Understanding the
Bible
(An Independent Baptist Commentary)
Matthew through Luke
By
David H. Sorenson B.A., M. Div., D. Min.
Northstar Ministries
(A ministry of Northstar Baptist Church) 1820 W. Morgan St.
Duluth, MN 55811 218-726-0209
Second Edition Copyright 2006 Northstar Ministries
1820 W. Morgan St.
Duluth, MN 55811
Printed in U.S.A.
Understanding the Bible
(An Independent Baptist Commentary)
Understanding the Bible has one purpose: to help the reader under- stand the Word of God. It seeks to accomplish what Nehemiah wrote, “So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading”
(Nehemiah 8:8).This work endeavors to give the sense of any given passage of Scripture and help the reader to understand the reading.
THE GOSPEL ACCORDING TO
ST. MATTHEW
Introduction to Matthew: The Gospel According to St.
Matthew was written by the Apostle Matthew, also called Levi.
The date of its writing is uncertain, though some have suggested it was as early as A.D. 37. Matthew was one of Jesus’ twelve dis- ciples and was also a publican (a tax collector for the Romans) before coming to Christ.
The Gospel of Matthew is unique among the four gospels in that it presents the ministry of Christ from the perspective of the Jewish nation. He thus writes from a Jewish point of view and provides numerous details to which a Jewish mind will readily relate. The prominent characterization of Christ in Matthew is that of the King and ultimately of His coming kingdom. Thus, much of the book will be presented from the perspective of the kingdom of God. That kingdom is what Jews of that day longed for in throwing off the tyranny of the Roman yoke and reestab- lishing their own historical kingdom, long truncated since the Babylon captivity. However, Jesus described and defined that coming kingdom in spiritual terms. The kingdom will be found in the person of its King. He presented Himself to His people throughout His ministry. However, official Israel rejected Him out of hand.
Matthew is particularly the gospel for Israel.
Notwithstanding that, as it flows from the death and resurrection of Christ, it is a gospel for the whole world.
9
Overview of Matthew 1: Chapter 1 records two matters:
(1) the genealogy of Joseph, and (2) the birth of Jesus Christ.
1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. The Apostle Matthew begins his gospel with the introductory comment, “the book of the generation of Jesus Christ.” The word translated as generation is (genesiv) genesis. What is recorded here is the lineage and genealogy (i.e., origins) of Jesus Christ. On the natural level, it is His human lineage. It should be noted that Matthew goes to great effort to establish the Jewish lineage of Jesus Christ through David and back to Abraham.
Matthew thus notes that our Lord was “the son of David, the son of Abraham.” In as much as Matthew’s target-audience is Jewish people, he goes to the heart of the lineage of Jesus Christ. He is ultimately the son of David and hence a descendant of the Davidic Covenant which God made with Israel. He therefore is of that royal dynasty and thus heir to the throne of Israel.
Moreover, Jesus is the son of Abraham and hence a de- scendant of the Abrahamic Covenant. As the seed of Abraham, He held a unity with all Jews who would someday hear of Him.
He was one of them. Hence, He was not only a Jew, but of the royal lineage of Israel.
1:2-5 Matthew here begins the lineage of Christ from Abraham and immediately shifts to the house of Judah. 2
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse. The lineage of Jesus Christ is clearly rooted
in the patriarchs of the nation of Israel in Abraham, Isaac, and Jacob. Matthew makes sure his Jewish audience realizes that.
Then, notice that Jesus’ lineage comes through the house of Boaz and through the harlot Rahab. Though there is quite an age span, evidently Rahab, the harlot of Jericho, was the mother of Boaz. Boaz eventually married Ruth of whom Obed was born.
He was the grandfather of David. A case might be made that all three of the women in this lineage, Tamar, Rahab, and Ruth were all gentiles. That is not coincidental. God, in the very foun- dations of Israel, was laying the foundation for a gentile bride for His coming Son.
1:6-11 The lineage of Christ then flows exclusively through the royal line of David up to the time of the Babylonian captivity: And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; 7
And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; 11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon. These are the kings of Judah as recorded in II Chronicles up until the Babylonian captivity whence the kingdom of Judah was cut off. Zedekiah, though last king of Judah is not noted inasmuch as he was the brother of Jeconiah. However, Matthew does denote “Jechonias and his brethren” thus taking note of both Jehoiakim and Zedekiah.
1:12-15 The lineage of Christ then continues through the royal line during the captivity, restoration, and inter- testamental period: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
13 And Zorobabel begat Abiud; and Abiud begat Eliakim;
and Eliakim begat Azor; 14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob.
1:16 Matthew then takes the lineage up to Joseph, the husband of Mary. And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called the Christ. It is important to note that the expression changes here. Jesus was not begotten of Joseph. The word translated as begat (gennaw gennao) is a term referring to the male role in procreation. Jesus was born of Mary, but not begotten of Joseph. Matthew clearly is laying the foundation of the truth of the virgin birth about to be revealed in verse 23. The fact remains, nevertheless, that Jesus was born of Mary but was not begotten of Joseph.
Here, the word, Christ, appears for the second time in the Bible. The first in Matthew 1:1. The word thus translated (Cristov christos) literally means ‘the anointed one’ or ‘Mes- siah.’ To the Jewish mind, the Anointed One was a clear reference to the ultimate King of Israel, the Messiah. The idea hearkens back to the prescribed Jewish practice of anointing their kings into office. Thus, the Anointed One was a clear re- ference to the King. Jesus, as Messiah, was the long promised King of Israel. Matthew therefore has gone to considerable lengths in the preceding genealogy to establish the royal descent of Jesus from King David.
1:17 Matthew thus sets up an interesting progression. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
There were fourteen generations from Abraham to David, four-
teen generations from David to the Babylonian captivity, as well as from the Babylonian captivity unto Christ. That is a total of forty-two generations. (See Floyd Jones’s Chronology of the Old Testament for further mathematical details regarding these forty-two generations.) God typically works in sequences of sevens. In forty-two generations there are six sequences of seven. What may be implied is that the final seven generations pertain to Christ and His coming kingdom are yet to come. That, in all likelihood will be during the Millennium when Jesus Christ will be King indeed. Implied therefore is that there may be seven generations of Jewish people in that day.
1:18 From here to the end of the chapter, is the record of the birth of Jesus Christ. Again, it is from a Jewish perspective and written for the consumption of the Jewish mind. Matthew thus notes, Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.
The reference to Mary being espoused to Joseph is roughly similar to the modern, western idea of being ‘engaged.’ Under Jewish custom, however, espousal considered the couple to be legally wed though not having consummated the marriage un- ion. Matthew continues noting, “before they came together.”
As righteous and godly Jews, they had not engaged in sexual intimacy before marriage, even though they were espoused.
Notwithstanding, Mary “was found of child of the Holy Ghost.” Mary’s conception was not of Joseph, but of the Holy Ghost. Here we have another clear indication of the miraculous conception of Jesus Christ. He was begotten of God, the Holy Ghost.
1:19 Imagine the consternation and confusion that Joseph must have gone through. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. He had thought that his
bride-to-be was pure and a virgin. Now, Joseph finds out that she is pregnant and not by him. Under Jewish law, the breaking of an espousal was allowed in such circumstance. In fact, under Jewish law he could have had her brought before the local Sanhedrin and pressed charges of evident adultery. The penalty was death. (Espousal was considered to have the force of marriage under the Jewish law.) But Joseph was a just man and by implication a merciful man. Rather than publicly disgrace her by pressing charges against her, he considered quietly divorcing her. He no doubt was under tremendous burden and stress. One can only imagine the conversations that took place between him and Mary at this time. Mary already knew what had happened to her (Luke 1:30-35). But Joseph evidently did not believe her.
1:20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. As he pondered all of this, the angel of the Lord appeared unto him in a dream and said, “Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.”
The word translated as conceived (gennaw gennao) is the same Greek word translated as begat in verse 16. Again, it is the word used for the male aspect of conception. Her impregnation was by the Holy Spirit. Thus, Mary’s conception was by the Spirit of God. Of additional interest is that the “angel of the Lord” described Joseph as the “son of David.” It is likely that Joseph rarely, if ever, so thought of himself as such. However, God likely was reminding Joseph of his royal descent as he learned he would be the stepfather of God’s Son. The angel here is not named. It may have been the same one which made the annunciation to Mary in Luke 1:26 which was Gabriel.
1:21 The angel thus announced, And she shall bring forth a son, and thou shalt call his name JESUS. The name Jesus essentially means ‘savior.’ However, it literally means, ‘Jeho- vah is Savior,’ or ‘the Lord is Salvation.’ It is based upon the Old Testament word, Jehoshua, usually translated as ‘Joshua.’
(Clearly implied is that Jesus Christ is one and the same as Jehovah in the Old Testament.) The angel continued noting,
“for he shall save his people from their sins.” The purpose of Christ’s coming is stated in the announcement of his conception to Joseph. He came to seek and to save that which was lost. Of further note is that the angel directed Joseph to name Mary’s child.
As the head of that new family, Joseph did as directed. See verse 25.
1:22-23 Here we come to one of the many places in Matthew where he directly quotes from the Old Testament Scriptures. (In Matthew there is, on average, about one instance per chapter in which the Hebrew Scriptures are quoted.) Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. The quotation is from Isaiah 7:14.
Isaiah prophesied that someday the Messiah would be born of a virgin. Here is the precise fulfillment of that prophecy. To deny the virgin birth of Jesus Christ (as most liberals do) is to deny the clear statement of the Word of God, as well as all of the circumstantial evidence toward that end.
The quoted Scripture foretold how that “they shall call his name Emmanuel.” It should be noted that Mary and Joseph were not instructed to name him Emmanuel. Rather they were instructed to name him Jesus. But others would call him Emmanuel in fulfillment of Old Testament prophecy. The name Emmanuel in Hebrew literally means “God with us” as is noted by Matthew.
1:24-25 Therefore, Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife.
Joseph wasted no time. He did what he had been told to do and took unto him his wife. To preserve the integrity of Christ’s virgin birth,
25 he knew her not till she had brought forth her firstborn son.
More simply put, Joseph was not intimate with Mary until after Jesus was born. As directed by the angel, Joseph called the child’s name JESUS. Joseph clearly was a just and godly man as evidenced in his obedience to the commands of God.
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Overview of Matthew 2: This familiar chapter is a major portion of the Christmas story. It encompasses the coming of the wise men, Herod’s slaughter, and the flight of the holy family into Egypt. The underlying presence is of the coming of the King of the Jews. Herod understood that and reacted ac- cordingly.
2:1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem. Jesus was born in Bethlehem in the latter years of the reign of Herod the Great. Herod was a powerful and cruel, surrogate ruler of the Roman province of Judea. And, it is likely that Herod died not long after Jesus was born. Matthew notes the “wise men from the east.” These likely were men whom the Babylonians considered to be astrologers, physicians, or scribes. Because the word translated as wise men (magov magos) is either a Babylonian or Persian word, it is likely that these men came from that area. That is plausible in as much as they likely were aware of the Hebrew Scriptures. Large numbers of Jews had lived in that area for hundreds of years as a result of the Babylonian captivity.
There has been much speculation as to exactly when the wise men saw the star. Some have thought it was several years earlier because of the time it would have taken to travel to Israel.
However, it would have taken them only a month or so to journey from the Persian gulf area to Jerusalem even if they came on foot. Another clue is the murder of the infants two years and under, as noted in 2:16. It may be that the wise men saw the star two years prior to their arrival in Jerusalem. The ancients were astute astronomers and intimately acquainted with the night skies. A new and bright star was something worthy of investigation. They may have pondered and inves- tigated it until they concluded that it was the fulfillment of Numbers 24:17. Therefore, it might be inferred that Jesus was of that age upon their arrival.
2:2 Notice that they enquired, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. They obviously had become aware with the prophecy of Numbers 24:17. There, it was prophesied that some day the Great King would rise out of Israel who would not only smite Moab but all the children of Sheth. Sheth (or Seth, as it is more commonly spelled) was the third son of Adam and the progenitor of the godly line of the ancient races.
Essentially, the prophecy in Numbers said that the coming King of Israel would rule the entire human race (i.e., the world), exalt- ing the godly and destroying the ungodly. That will ultimately take place in the Millennium.
The symbol that this was about to take place would be a star arising out of Jacob (the land of Israel). The astronomers and astrologers of the ancient Middle East knew the stellar heavens precisely. They had mapped them for centuries and studied them assiduously. When this unusual star (of no doubt some magnitude) appeared in the west, they were startled. God saw to it that some of them were aware of the prophecy in the book of
Numbers. They perceived that the King of kings had been born and therefore set out for Jerusalem to worship Him.
2:3 This was news to Herod, the powerful, surrogate ruler for the Romans. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. But the august source of these tidings gave credence to the report and it caused Herod to take the matter seriously.
2:4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. Herod therefore “gathered all the chief priests and scribes of the people together . . . and demanded of them where Christ should be born.” This indicates that he likely realized the implications of who had been born.
2:5-6 The priest and scribes therefore informed him, In Bethlehem of Judaea: for thus it is written by the prophet,
6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Notice the statement, “it is written.” (The phrase is translated from (ge- graptai) gegraptai and is in the third person, perfect tense, and passive voice. Implied is that what has been quoted has been and continues to be written, thus implying the preservation of the Word of God.) It is another reference to a quotation of Old Testament Scripture. This will be encountered frequently throughout Matthew. Matthew intended to convince the Jewish mind of the fulfillment in their own Scriptures of the person of Jesus Christ. The text quoted here is from Micah 5:2.
2:7 Therefore, Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. Herod’s inquiry as to the time the star appeared,
when taken with his order to kill all the children in Bethlehem two years and younger, indicates that the wise men may have first seen the star two years earlier. It can be conjectured as to whether the star appeared precisely when Christ was born, or if God set the star in the heavens prior to His birth as an an- nouncement of His coming. In any event, the wise men evidently pondered this for some time and finally left for Je- rusalem. It would seem that this entire time frame therefore involved several years.
2:8 Herod therefore, sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. The duplicity as well as the jealousy of Herod is apparent. Though he was an elderly man, he was deeply jealous. Moreover, as the text will unfold, he had no scruples against killing Him. Revelation 12:3-4 makes clear that Satan was ultimately behind this evil. Moreover, the devil himself appeared ready to destroy the Christ child as soon as He was born, according to Revelation 12:4.
2:9-10 Therefore, when the wise men heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy.
Here is an evident miracle of God. It would seem that the star originally gave all appearances to being in outer space as all other stars are. But now, as the wise men took the brief journey from Jerusalem to Bethlehem, the star appeared again, seem- ingly at treetop level and guided them to the specific place where the young child was. It is noteworthy that the word trans- lated as young child is (paidion) paidion. It is not the word usually translated as ‘babe’ or ‘infant’ (brefov brephos) as in
Luke 2:12. The implication is that when the wise men arrived, Jesus was no longer a new-born infant.
2:11 Notice also when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. It is evident that when the wise men came to the holy family, they now were living in a house and not in the stable. They, knowing whom they had found, “fell down and worshipped him.” Though we are not told how many wise men came, because three gifts were given, it has been assumed that there were three of them. However, that is just an assump- tion. It also is noteworthy that giving to the King was a direct part of their worship.
There has been much speculation as to the significance of the gifts given. Gold is of obvious value and is the currency of kings. Frankincense was a product that is essentially an expensive incense. It was used in the Jewish Temple worship (Leviticus 24:7) and therefore had a relationship to the office of priest. Myrrh was an expensive perfume used in the Middle East. In the Old Testament, it was a principal ingredient in the holy anointing oil prescribed in Exodus 30:23-25. Such oil was used to anoint the prophets. Hence, it may be surmised that these three gifts signified the threefold office of Christ as prophet, priest, and king. Myrrh also was an ingredient used by the Jews to embalm their dead and, therefore, may be a pro- phetic significance to Christ’s death (John 19:39).
2:12 Matthew continues, And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. God providentially warned the wise men of Herod’s impending terror and they returned home another way.
2:13-14 God thus providentially preserved His Son by warning them to flee to Egypt. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. 14 When he arose, he took the young child and his mother by night, and departed into Egypt. The history of Herod the Great reveals a man who was paranoiac. He had achieved his power largely by climbing over the dead bodies of his opponents, rivals, and family. He even killed his wife, thinking she was plotting against him. He thus had a continual fear of being betrayed and overthrown by everyone around him. Therefore, it was not out of character for him to kill all the infants in and about Bethlehem if he thought a rival had been born.
God consequently warned Joseph and Mary through an angel in a dream to flee to Egypt with the young child. The sense of urgency is noted in that they departed by night—apparently that very night.
2:15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. The young family thus “was there until the death of Herod.” Again, Scripture is fulfilled and so noted. Here the fulfillment is of Hosea 11:1, “that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.”
It would seem apparent that God’s providential deliverance of Israel from Egypt as recorded in the book of Exodus was a type of Christ. Hosea 11:1 clearly refers to Israel in its context.
However, the Holy Spirit revealed to Matthew that Jesus was the ultimate fulfillment of that Old Testament prophecy.
Therefore, another prophecy of our Lord was fulfilled, even in His infancy.
2:16 Matthew continues, Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Herod’s cruel slaughter of children two years and under hint that the wise men first saw the star two years earlier. Whether this was the time when Jesus was born is not clear. However, it would seem to lend credence thereto. It would appear therefore that Jesus by this time was about two years old.
Herod thus ordered all two-year-old boys in and about Bethlehem to be killed. Though the Authorized Version uses the word children, the word thus translated (paidav paidas) is masculine and clearly refers to little boys. Herod’s cruelty was legendary. Caesar Augustus once said he would rather be Herod’s dog than Herod’s son.
2:17-18 Nevertheless, Scripture is again fulfilled. Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
Here, Matthew quotes from Jeremiah 31:15. Rachel, of course, was the mother of Benjamin and Rama was part of the ancestral territory of Benjamin, not far from Bethlehem on the ancient border between Judah and Benjamin. (In modern terms, it is called Ramalah and has been the headquarters of Yasser Arafat.) Of significance is that yet another Old Testament prophecy pertaining to Jesus was fulfilled while He was still a small child. Matthew will routinely note every fulfilled prophecy pertaining to Jesus, particularly for the Jewish mind.
They gave credence to the Old Testament and it was they to whom Matthew was seeking to convince.
2:19-22 God again providentially notified Joseph through an angel. But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life. 21 And he arose, and took the young child and his mother, and came into the land of Israel.
It would seem apparent that Joseph knew he was known as a fugitive when he had fled Bethlehem earlier. Despite Herod’s death, he avoided the area altogether. Fearing Herod’s son Archelaus, Joseph decided not to return to Judea, but rather to his home area in Galilee. 22 But when he heard that Archel- aus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee.
2:23 Again, prophecy is fulfilled in Jesus being brought up in Nazareth. And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. The word Nazarene means one from Nazareth. Its literal meaning is of a Nazarite, as described in Numbers 6. It has the sense of a ‘separated one.’
And indeed Jesus was “separate from sinners” (Hebrews 7:26).
No one prophet had declared in express terms that he should be called a Nazarene. However, the Nazarites, of whom Samson was one, were typical of Christ. The meanness and contempt in which Nazareth was held was itself a prophecy of one who was
“despised and rejected of men.” See Isaiah 11:1, 53:3, Jeremiah 23:5, 33:15, and Zechariah 3:8, 6:12.
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Overview of Matthew 3: Matthew 3 deals with the ministry of John the Baptist, culminating in the baptism of Jesus. A num- ber of basic New Testament terms are introduced here.
3:1-2 Prior to the ministry of Jesus Christ, John the Baptist was a forerunner sent by God to prepare the way for Christ’s ministry. Matthew therefore notes, In those days came John the Baptist, preaching in the wilderness of Judaea, 2 And saying, Repent ye: for the kingdom of heaven is at hand.
John’s ministry began by preaching in the desolate Judean wilderness, south of Jerusalem. His ministry was directed spe- cifically at the Jewish nation to prepare them for their Messiah.
His message was twofold: (1) “Repent” and that (2) “the kingdom of heaven is at hand.” The first step for the Jew then (and for the gentile now) is repentance. It signifies not only regret of sin but also a willingness to change. It essentially is a message of turning from our way and sin and turning to God.
Repentance is an integral part of saving faith (Acts 20:21). It is the first step thereof. Unless and until an individual is willing to turn from his way and turn to God, he is not in a position to trust Him.
The kingdom of heaven is an interesting term. First, it ap- pears only in the Gospel of Matthew and therefore has apparent Jewish connotations. Second, for all intents and purposes, it is synonymous with the kingdom of God. Third, it is a term that has particular significance of the long-awaited Jewish kingdom. The kingdom of heaven (or of God) will come through the Jewish people and the King will certainly be of Jew- ish character.
The kingdom of heaven, in part, is a reference to the literal kingdom that Jesus Christ the King will establish when he returns after the Tribulation. It has nothing to do with the church directly and is not present today in its fullest sense. To the de- gree that the King was present in the person of Jesus, it was pre-
sent then. But not until Jesus returns will the literal kingdom actually be set up. Nevertheless, the kingdom of God is present within us (Luke 17:21) in the indwelling presence of the Holy Spirit and the regenerate nature given to us by God at the new birth. Moreover, the local church is on occasion allegorically alluded to as the kingdom in the New Testament epistles. Bible- believing churches indeed are islands of godliness in the ocean of the world and to that degree are spiritual representatives of the kingdom of God in this age. But the literal kingdom is still to come. It was that of which John preached.
The kingdom was promised to Israel through David in the Davidic Covenant made in II Samuel 7. God reconfirmed it through Daniel (Daniel 2:34-36,44; 7:23-27) and described it in the prophets from Isaiah through Malachi. The Jews in the time of Christ were particularly sensitive thereto and thus were looking forward to the coming of the their Messiah-King. They then were a conquered and occupied people under the heel of the Roman government. The tragic irony is that when their King did appear, they rejected Him (John 1:10-11).
John’s essential message to Israel was that the long promised kingdom was at hand (i.e., near) because the King had arrived. Sadly and for the most part, his message was ignored or rejected.
3:3 Again, Matthew appeals to the authority of the Old Testament Scripture in quoting from Isaiah 40:3. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. The message and ministry of John was to prepare for the coming of the King. John’s ministry began in the wilderness of Judea (the Jeshimon) and was certainly desolate country. It no doubt typified the spiritual condition of official Israel of that day. To “make his paths straight” meant to make it appropriate for the King to arrive.
The word translated as straight (euyuv euthus) literally refers to ‘straight,’ ‘level,’ ‘upright,’ ‘true,’ or ‘sincere.’ The thought pertains not to the condition of the physical roads, but rather to the condition of the hearts of Israel spiritually. God has always sought after hearts which are true, upright, sincere, and on the level, not to mention straight in contrast to crooked.
3:4 John’s manner of life was rustic. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. John lived off the land and was clothed in simple, country clothing.
Cloth of camels’ hair was the garment of the humble nomads of the region. A broad, leather girdle (belt) was that worn by common laborers of the day. The Levitical law permitted the eating of locusts (Leviticus 11:22). The thought was simply that he lived off the land, eating also of the wild honey he found in the region. The implication was he was not influenced or tainted by the corrupt culture of the day.
3:5 As such, John was somewhat of a curiosity. He had the dress and aura of an Old Testament prophet and may have been considered as such by many. Therefore, there went out to him Jerusalem, and all Judaea, and all the region round about Jordan. Large segments of the population of the region of Judea, Jerusalem, and the Jordan River valley went out to hear him preach.
3:6 Moreover, many were baptized of him in Jordan, confessing their sins. The baptism of John was a Jewish baptism and not Christian baptism, as we know it. See Acts 19:3-5. His message was repent for the King is at hand. His baptism therefore was a public expression of repentance on the part of the Jewish hearer. It is similar to Christian baptism in that immersion was the mode and that it was an outward expression
of an inward spiritual decision. The Jewish cultic group, the Essenes, along the shores of the Dead Sea at Qumran, also prac- ticed a form of ritual immersion whereby they were immersed for ceremonial purification. Moreover, rabbinical Judaism at that time also advocated a form of immersion for ceremonial purification called a mikve (or, mikvah). The point is that baptismal immersion was not uncommon to the Jews of that day. It generally conveyed a sense of outwardly identifying with a message or messenger was symbolic of cleansing.
3:7 Word of these unusual proceedings certainly reached the Pharisees and Sadducees headquartered at Jerusalem.
These were the two major religious denominations within Judaism of that day and were the elite of the Jerusalem. They therefore came to watch his baptisms. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
It is significant that no mention is made that these religious leaders came to be baptized of him. The Pharisees were a strict sect within Judaism which literally meant ‘the separated ones.’
(In later Jewish history, they came to be known as the phar- ushim {the interpreters} because of their inordinate emphasis upon interpreting the law.) It was the Pharisees, during and after the Babylonian captivity, who began the oral traditions of rabbinical Judaism which continue to this day.
These oral traditions of interpreting and embellishing upon the Law of Moses came to have at least equal credence to the Law and often superceded the Law in practical importance in the mind of many Jews. Moreover, they held that God had also orally communicated to Moses their commentary explaining the law. Therefore, their commentary (traditions), which they greatly espoused, carried equal weight with the Law of Moses in their minds.
The Pharisees were those who helped develop the syna- gogue system in the diaspora and became the caretakers thereof.
They were correct, moral, zealous, and self denying. But they were also strongly self-righteous and considered themselves above any need for repentance. They were true legalists in that they believed by keeping the letter of the law (especially as they interpreted it), they would become righteous before God.
The Sadducees were the religious liberals of the day. They denied or doubted anything supernatural such as angels, mir- acles, and especially the resurrection. They were particularly represented in Jesus’ day in the priesthood and the Sanhedrin (government). They accordingly controlled the Temple com- plex.
John disparaged both of these groups. He called all of them a generation of vipers (a bunch of snakes in the grass). He therefore tartly asked them, “who hath warned you to flee from the wrath to come?” The question dripped with sarcasm. The idea is, ‘Who warned you self-righteous pompous leaders to flee coming judgment? I thought you guys had no need of re- pentance because you have no sin.’
3:8 To the contrary, John’s message to them was, Bring forth therefore fruits meet for repentance. In other words, true repentance will manifest itself in its fruit. True repentance will show itself in a changed life. Implicit is that the religious leaders of the day had a profound need for repentance.
3:9 John continued to excoriate them. And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. The Pharisees and Sadducees took pride in that they were the descendants of Abraham. John thun- dered that God was able to raise up children of Abraham from the stones. (The land of Israel abounds with stones. They are as
prolific as grass might be in America.) In Christ however, God raised up children of Abraham from the gentiles which the Jews considered little different than the common stones on the ground. (The word gentile to the Jewish mind had the sense of
‘common ones.’)
3:10 John warned that the judgement of God was impend- ing if there was not the good fruit of repentance in Israel. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. There is a play on words that no doubt some Jews caught. In Isaiah 5, Israel as a nation was likened unto a vine planted by God in the land. John implies that God was about to chop it down. If a fruit bearing tree did not bring forth good fruit, it was cut up into firewood. The good fruit sought by God would come as a result of repentance on the part of Israel. Sadly, Israel, in the main, was destitute of such fruit.
In little more than a generation later, the vine of Israel per- sonified in Jerusalem would be cut down and cast into the fire of Roman judgment under Titus.
3:11 John again alludes to how his baptism was of repentance. I indeed baptize you with water unto repent- ance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.
But John now speaks of the One coming after him. He hum- bly spoke how that he was not worthy to even carry the shoes of Him. Moreover, he then prophesied that Christ would baptize with fire and with the Holy Ghost. The baptism of the Holy Ghost would come on Pentecost about three years later. The baptism of fire spoken of here has no reference to Acts 2, but rather is a prophecy of judgment when Jerusalem would be destroyed by Titus in A.D. 70. Notice that the reference to the
baptism of fire is in the context of harsh rebuke to the Pharisees and Sadducees and immediately precedes prophecy of im- pending judgment in the next verse.
3:12 There is remarkable prophecy here. Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
John foretold that the day was coming when the Messiah would winnow (the word fan is a reference to a winnowing shovel) the wheat from the chaff. In ancient times, the wheat was winnowed or separated from the chaff by first treading it upon a threshing floor and then throwing the grain into the breeze. The grain would fall into the prepared catching cloth, but the chaff would drift with the breeze. After the process was completed, the chaff was gathered onto the threshing floor and burned. Here is a reference of impending judgement of Israel.
As the church was formed, believers were separated from the mainstream of the Jews and were spared the judgment that came in A.D. 70. Jerusalem was then destroyed and over one million Jews perished. Moreover, there may be latent prophecy how the church will be removed in the Rapture before the fire of judgment falls in the Tribulation. See Malachi 3:2-4 and II Thessalonians 1:7-10.
3:13-14 Jesus thereafter came to the Jordan River to be baptized by John. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? There is no evidence that John had ever met Jesus, though they were related through their mothers. Nevertheless, John clearly perceived who Jesus was. This is evident from John 1:29. This likely was through the ministry of the Holy Spirit in John. See John 1:33.
3:15 Though John protested, Jesus urged him to allow him (John) to baptize Him. And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. The word translated as suffer (afihmi aphiemi) in this context has the sense to ‘permit’
or to ‘allow.’ Jesus’ baptism was a fulfillment of righteous- ness—it was right to do. Though Jesus had no sin of which to repent, He nevertheless did as He ought and set an example in so doing. Jesus in effect identified with His heavenly Father.
Moreover, in so being baptized by John, He placed the approval of God upon John’s ministry. Though John may not have perceived that, in retrospect, Jesus’ baptism clearly authen- ticated the ministry of John.
3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him. The word translated as baptize (bap- tizw baptidzo) literally means ‘immerse.’ Moreover, there is additional, circumstantial evidence to the proper mode of baptism in that “Jesus went up straightway out of the water.” If John had sprinkled or poured water upon Jesus, there would be no need for Him to go down into the Jordan (Mark 1:9) and then come up out of the water as noted here. Sprinkling could have been accomplished anywhere with the smallest amount of water.
As Jesus was baptized, the Spirit of God descended like a dove. The Holy Spirit did not descend as a dove, but rather like a dove. The greater point is that a visible presence of God descended upon Him, indicating God’s blessing and approval.
The modern symbolism of a dove vis á vis the Holy Spirit is over- worked. At no other time is the ministry of the Holy Spirit so likened.
3:17 God gave not only visual approval of Jesus’ baptism, but made it clear with a verbal blessing. And lo a voice from
heaven, saying, This is my beloved Son, in whom I am well pleased. This same blessing was also given at the mount of transfiguration (Matthew 17:5). God clearly put His blessing on the baptism and beginning of Jesus’ ministry. This same statement is essentially found in Psalm 2:7, clearly in the context of the Messiah. Though few likely caught the significance at the time, God clearly was designating Jesus as both (1) His Son and (2) His Messiah. God was pleased in the obedience of His Son. To a lessor degree, the same might be said each time a newly adopted son follows the Lord in the waters of baptism.
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Overview of Matthew 4: The fourth chapter of Matthew marks the inauguration of the public ministry of Jesus Christ.
His baptism in chapter 3 initiated it and in chapter 4 the devil immediately challenged Him. Later in the chapter is the record of Jesus initial message and the calling of His first disciples.
4:1 The chapter begins with Matthew noting, then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. It is apparent that God through the Holy Spirit not only allowed such temptation, but even led Jesus thereto. It was God’s will for Him to be tempted in all points as we, yet demonstrate He was without sin. See Hebrews 4:15. It was, however, the devil who tempted Him and not God. The word translated as tempted (peirazw peirazo) in this context has the sense to ‘entice to do wrong.’ Satan was at the source of such.
As Jesus began His ministry, it is noteworthy that Satan im- mediately attacked Him. A lesson remains for us. As we step forth to serve the Lord, we may well expect opposition from Satan. Which wilderness Jesus retreated to is not noted. The
land east or south of Jerusalem is traditionally thought to be the area. It indeed is wilderness and desolate in its ruggedness.
However, the text gives no clue.
4:2 Jesus, when he had fasted forty days and forty nights, he was afterward an hungred. There are degrees of fasting in the Bible. In the case of fasting for one day, it usually meant abstinence of food and perhaps drink. When fasts went for more than one day, they may rather have been abstinence from customary nourishment or preferred foods. In other words, all fasts were not absolute. That which Jesus underwent here is not mentioned. But in any event, He denied Himself the enjoyment of normal nourishment to humble Himself before God and more carefully focus on things spiritual. Obviously, He thereafter was hungry.
4:3 Here, Satan is referred to as ‘the tempter.’ And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. Notice how the devil approached Jesus with a question of doubt, “If thou be the Son of God.” He likewise approached Eve in the garden of Eden and asked, “Yea, hath God said?” Satan is the author of doubt.
It has been part of his standard stock and trade from day one.
Forty days prior, God had blessed Jesus at His baptism and called Him His beloved Son. Satan now questioned that. In effect he said, ‘If you really are God’s Son, why don’t you turn these stones into bread and make some food for yourself?’
4:4 Notice how Jesus deflected Satan’s attack. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. In each case of Satan’s temptation, Jesus quoted from the book of Deuteronomy. Here, the quote it is from Deu- teronomy 8:3—“Man shall not live by bread alone, but by every
word that proceedeth out of the mouth of God.” Our lives are more than physical. The issues of life are fundamentally spiritual. What we need even more than physical food is the Word of God in our lives.
It is noteworthy that Jesus did not say, ‘but by the Word of God.’ What He did say was ‘by every word of God.’ Jesus referred to the very words of Scripture. Moreover, the word translated as it is written (gegraptai gegraptai) as noted in Matthew 2:5 is conjugated in the perfect tense and passive voice. The thought therefore is that ‘it has been written and continues to be written.’ Clearly implied is that every word of God has not only been inspired (verbal inspiration) but also that every word of God has been preserved (verbal preservation.) Some have questioned whether there is the doctrine of preser- vation. Others flatly deny that preservation extends to the very words of God. Yet, Jesus here clearly implied that the very words of God have been preserved. The phrase “it is written” as described above appears sixty-three times in the New Test- ament.
4:5-6 Satan again tempted Jesus by taking Him to the highest point of the Temple. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple.
The pinnacle of the Temple is thought to have been the top of the Temple wall probably at its southeastern corner. There, the Temple platform and rampart wall, rising above it, towered as much as 300 feet above its base in the valley below. To the lowest depths of the Kidron Valley below, the total drop may have been as much as 450 feet.
Again, the devil attempted to sow the seeds of doubt by further questioning if Jesus was the Son of God. 6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee:
and in their hands they shall bear thee up, lest at any time
thou dash thy foot against a stone. One of Satan’s standard tactics down through the ages has been to attack the person of Jesus Christ. Here, he urged Jesus to throw Himself down.
Then, he misquoted Psalm 91:11-12. The cults will often use the Scriptures, but invariably it is out of context or in an abrid- ged form.
4:7 Jesus again quoted Scripture (Deuteronomy 6:16) to thwart the temptation of Satan, Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Jesus did not argue with the devil. He merely quoted Scripture to him and noted that what the devil had suggested was not allowed.
4:8-9 The devil again tempted Christ by showing Him all the kingdoms of the world (kosmov kosmos) in a moment of time. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them. There certainly is no identification of the mount of temptation in the text. Local tradition claims that it is a mountain peak just west of Jericho overlooking, the Jordan River valley. However, there is no indication of this in the Scripture. It is further noteworthy that Satan did not show Jesus all the kingdoms of this earth. However, the kingdom of this world is his for he is the god and prince thereof.
Wherever, the devil offered “all the kingdoms of the world, and the glory of them to Jesus”—if He would worship him. He continued, 9 and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Here, Satan used another standard tactic to tempt and that is deception. The devil is the god of this world only by God’s dispensation. The king- doms of this earth were not his to give. However, the kingdom of this world was. Yet, he deceitfully so implied all of the king- doms of the earth. Seven different times in the book of Revel- ation, he is called a deceiver. In John 8:44, Jesus called him a liar
4:10 Again, Jesus parried the thrust of the devil by quoting to him from Deuteronomy 6:13. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Not only did Jesus quote Scripture to defeat the devil, He also quite simply resisted him. James 4:7 instructs, “Resist the devil and he will flee from you.” Jesus did exactly that. Notice again how that Jesus noted quoted Scripture—“it is written.” See com- ments thereto in 4:4.
4:11 Accordingly, the devil leaveth him, and, behold, angels came and ministered unto him. Jesus steadfastly resisted Satan. Moreover, He blunted every attempt of Satan to tempt Him by using God’s Word. We again find another reason to be conversant with the Bible. It is a defensive sword to parry and blunt every thrust of the wicked one. As a man, Jesus no doubt was altogether drained after forty days of fasting and His confrontation with the devil. God therefore mercifully sent angels to minister to Him. The word used is (diakonew) dia- konoeo which in its most literal sense refers to serving tables.
Implied is that they brought Him food for His physical nour- ishment. They no doubt offered Him moral and spiritual sup- port as well. Truly, God takes care of His own!
4:12-13 Hearing of the persecution against John, Jesus therefore departed to go back to Galilee. Now when Jesus had heard that John was cast into prison, he departed into Galilee; 13 And leaving Nazareth, he came and dwelt in
Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim.
He apparently first returned to Nazareth where He had been brought up. He thereupon “dwelt in Capernaum.” Implied is that He settled there for the time being. Capernaum is located on the northern shore of Galilee. In Jesus day, it was perhaps the most prominent and prosperous city in Galilee, located on a major trade route bringing many merchants to and through town. To this day, Capernaum boasts of being the ‘town of Jesus.’
Matthew clearly makes the point that Capernaum was situated at the ancient border, separating the tribes of Zebulon and Naphtali. Capernaum may have been the town of the pro- phet of the same name. The name Capernaum in Hebrew(Mwxn- rpk) literally means ‘village of comfort.’ Situated on the north shore of Galilee, cool winds from the south blew into the town during the summer, making it a sort of ‘resort’ and ‘tourist’
town. It was there where Jesus spent much of His time.
4:14-16 Again, Old Testament Scripture is noted as being fulfilled in the life of Christ. That it might be fulfilled which was spoken by Esaias the prophet, saying, 15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew here quotes from Isaiah 9:1-2. As Jesus lived in Capernaum, He fulfilled the prophecy that the light of the Messiah would shine in the northern-most tribes of Zebulon and Naphtali.
Because the region of Galilee was removed geographically from the center of Judaism in Jerusalem, it had been a region of greater spiritual darkness through the centuries. It also had often been the first area to come under military attack from foreign invaders from Assyria to Rome. That likely is the reference of
them dwelling “in the region and shadow of death.” Yet in this outpost of Israel, the light of the Messiah first shined as pro- phesied in Isaiah.
4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. The initial message of Jesus Christ to Israel was the same as John’s: “Re- pent for the kingdom of heaven is at hand.” See comments regarding the kingdom of heaven for Matthew 3:2. Jesus’ initial ministry was in offering Himself to Israel as their long-awaited Messiah-King. Yet, because of their spiritual condition, they first needed to repent. Repentance remains an integral part of saving faith and actually is the first part thereof. Before Israel could believe in their Messiah, they had need to turn to Him in the first place. That is repentance. Jesus’ initial ministry was in the context of the kingdom. Sadly, they as well as the world today have turned every man to his own way rather than turning to God and Christ.
Israel remained an occupied nation under the military heel of the pagan Roman government. They longed for political free- dom and a restoration of the ancient, royal kingdom found-ed in David and truncated at the Babylonian captivity. Most Jews were well aware of the prophecies that the Messiah would bring great glory, international prominence, and prosperity to Israel.
They therefore were looking for a political, victorious, military leader who would throw off the yoke of the Romans, bringing prosperity and prominence to Israel.
Jesus’ message to Israel was totally different. He came preaching repentance. That is not what they wanted to hear. In fact, for many a Jew, that message was altogether irrelevant.
Prosperity, civil rights, and politics were on their minds.
‘Getting right with God? Who cares!’ But the kingdom of heaven was at hand because the King had arrived. Few realized it.
4:18-20 Matthew now records the call of Jesus’ first dis- ciples. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. The Sea of Galilee is a beautiful lake in northern Israel about thirteen miles long and six miles wide. To the east, the Golan Heights (a.k.a.
Gadara) rise steeply with similar high hills on the western shores. The Jordan river flows into the lake from the north where the terrain is not as rugged. It flows out similarly to the south into more gentle topography.
The basic call of Jesus to his disciples was, 19 Follow me, and I will make you fishers of men. If we would be a follower of Jesus Christ, we too, need to be fishers of men. Matthew records, 20 And they straightway left their nets, and followed him. The word translated as straightway (euyewv eutheos) has the sense of ‘immediately.’ It is interesting that Jesus first and last statement to Peter was “Follow me” (see John 21:22). Our basic call likewise is to follow Him. That is the essence of being a disciple.
4:21-22 Matthew continues, And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. Jesus likewise called two other disciples: James and John (who would become the Apostle John). These were the sons of Zebedee. They too immediately (the same word as straightway in verse 20) followed Him. John 1:35-51 provides parallel, though differ- ing, details of the call of Jesus’ initial disciples. In His call of these, His grace is evident in unilaterally choosing them. More- over, it may be surmised that He also saw the character, inherent godliness, and integrity in these young men necessary to the ministry which He knew lay ahead. What a privilege it must have been to have been chosen by the Savior. Yet, in the greater
scope of election, we have been chosen in Him as the body of Christ even today.
Little did these humble, Galilean young men likely realize the blessing as well as the future persecution which had been granted to them. Notwithstanding, 22 they immediately left the ship and their father, and followed him. Not only did they turn to, trust in, and follow Jesus Christ; they left their liveli- hood and even their families. Inherent is the degree of dedication in them at even this early stage. It is likely they already were aware of Jesus and likely were believers prior to His call to service.
4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. The gospel of the kingdom essentially was that the King had arrived and would restore the kingdom of Israel under God if they would repent of their sinful ways. Sad- ly, they would not. Of interest is that His public speaking ministry was a combination of both teaching and preaching, even as the pastoral ministry is to this day. Moreover, Jesus healed those sick and diseased. His healing was, in part, a means of authenticating Himself to skeptical audiences and unbe- lieving people. It was, in part, also from a heart of compassion to meet the needs of those about Him.
4:24 Jesus’ reputation reached into the neighboring region.
And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them. Of interest is how that word of Him spread into Syria to the north and east. These were gentiles and they heard him gladly. He healed their sick and those possessed
of demons. The word translated as lunatick (selhniazomai seleniazomai) refers to those with seizures, and “the palsy” to those who were paralyzed. The word translated as possessed with devils (daimonizomai daimonizomai) literally means
‘demonized’ or under the power of a demon. The word possess- ed is not the traditional text (i.e., the Textus Receptus).
4:25 Moreover, large crowds followed Him from Israel and other surrounding gentile areas. And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jor- dan. Galilee in that day essentially consisted of Jewish peo-ple.
However, Decapolis was comprised of ten cities which in modern geography would be northern Jordan and southern Syria. Though, no doubt, Jews lived there; it was predominantly gentile country. Moreover, crowds journeyed north from Jeru- salem and greater Judea to the south and the Jordan region to the southeast. Truly, Jesus became famous, especially in a day of limited communications.
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Overview of Matthew 5: The fifth chapter of Matthew be- gins with the Sermon on the Mount. It is called this because Jesus went up onto a mount (or hill) to teach and preach. It continues through chapter 7. The Sermon on the Mount is not found in Mark or John and is in an abbreviated form in Luke. In recalling the context of the preceding chapters in Matthew, the coming King and His kingdom were emphasized.
The Sermon on the Mount has been called by some the constitution of the kingdom. That is, it gives insight into the spiritual and moral conditions that will exist when the King fin- ally is seated upon His throne in Jerusalem. As an inspired part
of Scripture, it certainly has value for us today in the church.
However, its fullest application will be in the coming kingdom.
As the Sermon on the Mount continues, Jesus used several metaphors of God’s people. Then, He began to contrast the law of Moses with His teaching, which in each case fulfilled the law.
As the Sermon on the Mount proceeds, Jesus continues to illustrate that He and His teaching fulfilled the Old Testament law of Moses. Jesus points out frequently, “Ye have heard that it was said by them of old time.” This is reference the Mosaic law. Then, He said, “But I say unto you.” He does not contra- dict the law, but in each case goes beyond the law. Jesus thus fulfills the law and then some. Again, this is part of the ‘consti- tution of the kingdom.’ These principles will be typical of the righteous conditions in His kingdom. Nevertheless, they are lessons and goals for us today.
5:1-2 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him. Jesus went up into an unspecified mountain. The text does not indicate which, but it is thought to have been a high hillside (mountainside) overlooking the Sea of Galilee on its north- western side. Multitudes are mentioned, but only his disciples are specifically mentioned as having heard Him. Whether the multitudes also heard is an open question. In Matthew 8:1, which is immediately after the sermon, mention is made how that the multitudes continued to follow Him. It might therefore be safe to assume that they heard the sermon as well.
Accordingly, “he opened his mouth, and taught them.”
5:3 Verses 3 through 12 are what are commonly called the Beatitudes. These are nine specific blessings given by Jesus.
They likely will find their fullest application in the Kingdom of God (i.e., the Millennium) though there no doubt are spiritual applications of each, even in this dispensation. This very well
may be part of the gospel of the kingdom. Each of these nine Beatitudes begins with blessed. The word so translated (ma- kariov makarios) has the sense of (1) having God’s blessing (2) and resulting practically in being happy. Indeed, the blessing of God produces happiness. The world never finds true hap- piness because they never are truly blessed by God.
Accordingly, Jesus taught, Blessed are the poor in spirit.
The poverty spoken of here is not of substance, but of spirit. It is an eloquent allusion to humility of spirit in distinction to pride, arrogance, and being puffed up.
To such, Jesus promised, for their’s is the kingdom of heaven. Again, the kingdom of heaven is an allusion to the kingdom which Jesus Christ will establish when He returns to this earth. (It is also commonly called the Millennium. It act- ually extends on into the eternal kingdom which will last for- ever.) The implication is that those who are humble of spirit will characterize that kingdom. See I Peter 5:5-6 and James 4:6-7.
Nevertheless, those truly humble in this life will find the blessing of God and its resultant happiness.
5:4 Jesus next pronounced, Blessed are they that mourn.
This may be an allusion to sorrow for sin. See James 4:9 and II Corinthians 7:9-11. For they shall be comforted. As the God of all comfort, He comforts those who are brought low (II Corinthians 1:3). An alternative view is that those of God’s people who mourn through tragedy or loss will be comforted by Him. In the noted cross references, there is a distinct tone that God will encourage and comfort Israel as they are restored to their land in the coming kingdom. See Psalm 40:1, Isaiah 12:1, 25:8, 35:10, 51:11, Revelation 21:4. The word translated as comforted (parakalew parakaleo) might be best understood in the more modern term of ‘encouragement.’ God is the ulti- mate source of encouragement, especially in days of loss and sorrow.
5:5 The third beatitude is, Blessed are the meek. The New Testament word translated as meek (prauv praus) is often misunderstood. It does not denote timidity or weakness. Rather, it has the sense of gentleness of spirit because one’s spirit is regulated by righteousness. In the Old Testament, it was a refer- ence to those who wholly relied upon God to defend them.
Hence, in this context, it speaks of those who are righteousness of spirit, trusting the Lord. Practically, meekness refers to being disciplined of emotion, temper, tongue, and attitude. Its out- working is being even-natured or calm of spirit. Moreover, it is part of the fruit of the Spirit as noted in Galatians 5:23. And, our Lord described Himself as meek in Matthew 11:29.
Jesus promised that these shall inherit the earth. God promises no inheritance in His kingdom for those who are self- assertive, self-promoters, or having high self-esteem. It is the meek who will not only inherit but also inhabit the earth in the kingdom of God. The word translated as earth here is the Greek word (gh) gay. Those of the new age and radical environ- mentalists to one degree or another actually worship the earth (gay). Moreover, it may not be coincidence that the homosexual movement refers to itself as ‘gay.’ There certainly is an inter- play of words that probably is not coincidence. The irony of it all is that the new-agers, radical environmentalists, and ‘gays’
will be precluded from inheriting the very planet they worship. But the meek will inherit it someday in the kingdom of God.
5:6 The fourth beatitude is, Blessed are they which do hunger and thirst after righteousness. The verb tenses are such that this could be rendered, ‘blessed are they which are hungering and thirsting after righteousness.’ Even in this wicked world, God will bless those who are hungering for right- eousness. But in His kingdom, “wherein dwelleth righteousness”
(II Peter 3:13), they shall be filled. It is interesting to read, particularly in Isaiah, how that righteousness will abound in His
