matthew 7; 2 Peter 2
Anyone who distorts the gospel of the Kingdom. Only the grace of God can help believers understand the truth (cf. Matt. 13:13,16-17,23) and resist error.
▣ "the tares" Wild wheat (darnel) and domestic wheat looked exactly alike until they bore fruit. The wild seed had a dark grain, while edible wheat had a light brown grain.
13:27 "Sir" This is an example of the term kurios (Lord) used as a polite address. Remember context, context, context, not a dictionary or lexicon, determines word meaning. Dictionaries list only the way the word has been used in known literature or speech in a given language/culture.
13:29 "for while you are gathering up the tares, you may uproot the wheat with them" The context seems to relate this to the religious leaders of Jesus' day. There is no way for humans to know the hearts of other humans. God will set all things straight on Judgment Day. One of Satan's most effective schemes is religion. People seem to be spiritual but they are not (i.e., Matt. 7:21-23). The wheat and tares look alike, but time reveals the difference. Many people are fooled by religiosity (cf. Isa. 29:13; Col. 2:16-23) masquerading as true spirituality (cf. Matthew 7)!
13:30 "gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn" Ultimate destiny is related to what humans do with the message of Jesus Christ and the person of Jesus Christ (cf. Matt. 13:42, 50). It is interesting to note that it is Jesus who emphasizes the awesome, eternal consequences of rejecting personal faith in Himself.
NASB (UPDATED) TEXT: MATTHEW 13:31-32
31He presented another parable to them, saying, "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; 32and 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."
13:31-32 The parables of the mustard seed and the yeast and verses 31-33, are parallel. They are repeated in Mark 4:30-32 and Luke 13:18-19. Those who respond to the gospel seem small and insignificant, but they are part of a spiritual kingdom which will ultimately fill the earth.
13:32 "so that the birds of the air come and nest in its branches" The capitalization in the NASB assumes this is a quote from Daniel (4:11-12). This would make the phrase a way of asserting how large the mustard seed plant became, here a symbol for the extent of the Messianic kingdom of the eschaton.
NASB"pecks"
NKJV, NRSV,
NJB" measures"
TEV" bushel"
This Greek term saton translated the Hebrew unit of measurement seah. It's exact volume is uncertain, but it was a large amount (parallel to the large tree).
SPECIAL TOPIC: Ancient near Eastern Weights and Volumes (Metrology)
NASB (UPDATED) TEXT: MATTHEW 13:33
33He spoke another parable to them, "The kingdom of heaven is like leaven, which a woman took and hid in three pecks of flour until it was all leavened."
13:33 "leaven" In the OT yeast was often a symbol of evil, but here it was an obvious symbol of the pervasiveness and growth of the Kingdom of God. Be careful of attaching one definition or connotation to a word, regardless of its context. Context determines meaning! See Special Topic at Matt. 16:6.
▣ "hid" In context this refers to the mixing process. It describes the hiddenness of the kingdom.
NASB (UPDATED) TEXT: MATTHEW 13:34-35
34All these things Jesus spoke to the crowds in parables, and He did not speak to them without a parable. 35This was to fulfill what was spoken through the prophet:
"I will open My mouth in parables;
I will utter things hidden since the foundation of the world."
13:35 "This was to fulfill what was spoken through the prophet" This is a quote from Ps. 78:2.
Several ancient Greek manuscripts including the original copier of א and the Greek manuscripts used by Eusebius and Jerome have "through Isaiah the prophet." It has been speculated that the original text had "through Asaph" to whom Psalm 78 is attributed in the Masoretic Text. There is no Greek text, however, which has this name. An early scribe either (1) did not recognize this Levitical Temple choir leader and changed the name to "Isaiah" or (2) thought the reference from Matt. 13:14-15 somehow continued.
The Jews believed that all writers of inspired Scriptures were "prophets." The vast majority of ancient Greek manuscripts do not have the name "Isaiah" in the text.
▣ "the foundation of the world" The GENITIVE phrase "of the world" is not found in Uncial manuscripts אi1 and B, as well as some Old Latin and Syriac manuscripts and the Greek texts used by Origen and Jerome. The full phrase does occur in Matt. 25:34 and many Uncial Greek manuscripts (i.e., אi2, א*, C, D, L, W. The UBS4 committee decided to include "Kosmou," but in brackets, with a "C" rating (i.e., difficulty in deciding).
NASB (UPDATED) TEXT: MATTHEW 13:36-43
36Then He left the crowds and went into the house. And His disciples came to Him and said, "Explain to us the parable of the tares of the field." 37And He said, "The one who sows the good seed is the Son of Man, 38and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; 39and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels. 40So just as the tares are gathered up and burned with fire, so shall it be at the end of the age. 41The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness,42 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. 43Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears, let him hear."
13:36-43 This was Jesus' interpretation of the parable of Matt. 13:24-30 given in private to the disciples.
13:37 "The one who sows the good seed is the Son of Man" These parables relate to both Jesus as God's Messiah, who brings life and truth, and the gospel message as the content of that truth. God's truth is both a person (sower) and a message (seed).
13:38 "the field is the world" This is a key for understanding these parables. It is not the Church but the world (cf. Matt. 13:47). Only the parable of the sower seems to deal with those who have heard the gospel message and even then it could refer to (1) Palestine of Jesus' day or (2) the places where the gospel was preached (i.e., the world, cf. Matt. 28:19; Luke 24:46; Acts 1:8).
▣ "the sons of the kingdom. . .the sons of the evil one"
13:39,40 "the end of the age" This is an eschatological setting. The kingdom is both "already" but "not yet," as is judgment.
▣ "fire" See Special Topic at Matt. 3:12.
13:41 This is a partial quote from Zechariah 1:3. Notice that in this verse the Kingdom is called "His kingdom." There are several places where the kingdom is attributed to the Son (cf. Matt. 16:28; Luke 22:30; 23:42; John 18:36; 2 Tim. 4:1,18). There are also several places where the kingdom is attributed to both the Father and the Son (cf. Matt. 13:43; Eph. 5:5; Rev. 11:15).
The kingdom of the Son is not temporal (John 18:36), but eternal (cf. Dan. 7:14; Luke 1:33; 2 Tim. 4:18; 2 Pet. 1:11). See Frank Stagg, New Testament Theology, pp. 164-165.
13:42 See note at Matt. 8:12. See Special Topic: Where Are the Dead? at Matt. 5:22.
13:43 "shine forth as the sun in the kingdom of their Father" This was similar to the statements of Dan. 12:3.
▣ "He who has ears, let him hear" Those whom God has allowed to understand the gospel must respond to it now! This cryptic phrase occurs many times in the NT (cf. Matt. 11:15; 13:9,43; Mark 4:9,23; Luke 8:8; 14:35; Rev. 2:7,11,29; 3:6,13,22; 13:9). These parables strike a note of urgency in the immediate need to hear, trust and respond to Him, and respond now!
NASB (UPDATED) TEXT: MATTHEW 13:44
44"The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field."
13:44 "the kingdom of heaven" See Matt. 13:45,47,52. This phrase was equivalent to "the kingdom of God" in Mark and Luke. Matthew, in writing to the Jews, did not use God's name but circumlocution, " heaven." This parable is unique to Matthew.
▣ "hidden in the field" Burying valuables in the ground to protect them was a common practice in the Ancient Near East. There were no banks.
▣ "sells all. . .buys the field" This shows the radical nature of discipleship. Knowing Jesus is worth everything! The paradox is (1) a free salvation comes by God's grace alone and is therefore absolutely free (cf. Rom. 3:24; 5:15; 6:23; Eph. 2:8-9), but (2) it costs the disciple everything (cf. Matt. 10:34-39; 13:44,46).
NASB (UPDATED) TEXT: MATTHEW 13:45-46
45"Again, the kingdom of heaven is like a merchant seeking fine pearls, 46and upon finding one pearl of great value, he went and sold all that he had and bought it."
13:45-46 The parable of the pearl of great price is unique to Matthew.
13:45 "pearls" Pearls were costly in the ancient world and equally valued with gold as a medium of exchange.
NASB (UPDATED) TEXT: MATTHEW 13:47-50
47"Again, the kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind; 48and when it was filled, they drew it up on the beach; and they sat down and gathered the good fish into containers, but the bad they threw away. 49So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous, 50and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth."
13:47-50 The parable of the dragnet is unique to Matthew. Its meaning is similar to the parable of the tares, which is that there will be an end-time separation of the believers and unbelievers (cf. Matt. 25:31-46).
13:48 This verse describes the end time division of people based on their response to Jesus and the gospel (cf. Matt. 25:31-46; Rev. 20:11-15).
13:49 "at the end of the age" The Jews viewed reality as two ages: the current evil age and the age to come (see Special Topic at Matt. 12:31). They believed that God would empower a human leader to inaugurate the new age by force. From the New Testament we now know these ages have overlapped, from Incarnation at Bethlehem to the Second Coming. This verse speaks of eschatological judgment (cf. Matt. 25:31-46; Revelation 20).
13:50 "and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth" See Matt. 13:30, 42, 50; 8:12; 25:31ff. Jesus often spoke of Hell!
NASB (UPDATED) TEXT: MATTHEW 13:51-52
51"Have you understood all these things?" They said to Him, "Yes." 52And Jesus 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 out of his treasure things new and old."
13:52 "every scribe who has become a disciple" A scribe was a legal expert in the oral and written Law (see Special Topic at Matt. 12:38). A believing scribe will be able to draw truths from the Old Testament as well as see the fulfillments in Jesus' teachings (cf. Rom. 4:23-24; 15:4; 1 Cor. 10:6,11; 2 Tim. 3:16). It is possible Matthew is characterizing himself!
NASB (UPDATED) TEXT: MATTHEW 13:53-58
53When Jesus had finished these parables, He departed from there. 54He came to His hometown and began teaching them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom and these miraculous powers? Is not this the carpenter's son? 55Is 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?" 57And they took offense at Him. But Jesus said to them, "A prophet is not without honor except in his hometown and in his own household." 58And He did not do many miracles there because of their unbelief.
13:53 "parables" This was a compound word in Greek which meant "to throw alongside." Common occurrences were used to illustrate spiritual truths. However, it must be remembered that to these Jewish writers this Greek word (parabola) reflected the Hebrew mashal, which meant "riddle" or "proverb." One must be willing to rethink issues and expected outcomes in light of the surprising nature of the mashal. There are two paradoxical reasons given for the use of parables in Jesus' teaching ministry: (1) to communicate clearly spiritual truths to those who exercised faith in Him and (2) to hide spiritual truths from those who do not have faith in Him.
13:54 "He came to His hometown" A similar account is mentioned in Luke 4:16-30. There has been much discussion among commentators as to whether this is the same visit or a second visit. There are several accounts in Jesus' ministry that are very similar (cf. John. 2:13-22 versus Matt. 21:12-16; Mark 11:15-18; Luke 19:45-47), but scholars must be careful, based on their western literary presuppositions, not to assume they are the same event. There may well have been two cleansings of the Temple, for example, and Luke's account may refer to another incident.
▣ "began teaching them in their synagogue" It was Jesus' habit to attend regular Sabbath worship. Jesus learned the OT during His days in the synagogue school at Nazareth. The synagogue was a Jewish institution which developed during the Babylonian exile for the purpose of (1) training children, (2) worship, (3) ministering to the Jewish community, and (4) retaining the Jews'unique culture while in exile by emphasizing study of the Law and the traditions of the fathers.
▣ "they were astonished" They were incredulous, not only by the tremendous insight of His teaching, but also by the authority of His teaching. The scribes taught in the authority of earlier famous rabbis; Jesus taught in His own authority (cf. Matt. 7:28-29).
▣ "where did this man get this wisdom and these miraculous powers" The source of Jesus' power was much debated. He was an officially untrained local boy. The Jews even accused Him of being in league with the evil one. For them His action against the oral law was "the unpardonable sin." For those in Nazareth it was hard to believe that a local boy was the Messiah, Deity Incarnate.
13:55,56 "Is not this the carpenter's son" There are three questions in these two verses; all three expect a "yes" answer.
Carpenter was used in the sense of craftsman. It could have referred to a craftsman of stone, metal or wood. The English term " architect" comes from this Greek term. These questions by the townspeople of Jesus' hometown imply that Jesus had a normal childhood (cf. Luke 2:40,52).
13:55 "His brothers" The men listed
1. James, who became the leader of the Jerusalem church and wrote the book of James.
2. Joseph, he is called Jose in Mark 6:3 and a few later Greek manuscripts. We know nothing else about him.
3. Simon, we know nothing else about him.
4. Judas, he is also called Jude and wrote the NT book of Jude.
▣ "His brothers. . .His sisters" These are later children by Mary and Joseph (cf. Matt. 1:25; 12:46; Mark 6:3) or possibly children from Joseph's previous marriage (which is not recorded anywhere in Scripture), so option #1 is best (see F. F. Bruce, Answers to Questions, pp. 47 and 174).
13:57 "they took offense at Him" He is the rock of offense and a stone of stumbling. The stone which the builders have rejected has become the head of the corner (cf. Matt. 11:6; Isa. 8:14; 28:16; Jer. 6:21).
▣ "a prophet" This was a common proverb. That which is familiar loses its significance. See Special Topic at Matt. 11:9.
13:58 "He did not do many miracles there" God has always chosen for believers to cooperate in matters which relate to Him (covenant). It is not that Jesus could not, He chose not to. We learn from Luke 4:28-29 that they tried to kill Him because of His statements.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List the central truth of each of these parables in your own words. Is there a unifying theme in this chapter?
2. How does one balance a free salvation with one that costs everything?
3. Is hell as biblical a doctrine as heaven?
4. How was Jesus' teaching style different from the rabbis'?
5. Why did Nazareth reject Him?
Copyright © 2013 Bible Lessons International
Matthew 14
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Death of John the Baptist | John the Baptist Beheaded | Events of Decisive Acceptance or Rejection of Jesus | The Death of John the Baptist | Herod and Jesus |
(13:53-17:27) | ||||
Death of John | ||||
14:1-12 | 14:1-12 | 14:1-12 | 14:1-2 | 14:1-2 |
John the Baptist Beheaded | ||||
14:3-5 | 14:3-12 | |||
14:6-7 | ||||
14:8 | ||||
14:9-12 | ||||
The Feeding of the Five Thousand | Feeding the Five Thousand | Five Thousand Fed | Jesus Feeds the Five Thousand | First Miracle of the Loaves |
14:13-21 | 14:13-21 | 14:13-21 | 14:13-14 | 14:13-14 |
14:15 | 14:15-21 | |||
14:16 | ||||
14:17 | ||||
14:18-21 | ||||
Walking on Water | Jesus Walks on the Sea | Jesus Walks on Water | Jesus Walks on the Water | Jesus Walks on the Water and, with Him, Peter |
14:22-33 | 14:22-33 | 14:22-27 | 14:22-26 | 14:22-33 |
14:27 | ||||
14:28-33 | 14:28 | |||
14:29-30 | ||||
14:31 | ||||
14:32-33 | ||||
The Healing of the Sick in Gennesaret | Many Touch Him and are Made Well | Jesus Heals the Sick in Gennesaret | Cures at Gennesaret | |
14:34-36 | 14:34-36 | 14:34-36 | 14:34-36 | 14:34-36 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 14:1-36
A. Herod the Tetrarch who is mentioned in Matthew 14:1ff.; Luke 3:1; 9:7; 13:31, and 23:7, was the son of Herod the Great. At the death of Herod the Great, his kingdom was divided among three of his sons (Archelaus, Herod Antipas, and Philip). The term "Tetrarch" meant "leader of the fourth part." This Herod was known as Herod Antipas which is the shortened form of Antipater. He controlled Galilee and Perea (4 b.c. - a.d 39). This meant that much of Jesus' ministry was in the territory of this second generation Idumean ruler.
B. Herodias was the daughter of Herod Antipas'brother, Aristobulus, which made her his niece. She had also been previously married to Philip, the half brother of Herod Antipas. This was not Philip the Tetrarch who controlled the area just north of Galilee, but the other brother Philip who lived in Rome. Herodias had one daughter by Philip (Salome). On Herod Antipas'visit to Rome he met and was seduced by Heroditas who was looking for political advancement. Therefore, Herod Antipas divorced his wife, who was a Nabatean princess and Herodias divorced Philip so that she and Herod Antipas could be married. She was also the sister of Herod Agrippa I (cf. Acts 12).
C. We learn the name of Herodias'daughter, Salome, from Flavius Josephus in his book The Antiquities of the Jews 18:5:4. She must have been between the ages of twelve and seventeen at this point. She was obviously controlled and manipulated by her mother. She later married Philip the Tetrarch but was soon widowed.
D. About ten years after the beheading of John the Baptist, Herod Antipas went to Rome at the instigation of his wife Herodias to seek the title of king because Agrippa I, her brother, had received that title. But Agrippa I wrote Rome and accused Antipas of corroboration with the Parthians, a hated enemy of Rome from the Fertile Crescent (Mesopotamia). The Emperor apparently believed Agrippa I and Herod Antipas, along with his wife Herodias, was exiled to Spain.
E. It may make it easier to remember these different Herods as they are presented in the New Testament by remembering that Herod the Great killed the children in Bethlehem; Herod Antipas killed John the Baptist; Herod Agrippa I killed the Apostle James; and Herod Agrippa II heard Paul's appeal recorded in the book of Acts.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 14:1-5
1At that time Herod the Tetrarch heard the news about Jesus, 2and 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." 3For when Herod had John arrested, he bound him and put him in prison because of Herodias, the wife of his brother Philip. 4For John had been saying to him, "It is not lawful for you to have her." 5Although Herod wanted to put him to death, he feared the crowd, because they regarded John as a prophet.
14:1 "At that time Herod the Tetrarch heard the news about Jesus" Matthew apparently inserted a parenthesis between Matt. 14:1-2 and Matt. 14:13 dealing with the earlier death of John the Baptist. (What Jesus heard in Matt. 14:13 was not the death of John the Baptist but the report that Herod had heard about Him and thought that He was John the Baptist come back to life.)
14:2 "This is John the Baptist" See account in Luke 9:7-9.
▣ "that is why miraculous powers are at work in him" Herod apparently was superstitious and this magnified his guilt over the beheading of John the Baptist. There are no historical records of John the Baptist ever performing any miracles.
14:3 "Herod had John arrested, he bound him and put him in prison" We learn from Josephus'Antiquities of the Jews 18.5.2 that this was the prison of Machaerus (cf. Matt. 4:12; 11:2). It was apparently a high, impregnable fortress to the southeast of the Dead Sea on the border of the Nabatean Empire. It is interesting to note that Herod's first wife successfully defected to her father, Aretas (cf. 2 Cor. 11:32), by requesting to come to this particular summer palace. Later, her father had a military clash with her former husband, Herod Antipas, and totally defeated him. Herod would have been removed from office then if the Roman authorities had not intervened.
▣ "Herodias" The New Testament TransLine by Michal Magill has a good summary of her.
" She was the grand-daughter of Herod the Great, the daughter of Aristobulus, the sister of Agrippa I. See 2:1. She married Herod Philip I, a paternal brother of her father. Later, she left him and married Herod Antipas, also a paternal brother of her father by a different wife. She chose to go into exile with Antipas when he was exiled in a.d. 39" (p. 49).
14:4 "for John had been saying to him" The verb is imperfect tense which meant repeated action in past time. John had apparently made this accusation repeatedly. These charges were based either on Herod Antipas and Herodias (his niece) being too closely related to be married (cf. Lev. 18:16), or more probably, because they were each had been illegally divorced (cf. Deut. 24:1-4).
14:5 "Although Herod wanted to put him to death, he feared the crowd" This seems to be in direct contradiction to Matt. 14:9. However, the schizophrenia of these eastern potentates was notorious. Apparently there was a fascination with John because Herod often called him to talk with him (cf. Mark 6:20), yet at the same time, there was great fear!
▣ "because they regarded John as a prophet" Jesus said in Matt. 11:7-11 that John was the last OT prophet and the greatest man ever born of woman under the old covenant. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at Matt. 11:9.
NASB (UPDATED) TEXT: MATTHEW 14:6-12
6But when Herod's birthday came, the daughter of Herodias danced before them and pleased Herod, 7so much that he promised with an oath to give her whatever she asked. 8Having been prompted by her mother, she said, "Give me here on a platter the head of John the Baptist." 9Although he was grieved, the king commanded it to be given because of his oaths, and because of his dinner guests. 10He sent and had John beheaded in the prison. 11And his head was brought on a platter and given to the girl, and she brought it to her mother. 12His disciples came and took away the body and buried it; and they went and reported to Jesus.
14:6 "But when Herod's birthday came" There is some archaeological, linguistic evidence that this may refer to an annual feast recognizing his inauguration. Judging from the available historical evidence, it was simply his birthday. On these occasions great feasts were the rule of the day.
▣ "the daughter of Herodias danced before them" Salome's dance (see Josephus, Antiq. 18.5.4) must have greatly surprised everyone present because in this day and time dancing women were considered to be immoral. For a princess to dance before a group of drunken guests, particularly at this young age, must have been astonishing. The implication of the context is that it was a sensual dance instigated by her mother to win Herod's approval.
14:8 "Having been prompted by her mother" The word " prompted" was the strong Greek term "urged." This shows that this young girl was not only manipulated by her mother, but also controlled by her in an obviously premeditated plan to secure the death of John the Baptist (cf. Mark 6:22-25).
14:9 "although he was grieved" He was sorry-not because he was going to commit the premeditated murder of an innocent man, but because he had made an oath (secular use of "confess," cf. Luke 22:6) and he was embarrassed to break it before his drunken guests (cf. Mark. 6:26).
14:11 "and his head was brought on a platter and given to the girl, and she brought it to her mother" We do not know what the mother did with the head. There is a tradition, first mentioned by Jerome in the 4th century a.d., that she pulled out his tongue and stuck a pin through it.
The Greek term "girl" was used both of Jairus'daughter (cf. Mark 5:41-42 where she is said to be twelve) and Salome, therefore, she was probably a teenager.
NASB (UPDATED) TEXT: MATTHEW 14:13-14
13Now when Jesus heard about John, He withdrew from there in a boat to a secluded place by Himself; and when the people heard of this, they followed Him on foot from the cities. 14When He went ashore, He saw a large crowd, and felt compassion for them and healed their sick.
14:13 "when Jesus heard about John" This seems to refer to Matt. 14:1 and 2 and not the intervening parenthesis of Matt. 14:3-12.
▣ "He withdrew from there in a boat to a secluded place by Himself" This account of Jesus feeding the five thousand is also recorded in Mark 6:32-44, Luke 9:10-17, and John. 6:1-13. Apparently He wanted to get away to pray. This was His normal custom which helped Him to be prepared for the circumstances He faced. If Jesus needed to get away to pray, how much more do believers?
▣ "when the people heard of this, they followed Him on foot from the cities" Jesus never got tired of nor impatient with the crowds, but was always moved with compassion (cf. Matt. 14:14). This is a theme in Matthew's Gospel (cf. Matt. 9:36; 15:32). Jesus, although tired and needing a time of retreat for prayer, still made people the priority. He cured all of those who were brought to Him, although He usually did not go out of His way to heal. He did not primarily want to be known as a healer but His compassion overflowed whenever He was in the presence of human misery. The healings of Jesus did two things: (1) they confirmed His message and (2) they showed the character and presence of the Messianic kingdom. Jesus is recorded as healing people numerous times in the Gospel of Matthew (cf. Matt. 4:23; 8:16; 9:35; 14:14; 15:30; 19:2; 21:14). I still believe in a supernatural God who heals. I do not understand why God heals some and does not heal others. I believe that there was a special emphasis on healing during the first century to confirm Jesus' message as there was a special outburst of the demonic during His lifetime. This same pattern may be repeated before the Second Coming. See Special topic: Is Healing God's Plan for Every Age? at Matt. 19:2.
NASB (UPDATED) TEXT: MATTHEW 14:15-21
15When it was evening, the disciples came to Him and said, "This place is desolate and the hour is already late; so send the crowds away, that they may go into the villages and buy food for themselves." 16 But Jesus said to them, "They do not need to go away; you give them something to eat!" 17They said to Him, "We have here only five loaves and two fish." 18 And He said, "Bring them to Me." 19Ordering the people to sit down on the grass, He took the five loaves and the two fish, and looking up toward heaven, He blessed the food, and breaking the loaves He gave them to the disciples, and the disciples gave them to the crowds, 20and they all ate and were satisfied. They picked up what was left over of the broken pieces, twelve full baskets. 21There were about five thousand men who ate, besides women and children.
14:15 "When it was evening" See Matt. 14:23. Matthew presents this chapter as one day in the life of Jesus (cf. Matt. 14:23). It is assumed that the Jews of Jesus' day had an early evening and a late evening. The early one would occur at 3 p.m. in the afternoon when the offering of the evening sacrifice occurred in the Temple. The later one would be sometime just after sunset.
▣ "this place is desolate" This idiom meant that there was no large town or village close by, not that it was an uninhabited desert region.
14:16 Jesus apparently told the disciples to provide for these people (cf. Mark 6:37). "You give them something to eat" is emphatic in the Greek text. They were stunned. This was a training opportunity for them, as was the storm (cf. Matt. 14:32).
14:17 "We have here only five loaves and two fish" This was one boy's lunch (cf. John. 6:9). Commentators who are nervous about miracles (William Barclay and other logical positivists) try to say that what happened was that this young boy shared his lunch and others who had brought their lunches shared them, which provided enough food for everybody. This is an obvious example of one's presuppositions misinterpreting the biblical author's obvious meaning. Where did the twelve full baskets that were left over come from if this was simply a sharing of lunches? Also notice that Jesus supernaturally multiplied the bread; but did not waste any of it because the disciples picked up the small pieces to eat later. This multiplication of food was the exact temptation of the evil one in Matt. 4:1-4, to get Jesus to feed the needy humanity. One of the reasons why Jesus may have wanted to get alone to pray was this previous temptation. The people wanted to make Him the "bread king" (cf. John. 6:15).
14:18 "Bring them to Me" Jesus was doing this not only to feed the crowd, but to teach the disciples and to build their faith. This was the true purpose of many of His miracles. Compassion for the needy and the desire to build the faith of His disciples were the twin motivations of the miracles.
This feeding would also have had Jewish Messianic implications. The Jews expected the Messiah to perform acts like Moses. This new manna may have been one such act (cf. John. 6).
14:19 "ordering the people to sit down on the grass" Literally this says "to recline on the grass." This was the normal eating posture in Palestine. They were in groups of hundreds and fifties (cf. Mark 6:39-40). The presence of this lush, green grass meant that it was probably in the spring time.
▣ "looking up toward heaven, He blessed the food" The normal position of prayer for the Jews was with the eyes and hands lifted up to heaven. It was unusual for them to kneel to pray. Our modern practice of bowing our heads and closing our eyes comes from the parable of the Pharisee and the sinner. If we are going to bow our head and close our eyes, to be truly biblical we should also beat our breasts (cf. Luke 18:9-14)!
14:20 "twelve full baskets" See Special Topic below.
SPECIAL TOPIC: THE NUMBER TWELVE
14:21 "There were about five thousand men who ate, besides women and children" This being a somewhat isolated place, there were probably not too many women or children present unless they were sick and had been brought to be healed. The full number may have been somewhere around six or seven thousand but this is uncertain.
Since the Gospel of Matthew is directed to Jewish readers, this may have addressed the cultural issue of men eating separately from women and children (cf. NASB Study Bible, footnote, p. 1389).
NASB (UPDATED) TEXT: MATTHEW 14:22-27
22Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. 23After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone. 24But the boat was already a long distance from the land, battered by the waves; for the wind was contrary. 25And in the fourth watch of the night He came to them, walking on the sea. 26When the disciples saw Him walking on the sea, they were terrified, and said, "It is a ghost!" And they cried out in fear. 27But immediately Jesus spoke to them, saying, "Take courage, it is I; do not be afraid."
14:22 "Immediately He made the disciples get into the boat" Why Jesus forced the disciples into the boat is unspecified. It could have involved
1. the inappropriate actions of the crowd (cf. Mark 6:15)
2. another example of His supernatural power to build the disciples'faith (cf. Mark 6:45-51; John. 6:15-21)
▣ "while He sent the crowds away" They had become excited over this miraculous feeding and attempted to make Him king (cf. John. 6:15). This was exactly the temptation of the evil one in Matt. 4:1-4 regarding the turning of the stones to bread. It was for this very reason that Jesus needed to get away, pray and speak with the Father about His further ministry. There was great confusion among the people concerning His healings and, here, of the feeding of the multitude.
14:23 "He went up on the mountain by Himself to pray" This was His original intent back in Matt. 14:13. The Gospels repeatedly record Jesus getting alone to pray. If He, being God Incarnate, needed this, how much more do we?
14:24 "the boat was already a long distance from the land" Mark 6:47 says the boat was in the middle of the lake.
14:25
NASB, NKJV,
NJB" in the fourth watch of the night"
NRSV" early in the morning"
TEV"between three and six o'clock in the morning"
This was a technical term to designate the fourth Roman watch of the night, which was 3 a.m. to 6 a.m. (cf. Mark 13:35). Originally the Jews had only three watches during the night (cf. Jdgs. 7:19; Lam. 2:19), but during the Roman period they adopted this fourfold division. Notice that Jesus had been in prayer for most of the night.
▣ "He came to them, walking on the sea" Because the waves and the wind were up, He must have come in and out of sight as the waves lifted up the boat. Here again Jesus showed His power over nature. We learn from the other Gospels that Jesus meant to simply walk past them but, because of their fright, He had to get in the boat with them.
14:26 "it is a ghost" This is exactly what they would say in the Upper Room in Luke 24:37. They were terrified. Jesus' first words to them were "Stop being afraid" (present imperative with the negative particle. These words of encouragement are repeated often (cf. Matt. 14:27; 17:7; 28:19; Mark 6:50; Luke 5:10; 12:32; John. 6:20; Rev. 1:17).
14:27 Jesus spoke to His disciples two commands.
1. NASB, "take courage"
NKJV, "be of good cheer"
NRSV, "take heart"
TEV, NJB, "courage"
This is a present active imperative. Jesus spoke these words often to
a. a paralytic, Matt. 9:2
b. hemorrhagic woman, Matt. 9:22
c. the disciples in a boat, Matt. 14:27; Mark 6:50
d. a blind man, Mark 10:49
e. the disciples in the upper room, John 16:33
f. Paul, Acts 23:11
2. " Do not be afraid" - This is a present middle/passive deponent imperative. Jesus spoke these words to
a. disciples in a boat, Matt. 14:27; Mark 6:50; John 6:20
b. Peter after his great catch of fish, Luke 5:10
c. disciples while teaching them, Luke 12:32
d. at transfiguration, Matt. 17:7
e. women at the tomb, Matt. 28:10
f. Paul at Corinth, Acts 18:9
g. Paul at sea, Acts 27:24
h. John on Patmos, Rev. 1:17
These same words were spoken by angels to
1. Zacharias, Luke 1:13
2. Mary, Luke 1:30
3. shepherds, Luke 2:10
4. women at the tomb, Matt. 28:5
NASB (UPDATED) TEXT: MATTHEW 14:28-33
28Peter said to Him, "Lord, if it is You, command me to come to You on the water." 29 And He said, "Come!" And Peter got out of the boat, and walked on the water and came toward Jesus. 30 But seeing the wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" 31Immediately Jesus stretched out His hand, and said to him, "You of little faith, why did you doubt?" 32When they got into the boat, the wind stopped. 33And those who were in the boat worshiped Him, saying, "You are certainly God's Son!"
14:28 "Peter said to Him" This event is recorded only in Matthew's Gospel. Peter was so impetuous. He was a mixture of great faith and great doubt.
▣ "if it is you" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. Peter recognized it was Jesus.
14:30 "seeing the wind" He saw and felt the wind and the waves and began to lose his faith focus.
▣ "Lord, save me" This is a good example of the word " saved" used in the OT sense of "physical deliverance" (cf. James 5:15).
14:31 "You of little faith" This is a recurrent theme in the Gospel of Matthew (cf. Matt. 6:30; 8:26; 16:8). Many of Jesus' miracles were done to increase the faith of the disciples. God works with those who have little faith. Amen!
14:32 "worshiped Him, saying, 'You are certainly God's Son'" Jesus accepted this worship. How much they really understood concerning the term " Son of God" (see Special Topic at Matt. 27:54) and how much they understood by hearing and seeing the supernatural aspects of His ministry is uncertain. This obviously set the stage for the full theological confession of Matt. 16:16. Matthew's Gospel does not exhibit the "Messianic secret" to the extent Mark's Gospel does (i.e., Mark 6:52).
The term "Son of God" was used quite often in the Gospel of Matthew (cf. Matt. 4:3,6; 16:16; 26:63; 27:40,43,54). There is no article with the term here as in Luke 27:54. Many assumed that this implied that they did not have the full theological implication of the term, which implied full deity. This may be true. Their understanding was progressive and not instantaneous. But it is dangerous to build too much theology on the presence or absence of the Greek article!
NASB (UPDATED) TEXT: MATTHEW 14:34-36
34When they had crossed over, they came to land at Gennesaret. 35And when the men of that place recognized Him, they sent word into all that surrounding district and brought to Him all who were sick; 36and they implored Him that they might just touch the fringe of His cloak; and as many as touched it were cured.
14:34 "When they had crossed over, they came to land at Gennesaret" There is ambiguity in the words "crossed over." In Mark 6:45 there was a place called Bethsaida which meant "house of fish." There must have been two Bethsaidas or else there was some confusion in the geography of the various accounts of the Synoptic Gospels. Jesus was staying in the territory of Philip the Tetrarch and not going back to the territory of Herod the Tetrarch. Gennesaret was primarily a Gentile area. Maybe this was His way of getting away from the Jewish crowds as He would later at Caesarea Philippi.
14:35 "and when the men of that place recognized Him" The exact same thing that happened in Matt. 14:13 happens again and Jesus again took time to minister to needy people. They had the same kind of superstitious faith as the woman with the issue of blood in Matt. 9:20-they wanted to touch the tassel of His prayer shawl (cf. Matt. 14:36). Jesus accepted and worked with even this weak faith. His compassion can be clearly seen even for these superstitious non-Jews.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why are verses 3-12 thought to be a parenthesis?
2. Can you identify the different Herods mentioned in the New Testament?
3. Why was Herodias so angry with John the Baptist?
4. What was the purpose of Jesus' miracles?
5. Why did Jesus feed the multitudes twice after rejecting the Devil's temptation to do this in Matthew 4:1-4?
6. How is the fearful reaction of Peter and the disciples so helpful to us in our faith?
Copyright © 2013 Bible Lessons International
Matthew 15
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Tradition of the Elders | Defilement Comes From Within | Traditions of the Elders | The Teaching of the Ancestors | The Traditions of the Pharisees |
15:1-9 | 15:1-20 | 15:1-9 |
15:1-2 15:3-9 |
15:1-9 |
(8-9) | (8-9) | |||
The Things that Make a Person Unclean | On Clean and Unclean | |||
15:10-20 | 15:10-20 | 15:10-11 | 15:10-11 | |
15:12 | 15:12-14 | |||
15:13-14 | ||||
15:15 | 15:15-20 | |||
15:16-20 | ||||
The Canaanite Woman's Faith | A Gentile Shows Her Faith | The Canaanite Woman | A Woman's Faith | The Daughter of the Canaanite Woman Healed |
15:21-28 | 15:21-28 | 15:21-28 | 15:21-22 | 15:21-28 |
15:23 | ||||
15:24 | ||||
15:25 | ||||
15:26 | ||||
15:27 | ||||
15:28 | ||||
The Healing of Many People | Jesus Heals Great Multitudes | Healings | Jesus Heals Many People | Cures near the Lake |
15:29-31 | 15:29-31 | 15:29-31 | 15:29-31 | 15:29-31 |
The Feeding of the Four Thousand | Feeding the Four Thousand | Four Thousand Fed | Jesus Feeds the Four Thousand | Second Miracle of the Loaves |
15:32-39 | 15:32-39 | 15:32-39 | 15:32 | 15:32-39 |
15:33 | ||||
15:34a | ||||
15:34b | ||||
15:35-38 | ||||
15:39 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 15:1-11
1Then some Pharisees and scribes came to Jesus from Jerusalem and said, 2"Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread." 3And He answered and said to them, "Why do you yourselves transgress the commandment of God for the sake of your tradition? 4For God said, 'Honor your father and mother,'and, 'He who speaks evil of father or mother is to be put to death.'5But you say, "Whoever says to his father or mother, 'Whatever I have that would help you has been given to God,'6he is not to honor his father or mother." And by this you invalidated the word of God for the sake of your tradition. 7You hypocrites, rightly did Isaiah prophesy of you:
8This people honors Me with their lips,
But their heart is far away from Me.
9But in vain do they worship Me,
Teaching as doctrines the precepts of men.'
10After Jesus called the crowd to Him, He said to them, "Hear and understand. 11It is not what enters into the mouth that defiles the man, but what proceeds out of the mouth, this defiles the man."
15:1 "Pharisees" They were the most outwardly religious sect within first century Judaism. They had developed during the Maccabean period. The name may have meant "separated ones." Jesus did not condemn all Pharisees but only those who were outwardly legalistic without inner righteousness (Isa. 29:13). They emphasized absolute conformity to the oral tradition which was later codified into the Talmud. For a full discussion of the origin and theology of the Pharisees see Special Topic at Matt. 22:15.
▣ "scribes" This was a professional group of religious lawyers, trained in the written law and oral tradition, who were contacted to make rulings on points of Jewish regulations related to daily life. See Special Topic at Matt. 12:38.
▣ "from Jerusalem" Jesus was in Galilee at this time so these men traveled a long way to hear Him. They were, if you please, a delegation from headquarters!
15:2 "your disciples" The disciples were from Galilee, where Judaism was not as strict as in the Jerusalem area.
▣ "the tradition of the elders" This was a reference to the large body of oral traditions called the Mishnah, which interpreted the Law of Moses and helped apply it to everyday life. The Mishnah was codified most completely by Rabbi Judah in a.d. 200 and later became part of the Talmud. It was believed by the rabbis to be as authoritative as the Torah (Gen.-Deut.), for it, too, was believed to have been given orally to Moses by God (cf. Deut. 4:14).
▣ "they do not wash their hands when they eat" Handwashing was not for hygienic purposes but for ceremonial cleanliness. The OT did not require washing before every meal, but tradition grew (1) from Exod. 30:19 where the priests were to wash and (2) Leviticus 15, where those who touched something unclean were to wash. By Jesus' time washing before meals had become a major part of Jewish religious life. One early rabbi was excommunicated for not washing properly! Not only was washing before meals commanded, but washing after and even between the individual courses was also considered a religious ceremonial duty.
15:4 "God said" Mark 7:11 has "Moses said." This shows Jesus' view of the authority and inspiration of the OT (cf. Matt. 5:17-19).
▣ "Honor your father and mother" Jesus quoted one of the Ten Commandments (cf. Exod. 20:12; Deut. 5:16). "Honor" was a commercial term which meant "to give due weight to."
▣ The second OT quote in Matt. 15:4 is from Exod. 21:17 or Lev. 20:9. The stability of the society demanded swift and strong action against those who violated covenant requirements. The family was/is based to society.
▣ "He who speaks evil of father or mother is to be put to death."See Exod. 21:17 and Lev. 20:1.
15:5
NASB, NRSV"has been given to God"
NKJV"dedicated to the temple"
TEV"belongs to God"
NJB"dedicated to God"
The concept of vowing or dedicating unneeded resources to God was called corban (from Hebrew word for "gift," cf. Lev. 1:2; 22:27; 23:14; Num. 7:25) or "under the ban" (cf. Mark 7:11). This vow thereby made these resources legally unavailable to be used to help aging parents (though they might be used for other personal reasons).
15:6
NASB"he is not to honor"
NKJV"is released from honoring"
TEV"they do not need to honor"
NJB"he is rid of his duty"
Although it is not expressed in English this phrase is
1. a strong double negative
2. implies a question
3. a quote from the teachings (or implication of) the Pharisees/Scribes
NASB"invalidated"
NKJV"no effect"
NRSV"void"
NJB"ineffective"
This is a strong Greek word used only here and the parallel in Mark 7:13 and in Gal. 3:17. By their motives and actions the intent of the Scriptures was compromised to human greed! These people looked religious, but the evidence of the Fall remained (i.e., more for me at any cost).
▣ "for the sake of your tradition" This term (pardosis) is used in several senses.
1. in 1 Cor. 11:2,23 for gospel truths
2. in Matt. 15:6; 23:1ff; Mark 7:8; Gal. 1:14 of Jewish traditions
3. in Col. 2:6-8 of gnostic speculations
4. Roman Catholics use this verse as a biblical proof-text for Scripture and tradition being equal in authority
However, in this context it refers to Apostolic truth, either spoken or written (cf. 2 Thess. 3:6)
15:7 "you hypocrites" This was a theatrical term literally "to judge under" but in the sense of "to play a part behind a mask."
15:8-9 "This people honor me with their lips" This is a quote from the Septuagint of Isa. 29:13. This powerful verse shows that a person's personal faith is clearly revealed by their outward acts and words (cf. Rom. 4:3-6; James 2:14-26).
15:8 "far away" This phrase conveys the idea of holding something or someone at arm's length.
15:10 "Jesus called the crowd to Him," Jesus publicly denounced these religious leaders from Jerusalem.
15:11 "It is not what enters into the mouth that defiles the man" This related primarily to the question of hand washing (cf. Matt. 15:18,20), but Mark 7:19 adds a phrase that related the statement to all foods (cf. Acts 10). The purity is from within and it guides/directs outward activities.
NASB (UPDATED) TEXT: MATTHEW 15:12-14
12Then the disciples came and said to Him, "Do You know that the Pharisees were offended when they heard this statement?" 13But He answered and said, "Every plant which my heavenly Father did not plant shall be uprooted. 14Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit."
15:12 "the Pharisees were offended" The disciples were shocked at Jesus' treatment of these religious leaders, His statement about the oral traditions, and by implication, His negation of the food laws of Lev. 11.
15:13 "Every plant which my heavenly Father did not plant shall be uprooted" This referred either to the Pharisees'teachings or to the Pharisees themselves. It showed that they were not of God (cf. Matt. 5:20; 16:6,11). Religiosity can be a dangerous thing (cf. Rom. 2:17-29). Peace at any price was not Jesus' way!
It is possible that Jesus is drawing this plant imagery from Isa. 60:21; 61:3. Israel was described in agricultural terms (cf. Isaiah 5; John 15). Israel was YHWH's chosen vine, chosen to reveal Himself to the nations! AS Israel failed, so too Pharisaic theology. The greatest sin besides unbelief is self-righteousness!
15:14 This is a third class conditional sentence, which refers to potential action.
▣ "blind" This is used metaphorically to describe the spiritual understanding of the Pharisees and their disciples (cf. Matthew 23, especially Matt. 15:16,24).
NASB (UPDATED) TEXT: MATTHEW 15:15-20
15Peter said to Him, "Explain the parable to us." 16Jesus said, "Are you still lacking in understanding also? 17Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated? 18But the things that proceed out of the mouth come from the heart, and those defile the man. 19For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witnesses, slanders. 20These are the things which defile the man; but to eat with unwashed hands does not defile the man."
15:15-20 This speaks of the need for spiritual balance between freedom in Christ and self-limiting responsibility out of love for Christ and others (cf. Rom. 14:1-15:13; 1 Cor. 8; 10:23-33; 1 Tim. 4:4; Titus 1:15).
15:16 "Are you still lacking in understanding also" This is a rare, emphatic Greek idiom. Even the disciples did not understand until after the resurrection (cf. Luke 24:45, see also Luke 24:16,31; Acts 16:14; 1 John 5:20).
15:18 What food one may or may not eat is not the issue but the person's heart (cf. Matt. 12:34; Mark 7:20). By these statements Jesus negated the food laws of Leviticus 11! Jesus is usually said to have rejected the oral tradition of the rabbis, but affirmed the OT. However, in this instance and His treatment of divorce (cf. Matt. 5:31-32; 19:8-9) He changes OT Law. It is best to affirm Jesus' right and inspiration to reinterpret both the OT and rabbinical tradition without turning this into a hermeneutical principle. Modern interpreters are not inspired but illumined. We affirm Jesus' teachings, but dare not follow His hermeneutic technique!
▣ "heart" See Special Topic at Matt. 5:8.
15:19 "fornications" The English word " pornography" shares the same root word as this Greek term. It meant any inappropriate sexual activity: premarital sex, extramarital sex, homosexuality, bestiality, and even a refusal of levirate responsibilities (a brother failing to sexually relate to the widow of a deceased brother in order to provide heirs).
In the OT there was a distinction between marital infidelity (adultery) and pre-marital promiscuity (fornication).
▣ "thefts" The English word "kleptomania" is derived from the same Greek root.
▣ "slanders" This whole list referred to the Ten Commandments. Blasphemy was to speak against God.
NASB (UPDATED) TEXT: MATTHEW 15:21-28
21Jesus went away from there, and withdrew into the district of Tyre and Sidon. 22And a Canaanite woman from that region came out and began to cry out, saying, "Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed." 23But He did not answer a word. And His disciples came and implored Him, saying, "Send her away, because she keeps shouting at us." 24But He answered and said, "I was sent only to the lost sheep of the house of Israel." 25But she came and began to bow down before Him, saying, "Lord, help me!" 26And He answered and said, "It is not good to take the children's bread and throw it to the dogs." 27But she said, "Yes, Lord; but even the dogs feed on the crumbs which fall from their masters'table." 28Then Jesus said to her, "O woman, your faith is great; it shall be done for you as you wish." And her daughter was healed at once.
15:21 "Tyre and Sidon" These were Phoenician coastal cities. In most of the OT they are associated with Ba'al worship and wickedness, however (1) Solomon did procure artisans and material for the Temple from Hiram, King of Tyre (cf. 1 Kgs. 7); and (2) Elijah helped a widow from this area (cf. Luke 4:25-26.)
15:22 "a Canaanite woman" This is the only use of this term in the NT, although a similar form is found in a name (Matt. 10:4; Mark 3:18). In Mark 7:26 she was called a Syro-Phoenician woman, who in the modern world would be a woman from southern Lebanon. She was obviously non-Jewish. This account, like 8:5-13, showed Jesus' care for Gentiles. The healings summarized in Matt. 15:29-31 took place in a predominately Gentile area (cf. Mark 7:31).
▣ "began to cry out, saying" Obviously this was done loudly and repeatedly. This imperfect tense can mean (1) repeated action in past time or (2) the beginning of an act in past time.
▣ "Have mercy on me" The mercy and compassion of Jesus towards the poor, sick, and possessed had been told far and wide. Even a non-Jewish woman felt He would act on her behalf (cf. Matt. 9:27; 17:15).
This aorist active imperative is used in the sense of a prayer request, not a command.
▣ "Lord" This was either (1) a common use of "Sir" or (2) the theological use of "Master" and "Messiah" ; only context can tell. Because it is combined with a Messianic title here, the second option is best.
▣ "Son of David" This was a Messianic title from 2 Sam. 7. She knew something about the Jewish faith and hope. See note at Matt. 9:27.
▣ "my daughter is cruelly demon-possessed" Demon possession was and is a reality that can even affect children (cf. Matt. 17:14-18). There is so much we don't know about this area!
I have struggled in this area of demon possession. I believe and affirm the biblical worldview. However, it bothers me that (1) exorcism is not listed as one of the spiritual gifts; (2) it is never discussed in any of the NT letters; (3) I am not informed by an inspired author about how to perform this spiritual rite. I am left to affirm the reality, but not able to identify it or know how to address it or remove it! See special topics on the demonic at Matt. 10:1.
15:23 "disciples came and implored Him" The verb is also Imperfect tense. The disciples show their level of compassion in contrast to Jesus (cf. Matt. 9:36; 14:14; 15:32). Jesus' answer in Matt. 15:24 was addressed to them, not the woman. This phrase is left out in Mark because he was writing to Gentiles who would not have understood the disciples'reluctance in helping a Gentile.
15:24 "I was sent only to the lost sheep of the house of Israel" Remember Jesus helped other Gentiles, but within the geographical boundaries of the Promised Land. If Jesus had begun a healing ministry in a Gentile land, He would have been rejected by the Jewish populous in general because of their prejudices. The phrase "lost sheep of the house of Israel" shows the spiritual condition of the Jewish people (cf. Matt. 10:6; 9:36).
The "shepherding" imagery began in Num. 27:17 (cf. Zech. 10:2). Psalm 23; 78:52; Isa. 40:11; Jer. 31:10 depict YHWH as the Shepherd of Israel. This imagery becomes Messianic in Micah 5:2; Zech. 11:4-17; and John 10:1-10. The bad shepherds are contrasted with the good shepherd in Ezekiel 34.
Sheep needed constant care and protection. They were helpless, defenseless, and easily influenced animals! Calling God's people sheep is not a compliment, but a spiritual reality!
Could I make one more comment on the word "only" ! Jesus helped this needy Gentile, as He did several other Gentiles. These are foreshadowings of His world-wide goal (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). The Messiah came for all humans made in God's image (cf. Gen. 1:26-27). Genesis 3:15 is not a promise to Israel, but to humans. The call of Abraham included a concern for Gentiles (cf. Gen. 12:3). The giving of the law on Mt. Sinai included God's concern for the world (cf. Exod. 19:5)!
15:26 "dogs" This is the only use of this term in the NT. Its harshness is diminished by the fact that it is diminutive in form, "puppies" (JB, "house-dogs"). The Jews called the Gentiles "dogs." This dialogue was intended to help the disciples overcome their prejudice against Gentiles. Jesus recognized and publicly affirmed that her faith was great (cf. Matt. 15:28)!
15:27 "crumbs" People often used bread to wipe their hands after eating.
15:28 "O woman, your faith is great" Jesus complimented Gentiles several times (cf. Matt. 8:10). This was to: (1) show His love for Gentiles, or (2) stimulate the disciples'global world view.
▣ "her daughter was healed at once" Notice that this lady did not require ritual magic or Jesus' physical presence (cf. Matt. 8:8-9). When He told her that her daughter was healed, she believed.
NASB (UPDATED) TEXT: MATTHEW 15:29-31
29Departing from there, Jesus went along by the Sea of Galilee, and having gone up on the mountain, He was sitting there. 30And large crowds came to Him, bringing with them those who were lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them. 31So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel.
15:30 "large crowds" These large crowds were made up of the curious, the committed, the religious leaders, and the sick.
▣ "He healed them" This was a Messianic sign (cf. Matt. 11:5) which showed the heart of God.
NASB (UPDATED) TEXT: MATTHEW 15:32-38
32And Jesus called His disciples to Him, and said, "I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way." 33The disciples said to Him, "Where would we get so many loaves in this desolate place to satisfy such a large crowd?" 34And Jesus said to them, "How many loaves do you have?" And they said, "Seven, and a few small fish." 35And He directed the people to sit down on the ground; 36and He took the seven loaves and the fish; and giving thanks, He broke them and started giving them to the disciples, and the disciples gave them to the people. 37And they all ate and were satisfied, and they picked up what was left over of the broken pieces, seven large baskets full. 38And those who ate were four thousand men, besides women and children.
15:33 "the disciples said" How could the disciples have forgotten the feeding of the 5,000 so quickly (cf. Matt. 14:13-21)? The difference in the number, setting, and type of baskets used show that there were two separate feedings of multitudes, not just one recorded twice.
Although Jesus' statements seemed to restrict His ministry to Jews, this feeding, like the healing of the Centurion's family in Matthew 8, healing of the Gentile woman's child in Matt. 15:21-28 and the summary statement of Matt. 15:29-30, all refer to Gentiles.
NASB (UPDATED) TEXT: MATTHEW 15:39
39And sending away the crowds, Jesus got into the boat and came to the region of Magadan.
15:39 "the region of Magadan" This location is unknown. In the Markan parallel the text has "Dalmanatha" (Mark 8:10), but this site is also unknown. Some Greek manuscripts changed Magadan to Magdala which was a Semitic term for "tower."
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did the Pharisees and scribes travel to Galilee to see Jesus?
2. How can tradition be a dangerous thing?
3. Is it possible to be religious and not know God?
4. How do we balance our freedom as Christians with our responsibilities?
5. Why are Matthew's and Mark's lists in verse 19 different?
6. Why did Jesus not readily want to help this lady? Why was He reluctant or, was He reluctant?
7. How can children have demons?
Copyright © 2013 Bible Lessons International
Matthew 16
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Demand for a Sign | The Pharisees and Sadducees Seek a Sign | Demand for Signs | The Demand for a Miracle | The Pharisees Ask for a Sign from Heaven |
16:1-4 | 16:1-4 | 16:1-4 | 16:1-4c | 16:1-4 |
16:14d | ||||
The Leaven of the Pharisees and Sadducees | The Leaven of the Pharisees and Sadducees | Yeast of the Pharisees | The Yeast of the Pharisees and Sadducees | The Yeast of the Pharisees and Sadducees |
16:5-12 | 16:5-12 | 16:5-12 | 16:5-6 | 16:5-12 |
16:7 | ||||
16:8-11 | ||||
16:12 | ||||
Peter's Declaration about Jesus | Peter Confesses Jesus as the Christ | Peter's Confession | Peter's Declaration about Jesus | Peter's Profession of Faith; his Pre-eminence |
16:13-20 | 16:13-20 | 16:13-20 | 16:13 | 16:13-20 |
16:14 | ||||
16:15 | ||||
16:16 | ||||
16:17-19 | ||||
16:20 | ||||
Jesus Foretells His Death | Jesus Predicts His Death and Resurrection | Jesus Speaks about His Suffering and Death | First Prophecy of the Passion | |
16:21-28 | 16:21-23 | 16:21-23 | 16:21 | 16:21-23 |
16:22 | ||||
Take Up the Cross and Follow Him | On Discipleship | 16:23 | The Condition of Following Christ | |
16:24-28 | 16:24-26 | 16:24-28 | 16:24-26 | |
16:27-28 | 16:27-28 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent which, is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 16:1-4
1The Pharisees and Sadducees came up, and testing Jesus, they asked Him to show them a sign from heaven. 2But He answered and said to them, "When it is evening, you say, 'It will be fair weather, for the sky is red.'3And in the morning, 'There will be a storm today, for the sky is red and threatening.'Do you know how to discern the appearance of the sky, but cannot discern the signs of the times? 4An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them and went away.
16:1 "the Pharisees and Sadducees" Matthew links these two groups together as the collective leadership of rabbinical Judaism (cf. Matt. 3:7; 10:1, 6, 11, 12; 22:34). For a full discussion of the origin and theology of the Pharisees, see note at Matt. 22:15 and for the Sadducees see Special Topic at Matt. 22:23.
▣ "testing" This word (peirasmos) was used with the connotation of "test with a view toward destruction" (cf. Matt. 6:13; James 1:13).
See Special Topic at Matt. 4:1.
▣ "a sign from heaven" "From heaven" is a circumlocution for "God." They had seen His miracles but they wanted more (cf. Matt. 12:38-42). This was the same temptation offered by Satan in Matt. 4:5-6 about winning mankind's allegiance by the use of the miraculous.
Apparently these Jewish religionists wanted evidence that Jesus was empowered by YHWH. They were calling the healings "Satan's work," so they wanted a sign that was indisputably from God (i.e., "heaven"). Exactly what that would be is not clearly stated. Jesus gives them that sign, but in a veiled and future way (i.e., His resurrection).
16:2b-3 These sentences are not in the most ancient uncial Greek manuscripts א, B, X, and the Greek text used by Origen, the Greek manuscripts known to Jerome, nor in some Peshitta or Coptic versions, but they are found in the uncial manuscripts C, D, L and W. A similar passage is found in Luke 12:54-56. The textual critics behind the fourth edition of the Greek NT put out by the United Bible Societies could not make a decision about the originality of these verses (cf. A Textual Commentary on the Greek New Testament by Bruce Metzger, p. 41.)
16:3 "the signs of the times" Notice the PLURAL " times." This refers to the two ages (see Special Topic at Matt. 12:31). These Jewish religionists could predict and understand some weather phenomena, but they could not/would not understand the coming of the new age of the Spirit in Jesus. He chides them for their lack of spiritual perception (cf. Isa. 6:9-10). Another sign/prophecy was fulfilled in them!
16:4 "adulterous generation" This phrase is used in the metaphorical sense of "unfaithful." The metaphor (cf. Matt. 12:39; James 4:4) goes back to the OT usage related to idolatry and fertility worship (i.e., Jer. 3:8; 9:2; 23:10; 29:23; Ezekiel 23; Hosea 4:2-3; Mal. 3:5).
▣ "the sign of Jonah" They would have had no clue what He was talking about! This was an analogy of three days Jonah was in the great fish and Jesus would be in Hades (cf. 1 Pet. 3:19). Remember Jesus was in the tomb only about thirty-six to forty hours, but it was reckoned as three days in the Jewish counting system of Jesus' day. Part of a day was counted as a whole day and a day began and ended at twilight (cf. Gen. 1). See notes at Matt. 12:39 and Matt. 16:21.
NASB (UPDATED) TEXT: MATTHEW 16:5-12
5And the disciples came to the other side of the sea, but they had forgotten to bring any bread. 6And Jesus said to them, "Watch out and beware of the leaven of the Pharisees and Sadducees." 7They began to discuss this among themselves, saying, "He said that because we did not bring any bread." 8But Jesus aware of this, said, "You men of little faith, why do you discuss among yourselves that you have no bread? 9Do you not yet understand or remember the five loaves of the five thousand, and how many baskets full you picked up? 10Or the seven loaves of the four thousand, and how many large baskets full you picked up? 11 How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees." 12Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.
16:6, 11 "the leaven" It is possible that the Aramaic term "legal severity" was meant here (remember Jesus and the Jews of His day spoke Aramaic). The two words are similar in Aramaic; however, verse 12 demands the term "yeast" or "leaven."
16:8 Jesus often referred to the Twelve as having little faith (cf. Matt. 6:30; 8:26; 14:31; 16:8). Those who heard Him and lived with Him did not always understand or have faith. Verses 7-10 are parenthetical. Jesus wanted to talk about the false faith of the Pharisees (cf. Matt. 5:20-48), but the disciples got mentally sidetracked over the lack of "bread."
16:9 The disciples had the advantage of hearing Jesus speak and minister to the crowds and also the private the private discussions and interpretation afterward, but still they, like most of the hearers (cf. Matt. 13:13,14-15 [Isa. 6:9-10,19]), did not understand (i.e., Matt. 15:17; 16:11; Luke 2:50; 18:34; John 10:6; 12:16). Jesus' message was so unique and different from the Jewish religion (i.e., "the leaven of the Pharisees") they had grown up with that it took a supernatural Spirit-led opening of their minds to perceive (i.e., Luke 24:45). This occurred slowly during Jesus' time with them (i.e., Matt. 16:13-28), but not fully until
1. after the resurrection
2. in the upper room (cf. John 20)
3. by the seashore in John 21
4. Acts 1 when He ascended into heaven
16:12 It was their legalism and lack of love that caused Jesus' sternest words of condemnation! Often, religiosity can be a barrier instead of a bridge!
NASB (UPDATED) TEXT: MATTHEW 16:13-20
13Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, "Who do people say that the Son of Man is?" 14And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah or one of the other prophets." 15He said to them, " But who do you say that I am?" 16Simon Peter answered, "You are the Christ, the Son of the living God." 17And Jesus said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. 18I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. 19I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven." 20Then He warned the disciples that they should tell no one that He was the Christ.
16:13 "Caesarea Philippi" This was a city in Philip's territory about 20 miles north of the Sea of Galilee. This was Jesus' second attempt to get away with the disciples alone (cf. Matt. 15).
▣ "Son of Man" This phrase was used several times in the OT. It implies humanity (Ps. 8:4; Ezek. 2:1) and deity (Dan. 7:13). The phrase was not used by the rabbis of Jesus' day; therefore, it had no nationalistic or militaristic implications. This was Jesus' self-chosen designation because it combined the twin aspects of His person, fully God and fully man (cf. Phil. 2:6-8; 1 John. 4:1-3). See note at Matt. 8:20.
16:14 "John the Baptist" Herod Antipas guessed that Jesus was actually John the Baptist (cf. Matt. 14:1-2).
▣ "Elijah" This was from the prophecy of Mal. 3:1; 4:5 which said Elijah would prepare the way for the Messiah. It would have acknowledged the dawning of the new age of the Spirit.
▣ "Jeremiah" The rabbis held that he hid the Ark of the Covenant on Mt. Nebo and that he would bring it out just before the New Age began.
▣ "one of the prophets" This made Jesus a prophet like other OT figures. It could have related to the prophecy of Deut. 18:15-22 (cf. John. 2:2). All of these guesses involved a resuscitation!
▣ "But who do you say that I am" "You" is plural. Jesus asked all of His disciples this question. Peter answered first. His personality made him the spokesman for the group.
16:16 "You are the Christ" This had been expressed before by Andrew in John. 1:41, Nathaniel in John. 1:49, and Peter in John. 6:69. The Greek title "Christ" is the equivalent of the Hebrew "Messiah" or " Anointed One." See Special Topic: OT Titles For the Special Coming One at Matt. 8:20.
▣ "the Son of the living God" Peter did not fully understand Jesus' Messiahship as is obvious from verses 21-23. Therefore, the blessing of verse 17 related to the phrase "Son of the living God." The phrase " living God" was a paraphrase of YHWH which is the from the Hebrew verb "to be" (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY at Matt. 1:21.
16:17
NASB"Simon, Barjonah"
NKJV"Simon Bar-Jona"
NRSV, NJB"Simon son of Jonah"
TEV"Simon son of John"
This Aramaic "Barjonas" meant "son of John."
▣ "but My Father who is in heaven" The content of Peter's confession (Matt. 16:16) was not human discovery, but divine revelation. The Spirit is the person of the Trinity who is attributed this task, but here it is the Father, possibly because of the mention of "Son of God."
The gospel cannot be comprehended nor responded to without divine aid (cf. John 6:44,65; 10:29). This does not eliminate the mandated human response (cf. John 1:12; 3:16; Rom. 10:9-13), but it does show that humans can only respond to the initiation from the spiritual realm. The cannot/do not initiate spiritual decisions! The verb tense related to the "binding" and " loosing" of Matt. 16:19 reflect this same truth!
16:18 "Peter" This is the Greek word "petros," a masculine noun. It referred to a detached boulder. For much of his life (i.e., Matt. 16:22,23; Mark 14) he was anything but a "rock" !
▣ "this rock" This is the Greek work, "petra," a feminine noun. It referred to bedrock (cf. Matt. 7:24). These two words (petros and petra) cannot grammatically link up to each other because of their gender. The disciples did not see this as a reference to Peter's superiority because they continued to argue over who was greatest (cf. Matt. 18:1, 18; John. 20:21). These two terms are related but distinct in Greek. There is an obvious play between Peter's faith and the faith of all the apostles. However, in Aramaic there is only one term, "kepha" (" Cephas, John 1:42; 1 Cor. 1:12; 3:22; 9:5; 15:5) for both of the Greek terms for "rock." Jesus spoke Aramaic but His words are recorded by inspired writers in Greek. Therefore, we must deal with the Greek text, not a supposed Aramaic statement.
▣ "church" "Ekklesia" was the word used in the Septuagint for "the congregation of Israel" (Qahal, BDB 874, cf. Deut. 18:16; 23:2). One must be careful not to read post-Pentecostal definitions and forms into this very early and Jewish passage. These early disciples saw themselves as an extension of the OT people (i.e., Qahal) of God. They were the fulfillment of the OT people. The term itself implied a called gathering for some purpose. Its Greek background was a called town meeting (cf. Acts 19:32,39,41). This term does not occur in Mark, Luke, or John. It occurs in Matthew only three times (cf. Matt. 16:8; 18:17 [twice]). The Matt. 18:17 text obviously refers to a later period of time. The term does occur often in Acts and Paul's writings.
SPECIAL TOPIC: CHURCH (EKKLESIA)
▣ "gates of Hades" "Gates" can refer to (1) the idea of a city of death from which no one escapes, (2) a city council meeting held at the gate, or (3) an active scheme of evil against the Church. Hades was from the word "to see" negated, therefore invisible. It equals the OT "Sheol," where the righteous and wicked alike go at the time of death. See Special Topic: Where Are the Dead? at Matt. 5:22.
▣ "will not overpower it" This word had an active connotation of "to assault, to gain control." Death and evil have not overcome nor even comprehended (the two meanings of this term) the Church of the Living God.
16:19 "keys of the kingdom of heaven" This was a metaphor for ownership by gaining entrance. See Isa. 22:22; Rev. 1:18; 3:7. The keys are the proclamation of the gospel with an invitation to respond. This concept of Hades and heaven having gates like a city goes back to Isaiah (see Special Topic following). The author of Hebrews also uses this metaphor for heaven (cf. Heb. 11:10,16; 12:22; 13:4), as does John in Revelation (cf. Rev. 3:12; 21-22).
SPECIAL TOPIC: THE TWO "CITIES" OF ISAIAH
▣ "kingdom of heaven" Mark and Luke have, "kingdom of God." The difference is not one of substance, but a difference of recipients. See special topic on the Kingdom of God at Matt. 4:17.
NASB, NKJV,
NRSV, NJB"bind. . .loose"
TEV"prohibit. . .permit"
These were rabbinical terms used for legal decisions of permitting or not permitting something. The tense of these two periphrastic verbals is significant. They are both future indicatives of "I Am" with perfect passive participles. They should be translated " shall have been bound" and "shall have been loosed" (cf. Matt. 18:18). This reflects the truth that what humans, led by the Holy Spirit, decide on earth about spiritual matters will have already been decided on in heaven. This passage does not express a human decision, but humans following God's lead (cf. Matt. 18:18; John 20:23).
16:20 "He warned the disciples that they should tell no one that He was the Christ" The gospel was not yet complete. The current Jewish notions about the work of the Messiah were incorrect. The disciples must wait (cf. Matt. 8:4; 9:30; 12:16; 17:9).
NASB (UPDATED) TEXT: MATTHEW 16:21-23
21From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. 22Peter took Him aside and began to rebuke Him, saying, "God forbid it, Lord! This shall never happen to You." 23But He turned and said to Peter, " Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's."
16:21 "must" This was the word "dei" which meant moral necessity (Jesus came to die, Mark 8:31; 10:45; John 3:14,16). Jesus knew there was a divine plan for His life and ministry (cf. Matt. 12:15-21; Luke 22:22; Acts 2:23; 3:18; 4:28; 10:42; 17:31). He knew at the age of twelve (cf. Luke 2:41-49)!
▣ "and suffer many things" John had implied this by calling Jesus "the Lamb of God" (cf. John 1:29), but the disciples were not prepared for this truth. It was not in their first century Jewish notions about the Messiah. The rabbis emphasized the coming of the Messiah as an act of judgment and military triumph (cf. Rev. 19:11-16). They were not wrong in this assessment but they failed to recognize His first coming as the suffering servant (cf. Isa. 53), the humble one on the colt of a donkey (cf. Zech. 9:5), both of which seem to follow Gen. 3:15. See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN at Matt. 27:66.
This revelation of His suffering was so shocking that Jesus had to repeat it several times (cf. Matt. 17:9,12,22-23; 20:18-19). He did this so that when it happened the disciples, after their initial grief and confusion, would realize that Jesus was in control of His own destiny. This would embolden them for their called mission (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8).
▣ "the elders, and chief priests, and scribes" This was the phrase used to describe the Sanhedrin. It was the ruling body of the Jews made up of 70 leaders from the Jerusalem area. In Jesus' day it had been corrupted by Roman politics because the High Priesthood had become a purchased position.
▣ "on the third day" Jesus specifically mentioned this time element several times, Matt. 12:40; 16:4, where it was related to the prophet Jonah and as a sign of His Messiahship. Paul implied in 1 Cor. 15:4 that it was predicted in the OT. The only two possibilities are Hos. 6:2 and Jonah 1:16. In the context of Jesus' usage it must relate to Jonah.
However, it was not a full 72 hours but only about 36-40. The Jews counted partial days as full days. Their days started at twilight. Jesus died at 3 p.m. on Friday and was buried before 6 p.m. This was counted as one day. He remained in Hades all of the Sabbath, 6 p.m. Friday to 6 p.m. Saturday. Then sometime before sunrise on Sunday He arose (see Special Topic: Resurrection at Matt. 27:63), thereby, three Jewish days.
16:22 "Peter took Him aside and began to rebuke Him" Peter overstepped his bounds. Jesus used the term "rebuke" in several other strong contexts (cf. Matt. 8:26; 12:10; 16:20). Peter's personal feelings for Jesus were superceding God's plan of redemption.
▣ "This shall never happen to you" This is literally " mercy on you" which implied "May God have mercy on you so this never happens." This is a strong double negative used for emphasis.
16:23 "Get behind Me, Satan" Peter, who moments before spoke a revelation from God, now speaks temptation from Satan. This was the same temptation Jesus faced in the wilderness, to bypass the cross (cf. Matt: 4:1-11). In this context, Peter was Satan's spokesman!
▣ "stumbling block" This referred literally to a baited trap-stick trigger on an animal trap. The word was used metaphorically of an obstacle.
NASB (UPDATED) TEXT: MATTHEW 16:24-27
24Then Jesus said to His disciples, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 25For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. 26For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? 27For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds."
16:24 "disciples" This meant "learner." Jesus' emphasis was not on an initial decision only but on a continuing and deepening discipleship (cf. Matt. 28:19).
▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Jesus assumes that people will want to follow Him.
▣ "he must deny himself" This is an aorist middle (deponent) imperative. There must be a decisive act. Believers must turn away from self-centered lives (the results of the Fall of Genesis 3) in all areas. This concept is similar to repentance.
16:24 "take up his cross" This is an aorist active imperative. This same emphasis is recorded in Mark 8:35; Luke 9:24; John 12:25. Another decisive act is called for. Condemned criminals had to carry their cross bar to the place of crucifixion (cf. John. 12:24). This was metaphorical of a torturous death, in this context, the death of the self-life (cf. John. 12:24; 2 Cor. 5:13-14; Gal. 2:20; 1 John. 3:16).
▣ "and follow Me" This is present active imperative. As the two previous phrases were decisive commands (aorist imperatives) this one speaks of habitual living. Followship (rabbinical discipleship) in a first century Jewish context had specific requirements. As Jesus called the twelve disciples to be with Him, He calls believers of every age. Jesus poured His life into these men and they had to respond by pouring their lives into others (cf. 2 Tim. 2:2; 1 John. 3:16). Jesus often spoke of the radical continuing nature of followship (cf. Matt. 10:37-39; Mark 8:38-39; Luke 9:23-27; 14:25-27; 17:33; John. 12:25).
16:25 The new age is different from the current evil, self-centered age. Humans show that the transition has been made by how they live (cf. Matthew 7 and 13). Living right does not make one right with God (cf. Eph. 2:8-9); confession and faith do that (i.e., 16:16), but it does give evidence a change/transition has been made!
The term "life" (psuchē) is equivalent to nephesh (BDB 659), which denotes life on planet earth, in this case self-directing life (i.e., human). The new age calls for a radical new orientation. The old age is characterized by a pull toward self (cf. Genesis 3), but the new age is characterized by selflessness. The image of God in humanity (cf. Gen. 1:26-27) was damaged in the Fall. Salvation restores the image so that fellowship with God (i.e., the purpose of creation) is restored! Self is replaced by service, sin by sanctification, me by ministry, more and more for me by less of me and more of Him!
16:26 "if" This is a third class conditional sentence which meant potential future action. Some do gain worldly things but forfeit spiritual, eternal things.
▣ "what will a man give in exchange for his soul" Life selfishly lived ends in death, but life given away for Christ's sake results in eternal life (cf. Mark 8:34-38). Believers are responsible stewards of the gift of physical life and spiritual life!
16:27 "The Son of Man is going to come. . .with His angels" This referred to the Second Coming (cf. Matt. 10:23; 24:3, 27, 37, 39; 26:64; Acts 1:11; 1 Cor. 15:23; 1 Thess. 1:10; 4:16; 2 Thess. 1:7,10; 2:1,8; James 5:7-8; 2 Pet. 1:16; 3:4,12; 1 John 2:28; Rev. 1:7). Notice the angels of heaven could be the Father and/or the Son's angels. This was another way to assert the deity of Jesus. Several times in Matthew the angels are the eschatological gatherers and dividers of humans (cf. Matt. 13:39-41,49; 24:31).
▣ "in the glory of His Father" In the OT the most common Hebrew word for "glory" (kbd) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Ex 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
The term "glory" is somewhat ambiguous: (1) it may be parallel to "the righteousness of God" ; (2) it may refer to the "holiness" or " perfection" of God; (3) it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22). It is first used of YHWH's presence with His people (cf. Exod. 16:7,10; Lev. 9:23; Num. 14:10).
▣ "will then repay every man according to his deeds" This is an allusion to Ps. 62:12 or Pro. 24:12. This judgment of deeds is seen in Job 34:11; Ps. 28:4; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-6; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12. Our life shows our allegiance ! 1 John and James assert that how we live gives evidence of the validity of our profession of faith. No fruit-no root! Jesus came as Savior (cf. John 3:16-21), but He will return as Judge (cf. Revelation 19)!
NASB (UPDATED) TEXT: MATTHEW 16:28
28"Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom."
16:28 This is a difficult verse to interpret. In context it seems to refer to the Second Coming, but Matthew, writing forty plus years after Jesus' death, realized this was incorrect. It could refer to
1. Jesus' ascension
2. the kingdom which was already present in Jesus
3. the Parousia or Second Coming
4. the Spirit's coming and equipping at Pentecost
5. the destruction of Jerusalem in a.d. 70 by the Roman General Titus
6. the transfiguration recorded in the next chapter (note the proximity in Mark 9:1 and 9:2)
Because of the immediate context of Matthew 17, the sixth option is best. See special topic on the Kingdom of God at Matt. 4:17 and Reigning in the Kingdom of God at Matt. 5:3.
▣ "Truly" See Special Topic at Matt. 5:18.
▣ "taste death" This is a Hebraic idiom for dying (cf. 1 Sam. 15:32).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why are Matt. 16:13-20 so pivotal for the Roman Catholic Church?
2. Did the disciples recognize Peter's supremacy?
3. What is Jesus referring to by the word "church" ? (Matt. 16:18)
4. Does verse 18 imply an active or passive attack on the church?
5. What are the keys of the kingdom? (Matt. 16:19)
6. Why did Jesus insist that they tell no one He was the Messiah, God's son?
7. Why did the disciples balk at Jesus' revelation of His future?
8. What does it mean to die to self?
9. How do you understand verse 28?
Copyright © 2013 Bible Lessons International
Matthew 17
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Transfiguration of Jesus | Jesus Transfigured on the Mount | The Transfiguration | The Transfiguration | The Transfiguration |
17:1-8 | 17:1-13 | 17:1-8 | 17:1-4 | 17:1-8 |
17:5 | ||||
Prophecies About Elijah | 17:6-8 | The Question about Elijah | ||
17:9-13 | 17:9-13 | 17:9 | 17:9-13 | |
17:10 | ||||
17:11-12 | ||||
17:13 | ||||
The Healing of a Boy with a Demon | A Boy is Healed | An Epileptic Child Healed | Jesus Heals a Boy with a Demon | The Epileptic Demoniac |
17:14-20 | 17:14-21 | 17:14-20 | 17:14-16 | 17:14-18 |
17:17-18 | ||||
17:19 | 17:19-20 | |||
17:20-21 | ||||
17:21 | 17:21 | 17:21 (not included) | ||
Jesus Again Foretells His Death and Resurrection | Jesus Again Predicts His Death and Resurrection | The Passion Foretold a Second Time | Jesus Speaks Again about His Death | Second Prophecy of the Passion |
17:22-23 | 17:22-23 | 17:22-23 | 17:22-23b | 17:22-23 |
17:23c | ||||
Payment of Temple Tax | Peter and His Master Pay Their Taxes | Money for the Temple Tax | Payment of the Temple Tax | The Temple Tax Paid by Jesus and Peter |
17:24-27 | 17:24-27 | 17:24-27 | 17:24 | 17:24-27 |
17:25a | ||||
17:25b | ||||
17:26a | ||||
17:26b-27 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BRIEF OUTLINE OF VERSES 1-27
A. The transfiguration, Matt. 17:1-13 (cf. Matt. 17:1-11; Mark 9:2-13; Luke 9:28-36; 2 Pet. 1:16-18)
B. Healing of the demonized boy, Matt. 17:14-23 (cf. Mark 9:14-29; Luke 9:37-42)
C. The Temple tax for Peter and Jesus, Matt. 17:24-27 (this was unique to Matthew)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 17:1-8
1Six days later Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves. 2And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. 3And behold, Moses and Elijah appeared to them, talking with Him. 4Peter said to Jesus, "Lord, it is good for us to be here; if you wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah." 5While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is My beloved Son, with whom I am well-pleased; listen to Him!" 6When the disciples heard this, they fell face down to the ground and were terrified. 7And Jesus came to them and touched them and said, "Get up, and do not be afraid." 8And lifting up their eyes, they saw no one except Jesus Himself alone.
17:1 "six days later" The parallel passage in Mark 9 also has six days, but Luke 9:28 records eight days. This is not so much a contradiction as it is two different ways of describing a week.
▣ "Jesus took with Him Peter and James and John his brother" These men made up an inner circle, not of Jesus' favorites, but of those who possibly were more spiritually attuned and teachable (cf. Matt. 2:13; 4:5; 12:45). James died early. God is no respecter of persons. See chart at Matt. 10:2.
▣ "and led them up on a high mountain by themselves" Matthew apparently deliberately compares Moses on the mountain in Exod. 19:24; 24:1 and this transfiguration experience of Jesus. The four areas of comparison would be
1. they both were up on a mountain
2. God spoke out of the cloud in both instances(cf. Exod. 24:16)
3. Moses'face shone, (cf. Exod. 34:29), and Jesus' whole body shone
4. those around Moses were afraid, as were those accompanying Jesus
There has been much discussion about which mountain this was. The traditional site is Mt. Tabor, but this is much too far from Caesarea Philippi. Some say it was Mt. Hermon, which is quite possible. More probably it was Mt. Miron, the highest mountain in the boundary limits of the Promised Land; it is also located on the way from Caesarea Philippi to Capernaum.
17:2 "and He was transfigured before them" This is a compound Greek term from "after" (meta) and "form" (morphē). The term "transfiguration" comes from the Latin Vulgate. We get the English term metamorphosis from the Greek compound term. The theological connotation is that Jesus' eternal divine nature broke through His human nature. The term is also used of what happens in a spiritual sense to believers (cf. Rom. 12:2; 2 Cor. 3:18).
We learn from Luke 9:28 that this occurred while they were praying. It may have even been at night after a long walk up this mountain; therefore, the disciples would have been tired and sleepy. This event has some parallels to the Garden of Gethsemane experience.
▣ "His face shone like the sun" This seems to be another feature of Matthew's Gospel that attempts to present Jesus as the new Moses, Moses' face also glowed (cf. Exod. 34:29-35).
This is not to be understood as an equivalency .
1. Moses' face faded
2. Moses concealed the fading
3. Moses received the word of God, Jesus is the word of God (cf. Matt. 5:17-48)
▣ "His garments became as white as light" White is uniquely associated with heaven/heavenly beings/glorified saints.
1. Jesus' transfiguration
2. angels at His tomb, Matt. 28:3
3. angels at His ascension, Acts 1:8
4. angels (lit. "elders") around the throne, Rev. 4:4
5. angelic heavenly army, Rev. 19:14
6. glorified saints, Rev. 3:4-5,18; 6:11; 7:9,13
17:3 "Moses and Elijah appeared to them, talking with Him" There has been much discussion as to why it was Moses and Elijah. Some say this represents the Law and the Prophets. They were both eschatological figures, Moses out of Deuteronomy 18 and Elijah out of Malachi 4. Others say that both of them had unusual deaths. Both of them represented the old order and were encouraging Jesus as He was inaugurating the new order. How the disciples knew that it was Moses and Elijah is uncertain unless they were dressed in a characteristic way, by their speech, or Jesus told them.
Like the miracles and predictions of Jesus, this experience was as much for these disciples'faith and spiritual growth (cf. Matt. 17:5) as it was for Jesus' encouragement.
Just one added point, this shows the believers of the OT were still alive! It affirms a conscious afterlife after a physical death.
17:4 "Peter said to Jesus" Peter interrupted and answered a question that was never asked, which was characteristic of Peter.
▣ "I will make three tabernacles here" The implication was "Let's stay up here (first class conditional sentence). This experience was so wonderful and spiritual." In some ways this functions like the temptation experiences in Matthew 4-another way for Jesus to bypass the cross. This was possibly the reason why this account was preserved for us-Jesus showing Himself to be truly God to the disciples and their attempt to turn Him away (cf. Matt. 16:22-23) from His predestined death (cf. Mark 10:45). In the same literary context (cf. Matt. 19:16-17), Jesus tells again of His impending death (cf. Matt. 17:9-13, 22-23).
17:5 "a bright cloud overshadowed them, and behold a voice out of the cloud said" This bright cloud was related to the Shekinah cloud of glory of the Old Testament, which was a symbol of the personal presence of God. This cloud appeared once before at Jesus' baptism (cf. Matt. 3:17). Peter alludes to it later in 2 Pet. 1:17-18. There may even be some connection between God speaking out of this cloud and the rabbinical concept of the bath kol, which was the way during the interbiblical period of confirming the will of God since there was no prophet.
This phrase "overshadowed them" is from the same Greek root used to refer to the conception of Jesus by the Spirit in the virgin Mary in Luke 1:35.
What God said is significant. The parallel in Luke it combined a quote from Ps. 2:7 (My Son) and Isa. 42:1 (My Chosen One, cf. Luke 9:35). Psalm 2 is a royal Davidic Psalm and Isaiah 42 is the beginning of the Servant Songs of Isaiah. Here we have the full deity of Jesus combined with the ministry of the Suffering Servant of Isaiah (cf. Mark 9:28; Luke 9:28-36). This reflects the prophecy of Gen. 3:15.
▣ "listen to Him" This is a present active imperative which reflects Deut. 18:15,18-19 and is implied in Isa. 42:1. To be a follower of Jesus not only invoked a theological understanding of His person and mission, but also an obedience (note. Deut. 18:20)!
17:6 "they fell face down to the ground and were terrified" The people of the Bible believed that to see God was to die (cf. Exod. 33:20-23; Jdgs. 6:22-23; 13:22; John. 1:18; 6:46; Col. 1:15; 1 Tim. 6:16; 1 John. 4:12). God's voice terrified these Apostles as it had earlier terrified the people of God at Mt. Sinai (cf. Exod. 19:16). Remember, Matthew presented Jesus as the second law giver, or the second Moses (cf. Deut. 18:15).
17:7 "Jesus came to them and touched them" They were asleep (cf. Luke 9:32). This may have been a nighttime experience where the glory of Jesus may have shone all the more brilliantly against the background of the night sky. This touch was a gesture of Jesus' care for them.
▣ "Get up, and do not be afraid" These are both imperatives. They address the issue at hand.
1. no we can not stay here on the mountain (aorist imperative)
2. do not be afraid of this experience of the closeness of God (present imperative)
This experience was to promote action, not inaction, and courage in the task, not fear!
NASB (UPDATED) TEXT: MATTHEW 17:9-13
9As they were coming down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man has risen from the dead." 10And His disciples asked Him, "Why then do the scribes say that Elijah must come first?" 11And He answered and said, "Elijah is coming and will restore all things; 12but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands." 13Then the disciples understood that He had spoken to them about John the Baptist.
17:9 "Jesus commanded them, saying, 'Tell the vision to no one until the Son of Man has risen from the dead'" This is the Messianic secret (cf. Matt. 8:4; 9:30; 12:16; 16:20; Mark 1:44; 3:12; 5:47; 7:36; 8:30; 9:9; Luke 4:41; 5:14; 8:56; 9:21). "Tell" is an aorist active subjunctive used in an aorist active imperative sense. Luke 9:30 says that they told no one. The problem was, what were they going to tell? Jesus was already having problems being known as a miracle healer and the gospel was not yet finished. There would come a time, as Jesus mentioned in Matt. 17:9, after He had been raised from the dead (He told them this several times in several ways, but they never seemed to hear it or get its implications), that the theological content of this encounter would be understandable.
Verse 9 also implies that this was a reference to the sufferings of Jesus (cf. Matt. 16:21ff), which shows that Peter's attempt to keep them on the mountain was another subterfuge of Satan.
17:10 "His disciples asked Him, "Why then do the scribes say that Elijah must come first'" This referred to the prophecy of Mal. 3:1 and 4:5. There has been much discussion about the answer which Jesus gave. He stated specifically that Elijah had already come in the ministry of John the Baptist (cf. Matt. 11:10, 14; Mark 9:11-13; Luke 1:17). However, when the Pharisees asked John in the Gospel of John (1:20-25) if he was Elijah, he flatly denied it. This seeming contradiction can be handled by the fact that John denied that he was a resuscitated Elijah, but Jesus affirmed that John symbolically fulfilled the preparation ministry of Elijah. They both dressed and acted in similar ways, so the identification would be obvious in the minds of the Jews who knew about Elijah and who heard and saw John the Baptist (Luke 1:17).
▣ "So also the Son of Man is going to suffer at their hands" This is a recurrent theme after Peter's confession (cf. Matt. 16:21; 17:9,12,22-23; 20:18-19). He told them about His suffering, but if they could have heard, He also told them of His resurrection. A suffering Messiah was so alien to their Jewish traditions that they simply could not receive it!
NASB (UPDATED) TEXT: MATTHEW 17:14-18
14When they came to the crowd, a man came up to Jesus, falling on his knees before Him and saying, 15"Lord, have mercy on my son, for he is a lunatic and is very ill; for he often falls into the fire and often into the water. 16I brought him to Your disciples, and they could not cure him." 17And Jesus answered and said, "You unbelieving and perverse generation, how long shall I be with you? How long shall I put up with you? Bring him here to Me." 18And Jesus rebuked him, and the demon came out of him, and the boy was cured at once.
17:15 "Lord, have mercy on my son" The title "Lord" (kurios) can simply mean "sir" or "mister" (lit. kurie), yet in some contexts it taken on theological connotations. This is probably one of them.
The man's request is an implied question. Will Jesus have mercy (aorist active imperative) as the man requested? This is the question which the OT had predicted, the Messiah would have mercy (cf. Isa. 35:2-6; 61:1-2). Jesus' power and compassion (cf. Matt. 9:27; 15:22; Mark 10:47,48; Luke 17:13) were the " signs" that the Jewish leadership sought!
NASB, NJB"he is a lunatic"
NKJV, NRSV,
TEV"he is an epileptic"
NJB"he is demented"
A much more detailed account of this ailment is found in Mark 9:18-20. The term "epilepsy" was literally the term "moon struck" or "lunatic." This particular illness was caused by a demon (cf. Matt. 17:18). There is a major attempt in the New Testament to differentiate between demon possession, which often causes physical ailments, and physical disease itself (cf. Matt. 4:24). This was an account of an exorcism, not a healing.
17:16 "I brought him to Your disciples, and they could not cure him" This was highly unusual, for 10:1,8 tells us they had this delegated power. The exact reason for their failure in this instance was specified as their lack of faith and prayer. A much more detailed account of the dialogue between the father and Jesus is recorded in Mark 9:21-24.
17:17 "and Jesus answered and said, 'You unbelieving and perverse generation'" This was an allusion to Deut. 32:5,20. In Jesus' temptation experience (i.e., Matthew; Luke 4), He quoted Deuteronomy three times. He must have known and loved this book.
The textual question is to whom Jesus is speaking.
1. the disciples (cf. Matt. 17:19-20)
2. the man/the crowd/that generation
3. the Jewish leaders
4. fallen humanity in general
It is interesting that "generation" often has a negative connotation (cf. Exod. 1:6; Deut. 1:35; 32:5; Ps. 12:7). Notice how these unbelievers are characterized.
1. evil and adulterous, Matt. 12:39
2. faithless and perverse, Matt. 17:17
3. adulterous and sinful, Mark 8:38
4. unbelieving or faithless, Mark 9:19
5. wicked, Luke 11:29
6. crooked, Acts 2:40
7. crooked and perverse, Phil. 2:15
17:18 "the boy was cured at once" For a much more graphic account, see Mark 9:26. It must be remembered that each of the Gospel writers recorded these accounts in his own way for his own unique purposes and audiences. Therefore, it is important to try to understand each of them individually before consulting the others and combining the information (cf. Gordon Fee and Douglas Stuart in How to Read the Bible For All Its Worth, pp. 113-134).
NASB (UPDATED) TEXT: MATTHEW 17:19-21
19Then the disciples came to Jesus privately and said, "Why could we not drive it out?" 20And He said to them, "Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,'and it will move; and nothing will be impossible to you." 21[" But this kind does not go out except by prayer and fasting." ]
17:19 "Why could we not drive it out" Jesus answers this question in Matt. 17:20 where He said, "You have so little faith." This was a repeated comment by Jesus (cf. Matt. 6:30; 8:26; 14:31; 16:8). The Apostles were not super saints. There are no super saints!
17:20
NASB"the littleness of your faith"
NKJV"your unbelief"
NRSV"your little faith"
TEV"do not have enough faith"
NJB"you have so little faith"
The oldest Greek manuscripts, including א and B, have "little faith" (olieopistis), while others including C, D, L & W, have "unbelief" (apistis). Because the first term was so rare it was probably original. The UBS4 gives it an "A" rating.
▣ "if you have faith the size of a mustard seed, you will say to this mountain, 'Move over here to there'" The mustard seed was the smallest seed known to the Jewish people. Jesus was not emphasizing the power of human faith itself, but the object of their faith. Jesus was not disparaging their need for faith; it is crucial (cf. Heb. 11:1). From 21:21 it seems that " little faith" is characterized by Jesus as "doubt." This is a third class conditional sentence; He assumed they would have faith. The concept of a mountain being moved was a proverbial way of referring to a major problem. This can be seen in Isa. 40:4; 49:11; 54:10. Some believe that Jesus gestured to the mountain where He had just been transfigured the night before.
17:21 Verse 21 is not found in the Greek text of either Siniaticus (א) or Vaticanus (B). It seems to have been incorporated by very early copyists from the parallel account in Mark 9:29, where it is included in the original text. The UBS4 gives its exclusion an "A" rating.
NASB (UPDATED) TEXT: MATTHEW 17:22-23
22And while they were gathering together in Galilee, Jesus said to them, "The Son of Man is going to be delivered into the hands of men; 23and they will kill Him, and He will be raised on the third day." And they were deeply grieved.
17:22
NASB"while they were gathering together in Galilee"
NKJV"while they were staying in Galilee"
NRSV"as they were gathering in Galilee"
TEV"when the disciples all came together in Galilee"
NJB"one day when they were together in Galilee"
There is a Greek manuscript variation at this point. The ancient manuscripts א, and B and the Greek text used by Origen have "all came together," while C, D, L & W have "abode." The first term was misunderstood by early scribes and changed to the more familiar text. The reason the twelve were divided into four groups of three was that they took turns traveling with Jesus and returning home for brief periods to check on their families. This verse speaks of the disciples and Jesus meeting at a certain place.
17:22-23 "the Son of Man is going to be delivered into the hands of men; and they will kill Him, and He will be raised again on the third day" Jesus showed His prophetic insight about His suffering and death (cf. Matt. 16:21ff.; 17:9,12; John 10:11,15,17,18). Jesus was beginning to lay the foundation for the disciples'understanding of what was going to occur during the last week of His life. From this passage we learn that Jesus would be turned over to the Gentiles (i.e., the Romans, cf. Matt. 20:19).
17:23 "and they were deeply grieved" Both of the Gospel parallels in Mark (9:32) and Luke (9:45) add that they did not understand but were afraid to ask. It is amazing that the Sanhedrin understood Jesus' prediction about His resurrection but the disciples were absolutely surprised by His appearance in the upper room (cf. Luke 24:36-38).
NASB (UPDATED) TEXT: MATTHEW 17:24-27
24When they came to Capernaum, those who collected the two-drachma tax came to Peter and said, "Does your teacher not pay the two-drachma tax?" 25He said, "Yes." And when he came into the house, Jesus spoke to him first, saying, "What do you think, Simon? From whom do the kings of the earth collect customs or poll-tax, from their sons or from strangers?" 26When Peter said, "From strangers," Jesus said to him, "Then the sons are exempt. 27However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a coin. Take that and give it to them for you and Me."
17:24
NASB"the two-drachma tax"
NKJV, NRSV,
TEV"the temple tax"
NJB"the half shekel"
This referred to a half shekel tax which was voluntarily given annually by Jewish men between the age of twenty and fifty. It was to pay for temple maintenance. It was due some time in March and, therefore, if our understanding of the time setting of this passage is correct, Jesus was late paying this tax. This tax was possibly based rabbinically on Moses'appeal in Exod. 30:11-16 for the Tabernacle. Although it was a voluntary tax, it was considered to be important and obligatory by orthodox Jews. The coin found in the fish's mouth would pay the tax for both Peter and Jesus.
SPECIAL TOPIC: COINS IN USE IN PALESTINE IN Jesus' DAY
17:25-27 This verse shows Jesus claiming exemption from the tax because of who He was, yet He paid the tax in order to fulfill all righteousness (cf. Matt. 3:15). Jesus wanted to reach His contemporary Jewish culture.
17:25 "Jesus spoke to him first" Did Jesus overhear the conversation or was He using His foreknowledge? This question comes up again and again in the Gospels!
▣ "customs or poll-tax" In this paragraph there are three different taxes addressed.
1. the Jewish tax (two drachma, Matt. 17:24)
2. local taxes (customs, Matt. 17:25)
3. poll-tax (Roman imperial tax, cf. Matt. 22:17)
17:26 "the sons are exempt" This is a powerful statement of Jesus' royal Messiahship. He is the true, ideal Davidic King and His followers are the royal children who pay no taxes! What is surprising is that the Jews (i.e., the Jewish collection of the temple tax) are depicted as not children!
17:27 Many have criticized this account because it seems to be Jesus using His Messianic powers for personal purposes. It was the ongoing exercise of Jesus' miraculous powers that was used to train the disciples and increase their faith. In this account, Jesus showed His power over nature and His foreknowledge, which would help Peter in the days to come when he experienced difficult times in his own pilgrimage of faith. It was recorded for us!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why are the same events recorded in all three Synoptic Gospels?
2. Why do the details sometimes differ between these accounts in the other Gospels?
3. Why did Jesus choose an inner circle of disciples?
4. Why did Moses and Elijah appear to Jesus on the Mount of Transfiguration?
5. What is the significance of God's statement in combining Psalm 2 and Isaiah 42?
6. How is Matthew 17 related to Matthew 16 in the prediction of Jesus' suffering and death?
7. Why is the phrase "Son of Man" so applicable to Jesus?
8. Was John the Baptist Elijah reborn?
9. How is faith related to exorcism and healing?
10. What are demons? Are they still in our world?
11. Does the term "mountain" in Matt. 17:20 refer to physical manipulation of objects or to dealing with life's problems?
12. If Jesus predicted His own betrayal, death and resurrection so often, why were these events so surprising to the disciples?
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