Matthew 17:14-27, The Big Picture

There are two kingdoms: the Kingdom of Heaven and the kingdom of darkness.  Satan is the prince of the power of the air, the ruler of this world (Eph. 2:1-23; 1 John 5:18-19).  God rules in the Kingdom of Heaven/God.  But after the entrance of sin God mediated His rule through men, especially heads of families such as Adam, Noah, Job and Abraham; and then through a nation Israel and eventually her kings.  Today the Kingdom of Heaven is in its mystery form, the Church, of which Jesus is the Head.

These two kingdoms are at war.  Demons and angels are involved in this war (Dan. 10:13,20-21).  Believers are involved in this war.

·        1 Tim. 1:18-19: We are to wage the good warfare by faith and with a good conscience.

·        Eph. 6:12: Our battle is against spiritual powers and the rulers of darkness.

·        2 Cor. 10:4-5: Our weapons are spiritual and powerful because they involve God’s mighty work in and through us.

·        Col. 1:13-14: The souls of men are the prize in this war.  God owns them, but Satan has taken them captive.  Christ has paid the price to redeem them from this slavery and by the gospel His payment is announced.  By faith in Christ men are transferred out of the kingdom of darkness into the Kingdom of God’s Son.

Let us see this “big picture” in the details of today’s passage.  Jesus is approached by a man who pleads with Him to heal his son.  This is not uncommon.  Nor is it uncommon that Jesus sees in this situation the “big picture.”  In a story about an epileptic (literally moonstruck) boy and the disciple’s weakness in trying to heal him, Jesus sees the issue to be a lack of faith.

In v17 who was Jesus referring to: the father or the disciples?   Certainly Jesus criticized the disciples for lack of faith (v20).  His answer indicates they tried to heal the boy by their power rather than in His Name.  But the fact that the disciples asked Jesus about it (v19) may indicate they did not think He was speaking to them in this instance.  It may be that Jesus was criticizing the father and the society represented by the father for their lack of faith.  In Mark's version of the story the father pleads with Jesus, saying "Lord, I believe; help my unbelief!" (9:24).

Jesus also recognizes the spiritual issue here in telling His disciples, this kind does not go out except by prayer and fasting.  Thus this miracle, as with those in Mt. 14-15, this is a teaching moment for The Twelve; and the teaching deals with the spiritual battle in which we are involved for Jesus’ sake.

The story about the temple tax in v24-27 also relates to this battle.  The question is, as soldiers of Christ (2 Tim. 2:3-4), and more specifically, as sons of the King, are we obligated to pay taxes?  Since we are citizens of another country we are not obligated to pay taxes.  But then Jesus miraculously pays the tax for Himself and Peter.  Why?  The point for Peter is to fight the right battle.  The battle is for the souls of men, not for taxes.  Jesus’ use of the miracle is to make it clear to Peter that God will enable us to live without unnecessary offense in this world so that we can serve as soldiers of the King.  

This is an appropriate point for me to share a well-known quote from C. S. Lewis in Mere Christianity, a quote about this spiritual battle.

Enemy-occupied territory -- that is what this world is. Christianity is the story of how the rightful king has landed, you might say landed in disguise, and is calling us all to take part in a great campaign of sabotage.  When you go to church you are really listening-in to the secret wireless from our friends: that is why the enemy is so anxious to prevent us from going. He does it by playing on our conceit and laziness and intellectual snobbery.  I know someone will ask me, 'Do you really mean, at this time of day, to reintroduce our old friend the devil -- hoofs and horns and all?'  Well, what the time of day has to do with it I do not know. And I am not particular about the hoofs and horns. But in other respects my answer is 'Yes, I do.'  I do not claim to know anything about his personal appearance.  If anybody really wants to know him better I would say to that person, 'Don't worry. If you really want to, you will.  Whether you'll like it when you do is another question."

Matthew 16:27-17:13, Jesus Transfigured (2)

The power and significance of this event is made clear by Peter (2 Peter 1:16-18) when he referred to being an eyewitness of Jesus' majesty on the "holy mount".  For we did not follow cunningly devised fables when we made known to you the power and coming or our Lord Jesus Christ, but were eyewitnesses of His majesty. As G. Campbell Morgan says, "The transfiguration was not the proof of deity; it was the proof of absolute, essential, and victorious humanity."

The transfiguration furnished “an earnest, actual reception of glory,” and served as “a most direct proof that the covenant and prophets would yet be fulfilled.” The transfiguration reveals the relationships of those who will be with Christ in his future eternal earthly kingdom. Peter, James, and John, represent unglorified, mortal men living on the earth, who personally witness and rejoice in the manifested glory of the Messiah. Jesus is personally present in this kingdom in His state of glory, as are Moses and Elias, who also appeared “in glory.”

We need to meditate on this great and mighty work of God.  It is for our encouragement as well as for the three on the mount with Jesus.  The assurance of His return in power and great glory is the basis of our hope.  Knowing He will return with rewards for His servants is key to our reason for living.

All of this receives some confirmation in the brief Q&A on the way down from the mountain.  The disciples asked Jesus about the prophesy in Malachi 4:4 concerning Elijah.  This was widely acknowledged in Judaism, that Elijah would come before the Messiah.  After all, they had just witnessed Elijah on the mountain.  But wasn’t he supposed to have a ministry of calling the people back to God before Messiah came? 

As always, Jesus answer perfectly resolved the issue.  His death and resurrection would provide for Messiah in His suffering and glory.  So, Jesus point out, one had indeed come in the spirit and power of Elijah, a reference to John the Baptist.  He preached the message that called people to repentance.  But they did not accept John’s message but did to him whatever they wished.  In the same way, Jesus’ was about to suffer at the hands of the same people.  But you can be assured, that will not be the end of His story. 

And though each of The Twelve will also die, most by martyrdom according to tradition, so it will not be the end of their story.  All who believe in Christ will be more than conquerors, triumphant in death.  This glimpse of Jesus’ glorious majesty is a reminder for us as well.

³ Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, ⁴ to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, ⁵ who are kept by the power of God through faith for salvation ready to be revealed in the last time. (1 Peter 1:3-5)

Matthew 16:27-17:13, Jesus Transfigured (1)

 In Matt. 16:21 Jesus announced for the first time that He would die.  In Matt. 16:27 He announces for the first time, His second coming.  What a promise, especially in light of the nature of His first advent. In His return He will come with majesty, surrounded by the angels, and in the shared and unborrowed glory of His Father.  And it is a return with reward.  This promise is at the same time an indication that His disciples will work in His absence.  It is a truth that gives meaning to today, to how we live each day.

What did Jesus mean in v28? Certainly no one in that group would be around when he actually returned again. Some think He refers to the start of the Church or to the destruction of Jerusalem in 70AD, events that are important in the establishing of the mystery form of the Kingdom, the Church.  But these do not really speak of the "Son of Man coming".  The context of v27 (Jesus’ coming in glory) and of the disciple's question in 17:9-13 indicate to me that the "transfiguration" (17:1-8) is the fulfillment of the promise in v28.  Those who saw it were the 3 disciples Jesus took along. 

The transfiguration is a glimpse of Jesus’ return in glory.  His appearance (17:2) is not the way Jesus looked normally in His first advent; it is the appearance He will have when He comes in majesty and glory.  Furthermore, the appearance of Jesus’ face reminds us of Moses who, “after six days” (Ex. 24:16), ascended Mt. Sinai to meet with the Lord.  When Moses returned (Ex. 34:29ff) his face shown with reflected glory, something that pales in contrast with Jesus’ unborrowed glory.  Here are some thoughts about questions from the passage.

·        “Transfigured” simply means changed (it is so used ion 2 Cor. 3:18 and Rom. 12:2).  He was changed into the heavenly appearance that speaks of the glory He had with the Father before He came to earth (John 17:5) and which is His now, at the right hand of the Father, and which will be His in His glorious return.

·        Moses and Elijah appeared with Christ.  Why these two great men?  Some say that they represent the Law and the Prophets.  Others hold that, as Moses died and Elijah was raptured, they speak of the two ways believers go to be with Christ.

·        What was wrong with Peter’s idea?  It is, of course, that he minimized Christ by equating Him with Moses and Elijah, as seen by the very words of the Father.  God spoke audibly three times in this say, at Jesus’ baptism, here, and shortly before His crucifixion (Jn. 12:28-30).  Each is the Father’s way of exalting His Son before men at important times.

What the three disciples witnessed that day was Jesus in a “glorified” state, the victorious state of all of the sons of God (Rom. 8:18,29f).  Jesus’ first transfiguration was from the form of God to the form of man (Phil. 2:6-7).  The next time we see Him we will see Him as the triumphant God/Man when He comes in majesty and glory.

Matthew 16:28-17:13, Catching Up so we can Move On

Let us take some time to remember our context in Matthew’s Gospel. 

Rejection of the King:

I. Rejection raised, 11:2-30. John the Baptist raised the issue by asking, Are you the Coming One, or do we look for another?  It was also raised when Jesus noted certain cities that had not believe in Him, in spite of the many signs they had seen.

II.Rejection reasons, 12:1-21. The “reasons,” by which we mean the occasions when the leaders contended with Jesus, were “Sabbath controversies,” where Jesus did not act in accordance with the rabbinical traditions.  Another issue raised had to do with the relationship of Jews to the Gentiles.

III.Rejection route, 12:22-50. While Jesus did not say the leaders had rejected Him, He did warn them that they were headed in that direction.  He warned them of the “unpardonable sin,” blaspheming the Holy Spirit.

IV.Rejection remodeling, 13:1-16:12. While Jesus may not have said the leaders had rejected Him, He did know that the rejection was coming.  Therefore, He began to introduce to His disciples the fact of “two advents” and the nature of things during that time.  The emphasis throughout this section is on the disciples; Jesus is still ministering to the crowds but you can see the preparation of the disciples is front and center.  Jesus uses parable in Ch. 13 so His disciples understand but the crowds do not.  After the martyrdom of John the Baptist the miracles of feeding the 5000 and walking on the water are aimed at the disciples.  The events of Ch. 15 take place in Gentile areas, as does the exchange with the disciples at Caesarea Philippi.

V.Rejection revelations, 16:13-17:27.  We are now in the midst of various “revelations” related to Jesus’ rejection.

    A.Revelation of the Christ, 16:13-17.  In order to know Christ in the truth, God must reveal this to men.

    B.Revelation of the Church, 16:18-20.  Jesus, for the first time in Matthew, refers to the Church, the new “wineskin” for the age between the advents.

    C.Revelation of the Cross, 16:21-26.  For the first time Jesus declares to His disciples that they will be going to Jerusalem where He will suffer at the hands of men, be killed and raised the third day.

    D.Revelation of the Coming Again, 16:27-17:13.  In our next post, Lord willing, we will consider the amazing event on a high mountain in Israel (Mt. Hermon?) where Jesus was “transfigured” before Peter, James and John.

    E.Revelation of the Context, 17:14-27.  This passage will help put into the bigger context, all that is happening.  To the disciples it was confusing; we are not surprised they did not understand.  But if we see the big picture, it makes total sense.

Matthew 16:21-27, Jesus’ Fellow Workers

Jesus is building His Church; we are His fellow workers.  The Greek term in 1 Cor. 3:9 is sunergos, which is not hard to decipher in English.  Sun is the prefix for “together.”  Ergos should remind you of “energy” or, in the case of a worker, an “energetic person.”  Thus, as workers “together” we must be in sync with Jesus.  And since Jesus is the architect and master craftsman, He is the One who must determine in what ways we must be joined together. 

Having said that, we now would say: there are few passages in the Bible that better describe how we are to be in sync with Jesus than this one (Mt. 16:13-27) and the related passages in the other Synoptic Gospels (Mark 8:27-38; Luke 9:18-26).  As His fellow workers we must know Him, something that requires that God reveal Him to us (16:13-20).  Second, we must understand that we are His followers, carrying our cross as He is carrying His, headed for Jerusalem, the place of suffering and resurrection (16:21-23).  Third, we must be those who have denied and lost ourselves in and for Him; we are not those who work because we are in it for worldly gain but who eagerly await the day when He, Jesus, will reward us according to our work (16:24-27).

·        We must live as Jesus lives, a life of death and resurrection, v24.  It is interesting that only now did Jesus make this clear to his disciples (granted, they still could not comprehend; but Jesus was very clear).  He did not tell them this as they were mending their nets that day.  He just said, Follow Me and I will make you fishers of men.  But now they have come to the most significant fork in the road.  They have confessed them as Lord.  They consider themselves His followers or disciples.  If they follow Him, they need to know He is going to Calvary!

·        We won’t follow Jesus to the cross, truly, unless we are willing to lost our lives for His sake, v25.  He must be that important to us!  No one, not even we, ourselves, can be more important.

·        Not even the entirety of the world’s riches and self-value and pleasure can rise above His place in our lives, v26.  This is a fact.  If you gain the whole world you would lose the very soul you are trying to please.  Our studies on “joy” (Jan. 30-31, 2019, https://ronandcindy.blogspot.com/) pointed out how the Greeks had no appreciation for “joy” deep in the heart because their whole approach was to seek after pleasure (hedone), the things that make us feel good from moment to moment. 

·        What must characterize Jesus’ fellow workers is their total satisfaction in waiting for the day when He will reward His workers, v27.

 Meditate on this.  Seek the work of God to help you examine yourself in the truth.  Are you really following Christ, on the path of His choosing?  What is of value to you?  Are you laying up treasure in heaven?

Psalm 114

Here is another Psalm that glorifies God in the history of Israel, or more specifically, in His choice of Israel.  Remember that this is in the group of “hillel” Psalms (113-118) read at feast times.  They are calls to praise that are beneficial for the people of Israel to review frequently.  But, to be sure, this is a call to praise for all the earth.

·        114:1-2: We are transported to the very beginning of the national existence of the descendents of Jacob.  They were a family until God took them out of Egypt.  Judah, the tribe in which both the palace and the temple would rest, became holy to the Lord (His sanctuary or holy place).  Israel became His dominion, the place on earth where God would exercise His kingly authority.  Remember how significant this is to the people of Israel.  They entered Egypt 70 members of a family; they endured great affliction; and by God’s grace and power, they exited Egypt a nation of millions.

·        114:3-6: What rejoicing this elicited from the parts of creation through which Israel travelled on their way to Canaan.  Both the Red Sea and the Jordan River were parted for Israel to pass through.  The great mountains of the wilderness and the little hills were like playful sheep as God brought His people into the Promised Land.

·        114:7-8: Why did these potential obstacles act in such a way?  Because they recognized the presence of the Lord in this event.  All the earth is called to tremble at His presence.  In the Exodus the Presence of God was especially evident when God provided water from the rock (Exodus 17:1-7).  When you read that story you will see God not only promised to meet the need for water; He promised to appear before the people.  God did His work through Moses, speaking to the people in Egypt and leading them out.  But at Rephidim He manifested Himself in a way that was evident to the people.  There is a Jewish tradition that the rock from which water came actually stayed with Israel throughout their years in the wilderness.  That may or may not be the case (Scripture is not clear).  But remember that the Apostle Paul put it this way: they all drank the same spiritual drink.  For they drank of that spiritual Rock that followed them, and that Rock was Christ (1 Cor. 10:4).  God manifested Himself in that rock and manifestations of God always are connected to the second member of the Trinity, the Son of God.

Today the message is the same.  Israel was to be His sanctuary and dominion.  He is present with those today who drink of the spiritual Rock, to dwell with them and to rule over them.  What worship that should elicit from each of us!  Jesus Himself said, whoever drinks of the water that I shall give him will never thirst.  But the water that I shall give him will become in him a fountain of water springing up into everlasting life.

Matthew 16:21-27, Jesus Building His Church

Jesus has said in Mt. 16:18.  It is not a surprise that He mentions His Church here.  We have been with Him through the rejection of the leaders and heard His parables that prepare for discipleship between the two advents.  Then Jesus has been bringing His disciples to consider the need of the Gentiles.  We now see three major things that perfectly fit where Jesus is headed: the announcement that He will build His Church, the first announcement that they will be going to Jerusalem where He will suffer at the hands of men, and the transfiguration.

Let us remind ourselves of foundational truths concerning Christ and the Church.

1.  He is the builder; we are FELLOW-WORKERS (1 Cor 3:9-10).

2.  He is building the CHURCH.

3.  The Church is HIS (Acts 20:28).

4.  The Church is a spiritual BUILDING (1 Peter 2:4-5a,7).

5.  Peter and the Apostles are the FOUNDATION of the building (Eph. 2:20).

Today’s passage is vitally related to building the Church.  The first truth above is that He is the builder and we are fellow-workers.  Our passage explains this.  What is Jesus’ primary activity in building the Church?  It is the suffering that is going to happen in Jerusalem.  How will we be of any help as fellow-workers?  Only if we also take up our cross; only if we seek the eternal profit that comes from losing our lives for His sake.

Isn’t Peter amazing.  He is the one who gave the answer to Jesus question, who do you say that I am.  He confessed Jesus as Lord.  Then, seemingly just moments later, Peter is telling Jesus what He can or cannot do.  We may just want to chalk this up to Peter’s temperament.  But Jesus does not share that view.  He says that Peter is playing the role of Satan; Peter does not understand the ways of God.  He only knows man’s way.  For us, the Christ, the Son of the living God does not suffer at the hands of men.  But of course, if the Son of God does not suffer, there is no salvation; there is no Church full of saved people; and there is no resurrection, no hope of eternal life!

Why is Jesus' death and resurrection essential for building His Church?

·        Col 1:13: Christ delivers from the power of darkness into His kingdom.

·        Heb 2:14-15: Satan has the power of death so the gates of Hades must be opened!

·        Col 2:12-15: Jesus triumphs over the powers of darkness thru death, resurrection.

·        From that resurrection comes the believer's life & power:

o   I Peter 1:3: we have living hope/inheritance by resurrection.

o   Rom 6:4: life, identified with Christ's death/buriel/resurrection.

o   Acts 4:10: man healed in the name of resurrected Christ.

o   2 Cor 10:1-6: our warfare, with resurrection power, destroys Satan's strongholds.

o   Phil 3:10: thus we long to know the power of His resurrection.

o   Eph 2:19-22: prayer to know power of resurrection.

          The Church will come into existence AFTER death!  Remember, Easter is not about "new life after conception".  It's about "new life after resurrection".

          Here is one final thought concerning the overcoming nature of the Church, referring to the “gates of hell” in v18:

The gates of hell shall not prevail against the church. The phrase “shall not prevail” may be understood as meaning, “shall not stand against.” The imagery pictures the church as being on the attack against the gates of hell. Hell (Gr hades) represents the kingdom of Satan. While Jesus’ resurrection certainly will overcome the sting of death, it will also enable His Church to aggressively attack the gates of hell by snatching out victims from darkness into His glorious kingdom. One does not attack with gates; he defends. It is the church which is on the attack here.

Matthew 16:13-20, Peter’s Confession

The cave dedicated to the god Pan, at Banias in Israel, 

in "the region of Caesarea Philippi.

Again, we see Jesus in a Gentile region.  Caesarea Philippi was at the base of Mt. Hermon, in northern Israel, in the Roman region of Gaulanitis ( “the Golan” today). The city was long associated with the worship of the god “Pan,” a “goat” god associated with victory in battle, desolate places and music.  In older times the :god of choice” was “Baal-Hermon” (Judges 3:3; 1 Chron. 5:23).  The NT name acknowledges that it was a city named in honor of Caesar Augustus by Phillip the Tetrarch who ruled the area, being distinguished from Caesarea Maritima on the Mediterranean coast.

The background is important in understanding our passage.  Many have come to believe that the gates of hell/hades refer to a cave in the area (see photo), in front of which was a temple to Pan, part of a complex of temples, bathhouses and other aspects of cultic worship.  The geography is a powerful part of the event.  The Gentile area is more preparation for The Twelve, helping to loosen up their biases in anticipation of the future Church, the family of Jews and Gentiles together.  The pagan emphasis provides a tremendous backdrop for the contrast between the Christ, the Son of the living God and all the spiritual hosts of wickedness in the heavenly places (Eph. 6:12).

The question Jesus asks of His disciples is, to this day, the most powerful spiritual question one can ask: Who do you say that I am?  If you do not, from the heart, give a correct answer to this question, they you are not a Christian (1 John 4:1-3; 5:1-5; 2 John 1:7-11).  Andrew and Nathaniel had made similar confessions earlier in Jesus’ ministry (John 1:41,49).  The point here is not that this is the first time someone had made such a confession.  The point, rather, is that this confession is what sets apart the followers of Christ from all others.  Others had other ideas about Jesus, that He was John the Baptist or Elijah or Jeremiah.  But Jesus’ followers, and thus those who will inhabit His Church, will be those to whom God has revealed the truth.  Paul spoke of the time when God revealed Christ to Him (Gal. 1:15-16).  Can you speak of that in your own life?  As Jesus told Peter, to know Him in that way is to be blessed by God.  Certainly, this revelation and confession of Christ is the rock upon which Jesus will build His Church.

Jesus pronouncement, I will build My Church, is also profound.  This tells us what Jesus’ plan was and is for the age in which we live.  This is the reason for the command from Christ to go and make disciples in all nations (Mt. 28:19-20).  This is the reason believers today have been given spiritual gifts; it is for the building up of the Church that Christ is building (Rom. 12:3-8).  This was the reason Jesus gave Peter the keys of the kingdom of heaven (the term “you” is singular in Greek; Jesus was addressing Peter).  Peter used those keys at every key moment in the early Church, as Jews first joined in (Ac. 2:14,38-39), then Samaritans (Ac. 8:14), and finally with the Gentiles (Ac. 10:34-35). 

The result of the use of the keys means that, in heaven, there will be representatives from all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb (Rev. 7:8).  The gates of Hades will not prevail against it.

Matthew 16:1-12, Beware the Leaven

In this passage Jesus again speaks of the sign of the prophet Jonah, which He spoke of and we wrote on back in Matt. 12:39.  They will only get the sign that is bound up in the resurrection of Christ.  This assumes, of course, His death; there is no resurrection without a death.  Therefore, Jesus is proclaiming that the rejection of the leaders will run its course, leading to the cross.  Their request for a sign is, again, just a bunch of hypocritical bloviating.  They are not really wanting to follow Him.

This, then, leads to the conversation between Jesus and the Twelve concerning the leaven of the Pharisees and the Sadducees.  Jesus is right, is He not, to be amazing at the disciples’ concern about bread.  Jesus uses the lack of bread as an opportunity to use the “leaven” illustration.  As the leaven makes the bread look larger while adding nothing to its substance, so hypocrisy makes us look one way when, in our hearts, there is not a correspondence between our outward appearance and our heart.

The Pharisees and Sadducees were quite different from each other.

PHARISEES	SADDUCCEES
Conservative	Liberal
Accepted both the written (Mosaic) and oral (handed down through the rabbis) Law	Accepted only the written Law, although were not as meticulous and well-versed as the Pharisees
Believed in a future resurrection	Denied the resurrection
Believed the spirit world was active	Denied a real spirit world
More people sided with them; a majority of members on the Sanhedrin	Had more money and power; joined with the family of the High Priest
Hated Gentiles	Hated Gentiles

The problem with both is their hypocrisy: they both emphasized external religion that automatically ruled out the Gentiles, or at least any contact with the Gentiles.  For Jesus, of course, the issue is not literal bread but the Bread of Life.  Paul spoke of this, in the context of the Church, in Gal. 5:1-12.  A little leaven leavens the whole lump (Gal. 5:9).  What is he talking about?  He is talking about the legalism that was making inroads into the Galatian churches.  By legalism we refer to the attempt to rebuild in the Church the wall of separation between Jew and Gentile.  Believers in Christ are no longer under law but under grace; legalism seeks to move them back under the law-system.  Paul tells Christians to stand fast, therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage (Gal. 5:1).  Jesus says, beware of the leaven of the Pharisees and the Sadducees!

Brothers and sisters, this hypocrisy is a killer to the life of Christ in His Body.  Le-t us beware of the doctrine of the Pharisees and Sadducees.  People in our midst who espouse law-keeping may seem like incredibly righteous people; but in fact, their righteousness is as filthy rags.  Our righteousness for eternity and for every-day life is in Christ Jesus, our Lord.

Matthew 15:29-39, Feeding the 4,000 (Yes, Really)

Departing from the region of Tyre and Sidon, Jesus skirted the top end of the Sea of Galilee and came to the east side of the Sea.  This was in the vicinity where He cast the demons into the pigs (Mt. 8:28-34).  Again, Jesus healed many people as He ministered to the multitudes (cf. Mt. 8:16-17; 9:35-36; 14:34-36). 

The eastern side of the Sea of Galilee was certainly home to many Jews, but was predominantly Gentile.  It is here that Jesus performs the feeding of the 4000.  You may be surprised to learn that there was such an event.  The feeding of the “5000” is a story repeated in all four Gospels.  This story is recorded only in Matthew and Mark.  Even in Israel today there is no cathedral or shrine built in the area where it is believed this happened as there is in the location of the more prominent miracle (Tabgha, just west of Capernaum).  There is a sign at the sight (see photo) but it is not very well marked.

The two stories share a lot of similarities, as the following chart indicates.

5000 (Mt. 14:14-21)		4000 (Mt. 15:32-39)
W side of Sea of Galilee, Jewish (cf. 14:13,34)	Location	Predominantly Gentile, E of Sea of Galilee (15:29)
14:14	Jesus' Compassion	15:32
14:17	Disciples lack of faith	15:33
14:17	Small amount of food	15:34
14:19	Blessing	15:36
14:19	Disciples involved	15:36
Jewish, 12, symbolizing the tribes	Leftover baskets (see note #1)	Gentile, 7, symbolizing the fullness of the Gentiles

Some wonder the purpose of this story, feeding 4000, after the previous feeding of the 5000. Several commentators point to the emphasis on Israel in the 5000, and Gentiles in the 4000.  It is not just the

fact that one was performed in a more Jewish area and the other a Gentile area.  Even the baskets used show the difference. The "12 baskets in the 5000 were 'kophinos', a small hand-basket, peculiar to Jews; while in the feeding of the 4000, the basket was the 'spuris,' a much larger basket or hamper, used more generally by the other nations (e.g. Acts 9:25)." (Pettingill, concurred with by MacArthur, Phillips, Morgan and others.)

The way Jesus deals with the disciples in both miracles (telling them, “you feed the crowd”) indicates that both miracles are done more for the benefit of the disciples than for the multitudes.  He is teaching The Twelve that their sufficiency is in Him.  Their ministries will require them to depend on Christ, whether ministry to Israel or to the ends of the earth.   That is why The Acts of the Apostles is said by Luke to be the continuation of the things that Jesus began to do and teach (Ac. 1:1).  What an important lesson for us to learn!  Successful ministry will not depend on our slick methodology or charismatic leadership.  Successful ministry is ministry that Jesus is doing through us.

Matthew 15:21-28, A Woman of Great Faith

Ministry to the Gentiles was ALWAYS in the plan of God.  In Rom. 15:8-12 Paul quotes from Psalm 18:49, Deut. 32:43, Ps. 117:1 and Isa. 11:1,10 to confirm this fact.  It was in the Abrahamic Covenant, that Abraham would be a blessing to the nations (Gen. 12:1-3).  At the time of Jesus’ birth Simeon said that Jesus was for “all peoples, a light to bring revelation to the Gentiles” (Lk. 2:30-32; from Isaiah 49:6). 

Thus, we are not surprised that Jesus began to break down the barriers against Gentiles in the minds of the Twelve.  Jesus is in the region of Tyre and Sidon, in the area of Phoenicia, outside the jurisdiction of Herod, a Gentile area NW of Jerusalem (W of Galilee).  Mk 7:26 calls her a "Syro-Phoenician".  Matthew refers to her as "a woman of Canaan", the very people who were to be supplanted by Israel back in the days of Joshua.  Jesus is making it clear to His disciples that there is a place in His ministry (and thus theirs) for Gentiles.

And why not?  This woman and the story tell us some things about the nations, including my nation today (and yours). 

·        Jesus went to the Gentiles, v21.  Clearly Jesus understands that His ministry is to the lost sheep of Israel.  But He goes to this area to train His disciples.

·        Gentiles need mercy, v22. The problem with the woman’s daughter is a spiritual one; she is demon-possessed.  She is under the domination of the wicked one. 

·        Gentiles need preachers, v23-24.  This scene is powerful.  At first Jesus says nothing to the woman.  This seems to embolden the disciples to tell Jesus to do what they have been trained to do since infancy.  Jews maintain a physical separation from Gentiles.  But Jesus’ silence is not the same as the disciples’ prejudice.  It is not time to begin a ministry of miracles among the Gentiles.  The miracles are signs for the people of Israel.  The great outreach to the Gentiles (the Church) awaits the cross and Israel’s rejection of the gospel in the early Church when the rule will be, to the Jew first and also to the Greek (Rom. 1:16-17). 

·        Gentiles must come to Christ by faith, v25-28.  Jesus cannot ignore saving faith, whether from Jews or Gentiles.  This is not the first time He has responded to a Gentile’s faith (e.g. Mt. 8:5-13, healing the centurion’s servant). 

o   There is something special about v25.  The word “worshipped” means to kiss the hand in a reverential way.  It could refer to kneeling or lying prostrate before Jesus.  She demonstrated submission to Jesus and called Him “LORD”. 

o   This led to a conversation in which she expressed true faith.  Remember, we are in the time before the cross and resurrection.  As Jesus told the Samaritan woman, salvation is of the Jews.  Gentiles come to Christ through Israel.  If that offends someone, then they cannot believe for salvation.  The woman is not offended.  She embraces this truth.  And she embraces the greatness of Christ when she recognizes she only needs a crumb and her daughter will be healed.

Matthew 15:10-20, Defilement

What made Israel special?  They were holy, belonging to the LORD, His special treasure above all nations, chosen not because they were great but because the LORD loved them (Deut. 7:6-8).  The point was: they were not “common;” they were special.

What makes Christians special?  They too are special, set apart (Titus 2:15), sharing a common life, the life of Christ.  Like Israel, so the Church can become very ordinary, very common, just like everyone else.  In today’s passage, the word is “defiled”.  Thus, an important question is, what defiled a person?  (It is interesting, is it not, that Jesus just fed 5000 people, almost certainly without proper handwashing.)

Jesus begins with the negative answer: it has nothing to do with how or even whether you wash your hands.  Let’s not be foolish here.  If your mother says, “wash up for dinner,” then washing up is a good idea.  If you have been working with the farm animals or petting the dog washing up is a great idea.  This has nothing to do with hygiene.  Among the Scribes and Pharisees, it had become major.  According to some rabbis, washing removed a demon.  Others saw it as a necessary distinction between Jews and the dreaded Gentiles.  The general rule was you poured the water on your hands, allowing it to run down to the wrist (Edersheim). 

Jesus answer to the Scribes and Pharisees (v3-9) got to the root of the issue.  Then Jesus answers the crowd (v10-11).  In Matthew’s account, Jesus’ word to them is short and to the point and should have been obvious: defilement, that which makes you “common,” robbing you of your special standing with God, is not what goes into a person’s mouth but what comes out of his mouth. 

Mark 7:19 notes that Jesus was hereby declaring all foods clean.  Levitical dietary laws (clean and unclean animals) were part of God’s special relationship with Israel.  But the traditions had taken this beyond what God said.  Furthermore, we must acknowledge that Jesus was in the process of leading His disciples from the old covenant (law) to the new covenant (the Holy Spirit).  He is taking them into His kingdom, and the kingdom of God is not about food or drink (Rom. 14:17).  Laws about diet will not help a believer to be holy or special to God (Col. 2:16-17,20-23).

Matthew does not record Jesus explaining this to the crowd but to His disciples in v15-20.  It is, of course, essential to their preparation for living between the two advents.  Jesus begins by challenging their ignorance, not realizing that the issue is the heart and not the externals (v16-17).  Then He renews their minds.  It all begins with our evil thoughts, and then proceeds to produce disobedience to God’s law.  Note that in v19 Jesus refers to sins that come from the Ten Commandments (murder, adultery, stealing, lying, blasphemy).  In other words, the Jewish tradition did not actually promote obedience to God; the way of Jesus did bring about obedience.

We are God’s treasured possession.  Let us not live as “commoners,” but let us be careful to remember that we cannot do this without a change of heart.

Psalm 113

Here is a wonderful, short and symmetrical (three stanzas with six lines each, and a call to praise the LORD at the beginning and end) Psalm that involves a great call to praise.  It is the first of the Hillel Psalms, Psalms 113-118 which were read at various feasts but were especially fit for Passover (according to Spurgeon in his introduction to Psalm 113).  Passover, of course, annually celebrated God’s deliverance of His people from Egypt, an event (and series of events) that could fit well the theme of praise in Psalm 113.

·        113:1-3: The servants of the LORD are called to praise Him always (from this time and forevermore) and everywhere (from the rising of the sun to its going down).  What reason is there for such praise?

·        113:4-6: Our motivation is, as always, the character and goodness of the LORD.  There is no one like Him in the way that He, the One who is high above all nations and Whose glory is above the heavens, the way that He humbles Himself to behold what is going on in the heavens and earth.  Yes, He must humble Himself to observe the goings on in heaven; He looks down upon them.  So how much greater our praise wen He also pays attention to what happens on earth and cares for people there.  Do we have any examples of God doing this?  Yes!

·        113:7-9: He takes the weakest on earth, the poor and needy, and He raises them to sit with princes.  And He blesses the barren woman by granting her a home and joy like that of a mother.  Likely the writer has specific situations in mind as we generally assume that the Psalms come from the experiences of the composers.  As we noted, the desire to remember the deliverance of the enslaved people of Israel from Egypt makes this a great Hymn.

Is there actually any person who cannot give a hearty AMEN to this Psalm?  Who has experienced any blessing or privilege or encouragement that should not stop and praise the LORD for bending down from His exalted position to bless the poor and needy?  This Psalm is about the grace of God.  It is a reminder that, at all times and in every situation, any goodness we experience is from the hand of the LORD Most High who, unlike any other god has humbled Himself so as to pay attention to those He has made!

Let us make this day a great day of praise.  With our lips, and with our life, let us PRAISE THE LORD!

Matthew 15:1-14, Tradition

The Scribes and Pharisees saw themselves as the guardians of righteousness (cf. Mt. 5:20), especially the ones from Jerusalem.  They were the big honchos, concerned about what they are hearing out of Galilee.  The issue they raise is one of “tradition.” 

The word for tradition (v2), like our English word, means “to hand down, to deliver.” There were myriads of traditions handed down to help people keep the Law of Moses.  The tradition was not God’s law, although some claimed it was “oral law.”  Traditions prescribed an action, to be used in a particular situation, that when done enabled you to keep the Law in that situation.  Traditions actually made people’s lives difficult, heaping burdens on them.  They confused and discouraged people in seeking God.  A rabbi once said, “The words of the Scribes are lovely beyond the words of the law, for the words of the law are weighty and light, but the words of the Scribes are all weighty.” (From The New Treasury of Scripture Knowledge on Mt. 15:2.) 

You might think Jesus ignored their question (hand washing) and deflected to another issue (honoring your parents).  Jesus first went beyond quibbling over handwashing to the real issue.  The power of the Scribes and Pharisees depended on raising the importance of their traditions to a level on par with the Law of Moses.  The effect of that was to diminish the Word of God (v6).  Jesus made it clear that hand-washing was not an important religious issue (v10-11, 15-20).  What is important is that we live out of every Word of God (Mt. 4:4).

Devoting one’s possessions to the temple could, in fact, cause a person to violate one of the Ten Commandments.  It was “legal” by tradition to take money that you should use for your parents and give devote it instead to the temple, supposedly giving it to the Lord. The problem was that it was “illegal” according to the word of God! You might think you were drawing near to God but, in fact, you were disobeying God. 

The end result was Jesus’ judgment taken from Isaiah 29:13. Because of the leadership, the PEOPLE were far from the Lord and their worship was empty.  Isaiah renders the end of the passage like this: Their fear toward Me is taught by the commandment of men.  Most Jews did not actually fear God; they feared the Scribes and Pharisees (remember, Paul once had a zeal for these traditions, Gal. 1:14).  That’s why Jesus’ disciples asked if He knew they were offended by what He said (v12).  Jesus put things in eternal perspective: the blind leaders and the blind people following them would be uprooted, but God’s plants would be known by their fruit.

We need to consider this in our own situation.  Our traditions about “separation” from non-believers can keep us from obeying Jesus command to make disciples of all nations.  Peter had to learn this in Acts 10, that he had to be willing to go to the house of a Gentile so as to preach the gospel to him.  Do we have traditions that cut us off from the very people God has called us to love and serve?

Matthew 14:22-36, Don’t MISunderestimate Christ (4)

The disciples had a problem; they had “contrary winds.”  This is a term that is significant in the making of disciples.  Unbelievers are “those that are contrary” (Titus 2:8).  Paul himself was originally “contrary” to the gospel (Ac. 26:29).  And why were Jesus’ disciple out on the sea to begin with?  Because Jesus had commanded them to go to the other side.  In other words, running from the storm was not an option. 

Yet, unlike the previous miracle, Jesus was nowhere to be seen!  He was up on the mountain by Himself praying.  Matthew emphasizes it: He was alone there.  This went on into the “fourth watch of the night,” the last part of the night, perhaps the 3-6AM shift.  Come daylight and the winds might die down or others might see them and help rescue them. Maybe the disciples were not thinking they would make it to daylight.  As in the feeding of the five thousand, the disciples had no solution it appears.

Then Jesus arrives.  He arrives in a manner, walking on the water, which these days is more often spoken of in humorous fashion.  People make a joke about knowing where the stones were or something like that.  But Jesus came to the disciples in a manner that speaks of who He is as the Son of God.  I know this because of what Jesus said to them: Be of good cheer, egw eimi, do not be afraid. 

Pardon the Greek for a moment, but I wanted to be sure you understood what Jesus said.  Most versions translate these words, “It is I.”  But true to his purpose, Young’s Literal Translation says, I am he.  The “he” is in italics because it’s not actually there.  Jesus simply said, “I am.”  Ego eimi, I am, the same words Jesus uttered in all those “I AM” statements in John’s gospel.  Jesus did not call Himself “the great it is I” in John 8:58.  He was referencing the name Yahweh from Exodus 6:2-8.  In God’s words to Moses, and all over the Old Testament, hundreds of times, God would repeat the words, “I am the LORD.”  On every occasion the word “am” should be italicized because literally God would simply say, I, the LORD.  Jesus is making the same bold statement here.  Joy can return and fear is banished because I AM is here; and you know it because He comes walking on the water.

This is the point of this passage.  It is not just the power and sufficiency of Christ, as in the previous miracle.  It is the presence of God in Christ.  All throughout Scripture this was God’s method of encouraging His people.  His first encouragement to the reluctant Moses, in Ex. 3, was to assure him, I will be with you.  And the “I” that is with you is the Eternal One.  God uttered this assurance to Joshua, David, Jeremiah and to the people of Israel over and over.  You don’t need to fear because I, with you.

Jesus is telling His disciples the same thing, corporately when He comes walking on the water, and personally when He answers Peter’s panicky cry, “Lord, save me!”  Again, don’t misunderestimate Jesus: when He is there, the LORD is there, I AM is with you.  Jesus said these words in Matt. 28:19-20 in calling us to make disciples in all nations.  As we go about this we need not fear, but can go rejoicing, because He is with us always, even to the end of the age. 

What we learn from Peter is that we must not take our eyes off Christ; we must not allow our circumstances to become the focus of life.  The issue is faith.  Do we not understand who Jesus is?  Do we not understand He is with us as we go in His name?  It is more than simply a name, Emmanuel.  It is true.  When Jesus is with us God is with us.  Truly You are the Son of God!

Be of good cheer.  I AM! Do not be afraid.