71. First Withdrawal From Herod's Territory and Return
a. Return of the twelve and retirement beyond the sea (Mt. 14:13) [Mk. 6:30-32; Lk. 9:10; Jn. 6:1]
(13) (See Mk. 6:30-32) The disciples return and report to Jesus. The eastern shore of the Sea was thinly settled and made a good place for Jesus and the disciples to rest. When Jesus heard about John's death, He withdrew Himself so that He would not be put up as the leader of a revolt.
b. Feeding the five thousand (Mt. 14:13-21) [Mk. 6:33; Lk. 9:11-17; Jn. 6:2-14]
(13) This miracle marks the height of Jesus' popularity and
may account for the fact that it is the only miracle of Christ
recorded by all of the Gospel writers.
(14) The people followed Jesus and the disciples across the lake.
Jesus was not upset at the multitude but instead showed compassion
on them by healing their sick.
(15) In the late afternoon the disciples realize that the multitude
has no way of being fed and they urge Jesus to dismiss them so
that they might go to nearby villages and acquire food.
(16,17) Jesus rejects the disciples suggestion and directs the
disciples to feed the multitude (see Jn. 6:6). The disciples were
not as perceptive as they thought; they should have known what
to do. Despite their constant companionship with Jesus and their
witness of His mighty works, they never thought about using the
power of God to feed the 5000 with from a boy's lunch pail.
(18,19) Jesus takes control of the situation and has the 5 loaves
and two fish brought to Him. From Mark 6:40 and Luke 9:14 we learn
how the multitude was told to prepare for supper. Jesus then took
the food that the disciples had said was insufficient and blessed
it and began to have the disciples distribute it to the multitude.
(20) Every person ate his or her fill. Afterwards, twelve baskets
(one per apostle?) of leftovers were gathered.
(21) The seating arrangement allowed for an accurate count. Including
the women and children it is likely that ten thousand or more
were present. From John 6 we learn that Jesus used this miracle
to teach concerning the bread of life. We should never sell God
short! (2 Cor. 12:9; Eph. 3:19,20).
c. The people desire to make Him King (Jn. 6:15)
(15) Jesus knew by the mood of the multitude that were of a mind to make Him King, if possible. To avoid this He withdrew Himself up into the mountains.
d. Jesus retires to pray (Mt. 14:22,23) [Mk. 6:45,46; Lk. 6:15-17]
(22) This passage is clarified by John 6:15. To keep the disciples
out of the "king-making mania" He sends them back across
the lake by boat.
(23) Matthew only describes Jesus in private prayer here and in
26:36-46. Jesus knew that His refusal to be made King, would cool
His reception among the Galileans from this point forward.
e. Walks on the Sea (Mt. 14:24-34)
[Mk. 6:47-53; Jn. 6:18-21]
(24) Meanwhile out in the ship, a storm had come up and the
sea was tossed. The wind was blowing in such a manner that it
would have been easier for the disciples to turn the boat and
run with the wind. But, Jesus had commanded them to go to the
other side and so they were determined to obey His will.
(25) Sometime between three and six AM, Jesus came to the disciples
walking on the Sea.
(26) The disciples were not ready for the sight they beheld. The
sight of someone walking on the water unnerves them and they scream
with fear and conclude they are seeing an apparition (Mk. 6:49).
(27) Jesus hears their cries and speaks above the wind to reassure
them that it is He and all is well. "It is I" is comparable
to "I Am" of the Old Testament where God is the speaker.
(28,29) Matthew includes five incidents concerning Peter that
the other Gospel writers do not. The first example of Peter's
impulsiveness appears here as Peter asks to walk on the water
with the Lord. It is not clear why Peter issues this challenge
to the Lord, but Jesus agrees to give Peter a chance to back up
his words. Peter begins to walk on the water.
(30) Profession of faith is easy compared to putting faith into
practice. Once upon the water, he was overcome by the circumstances
and began to sink.
(31) Peter allowed his faith to be distracted from the Lord. He
did not have the strength in himself to maintain the miracle;
he remained above the water only as long as he focused his faith
on Jesus.
(32,33) When Jesus and Peter entered the boat, the winds and waves
subsided. Here the disciples have a clearer understanding of the
power inherent in Jesus. Remember the first time he calmed a storm
in their presence, they asked, "What manner of man is this?"
Now they affirm, "Of a truth you are the Son of God!"
John's account tells us that as Jesus entered the ship they were
immediately at their destination (Jn. 6:21).
(34) The land of Gennesaret was a plain extending three miles
along the western side of the Sea of Galilee. This plain was described
by the Jewish historian Josephus as a land whose "nature
is wonderful as its beauty."
f. Heals at Gennesaret (Mt. 14:35,36) [Mk. 6:54-56]
(35,36) The people of the area brought their sick and invalid to Jesus in hopes of touching the hem of His garment. They believed that even marginal contact such as that would be enough to restore their health.
72. Discourse on Spiritual Food, Etc. (Capernaum?) (Jn 6:22-71)
(Note: About this time there would have been a Passover Feast in Jerusalem, but there is no record of Jesus attending.)
(22) The day after the feeding of the five thousand and the
stormy night on the Sea, the people remained on the shore where
the miracle occurred because they believed Jesus was still among
them.
(23,24) Some of the crowd were able to book passage across the
Sea to Capernaum in boats sailing out of Tiberias. They were eager
to find Jesus again and continue to partake of His glory.
(25) Upon arriving in Capernaum, they crowds find Jesus once again
and inquire as to how He came there.
(26) Their true motives for seeking Jesus are quickly revealed.
They followed Jesus not for teaching, but for food; not for love,
but for loaves; not for spiritual guidance, but for secular advantages.
(Matthew Henry.)
(27) Is Jesus prohibiting secular labor here? Obviously, not.
He is rather enjoining the multitude to seek first after spiritual
things. We should be working for the food of eternal life. Jesus
will style Himself here as that food, the Bread of Life. The Father
has commissioned and sealed the Son to provide this spiritual
food for His people.
(28) Jesus had impressed upon their minds that there was indeed
work that needed to be done. They inquire of Jesus just what this
work is?
(29) The first requirement in pleasing God is to believe on the
Son. All other requirements stem from this faith. Without faith
works are meaningless, just as without works faith is dead.
(30) The miracles they had witnessed did not satisfy them, they
called for an additional sign to prove the claims of Jesus.
(31) According to the multitudes Moses had provided their ancestors
with manna from heaven, day after day. Could Jesus sustain such
a miracle to prove that He was greater than Moses?
(32) Jesus corrects their assumption - manna came down from God
the Father, not Moses. Regardless of that fact however, true bread
is not physical manna. The people were in need of food for their
souls, not their bodies.
(33) The marks of the true bread are three: 1)- it comes from
heaven, 2)- it bestows and sustains the life of the soul, and
3)- it is for the entire world, not just a single race. Contrast
this to the manna: it lasted only one day, those who ate it eventually
died, and it was only provided to a single nation.
(34) They clamored for this bread because they believed it would
make them immortal. Compare this incident to the woman of Sychar
and the "Living Water." (Jn. 4:5-42.)
(35) The Bread of Life - The work of God that they requested to
do, was to believe on Jesus as the Bread of Life. We come to Christ
by believing in Him. This "coming" and "believing"
are equivalent to "eating" and "drinking."
(36) The one obstacle preventing them from partaking of the living
bread was their unbelief.
(37) The power that belongs to Christ emanates from the Father.
The entire body of believers will belong to Jesus. God's gift
to men is Christ, but His gifts to Christ are believing men and
women. Believers will be accepted by Christ based strictly on
their belief, regardless of their station in life, their race,
creed or color.
(38) Jesus came to do the Father's will and all that His Father's
will entailed.
(39) His Father's will was to take all believers in. Those that
would believe must be willing to submit their will to Christ and
abide in Him as He abides in His Father.
(40) Here we clearly see that 1)- the will of the Father concerning
salvation applies equally to all believers, 2)- the condition
of eternal life is a faith that leads one to Christ and causes
one to abide in Christ, and 3)- Christ is the "resurrection
and the Life." (See B.W. Johnson's Commentary on John, pp.
106-07 for seven practical observations concerning this passage.)
(41) It appears that some from Jerusalem were among the crowd.
They found fault with Jesus and tried to stir up the multitude
against Him.
(42) If Jesus was the son of Joseph, then how could He have come
down from heaven? He is only a man and thus cannot be whom He
claims. Of course they were ignorant of His miraculous conception.
(43) These men were not making honest inquiries, but only there
to stir up the crowd against Jesus. He rebukes their murmuring.
(44) It takes the surrender of the human will for God to divinely
draw man to Christ. If a man refuses to come to God, God will
not compel him to come. Where then is this divine drawing power
to be found? In the Word, it is God's power unto salvation. In
the word we see the manifestation of God's love through Christ's
sacrifice. It is through this very sacrifice that Christ will
raise believers up in the judgment day.
(45) Men are drawn by the Father through teaching. Those that
receive the teaching will be drawn to it and thus to God through
Christ. They are willing to come because of what they have learned.
(46) Men do not learn of the Father face to face, but instead
they gain knowledge of the Father through Jesus Christ.
(47) If Jesus is the source of knowledge of the Father, then it
is imperative that we believe in Christ.
(48-51) The multitude had broached the subject of the manna from
heaven, now Jesus will clarify just where the true bread of life
can be found. The manna was not the true bread of life, because
all the forefathers had eaten it and had perished. The true bread
of life would impart life because it was life. Jesus is the Bread
of Life. If a man will eat of this bread he will live forever.
Jesus declares that the Bread of Life is His flesh.
(52) The Jews could not comprehend this statement - how could
a man give his flesh as food?
(53,54) The Jews had already stumbled on "eat my flesh,"
now Jesus strengthens his previous comment with "drink my
blood." (See the cases of Nicodemas and the Samaritan woman
at the well.) These statements continue to cause confusion in
the religious world today. Jesus had previously revealed Himself
as the Life - the giver of immortality. He styled Himself as the
giver of the Water of Life and now showed Himself to be the Bread
of Life. Those that were willing to partake of this water and
bread would have eternal life. How are mortals to partake of these
foods? By eating His flesh and drinking His blood. Jesus is not
teaching transubstantiation. While the Lord's supper may be a
sign that those partaking believe that Jesus is the Bread of Life,
it is not the eating and drinking being discussed here. To become
Christians we must be willing to sacrifice our "old man"
so that the new man can thrive. This involves believing in Christ,
His death, and His resurrection. (See Rom. 6:1-8) Verse 63 will
point out that Christ is not talking about literal flesh, but
a spiritual eating that takes place through ingesting the Word
of God. (Heb. 4:12) "By the appropriation of the words of
Christ, faith in the crucified and risen Savior, and the incorporation
of the will and life, as expressed in His word, into our lives,
we are made alive." [Johnson, p. 110.]
(55) Spiritually speaking, His flesh and His blood are the ultimate
food for our souls.
(56) By eating one enters into Christ and partakes of His life
(Rom. 6:1-8).
(57) The Father - who is the fountain of life, sent Jesus. We
partake of Christ by making His will our will.
(58) Manna would sustain a person physically for a time, but the
Bread of Life will sustain a person eternally as long as they
continue to partake of it.
(59) This concludes His discourse in the synagogue at Capernaum.
(60,61) The disciples were expecting an earthly king, not a crucified
Savior, therefore they were offended by Jesus' words.
(62) A greater marvel will occur than eating of flesh and drinking
of blood. Here is the only account of Jesus speaking specifically
of His ascension. Usually when He speaks of His return to the
Father it is in terms that could be taken as spiritual or literal
by the listener, not so here. His words here must be regarded
as a prophecy concerning His ascent from the Mount of Olives.
(63) Johnson's paraphrase: "I shall ascend to the Father
so my flesh cannot be literally eaten; the flesh profits nothing.
It is the spirit that makes life. The spirits of men must partake
of me and thus be made alive by my spirit. My words are spirit
and life, and he who feeds upon them makes them his soul food,
governs his life by them, and will be made alive." [p.112]
(64) Jesus always knew which of the disciples did not possess
the "lively" faith.
(65) (See notes on vv. 44,45)
(66) Many disciples could not accept this great doctrine and turned
away from Christ.
(67,68) Jesus challenged the 12. Peter, ever the impetuous one
answers, "to whom shall we go?" Peter realized that
only Jesus had the words of eternal life.
(69) Peter elaborates his good confession. This stands as an example
of the kind of confession that Jesus expects from all disciples
in all times.
(70) The word "diabolical" might make more sense here.
One of the chosen has fallen away.
(71) John presents an aside that shows the reader that Judas Iscariot
was the fallen one.
It is worth our time to review this important discourse. First, Jesus announces that the Bread of God comes from heaven and gives life to the world (v. 38). Second, He declares Himself to be the Bread of Life - come down from heaven so man could eat of it and not die. (vv. 48,50). Third, He shows that the Bread of Life is eaten when one becomes Christ's kindred and allows His word to dwell in him (vv. 51-56). Fourth, This eating and drinking is not literal, but spiritual, because the flesh profits nothing. The spirit of man will be made alive when he feeds on God's (Christ's) words (v. 63).
73. The Lord Reproached for Disregarding Tradition (Mt. 15:1-20) [Mk. 7:1-23; Jn. 7:1]
(1) Controversy over tradition. During Christ's visit to Gennesaret
a contingent of scribes and Pharisees from Jerusalem confront
Jesus with a series of charges.
(2) First they question the disregard that Christ's disciples
have for the traditions of the elders. This is actually an attack
against Christ since it was His teaching that His disciples were
following. The "traditions" referred to oral and rabbinical
writings that had accumulated in the Jewish religion over time.
The scribes believed that these traditions acted as guidelines
for Jews to follow in implementing the written Law. Eventually,
these traditions were held on equal footing with the Law. The
issue here was the ritualistic washing of hands. While the Jewish
leaders insisted that it must be done, Jesus and the disciples
ignored the practice.
(3) Jesus counters with a question of His own: "Why do they
use their traditions to break the Law?" Jesus is very clear
in His condemnation of the traditions on the basis that their
implementation caused the Law to broken.
(4) To sustain this charge Jesus gives an example. According to
the Law it was a capital crime to dishonor one's parents. (Ex.
20:12, 21:17.)
(5,6) Tradition created a loophole so that one could avoid honoring
their parents. They would simply declare their assets dedicated
to the Lord and therefore out of reach for them to use to take
care of their aged or ill parents. It was in this trickery that
Jesus exclaimed, "You have made God's Law null and void out
of respect for your traditions."
(7-9) The Jews were hypocrites, pure and simple. Jesus applies
the prophecy of Isaiah 29:13 to this group of scribes and Pharisees.
Because they did not believe in their hearts, their religion was
nothing but a show.
PRACTICAL LESSON - We cannot let our religious traditions
become so ingrained in our beliefs that we cannot give them up.
When we make the optional mandatory, we have put our opinion on
equality with God's Law. Christ condemns this practice. Some of
us are swallowed up in our traditions of worship and religious
practice and have let expediency rule our spiritual lives.
(10,11) Controversy over purity. After answering the charge of
the scribes, Jesus now turns to the disciples and the multitude
to explain the spiritual basis for purification. It will come
down to which type of purity matters - that which is outward and
ritualistic or that which is inward and moral? The Pharisaic position
was in conflict with God's position on purity. It is not what
goes in his mouth that defiles a man, but what comes out of his
mouth. Scriptural purity or defilement is a matter of one's heart.
(12) The disciples report the reaction of the Pharisees to Christ's
teaching on the subject of purity and traditions. Obviously, the
Pharisees were offended by Christ's denial of the importance of
their long-held beliefs.
(13) "Any plant that is not planted by God the Father will
be torn out by its roots." God will ruthlessly deal with
human traditions that are not expediencies of His Law.
(14) The Pharisees should be ignored because they are not reliable
guides. They thought of themselves as guides of the blind, but
were instead blind guides! To follow such a religious leader would
be disastrous for all parties involved.
(15) Peter asks for a clarification.
(16) Jesus mildly rebukes the disciples here. They should have
understood the lesson that Jesus was teaching, but instead misunderstood
because they too had been raised under the very traditions that
the Pharisees were defending.
(17,18) Food only affects us physically. What we cannot use is
expelled. Spiritual defilement comes from an evil heart (mind).
What we put into our minds will ultimately result in what proceeds
out of our mouths. In the computer world they have a saying, "garbage
in, garbage out," - this applies spiritually as well!
(19) True defilement comes from practices such as the ones Christ
lists here. In the Gospel's those who considered themselves the
cleanest were actually the dirtiest. (Chumbley, p. 283.)
(20) Jesus concludes this discussion by defining defilement in
spiritual terms as opposed to physical ones. A man becomes unclean
when he breaks God's rules, not when he violates some man-made
tradition (Col. 2:20-23).
74. Second Withdrawal From Herod's Territory and Return
a. Withdraws to parts of Tyre and Sidon and heals the Syrophoenician
woman's daughter. (Mt. 15:21-28)
[Mk. 7:24-30]
(21) Jesus underscores His break with the traditions of the
elders concerning uncleanness by making a trip to an area regarded
off limits by the traditionalists - Tyre and Sidon. It is about
50 miles northeast from Gennesaret to Tyre and Sidon. Mark 7:24
indicates that Jesus was looking for some privacy. The Pharisees
were unlikely to follow Him into this "unclean" region.
(22) This woman was a descendant of the very people that the Israelites
were supposed to have driven out of the Promised Land - the original
Canaanites. Under the Law of Moses, God had required the Jews
to remain separated from these people (Ex. 23:28; Lev. 20:22-26).
Using the address "Son of David" indicates her belief
in Jesus as the Messiah. Her daughter was badly demonized and
her repeated appeal to Jesus was probably based on the reports
that had gone out ahead of Jesus (Mt. 4:24; Mk. 3:8).
(23) Initially Christ ignored the woman's pleas. The disciples
wanted her request satisfied (see next verse) hoping that this
would cause her to leave Him alone.
(24) Jesus reminds the disciples that this woman was outside of
the house of Israel and beyond the scope of His personal earth-ministry.
(25) The woman refuses to give up and returns to worship Him and
beg for His help.
(26) "Dog" was a word the Jews used to deride the Gentiles.
Many Bible students through the years have had a very hard time
with the exchange between Jesus and this woman. Some have portrayed
Jesus as a male-chauvinist, others have determined that He was
jesting with the woman, others believe this story is a fabrication
and some believe Jesus was simply pointing out that His charity
was only available in His homeland. None of these explanations
are satisfactory. Jesus has already demonstrated compassion towards
women and Gentiles (Mt. 4:24; 8:5; Mk. 2:8; Lk. 6:17). The most
likely reason that Jesus behaved in this manner here is to demonstrate
for the disciples the despicable consequences of the traditions
of the Pharisees.
(27) The woman humbly accepts her status in the eyes of the Jews
and requests the table scraps as her blessing.
(28) Christ drops the ruse of the "Pharisee traditionalist"
and praises the woman for her great faith. Despite His physical
presence and mighty works the majority of those he came in contact
with remained unbelievers. Note the lack of faith that is portrayed
by scriptures on the part of His family, His hometown, the apostles
(Mt. 14:31; 17:17), and the religious establishment. Because of
her persistent, enduring faith in the face of persecution and
prejudice her daughter was made whole that very moment.
b. Proceeds to borders of Decapolis, in the mountains, heals many, feeds the 4,000. (Mt. 15:29-39) [Mk. 7:31-8:10]
(29,30) To emphasize His teaching on the matter of whom may
ultimately receive the blessings of the Messiah regardless of
race He takes his entourage into another "unclean" area.
Decapolis was located on the southeastern shore of the Sea of
Galilee. The multitude gathers and brings their ill, lame, and
injured. Jesus healed all that were brought to Him.
(31) The multitude marveled at the miracles performed by Jesus.
They were moved to glorify God. The reference to the "God
of Israel" implies the presence of Gentiles in the crowd.
(32) This is the third instance where Matthew notes the compassion
of Jesus for the plight of the multitude (Mt. 9:36; 14:14). The
crowd had remained with Him for three days in the wilderness.
The fact that they had remained so long indicates the impression
Jesus had made on them. Jesus wished for them to be fed before
they left, not wanting them to travel hungry.
(33) Why couldn't the disciples remember the feeding of the 5,000?
Their faith is still not sufficient!
(34,35) Jesus takes the resources available and commands the multitude
to sit down.
(36) Christ gives thanks for the food and has the disciples distribute
it among the crowd.
(37) Once again as in the case of the 5,000, food is left over
after everyone eats their fill.
(38) The count of 4,000 did not include women and children so
the total number could have easily reached nine or ten thousand.
(39) He dismisses the multitude and takes a ship to Magdala.
c. Returns to Galilee via Magadan and Dalmutha (Mt. 15:39) [Mk. 8:10]
(39) Magadan (Magdala) is thought to have been located on the western shore of the Sea of Galilee. The name is derived from the Hebrew word for "tower."
75. Tempted by Pharisees and Sadducees (Mt. 16:1-4) [Mk. 8:11-13]
(1) Since the Pharisees had failed in their attempts to entrap
Jesus, they now enlist the aid of their bitter religious rivals
- the Sadducees. They obviously agreed to sset aside their differences
long enough to fight the common enemy - Jesus. The only reason
behind their request for a sign was to use it as a way to humiliate
Jesus.
(2,3) Jesus had already provided many signs of His Messiahship
and the Jews had refused to "read" those signs. Their
minds were blinded to the signs of Jesus by their own evil hearts.
While they could predict the weather, they could not read the
signs of the coming of the Messianic Kingdom.
(4) Christ repeats word for word what he previously said in Mt.
12:39. He refuses to give them the sign they want and instead
promises them the "sign of Jonah." He does not explain
this sign to them, but leaves them to consider it for themselves.
76. Third Withdrawal From Herod's Territory
a. Departs and warns against the leaven of Herod, the Pharisees
and the Sadducees (Mt. 16:5-12) [Mk. 8:14-21]
(5) A Caution - Jesus' warning. Jesus and the disciples set sail
for the northern shore of the Sea of Galilee (Mk. 8:13,22) en
route to Caesarea Philippi (v. 13). The must have departed in
haste as the disciples forgot to pack their lunch.
(6) Their encounter with the Pharisees and Sadducees caused Jesus
to warn the disciples concerning the corrupting influence that
both of these groups held over the people.
(7) The disciples' misunderstanding. The disciples thought Jesus
was getting on to them for forgetting to bring anything to eat.
(8) Jesus addresses the misunderstanding. Jesus once again characterizes
the disciples as possessing little faith. It is caused by their
lack of thought and their inability to apply the lessons learned
from Jesus' encounters with the Pharisees and Sadducees.
(9,10) Based on their witnessing the miracles of the feeding of
the five and four thousand, the disciples should by this time
have been more in tune with what Jesus was teaching. Forgetting
to bring bread was of little consequence to someone who fed multitudes
with a few loaves.
(11,12) Jesus repeats the warning. Now upon hearing the warning
again, the disciples finally get it. While the Pharisees and Sadducees
agreed on little, the "doctrine" in common included
their inability to see Jesus as the Messiah, their hatred of Him,
and their determination to overthrow His teaching if possible.
[Leon Morris.]
b. At Bethsaida heals a blind man by degrees (Mk. 8:22-26)
(22) This is another Bethsaida as opposed to the home of Peter
Andrew and Philip and is located on the east bank of the Jordan
just above river's entrance into the Sea of Galilee.
(23) Jesus continues to protect His privacy by leading the blind
man out of town. Jesus spits on the eyes of the blind man (see
Mk. 7:33). Then Jesus asked the man if he could see anything?
(24,25) The man had obviously not been born blind because he had
a concept of what men should look like as compared to what trees
looked like. His partially restored sight now gave him a distorted
view of the men in the company. Jesus completes the restoration
with one more touch of His hand. Why Jesus chose to do this healing
in steps is not clear. McGarvey suggests we look at it as "two
miracles, each effecting instantaneously what it was intended
to do." [Commentary on Mark, p.314]
(26) If the man had proceeded into town in his healed state it
would have brought the multitude in pursuit of Jesus. This would
have ruined the privacy that Jesus was seeking to maintain at
this time.
c. The great confession at Caesarea Philippi (Mt. 16:13-20) [Mk. 8:27-30; Lk. 9:18-22]
(13) "Thou art the Christ." In these verses we will
see into the mind of the disciples as to their thinking concerning
Christ. Upon their arrival in Caesarea Philippi (located near
at the foot of Mt. Hermon, near the source of the Jordan River),
Jesus begins to question the disciples as to how He is regarded
by the people in general.
(14) Jesus represented different things to different people. The
disciples did not enumerate any of the hostile views proposed
by the Jewish religious leaders, but instead reported those that
place Jesus among the prophets. To most men any of these comparisons
would stand as a compliment, but to the Christ, they fell far
short of reality.
(15) Jesus had asked the previous question for a basis of comparison
to the answer the disciples would give to the question posed here
- "who do you say that I am."
(17) Peter is called "blessed" by the Lord for this
confession. Peter examined the evidence available to him and drew
the proper conclusion. The revelation that Peter received was
not a special revelation that came to him alone. Anyone could
have drawn the same conclusion (Jn. 5:31-39). Peter had seen the
same miracles that others had seen and knew that another sign
was not needed - Jesus is the Christ!
(18) Peter (rock) was a nickname given to Simon by the Lord at
their first meeting. Jesus gave him the name anticipating the
time when Simon would stand as an apostle of strength and stability.
The process of transforming Simon the fisher of fish into Peter
the fisher of men was not yet complete, but this confession stands
as proof that Simon was making progress. This passage and (18:17)
are the only times Jesus mentions the church. While the word church
is derived from a Greek word meaning "the Lord's," in
this passage it is a translation of the Greek word that means
"the called out." Jesus is saying that in a time yet
to come (as He speaks to Peter) He will build His own "called
out body." Satan's authority and power will not hold sway
over the one true church. Not even death would stop Christ from
building it nor its members from enjoying the fruits of their
reward - eternal salvation. [For more on "the rock"
see outline: Upon This Rock.]
(19) The keys to the kingdom represented the authority given to
Peter (representing the apostleship) to open the door to the kingdom
and show people how to enter. This is in contrast to the scribes
who Jesus charged with locking people out of the kingdom (Mt.
23:13; Lk. 11:52). Peter was only to bind on earth what had already
been bound in heaven. What Peter was to teach on earth was the
will of God in heaven.
(20) The time was not yet right for the apostles to begin proclaiming
Jesus as the Christ. The people were not prepared to hear it and
the apostles were not prepared to present it.
d. Passion foretold, Peter rebuked (Mt. 16:21-28) [Mk. 8:31-9:1; Lk. 9:23-27]
(21) The focus of the Lord's work turns towards Jerusalem.
The NT uses over 170 references to the death of Christ to set
forth the historic events surrounding it and the spiritual consequences
concerning it. Here Jesus will make a revelation that will be
misunderstood. Further instruction and clarification will follow
this.
Revelation - The Cross. This passage is the first explicit mention
of the Savior's death. From this point forward Jesus will begin
to bring out His death and suffering again and again. Jesus mentions
five things that must be done: 1- He must proceed to Jerusalem.
2- He must suffer many things. 3- His suffering must be instigated
by the Sanhedrin. 4- His sufferings would end in His death. 5-
Death would not be His end because He would rise from the dead.
When Christ spoke of His death, He always spoke of His resurrection
as well. (A point missed by the disciples until after the fact.)
(22) Misunderstanding. Peter is stunned by the revelation because
the notion of a suffering savior was unknown to most Jews despite
the prophecy of Isaiah (Jn. 12:34; 1 Cor. 1:23). Peter rebukes
Jesus and says that His rejection, suffering and death will never
take place. Peter had just pronounced Jesus as the savior of the
world and now His savior says He must die. The apostles were entirely
ignorant at this point of how Jesus would solve the problem of
the sins of the whole world.
(23) To oppose Christ's death even with good motives was the devil's
work. Peter was approaching Christ's words from the human standpoint
and obviously knew little of God's plan of salvation, since it
hinged on Christ's death and resurrection.
(24) Instruction - The Demands of Discipleship. Without the cross
there could be no Christ and without our own personal crosses
there can be no Christians. Three things are necessary to be a
disciple of Christ: 1- self-denial (the decision to remove "self"
as the driving force of life and give the controls to God), 2-
we must bear our cross by rendering death to sin and selfishness
in our lives, and 3- we must keep on following Christ. (Lk. 9:23
says "take up this cross daily.")
(25) To reject self-denial, cross bearing and following Jesus
sets one on a course of spiritual self-destruction. (Jn. 10:10,
Phil 3:7ff; Mt. 7:13-14; Gal. 2:20.) The church will triumph in
the death of every true believer. The lives of these believers
will be marked by their sacrificial, God-like lifestyles.
(26) Two Questions. Would the possession of the entire world compensate
us for the loss of our soul? No! (1 Jn. 2:15-17.) What earthly
thing would be worthy to exchange for our soul? Nothing!
(27) Jesus continues His argument. The final judgment will justify
the way of the cross. Those that have lived their life in pursuit
of worldly things will have their reward while those that followed
Christ will have everlasting life.
(28) Commentators have suggested at least seven different events
to which this verse might apply. 1- The transfiguration, 2- the
resurrection and the ascension, 3- Pentecost, 4-the spread of
Christianity, 5-the internal development of the Gospel, 6- the
destruction of Jerusalem and 7- the second coming. The fact that
none of the apostles were dead at the transfiguration and none
of them will be alive at the second coming seem to eliminate them
as the reference. Most commentators are not dogmatic about which
of the other five might be meant, but three facts lend credence
to Pentecost. First, Jesus had just introduced the establishment
of the church in verse 18. Second, Judas would be dead by then.
Third, Mk. 9:1 appears to point to Acts 2 (See also, Lk. 24:49;
Acts 1:8, 2:1-4.)
e. The transfiguration and about Elijah (Mt. 17:1-13) [Mk. 9:2-13; Lk. 9:28-36]
(1) Revelation - Transfiguration. The purpose of the transfiguration
seems to be for the benefit of the apostles. It would bolster
their confidence concerning Christ's mission to hear Jesus discuss
His death with Moses and Elijah. Jesus chose Peter, James and
John to accompany Him on three different occasions (here, Mt.
26:37; Mk. 5:37). In each case it was to correct their false notions
concerning death. [Morgan, The Crises of the Christ, pp. 247-50.]
(2) Jesus was transformed for a few moments into a heavenly being,
causing His face and clothing to shine. This was not Christ in
the spotlight, but it was indeed Christ as the spotlight.
(3) The significance of the presence of Moses and Elijah has led
to various theories. It is unknown how the apostles recognized
them, but their presence should have assured them concerning any
nagging doubts that they had concerning the way of the cross.
The sight of Moses and Elijah appearing after death (Moses) and
translation (Elijah) would build up the apostles' faith in the
resurrection from the dead. They might begin to believe that Christ's
death would not be fatal.
(4) Misunderstanding - again. Peter suggests that three temporary
shelters be constructed, one for each of the luminaries. Luke
9:33 says that Peter did know what he was talking about. This
illustrates that even apostles with nothing to say - sometimes
say it anyway [Chumbley, p. 311.]
(5) In the OT a cloud often signified the presence of God. From
this bright cloud God repeats His testimony that He gave at Jesus'
baptism. Here he adds the words, "Hear you Him." Jesus
is to take precedence over Moses (the Law), Elijah (the prophets),
opinions and traditions.
(6) The disciples fall down in fear at the presence of God.
(7) Jesus comforts them with a reassuring touch and a word of
encouragement.
(8) Once they get up, they discover that they are alone with Jesus
who has reverted to His normal appearance.
(9) As they go back down the mountain, Jesus alludes to His death
by telling them not to discuss the transfiguration until after
the resurrection. He did not want them to speak of it until they
had a better grasp of the implications involved.
(10) Their glimpse of Elijah points out their ignorance concerning
the mission of John the Baptist. The scribes had taught that Elijah
must precede the Messiah. Perhaps the Apostles were afraid they
had missed his arrival.
(11) Jesus endorses the scribes teaching and agrees that Elijah
would begin the restoration of spiritual Israel.
(12) Indeed, Elijah has already come. Unfortunately, no one except
Jesus truly recognized him at his coming. Because John was not
recognized as the "new Elijah" he was mistreated and
martyred, even as Jesus would be.
(13) Finally, they understand that John the Baptist is in view
here, but their understanding of the suffering of Christ was yet
to come.
f. Cures epileptic, disciples failed (Mt. 17:14-21) [Mk. 9:14-29; Lk. 9:37-42]
(14,15) (Read the Mark account and compare the emphasis.) Returning
to the nine and the gathered multitude, Jesus meets a man with
an epileptic son. The seizures that this boy was prone to caused
him danger from both fire and water.
(16) The disciples had already tried to cure the boy but were
unable.
(17) Jesus rebukes the disciples and has the boy brought to Him.
Jesus accused the disciples of being unbelievers and having a
twisted or perverted attitude. Jesus wonders aloud, "how
long must I suffer this incompetence?" The public nature
of their failure brought reproach upon themselves and all believers
present.
(18) Jesus rebukes the unclean spirit and the boy is immediately
cured. This is Matthew's last account of Jesus expelling demons.
(19) Privately, the nine wonder why they failed in their efforts
to cast out the spirit.
(20) They lacked the kind of faith necessary to accomplish such
tasks. Perhaps they attempted to remove the demon by their own
authority, rather than that of God the Father. The right kind
of faith, used in the proper manner carries an awesome amount
of power. Great difficulties can only be conquered by the appropriate
kind of faith.
(21) Some evil spirits were more tenacious than others were. This
demon was extremely hard to uproot. The type of faith that the
disciples would need to employ in the future should they come
against such an evil spirit would include prayer and fasting.
g. Return to Galilee, passion again foretold. (Mt. 17:22-23) [Mk. 9:30-32; Lk. 9:43-45]
(22,23) The disciples come again to Galilee where Jesus repeats the prediction that He had earlier made at Caesarea Philippi (16:21). Here He adds that He would be betrayed. Because they still have no understanding of the resurrection, the disciples believe that the death of Jesus will bring an end to the movement. Now there is no protest, but instead the disciples are "crushed with grief."
77. At Capernaum Jesus Pays the Tribute Money (Mt. 17:24-27)
(24) Here we have the fourth account from Matthew that features
Peter. Jesus provides us with a valuable lesson concerning surrendering
our liberties to avoid offending another (Rom. 14; 1 Cor. 8-10).
Here Matthew makes his last reference to Capernaum. Those that
collected the Temple tax asked Peter whether or not Jesus would
pay the tax. Most commentators see no hidden agenda here as rabbis
were not required to pay the tax. Collections were usually taken
at Passover, but the collectors began working the outlying areas
about one month prior to the feast.
(25) Without thinking Peter answers, "Yes." Christ challenges
Peter's answer. "Who is tribute usually taken from - the
King's own children or other people?"
(26) Peter replies that rulers tax other people, not their own
kin. Since Christ is the Son of God, He was exempt from this tax.
Peter obviously had not thought this through.
(27) Jesus would not compromise God's will to give in to human
conventions, but in this case since this societal convention did
not violate God's precepts He relented. Jesus feared that His
not paying the tax would the lead the collectors to sin. Matthew
does not elaborate as to how this might happen. In the next section
of Matthew we will see that avoiding an offense is the main point.
The fact that Jesus knew that Peter would catch a fish (which
would have a coin in its mouth) that would pay for both His and
Peter's tribute was quite a demonstration of the knowledge and
power that Jesus actually possessed. Such a miracle would stand
as an example to the disciples that Jesus was indeed the Master
of His own fate.
78. Dispute about rank, Jesus teaches (Mt. 18:1-14) [Mk. 9:33-50; Lk. 9:46-50]
(1) This begins the fourth major discourse in Matthew that
ends with the phrase, "And it came to pass, that when Jesus
had finished these sayings" (7:28; 11:1; 13:53; 18:1; 19:1;
26:1). Here Jesus discusses the attitudes that His disciples should
have towards one another. While Jesus was speaking about crosses,
the twelve seemed to be thinking about thrones. In the Mark passage
they can be seen arguing among themselves as to who would hold
the top spots in the kingdom. When the Lord does settle the question
it is in a way that the apostles did not expect. They were deafened
to Christ's message struggles and servitude by their own presuppositions.
(2,3) Children had no standing in the oriental society of first
century Judea. The disciples are called upon to become as little
children - with no important or significant status. Their desire
for preeminence was exactly backwards of the mindset they should
have possessed. Jesus is emphatic here - unless one takes on the
status of a "nobody" he cannot even enter the kingdom,
much less be great in it!
(4) To be great in the Kingdom, one must first make themselves
little. Jesus is calling for an attitude that is free from self-importance.
The first step in entering the kingdom is to become truly humble.
(5) God views few sins more seriously than the lack of love that
leads another to do wrong (Chumbley, p. 323). Christians must
be willing to receive one another without prejudice or partiality.
Welcoming a disciple of Christ is welcoming Christ himself.
(6) It is better to drown than to lead another into sin. Paul
uses Rom. 14 and 1 Cor. 8-10 to expound on Jesus' teaching here.
(7) We live in a sinful world and sin will happen, however, the
inevitability of sin in no way excuses the one who commits it.
There would be no need for Jesus if sins were not held accountable
to the ones who commit it and do not repent.
(8,9) Jesus repeats the teaching of the Sermon on the Mount. We
must deal ruthlessly with any flaws in us that would injure our
faith. Note how Jesus has shifted from "offending a little
one" to offending ourselves. In either case, causing oneself
or another to sin places us in jeopardy of eternal damnation.
(10) Christians are responsible for one another no matter how
weak or marginal a brother may be. All disciples have angels concerned
on their behalf. The extent of the angel's care and concern it
not clear and scripture does not support modern theories of "guardian
angels." But, it cannot be denied that angelic concern exists.
(11) Furthermore, Jesus not only came to save unsanctified sinners,
but to protect errant believers as well.
(12,13) A wandering sheep disrupts the shepherd's routine. This
verse does not relegate the majority to second-class Christianity,
but simply goes to show the importance of each individual soul
in Christ's eyes.
(14) Finally, those that wander from the fold are not to be scorned,
but instead restored. The angels are concerned over a lost sheep
because Jesus came to save them and God's will is for them to
be saved.
79. Concerning forgiveness (Mt. 18:15-35)
(15) This passage was written to teach us how to win back offenders,
not how to get rid of them. (McGuiggan) Jesus outlines three steps
for dealing with those that offend us. Step one is found in this
verse. When a brother sins against us we must not react with
resentment or revenge, complain to others or feel sorry for ourselves.
Jesus teaches us to privately confront the offender and reprove
him. If the offender repents, then the stray sheep is found and
the case is closed. Compare this passage to Mt. 5:23,24. The point
is that God wants these matters resolved privately and He does
not care which of the parties involved initiates the process.
It is contrary to God's will for others to know a grievance against
us before we are personally approached. Whispering behind a person's
back and causing others to think poorly of an individual is a
sin in and of itself!
(16) Step two. If step one fails then one or two witnesses can
be brought in to hear the grievance and help seek a resolution.
The selection of these witnesses must be done with care. They
must be of upright character and hopefully be recognized by the
accused as being people that are fair and impartial.
(17) Step three. If the accused refuses to hear the witnesses
then the matter can be brought before the local congregation.
The brother that brought the charge should tell the story and
have it corroborated by the witnesses. Then the entire church
should appeal to the erring brother in an attempt to bring about
his repentance. If this effort fails then the brother is to be
regarded as one who is an outsider and subject to the disciplinary
measures of the church.
(18) It is God's will that an erring brother be disciplined. It
is through the congregational discipline that God maintains the
purity of the church.
(19,20) This passage is not referring to the number of people
necessary to have a church or how many people it takes to make
prayer or worship acceptable to the Lord. In the context of the
passage Jesus is teaching that when the accuser and the witnesses
come to an agreement about the backsliding brother, their recommendation
carries the authority of God. If discipline against a brother
is to be within the realm of God's will then it must be carried
out according to His will.
(21) Now we come to the last of five scenes involving Peter (as
related by Matthew). Peter asks a question. Jesus' teaching on
how to restore a brother leads to Peter's question. The Rabbis
recommended forgiving a brother three times. Peter extends this
thinking, but still believes there must be limit. The NEB translates
1 Cor. 13:6 to say that love "keeps no score of wrongs."
This is the attitude that the individuals and the church must
display toward wayward sheep.
(22) Jesus rejects Peter's proposal. The number 490 represents
an unlimited number of times that a person must be forgiven. Forgiveness
then must become a way of life, "not an occasional attitude"
(MLK, Jr.).
(23,24) An illustration. Jesus demonstrates His teaching with
this parable. A king calls for his servant to repay a debt owed.
It is impossible to know in terms of today's money, what this
debt equaled. However, it was a huge sum of money that no one
could ever repay.
(25) Unable to repay the debt the servant along with his family
will be sold into slavery and all his possessions confiscated
to recoup as much of the debt as possible. The amount that could
be gained from this would in no way pay off the debt, but would
punish the servant and perhaps stand as a warning to the rest
of the king's subjects.
(26) The desperate servant makes a promise that he cannot keep.
(27) The king is compassionate towards the servant and forgives
him his debt. This act of grace demonstrates exactly how God deals
with man. (Jonah 4:2; Ps. 103:10; Isa. 55:7; Mic. 7:18; Rom. 3:24;
5:6)
(28) It is hard to imagine the behavior exhibited by the forgiven
servant. He begins to choke a man that owes him One-six hundred-thousandth
of the debt he was just forgiven.
(29,30) This servant pleads in a manner almost identical to how
the first obtained mercy form his master. But, instead of being
gracious, the first servant has the second imprisoned.
(31) The other servants were very upset at the first servant's
behavior and reported it to the lord.
(32-34) The king recants his forgiveness and now holds the first
servant responsible for the entire debt. He is to be sent to prison
to be tortured until the debt is paid (for his debt - a life sentence).
The behavior of the first servant is as far away from abiding
by the Golden Rule as anyone could get. Did the servant act within
the law of the land? Jesus however deems his maintaining his legal
rights as "wickedness."
(35) Each of us has sinned and need forgiveness (1 Jn. 1:8,10).
Each of us has been sinned against and need to forgive. Here Jesus
indicates that if we refuse to forgive others, then we cannot
have forgiveness. This applies to us as a congregation of God's
people as well as individual children of God.
80. Our Lord's brethren advise Him to go to Jerusalem (Jn. 7:2-9)
(2) The feast of the tabernacles occurred in the fall after
the crops were gathered. It was instituted to commemorate the
time when the Israelites dwelt in tents during their years in
the wilderness. (Lev. 23).
(3) His own brothers suggested that he leave Galilee and go to
Jerusalem for the feast. Why were his brothers so insistent? Remember,
at this time they were not believers. Perhaps they saw this as
an excuse to have Him leave their country. Or maybe they felt
it was inconsistent with His claims that He had not frequented
Jerusalem for over a year. Basically it seems as if they are challenging
Him to go to the feast and show what He could do.
(4) If Jesus is such a mighty teacher and prophet, then it His
responsibility to show Himself and demonstrate His power. The
brothers express the fact that they doubt His power by the use
of the phrase "if you do these things."
(5) At this time His earthly brethren were not believers. To teach
that these were not the children of Mary, but His cousins is incompatible
with Mt. 12:47; Mt. 13:55; and Jn. 2:12. It was not until after
His death and resurrection that evidence exists for the conversion
of these brothers (Acts 1:14).
(6) Jesus states that His time had not yet come. While the apostles,
along with various other witnesses had already proclaimed Him
as the Messiah, it was not time for His grand finale. This would
consist of the cross, the tomb, the resurrection and the Ascension.
We are still looking forward to His Second Coming that will bring
His time to a fitting climax. He pokes some fun at His brethren
here by indicating that since they have no work to do, they are
always prepared!
(7) The world does not hate its own. Yet the world hates Christ
because He rebukes its sins. His stand for truth and righteousness
condemns the lives of those that live according to the world.
(8,9) Jesus had determined not to go up to the feast - yet. After
the departure of His brethren and the rest of the Galilean pilgrims,
He remained in Galilee.
81. Christ goes privately to Jerusalem (Lk. 9:51-56) [Jn. 7:10]
(51) While His time had not yet come, it was just around the
corner. Jesus begins His journey towards Jerusalem and the final
six months of His life. John 7:10 indicates that He arrives in
Jerusalem while the feast of tabernacles is in progress.
(52) Generally, the Jews from Galilee would circumvent Samaria
on their trip to Jerusalem, because of the animosity that had
built up over the years and because the Jews felt that the people
there were unclean. (Which tells us why there were problems between
them.) Jesus did not usually send out messengers, but in this
case He did.
(53) Because Jesus was traveling towards Jerusalem and the feast
of the tabernacles, the Samaritans viewed this as a slap in the
face. The Jews (including Jesus) repudiated their place of worship
(Mt. Gerizim). Because the Jews in general had no dealings with
the Samaritans it is not surprising that the Samaritans wanted
nothing to do with a party of Jews.
(54) The Sons of Thunder live up to their nickname. Perhaps they
are recalling the incident of 2 Ki. 1:10-12. They were indignant
at the behavior of the Samaritans towards Jesus.
(55,56) Jesus exhibits a spirit of tolerance and rebukes the disciples
for not being tolerant themselves. Jesus spirit was one that very
different from Elijah and it was not within Jesus to burn and
destroy to make converts.