Matthew (Written)

Pink Orchids.

Wednesday, 6 November 2024

And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him. Matthew 5:1

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And having seen the crowds, He ascended to the mountain, and He, having sat down, His disciples – they came to Him” (CG).

Chapter 4 finished with the note that great multitudes followed Jesus from many locations. With this great throng about him, Chapter 5 begins with, “And having seen the crowds, He ascended to the mountain.”

Matthew identifies the mountain with the definite article, but gives no more explanation. Because of this, the article seems more of a designation of the time in which the event occurs rather than a particular mountain in relation to the people.

In other words, it is as if God had appointed a mountain for this sermon to take place, and the timing for which that event to take place had now come to pass. We may say something like this about a great event that we participated in, “This was the moment, and this was the spot where it all came to pass.”

Because Matthew is writing in relation to a singular historical event that has defined the ministry of Jesus for millennia, this appears to be a proper explanation of why it says, “the mountain.” Once He had so ascended, it next says, “and He, having sat down.”

This was the standard form of teaching at the time. Today, someone will go to a podium or pulpit, or he may stand on a stage. If it is a more formal setting with an aged and respected person, there may be chairs and a moderator asking questions of the teacher. However, in the Jewish culture, one sat on the ground while others gathered around.

Maimonides actually gave a description of this type of learning –

“The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, “the master used to sit”, and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.”

Once Jesus had sat, it next says, “His disciples – they came to Him.”

This is the first use of mathétés, disciple, in the New Testament. It is derived from math which is using the mental effort necessary to think through something. Thus, it speaks of a learner, or a student who increases his knowledge.

This is the point where the teaching began. Some of the words here are mirrored in other discourses recorded in the gospels. This doesn’t mean they have to be the same discourse and that the surrounding details contradict.

Rather, just as any preacher will repeat and restate points of doctrine, Jesus would have done so too. He would have weaved these thoughts into the greater idea being presented at the time. As such, it is a way of unifying various concepts to show that the theology is consistent while repeating thoughts for the sake of remembrance through repetition.

Life application: At times, a preacher may speak for an hour on a single verse of Scripture. Later, he may begin a sermon on a completely different point of theology, but he will use thoughts from his previous sermon to make a point.

There is nothing wrong with this. In fact, it is often necessary to show how divergent thoughts in the Bible are not at odds with one another but are rather both tenets that reveal a harmony that is actually united by a single theology.

As this is true with sermons today, it would be dishonest to try to find a contradiction in Scripture because Jesus said something in one location, and then someone else records that He said the same thing in another location. Rather, He is using words to explain key points at various times, which will inevitably overlap with other key points at other times.

Don’t rush to believe people who supposedly find contradictions in the Bible. Rather, be diligent in determining why different stories or details are actually a harmonious outcropping of what God is telling us in the pages of Scripture.

Glorious God, it sure is great to read Your word and discover its wonderful secrets. Information from Your mind is being transmitted to us when we read the Bible. May we always consider it this way and treat the word with respect, just as if You are speaking directly to us because we know that You are. Amen.

Litte baby coconut tree, just getting started.

Tuesday, 5 November 2024

Great multitudes followed Him—from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan. Matthew 4:25

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

To read the Chapter 4 translation on YouTube (Click Here). To read it on Rumble (Click Here).

“And great throngs, they followed Him from the Galilee, and Decapolis, and Jerusalem, and Judea, and beyond the Jordan” (CG).

In the previous verse, people brought the sick from all the areas of Syria, and Jesus healed them. Next, Matthew records, “And great throngs.”

It is the first use of ochlos, a throng, in the New Testament. It is a word that can indicate a crowd, mob, the common people in general, etc. In this case, because of the masses of humanity around Jesus, intensified by the word “great,” and because it is plural, the word throng gives a good sense. The people were not just a crowd, as if from the local village, but from all over, as Matthew next says, beginning with the words, “they followed Him from the Galilee.”

As previously noted, the Galilee is not merely referring to the sea and its immediate surroundings. Rather, it is an entire circular region with many cities that extend well beyond the sea itself. Next, it says, “and Decapolis.”

The word is a transliteration from the Greek Dekapolis. It is derived from deka, ten, and polis, city. Albert Barnes says –

“Decapolis was the name of a region of country in the bounds of the half-tribe of Manasseh, mainly on the east of Jordan. It was so called because it included 10 cities – the meaning of the word Decapolis in Greek. Geographers generally agree that Scythopolis was the chief of these cities, and was the only one of them west of the Jordan; that Hippo (Hippos), Gadara, Dion (or Dios), Pelea (or Pella), Gerasa (or Gergesa), Philadelphia, and Raphana (or Raphanae), were seven of the remaining nine, and the other two were either Kanatha and Capitolias, or Damascus and Otopos. These cities were inhabited chiefly by foreigners (Greeks) in the days of our Saviour, and not by Jews.”

Next Matthew notes, “and Jerusalem.”

Depending on the route traveled, the distance from Capernaum to Jerusalem is about one hundred and twenty miles. This is a long way to walk, but people traversed the country in order to see the One they had heard about. If there were lame or sick among them, they would either be carried or placed on a donkey. Thus, it would have been a tiring journey for those involved. After this, it next says, “and Judea.”

This includes the entire region in the south of Israel. It extended from Samaria to the north to Beersheba in the south. It also covered the area from the Jordan and Dead Sea to the Mediterranean Sea. It is an expansive area, filled with cities. Lastly, the words end with, “and beyond the Jordan.”

The meaning is anything east of the Jordan not already covered by the term Decapolis. The area at the time was known as Peraea, the name of which is probably derived from the words “beyond Jordan.” The word translated as “beyond” is peran. In other words, anywhere that Jews lived that was beyond the Jordan is included. Today, this area is mostly encompassed by the nation of Jordan.

Due to the great amount of land included in the description, and the large number of cities found throughout it, the word “throngs” is an excellent descriptor of the situation. These words close out Chapter 4, but in Chapter 5, the gathering of these throngs will lead to the great Sermon on the Mount delivered by the Lord.

Life application: The word of Jesus spread throughout all the areas where the Jews were staying in the immediate region of Israel. His ministry was directed to these people first. It was a ministry conducted under the Law of Moses but which anticipated a time that extended beyond the Law.

The reason for this, as He will say in Chapter 5, was that He and His ministry came not to destroy the law, but to fulfill it. In other words, Jesus Himself was not setting aside the law merely by His coming, but through His time of having come. He voluntarily placed Himself under the law. Within that state, He then lived out the precepts of the law perfectly, having never violated its precepts.

In fulfilling the law, it was then set aside for all who come to Him through faith. When Jesus was conducting His ministry, the people of Israel had no idea that His work would later be inclusive of the Gentiles, people who were never under the law. Thus, when we read His words, and those of the writers of the synoptic gospels in particular, we need to understand the context of what He is saying.

Because the words of His ministry really start to take shape in Chapter 5, keep this in mind. If you are a Gentile, or a Jew who has already received Jesus, don’t shove yourself into the words. Determine the context and then ask yourself, is this section referring to me too, or is it only to those who have not yet received Jesus? At times, they will speak of one or the other, but the majority of what is said is directed to Jews who are under the law and their need to come to Jesus to be freed from its heavy yoke.

Heavenly Father, thank You for Chapter 4 of Matthew. It has been a great experience and a joy to consider. We look forward to the next chapter. Help us to keep things in context and to remember the rules of biblical interpretation as we go. Be with us in this time of discovery. Amen.

Monday, 4 November 2024

Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them. Matthew 4:24

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And the hearing of Him, it went into all Syria. And they brought Him all the sickly, having various diseases and constraining torments, and demon-possessings, and moon-strikings, and paralytics, and He cured them” (CG).

The previous verse noted the ministry of Jesus going throughout the Galilee and that He cured every disease and malady in the people. Because of this, the fame of His ministry became known beyond the Galilee. That is recorded in the next words, which say, “And the hearing of Him, it went into all Syria.”

The meaning of the words is debated because the scope of the region of Syria at that time was not fully known. Albert Barnes says –

“It was, perhaps, the general name for the country lying between the Euphrates on the east, and the Mediterranean on the west; and between Mount Taurus on the north, and Arabia on the south. Through all this region his celebrity was spread by his power of working miracles; and, as might be expected, the sick from every quarter were brought to him, in the hope that he would give relief.”

The point is that what He was doing extended beyond the region of the Galilee. So convinced were the people of His power for healing that it next says, “And they brought Him all the sickly.”

The word translated as “sickly” is an adverb, kakós. It is derived from the adjective kakos meaning bad or evil which is applied in a very wide sense. HELPS Word Studies describes this adverb as “sore-misery related to experiencing grievous harm (affliction).” Thus, it can be a physical or moral condition. Matthew next describes the types of afflictions beginning with “having various diseases.”

The word translated as “various” actually means motley, as in multi-colored. Hence, it speaks of a variety of nosos, or diseases, which is the same word that was just used in the previous verse. Next, Matthew notes, “and constraining torments.”

The word translated as constraining, sunechó, means to hold together and thus to constrain. That is used to describe the “torments” which are from the Greek basanos. HELPS Word Studies says the word was “originally (from oriental origin) a touchstone; a ‘Lydian stone’ used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as ‘torture.’”

The sense of the two words is then an affliction that is so grievous that it binds a person, making him unable to continue a normal life. Next, it says, “and demon-possessings.”

It is a single Greek word, daimonizomai, meaning exactly as translated. These people were possessed by demons and were unable to free themselves from their afflicters. Jesus, however, was able to cure them of this particular malady. Along with them it next says, “and moon-strikings.”

It is a word found only here and in Matthew 17:15, seléniazomai, coming from selḗnē, the moon. It speaks of a person “controlled by the moon” rather than by his normal faculties, hence, a lunatic. Many translations say this signifies epileptics, but that seems unlikely. Because it is associated with the moon, it is more properly defining a crazy person.

Next, Matthew finishes the list with, “and paralytics.” One can see where our English word is derived from when noting the Greek, paralutikos. It is derived from paraluó which signifies enfeebled or weakened, literally “to loose on the side.” It is an apt description for those who are paralyzed or who suffer from palsy. Of all of these afflictions brought to Jesus, the verse ends with, “and He cured them.”

People who were broken in body or mind were restored through His healing hand. Likewise, those whose afflictions were from an external source were cured as well. The power of Jesus to accomplish these things validated His power over the source of such things, meaning the power of sin which was first introduced into humanity by the serpent in the Garden of Eden.

What would have seemed as absolutely hopeless in many of these cases was easily handled by the Lord Jesus because He is the Lord over the creation, having come to restore man to God. The physical afflictions point us to a greater spiritual reality.

Life application: There is no reason to assume that those who were said to be demon-possessed were not actually possessed by demons but were rather just schizophrenic or something. Demons are spoken of as a reality in the Bible. However, there is no instruction given for the casting out of demons provided in Scripture.

As this is so, it can be inferred that it is not a point of doctrine that is to be pursued as a separate category as the Roman Catholic Church and some aberrant denominations proclaim. In other words, it is not a point of doctrine that bears a particular remedy that needs to be addressed. For example, a person who is possessed by a demon doesn’t need a rite of exorcism.

Instead, demon possession is to be handled in the same manner as any other spiritual condition. Those who are so possessed are to be told the gospel. If the person accepts the salvation offered through the gospel, the demon must depart. A person will be under the authority of the master that is appointed over him. In coming to Jesus, his Master, Jesus will now be the Lord over him.

Having said this, Christians can still be afflicted by demons. This is why Paul gives the instructions found in Ephesians 6. The devil and his demons are there. We must use the implements God has given us to stand against them.

As such, remember, believers cannot be possessed by demons, but they can be afflicted by them. Non-believers can certainly be possessed by demons. It seems quite likely that half the politicians in the world must be at this point. People need Jesus to free them from the spiritual afflictions they face. From there, they need to get into the word and know how to stand against these foes in their daily walk.

Heavenly Father, how great it is to know that, through the power of the gospel of Jesus Christ, we can be freed from every spiritual affliction. Someday, we will likewise be freed from our body of death and translated into a new existence, free from pains, afflictions, and sorrows. May that day be soon. Amen.

Pink Orchids.

Sunday, 3 November 2024

And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. Matthew 4:23

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And Jesus, He traverses all the Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people’” (CG).

The previous verse included the note that James and John left the boat and their father and began following Jesus. Now, with the four disciples having been called, it next says, “And Jesus, He traverses all the Galilee.”

The word translated as “traverses” is periagó. It is derived from peri which gives the sense of all-around (meaning on every side) or encompassing, and agó, to lead, but with a variety of applications. Thus, “went about” captures the sense. But for a single word that meets the intent, “traverse” fits.

Jesus went here and there throughout the Galilee, the circular area which is found around the Sea of the Galilee. As He went, it next says He was “teaching.”

It is another new word, didaskó, meaning to teach, direct, admonish, etc. A literal explanation would be “to cause to learn.” The word will be used almost one hundred times, and it will be found in most books of the New Testament, thus indicating the great importance of the process of teaching within the faith. As for where Jesus was teaching, it was “in their synagogues.”

The synagogue (Greek: sunagógé) comes from the verb sunagó, signifying to gather together or assemble. Albert Barnes gives a description of the synagogue, saying –

“Synagogues were built in any place where ten men were found who were willing to associate for the purpose, and were the regular customary places of worship. … The synagogues were built in imitation of the temple, with a center building, supported by pillars, and a court surrounding it. … In the center building, or chapel, was a place prepared for the reading of the law. The law was kept in a chest, or ark, near to the pulpit. The uppermost seats were those nearest to the pulpit. The people sat around, facing the pulpit. When the law was read, the officiating person rose; when it was expounded, he was seated. Our Saviour imitated their example, and was commonly seated in addressing the people.”

To this day, synagogues are found throughout the world. They were an integral part of keeping the Jewish people united and distinct in their culture and heritage. Not only was Jesus teaching, but Matthew adds in, “and proclaiming the gospel of the kingdom.”

And yet another new word is seen, euaggelion, gospel. It is derived from the verb euaggelizó, meaning to announce the good news. That in turn comes from eu, good or well, and aggelos, a messenger. Thus, it literally means “good news.” However, there is a single English word that carries this exact meaning, gospel. That is from the Old English gōd, good and spel. news or story, thus gōdspel. That has evolved into our modern word gospel.

The word is found a total of seventy-six times: four in Matthew, eight in Luke, twice in Acts, many times by Paul, once in 1 Peter, and once in Revelation.

This good news, being of the kingdom, means the fulfillment of the many messianic promises made in the Jewish Scriptures. The people were waiting for freedom from oppression and a leader who would come to bring that about. By saying that Jesus preached the gospel of the kingdom, the implication is that He is the One who would usher in this freedom.

Remembering the meaning of “Galilee,” one can see the intent behind preaching the gospel in this area. Galilee is ultimately derived from galal, to roll or roll away. As such, it signifies liberty, as if a burden is rolled away from someone.

Thus, the Galilee means “The Liberty.” Jesus is proclaiming His good news of liberty in the area which describes the very thing He is doing. As a demonstration of His authority and ability to perform and lead in the proclamation He was making, it next says, “and curing every disease and every malady in the people.”

The word translated as “curing,” or some translations “healing,” is therapeuó. One can see the etymological root of our modern word “therapy.”  It gives the idea of restoring a person having a disease. We think of diseases as needing a cure while afflictions (such as a broken bone) need healing. Hence, the context will decide the best choice of wording.

The nosos, disease or sickness, describes a chronic disease, often one considered an incurable ailment. The malakia is a disease or condition that weakens the victim, coming from malakos, meaning soft, delicate, etc. Thus, a person is softened in his being and stamina through such a malady.

Jesus demonstrated His authority over such ailments through His curing hand, thus confirming His ability to provide liberty from affliction – good news indeed.

Life application: In this one verse, seven new words are introduced into Scripture. The words combine to form a beautiful picture of the work of the Messiah in and among the people of Israel. Beyond that, the greater context of the passage fits marvelously with what He is doing here.

The area He is in, the disciples that have followed Him (including the meaning of their names), the places He chose to conduct His teaching, etc., all have come together to paint a picture for us of the work of the Messiah.

The more we look into the details, the more we will get out of the word the treasures that God has placed in it. But don’t hesitate to look at the macro structures as well. There are many types of literary devices used in Scripture that will reveal even more.

Make yourself aware of the vast number of such devices and then pay attention to what is going on, both from a wider view and from a detailed view. In this approach, you will continue to discover wonder in the word. God has filled it with an immense amount of information. Keep studying it all the days of your lives!

Lord God Almighty, there seems to be no end to the amount of wonder to be found in Your word. How blessed we are to be able to study in the finest detail because of the hour in which we live. Everything is there on the internet, things that have been compiled for thousands of years, allowing us to access aspects of Your word in a way never previously imagined. Thank You for this wondrous time in which we live. Amen.

White Orchid

Saturday, 2 November 2024

and immediately they left the boat and their father, and followed Him. Matthew 4:22

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And they, immediately, having left the boat and their father, they followed Him” (CG).

The previous verse noted James and John, sons of Zebedee being in a boat with their father preparing nets. While so engaged, Jesus called them. Next, it says, “And they, immediately.”

It isn’t said how Jesus called them, but whatever He said, it was enough for them to act. As speculation, He could have said something like, “It is time for My ministry to begin, follow Me.” Whether the words were many or few, the reaction was immediate, and so, Matthew next records, “having left the boat and their father.”

Mark 1:20 adds that they left their father, Zebedee, in the boat with the hired servants. At least he would have some help with the rest of the day’s tasks. As for James and John, once they left the boat, it says, “they followed Him.”

Jesus’ disciples have doubled in number in just two verses. From this point on, things will begin to grow in relation to His ministry within the land of Israel. Eventually, from this small start, the entire world will be transformed in a movement that continues to this day.

A question arises as to whether this is the same calling as that noted in Luke 5. The answer is “probably not.” The accounts are different in content, and Jesus was already preaching at this time. Thus, like the account of Peter and Andrew, the thought of these two men leaving everything permanently should not be pressed too hard.

They made a commitment to follow Jesus, but they would still return to work while in the area. This seems evident from Luke 5, but also as late as after the resurrection in John 21.

Life application: It is true that in Christian history, some missionaries have been called and, having departed, they never returned to their families again. But this is not a necessary condition for missionary service.

At any given time, there are missionaries flying overhead, returning to visit their families, going back to schools for additional training, and so forth. The disciples, some of whom were appointed as apostles, didn’t just sever family relationships, nor did they suddenly stop doing the things they once did –

“After these things Jesus showed Himself again to the disciples at the Sea of Tiberias, and in this way He showed Himself: ² Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. ³ Simon Peter said to them, ‘I am going fishing.’
They said to him, ‘We are going with you also.’ They went out and immediately got into the boat, and that night they caught nothing. ⁴ But when the morning had now come, Jesus stood on the shore; yet the disciples did not know that it was Jesus. ⁵ Then Jesus said to them, ‘Children, have you any food?’
They answered Him, ‘No.’
⁶ And He said to them, ‘Cast the net on the right side of the boat, and you will find some.’ So they cast, and now they were not able to draw it in because of the multitude of fish.” John 21:1-6

God calls us to Himself, but we remain the same people. Our upbringing defines us, we think the same thoughts, we continue to like the same foods, etc. The difference in our lives is to be our priority. Whatever once motivated us is to be put aside or eliminated, depending on what it was.

At the same time, Jesus is to become our number one priority. Nothing should interfere with our devotion to Him, but nothing inappropriate should result from our committing to Him. In other words, some people over the years have used their calling to leave their wives. This cannot be accepted, nor is there anything that would even hint at this in the Bible. For example, Luke 14:26 cannot be used to justify abandoning one’s wife.

The verse speaks of priorities. A man’s wife is one of his priorities. She is just not to be the primary one any longer. Jesus must come first in our lives. In placing Him first, we will actually refine our love and devotion for our wives, not abandon it.

Use sense when evaluating Scripture. A single verse pulled out of its intended context and then being misapplied can completely upheave sound and rational theology.

Lord God, may we rightly consider all things in our lives in relation to You. If we once were gluttons, when we rightly pursue You, we can still enjoy food. If we once were obsessed with money, we can still carry money in our pockets. Such things are not contrary to being devoted to You. Rather, they have found their proper place in our lives. Help us in this, O God. Amen.