Wednesday in the Word

what the Bible means and how we know

Matthew

56 Matthew 10:24-33 Fear only God

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56 Matthew 10:24-33 Fear only God - Bible Study | WednesdayintheWord.com

All of us face the question: What am I going to believe so much that it changes the way I think, respond and make choices?  We make those decisions based on what or who we fear most. Jesus says the wisest choice is to fear God. 

Review

Matthew 10 contains the instructions Jesus gave the Twelve before sending them out to minister on his behalf. This journey represents an important first step in Jesus passing his ministry over to his apostles. He sends them into Jewish territory and gives them the authority to heal and teach as he has been doing. This journey will not be a victory tour where they gather support to overthrow Rome. Instead, they will be hated, rejected and persecuted.

Passage

24“A disciple is not above his teacher, nor a servant above his master.  25It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household.” – Matthew 10:24-25

  • The Twelve are about to experience persecution because of their relationship to Jesus. Jesus explains that relationship two ways: students-teacher and master-servant.
  • The point of being a student/disciple was to learn how your teacher thinks and acts and emulate him. Teachers taught their disciples a way of living, thinking and acting.
  • Likewise, servants or slaves represented their masters. A good steward did what his master told him to and acted the way his master wanted him to act.
  • It is enough for the disciple to be like his teacher and the servant to be like his master.  This is the intended goal and the way the relationship is supposed to work.
  • They might be tempted to think they can avoid the rejection Jesus received, but the Twelve should not hope to be treated any better than Jesus was treated.
  • The only way to be treated better than your teacher is to stop being his disciple.
  • Compare with John 15:18-21.
  • To the extent that we become like Jesus, we have the opportunity to experience this same kind of rejection and persecution. 

26“So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known.  27What I tell you in the dark, say in the light, and what you hear whispered, proclaim on the housetops.  28And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.  29Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father.  30But even the hairs of your head are all numbered.  31Fear not, therefore; you are of more value than many sparrows.  32So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven,  33but whoever denies me before men, I also will deny before my Father who is in heaven.”  – Matthew 10:26-33

  • Fear is a motivating emotion. The thing that you fear is the thing that has the most power to influence you for better or worse.  It is the factor that you pay the most attention to when making your decisions. 
  • Jesus makes four related points:
  • Matthew 10:26-27 – 1) You might fear that your opponents will keep you from proclaiming your message. God won’t let that happen.
  • Matthew 10:28 – 2) You might try to appease your opponent for fear they will kill you. But they cannot take your hope of eternal life. Instead, fear the one who can grant or deny you eternal life.
  • Matthew 10:29-31 – 3) Don’t fear what your opponents might do to you. God is in control and God is on your side.
  • Matthew 10:32 – 4) In this world, it is dangerous to be associated with Jesus.  But when it comes to your eternal destiny, it is dangerous NOT to be associated with Jesus.

Please listen to the podcast for more detail and explanation.

Next: 57 Matthew 10:34-39 Not peace, a sword

Previous: 55 Matthew 10:23 Coming of the Son of Man

Series: Gospel of Matthew 8-13 Behold the King, Part 2

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Podcast season 20, episode 15

54 Matthew 10:8-23 Provisions & Persecution

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54 Matthew 10:8-23 Provision & Persecution - Bible Study | WednesdayintheWord.com

On this journey, Jesus deliberately makes his apostles dependent on the hospitality of the children of Israel by instructing them not to take provisions. The apostles might expect they are launching a victory tour, but they will learn first-hand how the children of Israel will reject the Messiah.

Review

This second discourse in Matthew’s gospel contains the instructions Jesus gave before sending the Twelve to minister on his behalf. This journey represents an important first step in Jesus passing his ministry to the apostles. He sent them into Jewish territory and gave them the authority to heal and teach as he has been doing.

Passage

8“Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay.  9Acquire no gold or silver or copper for your belts,  10no bag for your journey, or two tunics or sandals or a staff, for the laborer deserves his food.  11And whatever town or village you enter, find out who is worthy in it and stay there until you depart.  12As you enter the house, greet it.  13And if the house is worthy, let your peace come upon it, but if it is not worthy, let your peace return to you.  14And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town.  15Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town.”  – Matthew 10:8-15

  • Jesus tells them not to make payment a precondition for their ministry. However, they can receive support and hospitality.
  • Since they can’t charge for the ministry, they probably expect to pack enough provisions to provide for themselves. But Jesus tells them not to bring such provisions.
  • Jesus deliberately puts the Twelve in a situation where they must be dependent on the hospitality of the people in the towns they visit.
  • They are to stay in homes where their message is appreciated. If the town rejects them and their message, they are to leave with a symbolic, public action of shaking the dust off their feet (Luke 9:4-5; Luke 10:11).
  • The account of Sodom and Gomorrah is in Genesis 18-19. These cities and their destruction are frequently alluded to in Scripture (Dt 29:23; Dt 32:32; Isa 1:9-10; Isa 3:9; Isa 13:19; Jer 23:14; Lam 4:6; Eze 16:46-56; Zep 2:9; Mat 10:15; Matt 11:24; Luk 10:12; Luk 17:29; Rom 9:29; 2Pet 2:6; Jud 1:7).
  • Sodom and Gomorrah became the poster children for willful, sinful rejection of God. 
  • Because their livelihood will be dependent on hospitality, the Twelve will know immediately who rejects and who accepts them.
  • This sending is not a model for all missionaries in all times (Luke 22:35-36), but a unique situation for this first training journey.
  • The apostles probably expect this trip will be a victory tour, but instead they will face persecution and rejection.

16“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.  17Beware of men, for they will deliver you over to courts and flog you in their synagogues,  18and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles.  19When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour.  20For it is not you who speak, but the Spirit of your Father speaking through you.  21Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death,  22and you will be hated by all for my name’s sake. But the one who endures to the end will be saved.  23When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.” – Matthew 10:16-23

  • Matthew 10:16 is unique to Matthew. Mark & Luke include the rest of this section in the Olivet Discourse. Matthew collected the instructions Jesus gave on various occasions into one discourse.
  • On the one hand, the disciples need understanding and perception (wise as serpents), but they are not to cross the line into vengeance, lying, cheating, etc (innocent as doves).
  • The Apostle Paul is a good example of this shrewd integrity (Acts 21). Paul remained truthful, but also strategic in each dangerous situation he faced.
  • Matthew 10:17-20 describes what the apostles faced after Jesus left as recorded in Acts.
  • Jesus is not telling all Christian teachers everywhere to make no preparations before they teach.  He is promising the apostles when they are in the extraordinary situation of being arrested and brought before kings that God will make sure they know what to say. 

03 Holy Spirit: Revelation vs Understanding

  • Family ties will be broken by the split between those who love Jesus and those who hate him. 
  • Their own personal salvation depends on continuing to follow and trust Jesus, even in the face of hostility and persecution.
  • Jesus treats his disciples the way that God treats all of His people.  God is quite willing to take His people through hardships and trials so that we can learn to trust Him.

Please listen to the podcast for more detail and explanation.

Next: 55 Matthew 10:23 Coming of the Son of Man

Previous: 53 Matthew 9:35-10:8 Sending the Twelve

Series: Gospel of Matthew 8-13 Behold the King, Part 2

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Podcast season 20, episode 13

53 Matthew 9:35-10:8 Sending the Twelve

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53 Matthew 9:35-10:8 Sending the 12 - Bible Study | WednesdayintheWord.com

Matthew presents this initial sending of the Twelve as a first step toward their ultimate global mission. Even though they are to stay in Jewish territory on this journey, ultimately, Jesus is going to send them to the world.

Review

Outline Matthew’s Gospel

  • Chapters 1-4 – Prologue
  • Chapters 5:1-16:12 – Jesus’ ministry in Galilee, including 3 discourses.
  • Chapters 16:13-17 – Turning Point; Jesus prepares to go to Jerusalem
  • Chapters 18-28 – Journey to Jerusalem, culminating in the passion week, including 2 discourses.

Passage

35And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction.  36When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.  37Then he said to his disciples, “The harvest is plentiful, but the laborers are few;  38therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”  – Matthew 9:35-38

  • Matthew 9:35 is almost identical to Matthew 4:23.
  • The imagery of a sheep without a shepherd recalls many Old Testaments passages (e.g. Isaiah 53:6; Jeremiah 50:6; Ezekiel 34:23-24).
  • The people of Israel were spiritually and morally lost in a way that only Jesus, the true Shepherd, can remedy.  He has come to proclaim the good news that is the solution to their troubles.
  • Jesus encourages his disciples to pray that God will send more workers to proclaim his message, knowing he will send the 12 out to be those workers.

More: Sheep & Shepherd imagery in Scripture

1And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction.  2The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;  3Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;  4Simon the Zealot, and Judas Iscariot, who betrayed him.  – Matthew 10:1-4

  • Luke records Jesus sending out his disciples twice. First he sends only the 12 (Luke 9:1-6). Then he sends seventy (Luke 10:1-16).
  • Matthew repeats the language of 4:23 “to heal every disease and every affliction” in 9:35 and applies it to the Twelve in 10:1.
  • Jesus commissions the Twelve and grants them the authority to be an extension of his work.
  • Mathew uses the word “apostle” for the first and only time in 10:2.
  • There are 4 lists of the twelve: Matthew 10:1-4; Mark 3:16-18; Luke 6:13-16; Acts 1:12-13.
  • Matthew pairs the Twelve in his list. Mark 6:7-13 tells us Jesus sent the Twelve out in pairs. Perhaps Matthew’s pairings represent who journeyed together.
  • Since many apostles were still alive when Matthew wrote his gospel, this list would be important to his readers.

The four lists of the Twelve follow patterns. Each list can be divided into the same 4 groups. Each group begins with the same apostle, but the order within the group varies.

  • Group 1: Simon Peter, his brother, Andrew, James & John, the sons of Zebedee
  • Group 2: Philip, Bartholomew, Thomas, Matthew
  • Group 3: James son of Alphaeus, Thaddaeus, Simon the Zealot, Judas Iscariot

5These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans,  6but go rather to the lost sheep of the house of Israel.  7And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’  8Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay.”  – Matthew 10:5-8

  • Much of the language in Matthew 10 is found in Mark 6 and Luke 9.  But Matthew includes some of the language Mark & Luke place in the Olivet Discourse.
  • Perhaps Matthew collected teachings from several different instructions. Or perhaps Jesus gave similar and overlapping instructions on more than one occasion.
  • Matthew organized his gospel thematically, rather than chronologically.
  • On this trip, Jesus tells them to stay in Jewish territory. The ministry to the Gentiles will come later.
  • The Twelve are to do exactly what Jesus has been doing: teaching and healing.
  • The promises of the kingdom were made to the children of Abraham and the gospel was proclaimed first to them.  The reaction of this Jewish people to this ministry is a very important part of the story.
  • The Twelve don’t know it yet, but ultimately Jesus is going to leave and send them out to the world.  This trip is preparation for future trips to come.

Please listen to the podcast for more detail and explanation.

Next: 54 Matthew 10:8-23 Provisions & Persecution

Previous: 52 Matthew 9:27-34 Blind & mute

Series: Gospel of Matthew 8-13 Behold the King, Part 2

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Season 20, episode 12

52 Matthew 9:27-34 Blind and mute

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52 Matthew 9:27-34 Blind and mute - Bible Study | WednesdayintheWord.com

In these last two miracles, Matthew foreshadows the growing conflict with the Pharisees. While the crowds are excited and amazed, the Pharisees reject Jesus as working with the devil. Ultimately the unbelief of the Jewish leadership will be a crucial part of the story.

Review

In chapters 8-9, Matthew presents a series of miracles which establish the God-given authority of Jesus. The miracles Jesus performed prove his authority and testify to the fact that he is the Messiah.

Passage

27And as Jesus passed on from there, two blind men followed him, crying aloud, “Have mercy on us, Son of David.”  28When he entered the house, the blind men came to him, and Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.”  29Then he touched their eyes, saying, “According to your faith be it done to you.”  30And their eyes were opened. And Jesus sternly warned them, “See that no one knows about it.”  31But they went away and spread his fame through all that district.  – Matthew 9:27-31

  • It’s likely these men were beggars, as not many professions were open to the blind.
  • When a beggar received money, he would usually stand up and proclaim in a loud voice that the giver was among the most pious of men and invoke God’s blessing upon him. 
  • Most beggars, especially if they were blind, had no education, training or employment record.  They had no other marketable skills. These men will find self-support difficult at first.   
  • The blind men say: We have no right to demand it, but we know that you are the Messiah. You have the power of God to heal. We’re asking you to graciously take the trouble to heal us.
  • Jesus responds: You believe that I am the Son of David, the Messiah from God who can heal your blindness and that is what I will do for you. 
  • Jesus is careful at this point in his ministry not to incite a mob or a large crowd.

32As they were going away, behold, a demon-oppressed man who was mute was brought to him. 33And when the demon had been cast out, the mute man spoke. And the crowds marveled, saying, “Never was anything like this seen in Israel.”  34But the Pharisees said, “He casts out demons by the prince of demons.”  – Matthew 9:32-34

  • Matthew gives us the situation, skips the miracle and contrasts the reaction of the crowd and the Pharisees.
  • As with the last 2 stories Matthew emphasizes that people are really getting excited about Jesus. 
  • The conflict with the Pharisees will be an important part of the story.

Summary

Theme 1: Faith

  • These miracles stories are about the faith of the person healed.
  • Jesus is NOT saying: “Your conviction that you would be healed was strong enough to make it happen.” 
  • Jesus is saying “God has healed you because you were right to trust me and believe God sent me.”

Theme 2: Acts of mercy

  • The miracles of Jesus are specific and concrete acts of mercy for individuals.
  • These stories are encouraging examples of God’s kindness toward His people.
  • It is fitting that Jesus delivers people from all kinds of suffering because ultimately he intends to deliver His people from their ultimate suffering: sin and death.

Theme 3: Symbolism

  • It is fitting that God testifies to His Messiah through acts of mercy and compassion.
  • Each miracle points to a greater miracle to come.
  • He casts out demons and he will ultimately defeat all the forces of evil. 
  • He delivers people from diseases that render them ritually unclean which points to his work in restoring the true inner purity of His people. 
  • He rescues people who can’t see, can’t hear, can’t speak and can’t walk which points to the spiritual renewal of those who see truly, hear truly, speak truly and walk truly.
  • He rescues people from death because he will rescue his people from the power of sin and death forever.
  • The miracles point backward to the prophets (e.g. Isaiah 35:3-6) and ahead to the fullness of the promise to come.

Theme 4: Authority

  • The miracles of Jesus prove his God-given authority.
  • His claim to be the Messiah is verified and supported by the miracles. 

Theme 5: Response

  • The miracles confront us with a choice.
  • The wrong response is to reject Jesus like the Pharisees.
  • Another wrong response is to seek only the physical healing.
  • The right response is to fix your hope on Jesus.

Please listen to the podcast for more detail and explanation.

Next: 53 Matthew 9:35-10:8 Sending the Twelve

Previous: 51 Matthew 9:18-26 Jairus’s daughter

Series: Gospel of Matthew 8-13 Behold the King, Part 2

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Podcast season 20, episode 11

51 Matthew 9:18-26 Jairus’s daughter

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51 Matthew 9:18-26 Jairus’s daughter - Bible Study | WednesdayintheWord.com

In the raising of Jairus’s daughter, we learn that death should no longer command fear and power over us, because we follow a savior with authority over death.

Review

Matthew chapters 8-9 present a series of miracles which establish the God-given authority of Jesus. The miracles Jesus performed prove his authority and testify to the fact that he is the Messiah. 

Matthew 9:18-26 contains healing stories of two woman, the daughter of Jairus and the woman with bleeding.  This podcast covers the story of Jairus. The previous podcast covered the story of the bleeding woman.

Passage

18While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.”  19And Jesus rose and followed him, with his disciples.  20And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment,  21for she said to herself, “If I only touch his garment, I will be made well.”  22Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly the woman was made well.  23And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion,  24he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him.  25But when the crowd had been put outside, he went in and took her by the hand, and the girl arose.  26And the report of this went through all that district. – Matthew 9:18-26

  • Matthew omits many of the details found in Mark 5:35-43 and Luke 8:40-56.
  • Mark tells us the man’s name is Jairus, a synagogue official. He supervised the building and made arrangements for the services. This position was held in high regard and he would have been an important, well-known person in the town.
  • Mark records that Jairus approaches Jesus, but their mission is interrupted by the healing of the bleeding woman.
  • After the woman is healed, news comes that the girl has died. Jesus leaves the crowd, and taking with him only the father, Peter, James and John, he rushes to Jairus’s house.
  • According to the writings of the rabbis, when somebody died even the poorest families must hire 2 flute players and 1 professional wailing woman.  Their job was to spread the word that death had won again.
  • Jesus challenges their view of death. Jesus proves he has authority even over death.
  • The word “slumber” or “sleep” is used to refer to people who have died many times in the Bible (e.g. 1Thessalonians 4:13; John 11:11).
  • Compare with Hebrews 2:14-15.
  • Death should no longer command fear and power over us, because we follow a savior with authority over death.

Please listen to the podcast for more detail and explanation.

Next: 52 Matthew 9:27-34 2 Blind & Mute

Previous: 50 Matthew 9:18-26 The Bleeding Woman

Series: Gospel of Matthew 8-13 Behold the King, Part 2

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Podcast season 20, episode 10

50 Matthew 9:18-26 The bleeding woman

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50 Matthew 9:18-26 The bleeding woman - Bible Study | WednesdayintheWord.com

Jesus asked, “Who touched me?”  In a metaphorical way, he asks it still. You can try to touch his robe and then run away. But if you do, you’re missing the greatest gift of all: salvation.

Review

In chapters 8-9, Matthew presents a series of miracles which establish the God-given authority of Jesus. The miracles Jesus performed prove his authority and testify to the fact that he is the Messiah. 

Matthew 9:18-26 contains healing stories of two woman, the daughter of Jairus and the woman with bleeding.  This podcast covers the story of the woman and the next podcast will cover the daughter.

Passage

18While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.”  19And Jesus rose and followed him, with his disciples.  20And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment,  21for she said to herself, “If I only touch his garment, I will be made well.”  22Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly the woman was made well.  23And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion,  24he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him.  25But when the crowd had been put outside, he went in and took her by the hand, and the girl arose.  26And the report of this went through all that district. – Matthew 9:18-26

  • We learn a lot more detail from Mark 5:21-35 & Luke 8:40-56. 
  • The woman is not only sick. She is ritually unclean and isolated from her community (Leviticus 15:25-28).
  • Note the laws concerning bodily emissions applied equally to men and women (Leviticus 15:1-15).
  • The laws concerning cleanliness were physical symbols to teach us spiritual realities.
  • Matthew makes it clear that Jesus’ robe had no magical powers in and of itself. 
  • The woman is caught “red-handed.” Jesus immediately turns to face her and speak to her (Luke 8:47).
  • The word “well” (Mark 5:28; G4982) when the woman says ‘I will be made well’ and when Jesus says ‘your faith has made you well’ (Mark 5:34; Matthew 9:33) is used both for healing in the ordinary sense of recovering from a cold and for salvation. The context tells us which kind of “saving” is meant: physical healing or eternal salvation.
  • Like the others before her, the woman has wrestled with faith and come to believe that Jesus is who he says he is. 
  • The disciples don’t seem to know what’s going on and they tell Jesus he doesn’t either (Mark 5:31).
  • Jesus seeks the woman, but he doesn’t force her to identify herself.
  • She reached out for physical healing, but Jesus offered her salvation.

Jesus asked, “Who touched me?”  In a metaphorical way, he asks it still. You can touch his robe and then run away. You can pray, “Lord, give me this one thing and I’ll never bother you again.” But God has more to give you than “this one thing.” God has more to offer than solving the problems of the here and now. God is offering mercy, forgiveness and salvation.

Please listen to the podcast for more detail and explanation.

Next: 51 Matthew 9:18-26 Jairus’s daughter

Previous: 49 Matthew 9:14-17 Fasting and wine skins

Series: Gospel of Matthew 8-13 Behold the King, Part 2

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Podcast season 20, episode 9

49 Matthew 9:14-17 Fasting, cloth & wine skins

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49 Matthew 9:14-17 Fasting, cloth & wine skins - Bible Study | WednesdayintheWord.com

In these stories, Jesus challenges the religious culture and practices of the Pharisees, not the Old Testament. His understanding is so fundamentally incompatible with the Pharisees that if he tried to reform their their views, he would only destroy them.

Review

In chapters 8-9, Matthew presents a series of miracles which establish the God-given authority of Jesus. Starting in 9:9, Matthew turned to another challenge to the authority of Jesus: his understanding of righteousness.

We saw the first disagreement in the last podcast.  Jesus called Matthew, a tax collector, to be one of the 12 and that sparked a debate with the Pharisees over why Jesus associated with tax collectors and sinners. In all three synoptic gospels ( Matthew, Mark & Luke), that story is followed by this story where the disciples of John question the religious behavior of Jesus.

Fasting commanded in the Old Testament

26And the LORD spoke to Moses, saying,  27“Now on the tenth day of this seventh month is the Day of Atonement. It shall be for you a time of holy convocation, and you shall afflict yourselves and present a food offering to the LORD.  28And you shall not do any work on that very day, for it is a Day of Atonement, to make atonement for you before the LORD your God.  29For whoever is not afflicted on that very day shall be cut off from his people.  30And whoever does any work on that very day, that person I will destroy from among his people.  31You shall not do any work. It is a statute forever throughout your generations in all your dwelling places.  32It shall be to you a Sabbath of solemn rest, and you shall afflict yourselves. On the ninth day of the month beginning at evening, from evening to evening shall you keep your Sabbath.”  – Leviticus 23:26-32

  • The Jews were commanded to fast once per year on the Day of Atonement.
  • Some argue that “afflict yourselves (Strongs H6031a; Lev 23:27) refers only to inward humility. If they are right, then there are no commanded fasts in the Old Testament.
  • However the context suggests this is an outward action (Lev 23:29-30); Isaiah 58:5 uses this phrase fast and this phrase in parallel; and historically, the Jews understood this to mean fasting. Note Luke describes the Day of Atonement as “the Fast” (Acts 27:9).
  • On the Day of Atonement, physical hunger was to strengthen the reminder of our need for God’s mercy.

Fasting observed in the Old Testament

While we have only 1 command for a religious fast, there are many stories in the OT that include fasting.  In these stories an individual or group decides to fast in response to a specific situation.

In the Old Testament we see fasting as part of:

  • individual repentance (2Samuel 12:13-23)
  • community repentance (1Samuel 73-6)
  • grief and mourning (2Samuel 1:12)
  • calling on God for deliverance (Esther 4:3; Esther 4:15-16)
  • seeking guidance from God (Nehemiah 1:1-4)

Fasting acquires significance and meaning when practiced by a believing heart in conjunction with humility and repentance before God. Without such a heart the practice is empty (Isaiah 58:1-9).

From the OT then, there was one ritual of fasting commanded on the Day of Atonement.  It was meant to create a physical reminder of their humility and dependence on God and need for His mercy.

Fasting was also voluntarily practiced by individuals and the community in associating with repentance, prayer, mourning and seeking God.  It was sometimes accompanied by other physical symbols like wearing sackcloth and ashes.  It was both a physical expression of humility before God, and a physical reminder of that humility.

But fasting has no power in and of itself.  When hard-hearted, unrepentant people fasted before God, God was not obligated to answer them nor was He pleased with their ritual.

Passage

14Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?”  15And Jesus said to them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast.  16No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made.  17Neither is new wine put into old wineskins. If it is, the skins burst and the wine is spilled and the skins are destroyed. But new wine is put into fresh wineskins, and so both are preserved.”  – Matthew 9:14-17

  • By New Testament times, both the Pharisees and the disciples of John made fasting a regular religious observance. This kind of fasting is a “tradition of the elders” and Jesus is questioned as to why he ignores it.
  • The evidence we have suggests the Pharisees fasted twice per week (Luke 18:12; Didache chapter 8).
  • Jesus disapproves of the way the Pharisees fast because: 1) they think God approves of them because they go through the ritual; 2) they use fasting as a litmus test to judge themselves righteous and condemn others; 3) their real motivation is the approval of their peers (Matthew 6:16-18).
  • 31 Matthew 6:1-6; 6:16-18 Giving, Praying & Fasting
  • The disciples of John approach the disciples of Jesus with the criticism that his disciples do not fast like they do and they want an explanation. 
  • In these stories, Jesus moves the discussion entirely away from fasting as a ritual or duty and into a discussion of its motivation.
  • Story 1: Sometimes joy is a natural response to the situation and sometimes mourning is a natural response.  When the groom is present at the feast, it’s a time for joy. 
  • Story 2: If I put a new and un-shrunk piece of cloth over the hole in an old garment, it will end up making a worse tear.  Because when you wash it the first time, the new cloth will shrink and pull the tear apart.
  • Story 3: Old wine skins are brittle and can no longer stretch during the fermentation of new wine. They will break.
  • The old cloth and old wine skins are not analogous to the Old Testament. (There was no command for weekly fasting.)
  • The issue is why doesn’t Jesus just adapt himself to our current religious practices? If they need some reforming, he can tweak them a bit.  If Jesus came today, his behavior might be analogous to never taking communion or avoiding Sunday Services.
  • Jesus point: My understanding not compatible with the existing religious climate.  I can’t live within and reform it.  What I am doing is so fundamentally different, that I would end up destroying it anyway.  I need to replace it with something new.

Putting this together with Matthew 6, Jesus is making 2 points about religious practices:

  1. If you’re going to practice some religious rituals, do it out of a heart that is expressing a genuine faith and sincere desire to know and love God.
  2. Don’t use them as a test to reject your fellow believers and/or impress other people.

Please listen to the podcast for more detail and explanation.

Next: 50 Matthew 9:18-26 The bleeding woman

Previous: 48 Matthew 9:9-13 Eating with sinners

Series: Gospel of Matthew 8-13 Behold the King, Part 2

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Podcast season 20, episode 8

Olivet Discourse: Comparing the Synoptic Gospels

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Olivet Discourse: Comparing the Synoptics - Bible Study Tools | WednesdayintheWord.com

The Olivet Discourse is a conversation Jesus had with his disciples shortly before his crucifixion. As they sat on the Mount of Olives looking across at the temple, Jesus explained many things about the coming destruction of the temple. While Matthew provides the fullest account, this teaching is found in all three synoptic gospels.

TopicMatthewMarkLuke
Widow’s gift..Luke 21:1-4
Destruction of the templeMatthew 24:1-2Mark 13:1-2Luke 21:5-6
Disciples ask when the end will comeMatthew 24:3Mark 13:3-4Luke 21:7
Warnings against false claims of Jesus’ returnMatthew 24:4-5Mark 13:5-6Luke 21:8
End is a long way offMatthew 24:6-8Mark 13:7-8Luke 21:9-11
Time of persecutionMatthew 24:9-14Mark 13:9-13Luke 21:12-19
Signs of temple’s destructionMatthew 24:15-20Mark 13:14-18Luke 21:20-24
Tribulation following temple’s destructionMatthew 24:21-22Mark 13:19-20Luke 21:24
Warning about false MessiahsMatthew 24:23-28Mark 13:21-23(Luke 17:22-25)
Signs of the endMatthew 24:29-31Mark 13:24-27Luke 21:25-28
Parable of the Fig TreeMatthew 24:32-33Mark 13:28-29Luke 21:29-31
CertaintyMatthew 24:34-35Mark 13:30-31Luke 21:32-33
Surprise day of judgmentMatthew 24:36-41Mark 13:32(Luke 17:26-37)
Therefore be alertMatthew 24:42-44Mark 13:33Luke 21:34-36
Parable of the servantsMatthew 24:45-51Mark 13:34-37.
Various parablesMatthew 25:1-46..

Resources

Got-Questions: What is the Olivet Discourse?

The Last Days According to Jesus by RC Sproul (book)

The Last Days According to Jesus (Videos)

John MacArthur – The Signs of Christ’s Coming (1984)

What on Earth’s Going to Happen – Ray Stedman (1970)

Olivet Discourse – Jack Crabtree & Earle Craig (2018)

Go to top

Where to next?

Bible Study 101

Resource Library

Resources Book of the Bible

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48 Matthew 9:9-13 Eating with sinners

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48 Matthew 9:9-13 Eating with sinners - Bible Study | WednesdayintheWord.com

Jesus ate with the tax collectors with the message, repent for the kingdom of God is at hand, and that is a message we do well to share. The most loving thing we can do is to help people deal with their real problem. 

Review

In chapters 8-9, Matthew presents a series of miracles which point to the God-given authority of Jesus. Matthew now turns to another challenge to the authority of Jesus: his understanding of righteousness.

Jesus had a fundamental disagreement with the Pharisees. The Pharisees defined righteousness as keeping themselves religiously pure, including avoiding the religiously impure “sinners.”  Jesus defines righteousness as seeking to follow God’s example and treating “sinners” with acts of steadfast merciful compassion. 

Passage

9As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him.  10And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples.  11And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?”  12But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick.  13Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.”  – Matthew 9:9-13

  • Who was Matthew
  • Matthew (aka Levi) was a tax collector before becoming one of the 12.
  • Only the most desperate Jews would become tax collectors, as they were hated by their fellow countrymen and were considered ritually unclean through their association with Gentiles.
  • Since both lived in Capernaum, most likely Matthew and Jesus knew each other before Jesus chose him to join the 12.
  • Matthew was a surprising choice, because respectable people despised and avoided tax collectors. 
  • “Sinners” in this context refers to Jews who did not keep the law as required by the Pharisees. Compare with Luke 18:10-11.
  • The Pharisees thinking: If we reject God’s requirements, God will exile us again. Our religious obligation is to refrain from sin and refrain from associating with sinners. Our devotion to obedience requires us to show our disapproval of those who don’t keep the law as well as we do.
  • In the Sermon on the Mount, Jesus explained a different perspective: Sinners are not religiously unclean objects that I must avoid.  Sinners are people just like me and I am required to love them.
  • When your message is repent and believe, those who know they need to repent (sinners) need to hear it.
  • Jesus quotes Hosea 6:6. God’s merciful actions toward us are a model for our actions toward other people.
  • What is hesed?

Please listen to the podcast for more detail and explanation.

Next: 49 Matthew 9:14-17 Fasting and wine skins

Previous: 47 Matthew 9:1-8 Jesus heals the paralytic

Series: Gospel of Matthew 8-13 Behold the King, Part 2

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Podcast season 20, episode 7

47 Matthew 9:1-8 Jesus heals the Paralytic

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47 Matthew 9:1-8 Jesus heals the Paralytic - Bible Study | WednesdayintheWord.com

Jesus demonstrates that he has authority from God to forgive sins by calling upon the power of God to heal the paralytic. In addition to the faith of the paralytic, the miracles support our faith by demonstrating that God has given Jesus authority.

Review

In chapters 8-9, Matthew presents a series of miracles which establish the God-given authority of Jesus. We see faith before the miracle happens in the person seeking Jesus. After the miracle, others are called to recognize the authority of Jesus and respond with faith. In the healing of the paralytic, we see both these themes of faith: the faith of the person healed and the evidentiary power of the the miracle.

Passage

1And getting into a boat he crossed over and came to his own city.  2And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith, he said to the paralytic, “Take heart, my son; your sins are forgiven.”  3And behold, some of the scribes said to themselves, “This man is blaspheming.”  4But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?  5For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?  6But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic—“Rise, pick up your bed and go home.”  7And he rose and went home.  8When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.  – Matthew 9:1-8

  • Matthew omits many details we find in Mark 2:1-12 and Luke 5:17-26.
  • Mark and Luke place this event earlier in the ministry of Jesus. Matthew is more concerned with the themes he’s developing than in putting events in chronological order.
  • Capernaum is Jesus’ home during the early part of his ministry.
  • Scribes were Pharisees who specialized in teaching the law.
  • Mark tells us the men broke a hole in the roof to bring the paralytic to Jesus.
  • Why is this such an emergency that they can’t wait for Jesus to finish teaching? The crisis was not physical (paralysis doesn’t change); the crisis was spiritual.
  • Jesus reacts to the faith of the paralyzed man and his friends, not the hole in his roof.
  • Even if this man came primarily for physical healing, Jesus speaks to the really important issue first: his faith.
  • The scribes knew how forgiveness is gained. It required a sacrifice in the temple by a priest and obedience to the law. It could not be gained without a word or action in the home of a carpenter from Galilee. The scribes knew how, when and under what circumstances forgiveness would be meted out and this is not it!
  • Their charge of blasphemy is orthodox; only God can forgive sins. Jesus couldn’t have the authority to forgive sins because he’s not forgiving sins the way the scribes know God forgives them
  • Jesus responds: I have the authority to forgive your sins, and I have the authority to call upon the power of God to heal your physical body so that you can get up and walk. But one describes an invisible reality.
  • Jesus’s question is one of logic: “If I can do the more difficult, external, visible reality, isn’t it likely that I can also do the invisible reality?”
  • “Son of Man” was a popular title applied by the 1st century Jews to Israel’s Messiah.
  • Yet he acts with the authority of God to bring healing and forgiveness, demonstrating he also has the authority of God to forgive sins.

Please listen to the podcast for more detail and explanation.

Next: 48 Matthew 9:9-13 Eating with sinners

Previous: 46 Matthew 8:28-34 Demons & Pigs

Series: Gospel of Matthew 8-13 Behold the King, Part 2

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Podcast season 20, episode 6