Part 26
On this occasion, however, Jesus' teaching was violently opposed by evil satanic powers that had taken control of a man in the audience. Such demons opposed Jesus throughout his ministry, but they were never victorious over him. News of Jesus' authority over evil spirits spread quickly throughout northern Palestine (Mark 1:23-28).
29. Many sick people healed (Matt 4:23-25; 8:14-17; Mark 1:29-39; Luke 4:38-44)
Further examples of the ministry of Jesus show the presence and power of the kingdom of God in healing those afflicted by Satan (Matt 4:23-25; Mark 1:29-34). (For the significance of the kingdom of God see earlier section, 'Jesus and the Kingdom'.) On one occasion when Jesus was staying in
Capernaum, he went outside the town to find a quiet place to pray to his Father. Peter thought he was losing valuable opportunities, as the town was full of people looking for him. Jesus replied that no matter how many needy people were in Capernaum, he could not stay there all the time. He had to work and preach in other towns as well (Mark 1:35-39).
30. Jesus cleanses a leper (Matt 8:1-4; Mark 1:40-45; Luke 5:12-16)
People with leprosy and other skin diseases were considered unclean and a danger to public health. They were outcasts from society (Lev 13:45-46). If they were healed they had to offer sacrifices to symbolize their cleansing and express their thanks (Lev 14:1-20).
On the first recorded occasion when Jesus healed a leper, he did what anyone else would normally avoid doing; he touched the man. He then told the man to present himself to the priest (whose duty was to examine him and confirm that he had been healed; Lev 14:3) and to offer the sacrifices required by the law. He also told the man, clearly and firmly, not to broadcast what had happened, as he did not want to attract people who were curious to see a miracle-worker but had no sense of spiritual need (Mark 1:4044).
The man disobeyed and as a result Jesus' work was hindered. So many people came to see him that he was unable to teach in the towns as he wished. He continued to help the needy, but the pressures upon him caused him all the more to seek his Father's will through prayer (Mark 1:45; Luke 5:16).
31. Jesus heals a paralyzed man (Matt 9:1-8; Mark 2:1-12; Luke 5:17-26)
This story shows the first signs of organized Jewish opposition to Jesus. A group of religious leaders from Jerusalem, Judea and Galilee came, with evil motives, to find out for themselves what Jesus was doing and saying (Luke 5:17).
Some friends of a paralyzed man were so sure Jesus could heal him that they allowed no obstacle to stop them from bringing the man to him. In his response Jesus did more than heal the man. He went to the root of all suffering in a fallen world, sin, and on the basis of the faith that had been displayed, he announced forgiveness of the man's sins. The Jewish leaders saw that Jesus was claiming to be God, for only God can forgive sins. Either Jesus was God or he was a blasphemer (Luke 5:18-21).
Jesus left his critics in no doubt of the meaning of his words and actions. A person can just as easily say 'You are forgiven' as say 'You are healed', but whereas the first statement cannot be proved by external evidence, the second statement can. If, therefore, Jesus' claim to heal the man's disease could be proved true, his claim to forgive the man's sins must also be accepted as true. When the man, in response to Jesus' words, stood up and walked, the onlookers had clear proof that Jesus was all that he claimed to be (Luke 5:22-26).
32. Call of Matthew (Matt 9:9-13; Mark 2:13-17; Luke 5:27-32)
The next person to join Jesus' group of chosen disciples was the tax collector Matthew, also known as Levi (Matt 9:9; Mark 2:13-14). Matthew took Jesus home for a meal and invited his fellow tax collectors and other friends to come and meet his new master. Jews despised tax collectors as being unpatriotic, dishonest and irreligious. The Pharisees despised Jesus when they saw him eating with them (Matt 9:10-11; Luke 5:27-30).
Jesus replied that if tax collectors were as bad as the Pharisees claimed, then tax collectors were just the sort of people who needed his help. God was pleased with Jesus' action in showing mercy to outcasts. He was not pleased with the sacrifices of those who thought they were superior to others (Matt 9:12-13; Luke 5:31-32).
33. Why Jesus' disciples did not fast (Matt 9:14-17; Mark 2:18-22; Luke 5:33-39)
Both John the Baptist's disciples and the Pharisees were slow to realize that Jesus' coming had brought in a new era. Their traditional ceremonies and fastings were now of no use. The coming of Jesus may be compared to the coming of a bridegroom to his wedding feast. In a time of such joy no one thinks of fasting, and therefore Jesus' disciples did not fast while he was with them. But Jesus would be taken away from them and killed, and then they would fast because of their great sorrow. Their sorrow, however, would be turned into joy, because Jesus would rise from death victoriously (Mark 2:18-20; Luke 5:33-35).
Jesus reminded his hearers that, now that he had come, they should not expect to continue the old traditions of the Jewish religion. He had not come to repair, improve or update Judaism. Judaism was useless, worn out, finished. Jesus brought something that was entirely new. Judaism was like an old worn out coat that could not be mended; it was like a brittle old wineskin that could not stand the pressure of new wine (Mark 2:21-22; Luke 5:36-38). Yet the Pharisees preferred their old worn out religion (Luke 5:39).
34. Picking corn on the Sabbath (Matt 12:1-8; Mark 2:23-28; Luke 6:1-5)
When the Pharisees criticized Jesus' disciples for picking a few pieces of corn to eat on the Sabbath, Jesus defended his disciples by referring to two examples from the Old Testament. First, when David and his men were very hungry and urgently needed food, they were rightly allowed to eat the holy bread of the tabernacle, which normally only priests were allowed to eat (Matt 12:1-4; cf. 1 Sam 21:1-6). Second, even the Levitical priests worked on the Sabbath, for they had to prepare and offer the sacrifices (Matt 12:5; cf. Num 28:9-10).
These two examples show that in a case of necessity the legal requirement of the law may be overruled. Life is more important than ritual. To exercise mercy is more important than to offer sacrifices. Jesus is more important than the temple. People are more important than the Sabbath. The Sabbath was given for people's benefit, not for their discomfort; and since Jesus is the messianic Son of man, he has authority to decide how the Sabbath can best be used (Matt 12:6-8; Mark 2:27-28).
35. Man with a withered hand (Matt 12:9-21; Mark 3:1-6; Luke 6:6-11)
If an animal fell into a pit on the Sabbath day, the Jews would not hesitate to rescue it the same day. Yet they criticized Jesus for healing a man on the Sabbath. Although no list of rules sets out all that a person should or should not do to keep the Sabbath holy, it is always right to do good on the Sabbath. To save life is better than to kill, and in this case Jesus was helping to save life. The Pharisees, by contrast, were looking for ways to kill him (Matt 12:9-14; Mark 3:1-6).
Jesus left his critics and went on to his work elsewhere. Matthew saw this as a further stage in the fulfilment of the prophecy that God's chosen servant, who had now appeared in the person of Jesus, would take the gospel to all people. This servant never tried to make a show of greatness, never hurt those who sorrowed, and never turned away from those of even the weakest faith (Matt 12:15-21; cf. Isa 42:14).
36. Jesus chooses the twelve apostles (Matt 9:35-10:4; Mark 3:7-19; Luke 6:12-19)
The more Jesus' work grew, the more people came seeking him; and the more deeply saddened he became as he saw the confused and helpless spiritual condition of the Jewish people. There were plenty of opportunities for worthwhile work but there were few workers, and Jesus asked his followers to pray that God would supply the right workers to meet the need (Matt 9:35-38; Mark 3:7-12).
So urgent was the need that Jesus decided to appoint twelve helpers immediately. He therefore spent the night in prayer and in the morning announced his choice. The twelve were to be known as apostles (from the Greek word apostello, meaning 'to send'), as Jesus was to send them out in the service of the kingdom. To begin with he would keep them with him for their spiritual training, then he would send them out equipped with his messianic authority to heal those afflicted by Satan and urge people to enter the kingdom of God. The era of the Messiah had arrived. As twelve tribes had formed the basis of the old people of God, so twelve apostles would be the basis of the new (Matt 10:1; Mark 3:13-15; Luke 6:1213). The following list includes alternative names by which some of the apostles were known.
Simon Peter, or Cephas Matt 10:2; John 1:42
Andrew, brother of Peter Matt 10:2; John 1:40
James, son of Zebedee Mark 3:17; Luke 8:51
John, brother of James Mark 3:17; John 21:20
Philip Matt 10:3; John 6:5
Bartholemew, or Nathanael Matt 10:3; John 21:2
Thomas, the Twin (Didymus) Matt 10:3; John 21:2
Matthew, or Levi Matt 10:3; Luke 5:27
James, son of Alphaeus Matt 10:3; Acts 1:13
Thaddaeus, or Lebbaeus, or Judas the son of James Matt 10:3; Luke 6:16
Simon the Zealot, the Patriot, or the Cananaean Matt 10:4; Luke 6:15
Judas Iscariot Matt 10:4; Luke 22:48
THE SERMON ON THE MOUNT
When people enter Jesus' kingdom they enter a new life. They come under the rule of Jesus and, as his disciples, listen to his teaching and put it into practice. Their behaviour is not governed by a set of rules such as the law of Moses, but by the character of Jesus, who wants to reproduce that character in them. The collection of Jesus' teachings commonly known as the Sermon on the Mount deals with the attitudes, behaviour and responsibilities of those who have come under the lordship of Jesus Christ.
37. Citizens of the kingdom (Matt 5:1-12; Luke 6:20-26)
The section opens with a series of short two-line statements commonly known as Beatitudes (from the Latin word for 'blessed'). In present-day English 'blessed' is probably not as good a translation as 'happy' (GNB). Jesus is not making a formal declaration of divine favour, but announcing the true happiness of those who live according to the life of the kingdom. For example, those who humbly acknowledge that they need God's help in everything will enjoy God's kingdom, for it was made for such people. In that kingdom there is no room for those who are proudly self-sufficient (Matt 5:1-3).
Those who sorrow because of the power of sin in the world will have their sorrow turned to joy when they see sin finally destroyed. God will remove the arrogant from the earth and give it as a dwelling place to the truly humble. The people who in the end will be fully satisfied are not those who selfishly pursue their own ambitions, but those who long to do what God wants and to see his will done in the world around them (Matt 5:4-6).
When people realize the greatness of God's mercy to them, they will be more merciful to others. In return they will receive yet more mercy from God. If, with a pure heart, they try to please God and not themselves, they will be fittingly rewarded with a vision of God himself (Matt 5:7-8). God's children reflect the true character of their Father when they help those who have quarrelled to become friends again. They prove themselves to be worthy citizens of God's kingdom when they stand for him against wrongdoing, even though they may suffer as a result (Matt 5:9-10). When persecuted for Christ's sake they rejoice, knowing that they are thereby united with God's true people of former days (Matt 5:11-12).
In contrast to those who put God's interests first, some people direct all their efforts towards making life better for themselves. They may have much success at accumulating wealth, building a comfortable life and gaining popularity, but that is all the success they will ever have. The future will bring them disappointment, sorrow and eternal loss (Luke 6:20-26).
38. Christ's people in the world (Matt 5:13-16)
Salt can be used to preserve food from decay and to give food flavour. Christ's people should have a similar effect upon the world, as they resist the corrupting effects of sin and help make the world a better place to live. But if they do not discipline themselves to develop and maintain this salt-like quality, they will be of no use for God (Matt 5:13-14).
The followers of Jesus are lights for God in a dark world. Like a city on a hill they will be noticed by all; like a candle on a stand they will give light to others. Just as a candle is not hidden but is put in a place where it gives light, so Christians will not hide themselves but will live and work in places where they can bring people to know and worship God (Matt 5:15-16).
39. A right attitude to the law (Matt 5:17-20)
In a lengthy section that runs through to the end of the chapter, Jesus points out that it is not good enough merely to follow the teachings of the scribes and Pharisees. Realizing that people may think he is
in some way opposed to the law of Moses, Jesus explains at the outset that this is not so. He does not abolish the Old Testament or overthrow its authority. On the contrary he gives it fuller meaning. He is its goal, and it finds its fulfilment in him (Matt 5:17-18).
Jesus does not teach anyone to ignore the instruction of the Old Testament, but he makes it clear that even if they keep all the commandments (as the Pharisees claimed to do), they still will not gain entrance into the kingdom of God. Salvation is not by works. The righteousness that God desires cannot be achieved by keeping rules and regulations. It can result only from an inward change that starts with faith and repentance and is developed through genuine love and submission to Jesus (Matt 5:19-20).
40. Legal obedience is not enough (Matt 5:21-48; Luke 6:27-36; 12:57-59)
After his explanation concerning right and wrong attitudes to the law, Jesus gives a number of examples. He introduces these examples with statements such as 'You have heard that it was said in the past'. This is not the same as 'It is written'. Jesus is not quoting from the Old Testament but from the teachings of the scribes and Pharisees. He is not contradicting the law but the interpretations of the law that the scribes taught. In so doing he explains the real meaning of the law and the necessity for more than mere legal obedience. He is not writing a new law, but showing his people that they must have a new attitude. The Jewish religious leaders used the law to govern outward actions, but Jesus wants to control the heart.
In his first example Jesus shows that to refrain from murder is not enough. The spirit of anger and revenge that leads to murder must be removed from the heart (Matt 5:21-22). Besides controlling their anger, disciples of Jesus should try to make peace with those who are angry with them. Even in worldly affairs an offender would be wise to reach agreement with his opponent quickly. Otherwise he may find himself in worse circumstances by receiving an unfavourable judgment in court (Matt 5:23-26).
Like murder, adultery is the final fruit of wrong thoughts and uncontrolled feelings. The eye sees, the mind desires and the body acts. Therefore, the eye, as well as the rest of the body, must be brought under control, whatever the cost. Temptation must be cut at the source (Matt 5:27-30).
Another common sin that resulted from a misunderstanding of the law was divorce. In a time of widespread social disorder, Moses had introduced a law to prevent easy divorce and protect innocent partners (Deut 24:1-4). Certain teachers then twisted the meaning of Moses' law to allow easy divorce. Jesus rejected such use of the law and referred them back to God's original standard (Matt 5:31-32).
Many Jews considered that if, in swearing an oath, they did not use God's name, they were not bound by that oath. If they swore 'by heaven', 'by earth', 'by Jerusalem' or 'by the head' and then broke their oath, they felt no guilt, because such oaths did not use the name of God. Jesus says they should not need to swear oaths at all. Everything they say should be true, honest and straightforward (Matt 5:33-37).
When Moses laid down a law code for civil governments, he established the principle that the punishment had to fit the crime. 'An eye for an eye, a tooth for a tooth, a scratch for a scratch' meant that there had to be a heavy punishment for a major offence, and a light punishment for a minor offence (Exod 21:23-25). But once again people took a legal regulation of civil government and twisted it to suit their purposes. They now felt free to take personal revenge on anyone who did them wrong. Jesus shows that his followers must not demand their rights every time they are wronged, but show loving forgiveness (attitudes that also were taught in the law of Moses; Exod 23:4-5; Lev 19:17-18). The spirit that rules in their hearts must not be the same as that which rules in the code of legal justice (Matt 5:38-42).
The saying that encouraged Jews to hate their enemies did not come from the law of Moses, as the above Old Testament references clearly show. It came from the traditions of the scribes. God's people must love their enemies. They are doing nothing exceptional if they love only those who are friends, for even the ungodly do that. The Christians' example is found in God, who gives rain and food to those who love him and those who hate him. He makes no distinctions, and as Christians follow his example, their character will become increasingly like his (Matt 5:43-48).
41. Giving, praying and fasting (Matt 6:1-18; Luke 11:1-4)
If the followers of Jesus give help to the needy with the aim of winning people's praise, their giving is of no value in God's sight. They will have their reward in the praise they seek, but will miss out on any reward from God. They should keep matters of giving secret from even their closest friends (Matt 6:1-4).
Prayer also is a private matter. Believers do not need to make a show of prayerful zeal, as if their heavenly Father needs long and impressive prayers to rouse him to action. He is not like the lifeless idols of the heathen, but is a loving Father who understands his children's needs (Matt 6:5-8).
In encouraging believers to pray confidently, Jesus provides a model for them to follow. Although they can speak to God with the freedom of children speaking to a father, they should do so reverently, remembering that he is holy. An expression of worship ensures that his glory comes before their needs (Matt 6:9). Believers should pray for God's rule in their lives and in the lives of others, whether as individuals or among people in general. Their prayers may concern great things such as the completion of God's eternal plan, or small things such as the provision of daily needs (Matt 6:10-11). They should confess their sins, remembering that God will forgive them only if they forgive others. They should also ask for God's control in the affairs of life, so that difficulties they meet will not cause them to fall into sin (Matt 6:12-15).
If at any time believers accompany their prayers with fasting, they should not try to impress others by making themselves look sad. Their fasting will be of no value in God's sight if they use it to win people's praise. When they fast they should act and dress normally (Matt 6:16-18).
42. Concern about material things (Matt 6:19-34; Luke 12:22-34)
People who come into the kingdom of God should not view the material things of earthly life as others view them. They should put God's interests first and be generous in giving to others. Those who set their hearts on material things are being disloyal to God, and guarantee bitter disappointment for themselves in the end (Matt 6:19-21).
To illustrate the results of right and wrong attitudes to material things, Jesus referred to a local belief about the results of good and bad eyesight. People believed that eyes were like windows that allowed light to enter the body and keep it in good health. Healthy eyes meant a healthy body (light); diseased eyes meant a diseased body (darkness). A healthy view of material things will result in a healthy spiritual life; but an unhealthy view will mean that the natural spiritual darkness already in the heart will become even darker (Matt 6:22-23). A person can be a slave of only one master at a time. If people devote their attention to increasing their prosperity and comfort, they can no longer claim to be loyal to God (Matt 6:24).
Others, however, get into bondage to material things not because they are greedy, but because they worry too much about having enough money to look after themselves. They should realize that if God gives life, he can also give what is necessary to maintain life (Matt 6:25-27). If he cares for lesser things such as birds, flowers and grass, he can certainly care for his people. Believers should not be anxious concerning their material needs. Those who do not know God might be anxious, but believers should trust in God and put the interests of his kingdom first. They are under his rule and they should trust that as day to day difficulties arise, he will provide the answer (Matt 6:28-34).
43. Judging others (Matt 7:1-6; Luke 6:37-42)
People who continually find fault with others only invite judgment upon themselves, both from their fellows and from God. In pointing to the faults in others, they attract attention to themselves. They too have faults, and though they themselves may be unaware of them, other people see them very clearly (Matt 7:1-5).
Nevertheless, there is a kind of judgment that is necessary. Those who present the gospel must be able to judge the difference between people who genuinely want to know about God and people who only want to mock and abuse. A person does not give good meat to filthy dogs, nor does he give pearls to pigs (Matt 7:6).
The followers of Jesus must learn to make proper judgments if they are to help others. As teachers they are examples, and God will reward them according to the example they give, whether for good or for bad. They must remember that they cannot lead the blind if they themselves are blind. In particular, they must not lead others astray by faultfinding (Luke 6:37-42).
44. Prayers of request (Matt 7:7-12; Luke 11:5-13)
Jesus gave two illustrations to show his followers that they can put their requests to God confidently. Even a tired and uncooperative neighbour can be persuaded by a person's persistence into giving him
what he needs. How much more will God, who is a loving Father, supply all the needs of his children (Luke 11:5-10). Christians do not have to beg from a God who is unwilling to give. They go to God as children go to their father, confident that he will not disappoint them or give them less than they ask (Matt 7:7-12; Luke 11:11-13).
45. The two ways (Matt 7:13-29; Luke 6:43-49)
There are two ways of life. One is the easy way of pleasing self, which most choose and which leads to destruction. The other is the narrow way of denying self for Jesus' sake, which leads to life (Matt 7:1314).
One reason why many do not follow the narrow way is that they are deceived by those who teach their own views on how people can find meaning in life. Their teaching at first sounds reasonable, but in the end it proves to be destructive. The teachers appear to be as harmless as sheep, but actually they are as dangerous as wolves. A bad tree produces bad fruit, and wrong teaching produces wrong behaviour (Matt 7:15-20).
Another reason why people do not follow the narrow way is that they deceive themselves. They think that because they attach themselves to Jesus' followers they will enter Jesus' kingdom. They may even preach in Jesus' name, but if they have never had a personal experience of God through faith and repentance, they too will go to the place of destruction (Matt 7:21-23). If people hear Jesus' teaching but do not act upon it, they are deceiving themselves and heading for disaster. They are like a person who builds a house that looks solid but has no foundation, and so is destroyed when the storm of testing comes (Matt 7:24-27).
The difference between Jesus' teaching and the teaching of the scribes was obvious to all. The scribes referred to respected teachers of the past for their authority, but Jesus spoke on his own authority. The scribes could only repeat the regulations of Judaism, but Jesus interpreted the law with an authority that came from God (Matt 7:28-29).
IN JERUSALEM AGAIN
46. Healing at Bethesda and its outcome (John 5:1-29)
Jesus came from Galilee to Jerusalem for a Jewish religious festival. While there he visited a pool where many blind and crippled people hoped to find healing (John 5:1-5). One of the men asked Jesus for help, not to heal him (for he did not know who Jesus was) but to assist him into the pool. Jesus responded by healing him instantly (John 5:6-9). As the healing took place on the Sabbath, the Jewish leaders were anxious to find out who was responsible. Jesus must have known that the healed man's wrongdoing was partly the cause of his troubles, and urged him to repent. But the man's response was to report Jesus to those who were looking for him (John 5:10-15).
When the Jewish leaders accused Jesus of breaking the Sabbath laws, he replied that his Father also works on the Sabbath. Day by day he maintains the world and cares for his creatures. When he makes the sun to rise, the rain to fall and the grass to grow on the Sabbath, he does not break the law. Jesus is united with his Father, and he does not sin when he carries out acts of mercy on the Sabbath (John 5:16-17).
The Jews objected even more strongly when they heard Jesus call God his Father. Jesus replied that in all their work the Father and the Son are united. They are separate persons, but one God. In healing on the Sabbath, Jesus was not acting against the Father's commands, but doing what the Father wanted (John 5:18-20a).
Because Jesus is God, he will do even greater works than this; he will raise the dead to life and bring in final judgment. Those who reject the Son dishonour God, but those who receive the Son pass immediately from spiritual death to spiritual life (John 5:20b-24). When the dead are raised for final judgment, that judgment will be carried out by the Son. But there will be no condemnation for those who have received the life that he offers (John 5:25-29).
47. Witness to Jesus (John 5:30-47)
Jesus acted with God's authority, but he would not give evidence on his own behalf to try to convince the Jews. God was his witness, and Jesus accepted his witness even if the Jews did not (John 5:30-32). With God as his witness, Jesus needed no other, but if the Jews wanted earthly witnesses, they were available. Jesus gave them three, which would satisfy those who wanted to judge him according to the
requirements for witnesses under Jewish law (cf. Deut 19:15). The first was John the Baptist. His announcement of the coming of the Messiah was like the introduction of a lamp in a dark place. People at first welcomed him, but when they saw that he was calling them to turn from their sinful ways they lost interest (John 5:33-35).
The second witness was the work of Jesus. His miracles were visible proof of the presence and power of the invisible God. But again the Jews did not believe (John 5:36-38). Third, there were the Old Testament Scriptures, which the Jews studied diligently, thinking that by keeping the law they would gain eternal life. Yet their studies did not lead them to accept the Saviour to whom the Scriptures pointed, and therefore they did not receive eternal life (John 5:39-40).
Unlike the Jews, Jesus did not look for human praise. The Jews welcomed those who appointed themselves teachers, but rejected the one whom God appointed (John 5:41-44). If they understood the real meaning of Moses' law instead of arguing about rules and regulations, they would welcome Jesus. They would see that he was the one to whom Moses' teaching pointed. In rejecting him they rejected Moses, and so were condemned by the very things that Moses wrote (John 5:45-47).
BACK IN GALILEE
48. Centurion's servant; widow's son (Matt 8:5-13; Luke 7:1-17)
Back in Capernaum, a Roman centurion asked Jesus to heal one of his servants who was dying. However, he did not expect Jesus to come to his house. Being an army officer, he operated in a system of authority where he needed only to give a command and it was carried out. He believed that Jesus carried the authority of God, and he needed only to say the word and the servant would be healed (Matt 8:5-9; Luke 7:1-8).
Jesus saw that this Roman had more faith than the Jews. He used the incident to warn the Jews that many of them would be left out of God's kingdom, but Gentiles from countries far and near would, because of their faith, be included (Matt 8:10-13; Luke 7:9-10).
In another northern town, Nain, Jesus raised a widow's son to life. It seems that in this case he acted not because of any request, but solely because of the pity he felt for the woman. With her husband and her only son dead, she was faced with hardship and poverty for the rest of her life. Jesus therefore stopped the funeral procession and gave her son back to her (Luke 7:11-17).
49. Messengers from John the Baptist (Matt 11:1-19; Luke 7:18-35)
Shut up in prison, John the Baptist received only irregular and possibly inaccurate reports of Jesus' ministry. These reports must have caused him to wonder whether Jesus really was the Messiah he foretold. Jesus sent back the message that he was carrying out a ministry of relief to the oppressed, which was the sort of ministry foretold of the Messiah in the Old Testament (Matt 11:1-5; cf. Isa 35:5-6; 61:1). Many were disappointed that Jesus did not bring the political victories they expected of the Messiah, but Jesus promised a special blessing to those who understood his ministry and did not lose heart (Matt 11:6).
To prevent anyone from speaking ill of John because of his questioning, Jesus pointed out what a great man he was. John was not weak in character, uncertain of himself or easily swayed by the opinions of others. Nor did he seek comfort or prestige. He was a prophet, and like many of the prophets he endured a life of hardship (Matt 11:7-10).
John was the last and greatest figure of the era before the Messiah, but because he belonged to that era he was less blessed than the humblest believer who enters the Messiah's kingdom. Although some opposed the kingdom violently, others spared no effort to enter it (Matt 11:11-12). In preparing the way for the kingdom and introducing the Messiah, John was the 'Elijah' of whom the prophet Malachi spoke (Matt 11:13-15; cf. Mal 4:5).
Those who believed and obeyed the preaching of John were pleased to hear Jesus' commendation of him. But the religious leaders, who hated John, were angry (Luke 7:29-30).
Jesus likened the people of his day to a lot of quarrelling children playing in the streets. They could not agree to play a lively wedding game, nor could they agree to play a slower funeral game. Nothing satisfied them. The Jews acted like those children. They criticized John because he followed strict rules about food and drink and lived like a hermit in the desert; they criticized Jesus because he had no such rules about food and drink and mixed with the most disreputable people in society. But God had a
purpose in sending John and Jesus with their separate missions, and his wisdom was proved in the changed lives of those who accepted their messages (Matt 11:16-19).
50. The judgment and mercy of God (Matt 11:20-30)
The Galilean towns of Bethsaida, Chorazin and Capernaum, where Jesus did much of his work, were not as immoral as certain Gentile cities of the Old Testament era such as Tyre, Sidon and Sodom. However, because the Galilean towns had witnessed the ministry of Jesus then deliberately rejected him, they would suffer a more severe judgment than the Gentile towns that had never heard of him. Their greater privilege placed upon them a greater responsibility, and this meant that their failure would bring a greater judgment (Matt 11:20-24).
Very few of the privileged and learned classes turned to Jesus, as they felt comfortably secure and satisfied with their achievements in life. But many who felt helpless turned to Jesus to satisfy their deepest needs, and through him came into a new relationship with God. They found true refreshment in learning from Jesus and obeying his teachings. In submitting to his lordship they found true life (Matt 11:25-30).
51. In the house of Simon the Pharisee (Luke 7:36-50)
Like most Pharisees, Simon no doubt kept the laws of holiness and thought that God was more pleased with him than with socially despised people such as tax collectors and prostitutes. He was therefore surprised that Jesus allowed a prostitute to wash his feet. In Simon's view this showed that Jesus did not have divine knowledge, otherwise he would know the sort of person the woman was and would not allow her to touch him (Luke 7:36-39).
Jesus knew Simon's thoughts, so told a story to contrast Simon's attitude with the woman's (Luke 7:40-43). Simon had never come to Jesus in search of forgiveness, because he had never felt the need. Consequently, he had no reason to feel any love or gratitude towards Jesus. The woman, however, had apparently heard Jesus' message of forgiveness and, being sorry for her sins, trusted in his forgiving love. She then showed her love and gratitude in the most meaningful way she new (Luke 7:44-50).
52. Blasphemy of the Holy Spirit (Matt 12:22-45; Mark 3:22-30; Luke 11:14-36)
On one occasion when Jesus cast out demons, the Pharisees accused him of doing it by the power of Satan, the prince of demons (Matt 12:22-24; Luke 11:14-16). Jesus replied that if the prince of demons used his own power to cast out demons, he would be creating civil war in his own kingdom. He would be destroying himself. The only way a strong man can be defeated is if a stronger man overpowers him. In casting out demons Jesus showed that he was stronger than Satan. His reign, which would result in the destruction of Satan, had begun (Matt 12:25-29; Luke 11:17-22).
God could forgive the doubts and misunderstandings people had about Jesus, but he would not forgive their defiant rejection of the clear evidence that all Jesus' works were good and that they originated in God. Those who called God's Spirit Satan, who called good evil, had put themselves in a position where they had no way of acknowledging God's goodness. Therefore, they had no way of receiving his forgiveness (Matt 12:30-32).
The good works that Jesus did were evidence of his goodness, just as good fruit is evidence of a good tree. Likewise the evil works of the Pharisees were evidence of their evil hearts, and this evidence will be used against them in the day of judgment (Matt 12:33-37).
Again the Pharisees asked Jesus to perform a miracle as a sign that he was the Messiah, and again Jesus refused. The only sign would be his resurrection from the dead, which would be the Father's unmistakable confirmation that Jesus was his Son. By their rejection of Jesus, they were guaranteeing that in the judgment day they would be in a far worse position than the heathen. The queen of the Gentile kingdom of Sheba recognized Solomon's wisdom, and the people of the heathen city of Nineveh repented at Jonah's preaching, but the Jews of Jesus' time stubbornly refused to accept him as the Messiah (Matt 12:38-42; Luke 11:29-32).
Jesus gave an illustration to show that people could not remain neutral. If they were not wholeheartedly committed to him, in the end they would be against him. They would be like a person who benefits temporarily by being cleansed of demons, but because he does nothing positive to fill his life with better things, he becomes possessed by even worse demons. The people of Jesus' time benefited
temporarily from his gracious ministry, but if they did not positively turn from their sin and accept him as the God-sent Saviour, they would in the end be under a more severe condemnation than they were originally (Matt 12:43-45; Luke 11:23-28).
If people allowed God's light to shine into their hearts, it would drive out the darkness and enable them to take this light to others. But if they rejected the light, the darkness within them would become even darker (Luke 11:33-36).
53. Jesus and his family (Matt 12:46-50; Mark 3:20-21,31-35; Luke 8:19-21)
The children of Mary and Joseph born after Jesus were James, Joseph, Simon, Judas and at least two daughters (cf. Matt 13:55-56; Mark 6:3). At first they did not accept Jesus as the Messiah, but thought he was suffering from some sort of religious madness (Mark 3:20-21; cf. John 7:3-5). Jesus must have been saddened to see such an attitude in his brothers and sisters, but he knew that more important than natural relationships were spiritual relationships. All who obey God are related to him and to one another in the vast family of God (Mark 3:31-35).
PARABLES
54. The sower (Matt 13:1-23; Mark 4:1-29; Luke 8:1-18)
To visit all the towns of Galilee was a huge task. Jesus and his disciples were helped in this work by a group of women who went with them to look after their daily needs (Luke 8:1-3). Crowds of people came to see Jesus wherever he went, and were often a hindrance to the progress of the gospel. It seems that one reason Jesus began to teach extensively in parables was to separate those who were genuinely interested from those who were merely curious (Matt 13:1-3a; Mark 4:1-2).
The parable of the sower draws its lessons from the four different kinds of soil rather than from the work of the sower. The preacher puts the message of the kingdom into people's hearts as a farmer puts seed into the ground. But people's hearts vary just as the soil in different places varies. Some people hear the message but do not understand it because they are not interested. Others show early interest but soon give up because they have no deep spiritual concern. Others are too worried about the affairs of everyday life. Only a few respond to the message in faith, but when they do their lives are changed and a spiritual harvest results (Matt 13:3b-9,18-23; Mark 4:3-9,13-20).
Parables may provide a pictorial way to teach truth, but they are more than just illustrations. Their purpose is to make the hearers think about the teaching. Those who gladly receive Jesus' teaching will find the parables full of meaning. As a result their ability to understand God's truth will increase. But those who have no genuine interest in Jesus' teaching will see no meaning in the parables at all. Worse still, their spiritual blindness will become darker, and their stubborn hearts more hardened. Because their wills are opposed to Jesus, their minds cannot appreciate his teaching, and consequently their sins remain unforgiven (Matt 13:10-17; Mark 4:10-12).
Although the teaching of parables may cause the idly curious to lose interest in Jesus, the basic purpose of a parable is to enlighten, not to darken. A parable is like a lamp, which is put on a stand to give light, not hidden under a bowl or under a bed. The more thought people give to their master's teaching, the more enlightenment and blessing they will receive in return. But if they are lazy and give no thought to the teaching, their ability to appreciate spiritual truth will decrease, until eventually it is completely gone (Mark 4:21-25).
Returning to the picture of the sower, Jesus shows that good seed will always produce healthy plants and good fruit if given the opportunity. The farmer sows the seed, but he must wait for the soil to react with the seed and make it grow. Likewise the messenger of the gospel must have patient faith in God as the message does its work in people's hearts (Mark 4:26-29).
55. Wheat and weeds; mustard seed; yeast (Mt 13:24-43; Mk 4:30-34; Lk 13:18-21)
In another parable, two types of seed produce two types of plants in the same field. The plants, wheat and weeds, are not separated while they are growing, but are left till harvest time. Then the wheat is put into the farmer's barn but the weeds are destroyed (Matt 13:24-30).
As with the parable of the sower, Jesus gave his disciples an interpretation (Matt 13:34-36; cf. v. 10,16-18). In the present world those who are in the kingdom of God live alongside those who are not. This was contrary to popular Jewish thinking, which expected the kingdom to come in one mighty act that
would destroy all enemies and set up God's universal rule of righteousness and peace. Jesus points out that his kingdom is in the world already, but it will have its climax at the end of world history. When that time comes the wicked will be destroyed but the righteous will share in the kingdom's triumph (Matt 13:37-43).
The parable of the mustard seed foretells the expansion of the kingdom, as seen in the remarkable growth of the church. From small beginnings it grows to a vast community that covers the entire earth (Matt 13:31-32). A similar truth is illustrated by the parable of the yeast (or leaven). As a small amount of yeast spreads through a lump of dough, so will the apparently small kingdom of Jesus spread through the world (Matt 13:33).
56. Hidden treasure; pearl; fishing net (Matt 13:44-52)
Two parables show that when people are convinced of the priceless and lasting value of the kingdom of God, they will make any sacrifice to enter it (Matt 13:44-46). Yet those in the kingdom still live in a world where the righteous and the wicked exist together. Even among those who claim to be in the kingdom are the true and the false. These will be separated at the last judgment (Matt 13:47-50).
Jesus' teachings are likened to valuable goods that are put in a storeroom where they are added to the things that the owner already has, namely, the Old Testament Scriptures. The disciples of Jesus have a wealth of teaching available for their benefit (Matt 13:51-52).
AROUND THE LAKE OF GALILEE
57. Jesus calms the storm (Matt 8:23-27; Mark 4:35-41; Luke 8:22-25)
A well known feature of Lake Galilee was that fierce storms blew up quickly. Jesus had suggested that the group sail across the lake, but the disciples expressed disappointment with him when a storm arose and he did nothing to help. Instead he was sleeping in the back of the boat, perhaps an indication of his tiredness from constant work (Mark 4:35-38).
The disciples still did not understand fully the divine power of Jesus, and he rebuked them for their lack of faith. When a word from him was sufficient to calm the wild forces of nature, they were struck with a mixture of wonder and fear. The sovereign Lord of creation was among them (Mark 4:39-41; cf. Ps. 89:9).
58. Demon power overcome at Gadara (Matt 8:28-34; Mark 5:1-20; Luke 8:26-39)
Another place that Jesus visited was the district to the east and south of the Lake of Galilee known as Gadara. The people were mainly Gentiles and were known as Gadarenes (sometimes as Gerasenes, after the chief town of the district, or even Gergesenes, after another local town) (Matt 8:28; Mark 5:1). Jesus was met there by a man whose body had been cruelly taken over by demons. To release the man from his torment, Jesus commanded the demons to come out of him. The demons knew that Jesus was the Son of God and that one day he would judge them, but they were angry that he came to interfere with them before the appointed time (Matt 8:29; Mark 5:2-8).
Jesus commanded the man to tell him his name, so that the man might see how great a power of evil had possessed him. The demons saw that judgment was upon them, and begged Jesus not to send them immediately to the place where evil spirits are punished (Mark 5:9-10; Luke 8:30-31).
The demons preferred to remain in the bodies of living things than go to the place of punishment. Therefore, if they were not allowed to remain in the man's body, they would rather enter the bodies of animals, even pigs. Jesus gave them their request, but they met their judgment nevertheless, for the pigs went mad and drowned in the sea. By sending the demons into the pigs, Jesus gave dramatic visible proof of his power over demons, and at the same time he showed to all what a vast number of demons had possessed the man (Mark 5:11-13).
To Jesus the life of one person was more important than the lives of two thousand pigs. The local villagers were more concerned about their farms and, fearful of what might happen if Jesus remained in the district any longer, begged him to leave (Mark 5:14-17). Jesus left, leaving the man to spread the good news of the Saviour throughout the area. Since these people were Gentiles, there was no need for the man to keep quiet about the miracle. Gentiles were not likely to use Jesus' messiahship for political purposes (Mark 5:18-20; cf. Matt 8:4, 9:30, 12:16; John 6:14-15).
59. Jairus' daughter and a woman healed (Mt 9:18-26; Mk 5:21-43; Lk 8:40-56)
Back in the Jewish regions, a synagogue elder named Jairus asked Jesus to come and heal his seriously ill daughter. Seeing that the man had faith, Jesus set off for his house (Mark 5:21-24). On the way they were interrupted by a sick woman who believed that if she could only touch Jesus' clothing she would be healed (Mark 5:25-29). Jesus knew that someone was seeking his help in this way, and did not want the person to be left with any superstitious ideas. He therefore searched for the woman so that she might show her faith openly and be healed completely (Mark 5:30-34).
Jairus' faith was tested when he heard that while Jesus was healing the woman, his daughter had died. Jesus responded by working a greater miracle than Jairus expected, for he brought the girl back to life. He allowed only five people to see the miracle, and he told them not to tell others what they had seen. He did not want people flocking to him for the wrong reasons (Mark 5:35-43).
60. Jesus heals the blind and the dumb (Matt 9:27-34; Mark 8:22-26)
Two blind men, in begging Jesus to heal them, used his messianic title Son of David, but Jesus did not heal them till he was certain that they had genuine faith. No doubt there were many in Israel who had no feeling of spiritual need but who were willing to call Jesus by messianic titles simply for the purpose of receiving benefits from him. Again, to avoid attracting the wrong sort of following, Jesus warned the men not to tell anyone what had happened (Matt 9:27-31). Although some people misinterpreted Jesus' miracles because they were impressed with his power, others misinterpreted them because they hated him (Matt 9:32-34).
Another blind man who came to Jesus for healing apparently had some lack in his faith. Jesus saw this, and so after an initial act of healing asked the man whether he could see properly. Lack of complete faith had hindered the healing. Nevertheless, Jesus did not leave the man with his sight only partly restored. He completed the healing, thereby giving the man normal eyesight and at the same time strengthening his faith (Mark 8:22-26).
61. Jesus rejected at Nazareth (Matt 13:53-58; Mark 6:1-6)
It is not clear whether this visit of Jesus to Nazareth is the same as that referred to in Luke 4:16-30 or another visit. If it was a second visit, it would have taken place a year later, but the result was the same as on the previous occasion. The people were surprised that a person they had known only as a carpenter could preach so well, but they refused to accept the evidence and admit that this one was indeed God (Matt 13:53-57; Mark 6:1-4). They refused to believe in him and, as usual, Jesus would not use his miracles to force people to believe. But out of compassion he privately healed a few sick people (Matt 13:58; Mark 6:5-6).
62. The twelve sent out (Matt 10:5-42; Mark 6:7-13; Luke 9:1-6)
Jesus sent out the twelve apostles to preach the good news that the kingdom of the Messiah had come. The miraculous powers of the Messiah were given to them also, so that the knowledge of his love and mercy might spread more quickly throughout the land (Luke 9:1-2).
There would be no time during Jesus' lifetime to spread the gospel worldwide, so the apostles had to concentrate on Israel. After Jesus' death and resurrection they could then take the gospel to the countries beyond (Matt 10:5-8; cf. 28:19-20). They were to take with them only the bare necessities for daily needs, so as not to be hindered in their travels. Also they were not to waste time preaching to people who refused to listen, when others in nearby areas had not even heard (Matt 10:9-15; Luke 9:3-6).
Although they preached good news and did good works, the apostles could expect persecution. If brought to trial, whether before Jewish leaders or government officials, they would have the help of God's Spirit in giving them the right words to say (Matt 10:16-20). They would meet opposition from friends and relatives, but they were to press on urgently in their mission. They would not even cover the whole of Palestine within the time of Jesus' earthly ministry (Matt 10:21-23).
As servants of Jesus, the apostles could expect the same sort of opposition as their master received (Matt 10:24-25), but they were not to fear to teach publicly the things Jesus had taught them privately (Matt 10:26-27). They were to maintain a reverent obedience to God, knowing that as their heavenly Father he would watch over them. He never forsakes those who are faithful to him (Matt 10:28-33).
The followers of Jesus must not expect ease and comfort. They must put loyalty to Jesus before all other loyalties, and this may result in conflict and division, even within their own families. They must be prepared for hardship, persecution and possibly death, but in the end they will not be the losers. In sacrificing the life of self-pleasing in order to please their Lord, they will find life in its truest sense (Matt 10:34-39). All who welcome Jesus' messengers into their homes are really welcoming Jesus who sent them, and God the Father who sent him. Help given to Jesus' messengers will be rewarded as if given to Jesus himself (Matt 10:40-42).
63. Concern about safety and security (Luke 12:4-21)
Some teaching that Jesus gave to the twelve apostles is repeated in other parts of the Gospels. This may have been given to the followers of Jesus in general, particularly those instructions and warnings that concerned putting loyalty to Jesus before the desire for personal safety (Luke 12:4-12; see notes on Matt 10:28-33 above).
On one occasion when a crowd was listening to such teaching from Jesus, there was one person who showed no understanding of what Jesus was saying. Contrary to Jesus' teaching, personal safety and security were his main concern. He wanted Jesus to force his brother to give him a bigger share of an inheritance they had received. Jesus was not a rabbi who settled disputes about the law; he was a teacher from God and he was concerned about people's greed (Luke 12:13-15). He therefore told the story of a rich but foolish farmer who thought only of his prosperity, security and comfort. Suddenly the farmer died. Not only was his wealth of no further use, but it had prevented him from obtaining true heavenly riches (Luke 12:16-21).
64. Death of John the Baptist (Matt 14:1-12; Mark 6:14-29; Luke 9:7-9)
By this time John the Baptist had been executed. When Herod heard the news of Jesus' miracles, he feared that Jesus was really John come back to life and that supernatural powers were working in him (Matt 14:1-2; Mark 6:14-16). (The Herod referred to here was Herod Antipas, a son of Herod the Great; see earlier section, 'The New Testament World'.)
Having mentioned John's death, the writers go back to record the events that led up to it. Herod had imprisoned John because John had accused him of adultery in marrying Herodias, wife of Herod's brother, Philip (Mark 6:17-18; cf. Matt 4:12; 11:2). Herod both respected and feared John, as he knew that John was a godly man and that his accusations were true. But no amount of discussion with John could persuade Herod to conquer his passions and give up Herodias (Mark 6:19-20).
John's place of imprisonment was apparently the dungeon of Herod's palace. Although this gave Herod the opportunity to speak to him often, it also made it easier for Herodias when an opportunity arose for her to get rid of him. She hated John for his interference, and was quick to act when she saw the chance to have him executed (Mark 6:21-29).
65. Feeding the five thousand (Matt 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-14)
When the apostles returned from their first tour around the country areas, they met Jesus in Galilee and tried to have a quiet time alone with him (Mark 6:30-32; John 6:1). Jesus also was in need of a rest, but he was filled with pity when he saw the crowds of people flocking to him in their need. They appeared to him as a flock of spiritually starved sheep that had no food because there was no shepherd to feed them (Mark 6:33-34; John 6:2-4).
The apostles were soon reminded that Jesus alone could satisfy the spiritual needs of the people. Without him the apostles were not able to satisfy even the people's physical needs. With five small loaves and two fish, Jesus miraculously fed a huge crowd, reminding the apostles that the miracles they had done on their missionary tour had resulted solely from Jesus' power working in them (Mark 6:35-44; John 6:513). But to many of the people, the miracle was a sign that Jesus was the promised great prophet. Like Moses, he had miraculously fed God's people in the wilderness (John 6:14; see Exod 16:1-36; Deut 18:15; 1 Cor 10:1-5).
66. Jesus walks on the sea (Matt 14:22-36; Mark 6:45-56; John 6:15-21)
On seeing Jesus' miracle with the bread and fish, many wanted to make him king immediately. This no doubt would have pleased many of Jesus' followers, but for him it presented a possible temptation. He
therefore sent his disciples to Bethsaida, while he escaped into the hills where he could be alone and pray (Matt 14:22-23; Mark 6:45-46; John 6:15).
Bethsaida was not far from the place where Jesus had fed the five thousand (see Luke 9:10-11). Both places were on the shore of the lake, but separated by a small bay. To escape the crowd the disciples decided to row across the lake, making it appear that they were heading for Bethsaida, which was near Capernaum (John 6:16-17).
Again a storm suddenly arose, blowing the boat off course and making rowing almost impossible. Jesus came to his disciples walking on the water, but instead of responding with faith they were fearful. Peter made a bolder response, but his confidence was shortlived (Matt 14:24-30; Mark 6:47-50). Jesus was disappointed that again their faith failed in a crisis. Although they had seen his power in feeding the five thousand, they did not understand that the same power was still available to help them (Matt 14:3133; Mark 6:51-52). So much had they been blown off course before Jesus came to them, that they landed at Gennesaret, a long way west of their goal (Mark 6:53-56).
67. The bread of life (John 6:22-59)
Many Jews were determined to find Jesus and make him king. Although he had escaped from them after the feeding of the multitude, they were out the next day looking for him (John 6:22-24).
Jesus knew that these people wanted him to be king not because they felt any spiritual need, but because they thought he had magical powers that could supply all their daily needs. He urged them not to think just of physical and temporal blessings, but to seek the spiritual and eternal life that he offered (John 6:25-27). People cannot earn this life through doing good works; they can only accept it by faith (John 6:28-29). Jesus does not need to make food fall from heaven as in Moses' day in order to prove his power. He himself is the true bread from heaven (John 6:30-33).
This bread from heaven is not some common everyday thing that people can have simply to satisfy their appetite. It is a spiritual provision available to those who, being drawn by the Father to the Son, give themselves to him in faith (John 6:34-37). As Jesus does the work that his Father sent him to do, he brings believers into the life of God's kingdom, eternal life. They have this eternal life now, and they will enjoy it in its fulness following the victorious resurrection at the end of the age (John 6:38-40).
Jesus' hearers objected that he had no right to speak such words, for he was not God. He had not come from heaven but from a Galilean family, as people well knew. Jesus repeated what he had said previously, to impress upon them that the salvation he brought came from heaven and was the work of the invisible God (John 6:41-47). However, the only way this salvation can become possible is through Jesus' giving himself as a sacrifice for sin. People can have eternal life only through Jesus' death (John 6:48-51).
The true bread that Jesus came to give was his flesh and blood offered in sacrifice. Unless people eat and drink this 'food' they cannot be saved. That is, unless they accept Jesus' sacrifice for themselves in faith, they cannot have eternal life, either now or in the future (John 5:52-59).
68. Words of eternal life (John 6:60-71)
Many of the people who followed Jesus found his teaching about the bread of life hard to understand. Jesus told them that if they had difficulty believing this, they would be positively amazed when they saw him going bodily back to heaven. Their difficulties arose because they were thinking only of physical flesh and blood, and failed to see the spiritual truths they illustrated. They still did not understand how eternal life could result from Jesus' death (John 6:60-65).
Those who were more interested in earthly benefits than spiritual life were disappointed in Jesus' teaching and turned back from following him. Not so the apostles. All, except for Judas Iscariot, maintained their deep trust in their Lord. They knew that the words he spoke were true and life-giving (John 6:66-71).
69. Teaching about cleansing (Matt 15:1-20; Mark 7:1-23)
A common practice of the Jews in Jesus' time was the ceremonial washing of hands. They believed that those who came in contact with 'unclean' people or things had to pour water over their hands to cleanse themselves. This was not a command of the law of Moses but a tradition of the Pharisees (Mark 7:1-5). Jesus argued that such traditions not only caused people to misunderstand the law, but stopped them from doing the more important things that the law required (Mark 7:6-8).
In support of this assertion, Jesus gave an example. The law of Moses taught people to respect and care for their aged parents, but the Jews had added a tradition that enabled them to ignore their parents. They could make a vow that when they died, their money and goods would be given to the temple. Having promised such things to God, they said they were not free to give them to anyone else, such as needy parents. Yet they themselves continued to enjoy their possessions as long as they lived. Their tradition contradicted the plain teaching of the law (Mark 7:9-13).
The Jews would not eat certain foods, believing that such foods made them unclean. Jesus said that just as eating with unwashed hands did not make a person unclean, neither did eating prohibited foods (Mark 7:14-16). The people really unacceptable with God were those who taught such traditions (Matt 15:12-14).
What makes a person unclean is the evil that comes out of the mouth, not the food that goes into it. The source of all evil is a wicked heart, and this is what must be cleansed if a person is to be acceptable with God. The Pharisees' traditions of cleansing prevented them from seeing this, even though it was the goal towards which Moses' laws of cleansing pointed (Mark 7:17-23).
FURTHER WORK IN THE NORTH
70. In Tyre and Sidon (Matt 15:21-28; Mark 7:24-30)
To get some peace and quiet away from the crowds, Jesus and his disciples went out of Palestine to the Gentile towns of Tyre and Sidon on the Phoenician coast (Matt 15:21; Mark 7:24). When a woman of that area asked Jesus to drive a demon out of her daughter, he tested the genuineness of her faith before helping her. At first he did not answer; but the woman persisted (Matt 15:22-23).
Jesus then told the woman that his work was with Israel, not with the surrounding nations. But her pleas for help continued (Matt 15:24-25). Jesus added that the people of Israel were the favoured 'children' to benefit from his ministry, and it was not right to neglect them to feed the Gentile 'dogs'. Still not giving up, the woman replied that although she was an unworthy Gentile 'dog', not fit to eat with the 'children' at Israel's table, she would be satisfied to eat the crumbs that fell to the floor. Jesus was impressed with the genuineness of the woman's faith and granted her request immediately (Matt 15:2628).
71. Ministry in the Decapolis (Matt 15:29-39; Mark 7:31-8:10)
From the Mediterranean towns of Phoenicia, Jesus returned to the region around the Sea of Galilee, then continued on into the Decapolis, where the population was largely Gentile. It seems that for a period his ministry was mainly among Gentiles, and many became believers in the God of Israel (Matt 15:29-31; Mark 7:31). One of the people he healed was a deaf and dumb man. Because of the man's deafness, Jesus used actions rather than words to ensure that the man's faith was active and that he understood Jesus' actions (Mark 7:32-37).
Again Jesus had compassion when he saw a multitude of hungry people around him and he decided to feed them. On the previous occasion the crowd consisted largely of Jews (see John 6:14-15), but on this occasion it probably consisted largely of Gentiles. That may have been why the disciples doubted whether Jesus would use his power to feed them (Matt 15:32-33; Mark 8:1-4). But he fed them as miraculously as he had the Jews (Matt 15:34-39; Mark 8:5-10).
72. Beware of Pharisees and Sadducees (Matt 16:1-12; Mark 8:11-21; Luke 12:1-3,54-56)
In spite of all that Jesus had done, the Pharisees and Sadducees still demanded he produce a special sign to satisfy them. Jesus refused. They could look at the sky and work out what the weather would be like, but when they looked at Jesus' miracles they refused to believe what the miracles told them, namely, that Jesus was the Son of God. The only sign Jesus would give them would be his resurrection. Jonah came back to life after three days of apparent death, but Jesus would come back to life after three days of actual death. By this unmistakable sign the Father would prove to all that Jesus is his Son (Matt 16:1-4; Luke 12:54-56).
Sin is compared to yeast, or leaven, in that it affects everything it touches. The Pharisees, the Sadducees and Herod were evil influences that spread through Israel as yeast spreads through a lump of dough. Jesus warned his disciples to beware of the yeast-like effect of these people. His probable meaning
was that they were not to be influenced by the wrong teaching and hypocrisy of the Pharisees and Sadducees or the ungodly ways of people like Herod (Matt 16:5-6; Mark 8:14-15; Luke 12:1).
The apostles missed the meaning of Jesus' illustration. They thought he wanted some bread (but not bread baked with certain types of yeast) and were worried that they did not have any. This showed that although they had twice seen him miraculously feed a large crowd, they still lacked the faith to believe he could provide for them. In addition they lacked spiritual understanding, and saw the meaning of Jesus' illustration only after he explained it to them (Matt 16:7-12; Mark 8:16-21; Luke 12:2-3).
73. Peter's confession of the Messiah (Matt 16:13-23; Mark 8:27-33; Luke 9:18-22)
Jesus and the apostles travelled up to Caesarea Philippi, in the far north of Palestine. While there, Jesus asked the apostles who they believed him to be. Peter, probably speaking for the group, replied that he was the promised Messiah, the Son of God (Matt 16:13-16).
Delighted at this insight, Jesus told the group (through words addressed to their spokesman Peter) that they would be the foundation on which he would build his church, and no power would be able to conquer it (Matt 16:17-18; cf. Eph 2:20). By preaching the gospel they would open the kingdom to all who wished to enter. They would carry Jesus' authority with them, so that the things they did on earth in his name would be confirmed in heaven (Matt 16:19; cf. Acts 2:32; 3:6,16,19). But that was still in the future. For the present they were to support him in his ministry, but they were not to proclaim his messiahship openly till the appointed time had come (Matt 16:20).
Jesus then made it clear that in order to fulfil his messianic ministry, he had to suffer, die and rise again. Peter's objection to this showed that the apostles still did not understand the true nature of the Messiah's work. The suggestion that Jesus should turn back from the cross was yet another temptation by Satan. It was an attempt to persuade him to gain his kingdom by some way other than death, and so cause him to fail in the very thing he came to do (Matt 16:21-23; cf. 4:8-10).
74. Test of true discipleship (Matt 16:24-28; Mark 8:34-9:1; Luke 9:23-27)
Immediately after telling his disciples of his coming suffering and death, Jesus told them they had to be prepared for similar treatment. The disciples of Jesus are those who have given their lives to Jesus, and they will be obedient to their master even if it leads to hardship, persecution and death. They will no longer rule their own lives, but will deny themselves personal desires in order to please Jesus. In sacrificing the life that puts self first, they will find the only true life. On the other hand those who live for themselves may gain what they want in the present world, but they will lose the only life of lasting value, eternal life (Matt 16:24-27).
Jesus promised his disciples that those who accompanied him in his ministry would, in their present lifetime, see something of the triumph of the Son of man's glorious kingdom. This was possibly a reference to the victorious expansion of the church after Jesus' resurrection and ascension (Matt 16:28; Mark 9:1). (For the significance of the name 'Son of man', see earlier section, 'Jesus and the Kingdom'.)
75. The transfiguration (Matt 17:1-13; Mark 9:2-13; Luke 9:28-36)
Jesus' transfiguration took place on a high mountain, possibly Mount Hermon, which was not far from Caesarea Philippi. The event was a revelation of Christ's glory and was witnessed by only three chosen apostles. In coming into the world as a human being, Jesus had laid his divine glory aside, but now it reappeared briefly through a human body. It gave an indication of the glory he would receive after he had finished the work he came to do (Matt 17:1-2; Luke 9:28-29).
Moses and Elijah appeared with Jesus during his transfiguration, possibly to symbolize that the law and the prophets found their fulfilment in him. He was the one to whom the entire Old Testament pointed. They talked with Jesus about his coming death, confirming what Jesus had recently told the apostles. The Messiah had to die before he could enter his glory (Matt 17:3; Luke 9:30-31).
The apostles were confused about what was happening, but the Father's voice from heaven told them that it was an expression of his satisfaction with the entire ministry of Jesus. By combining words from one of David's psalms with words from one of Isaiah's servant songs, God declared that the kingly Messiah would lay down his life as the suffering servant. This Messiah was also God's prophet, and people were to listen to his message (Matt 17:4-5; Luke 9:32-35; cf. Ps 2:7; Isa 42:1; Deut 18:15,18; Acts 3:22).
When the transfiguration was over and Jesus' appearance returned to normal, he again told the apostles that they were not yet to reveal what they had learnt (Matt 17:6-9; Luke 9:36). The vision of Elijah prompted the apostles to ask if Elijah would come before the Messiah. If Jesus was the Messiah, why had Elijah not come? Jesus replied that John the Baptist was the promised Elijah, but just as people rejected the Messiah's forerunner so would they reject the Messiah (Matt 17:10-13).