Readings for this week
Monday: Matthew 11
Tuesday: Matthew 12
Wednesday: Matthew 13
Thursday: Matthew 14
Friday: Matthew 15
Saturday: Matthew 16
Sunday: Matthew 17
Tuesday: Matthew 12
Wednesday: Matthew 13
Thursday: Matthew 14
Friday: Matthew 15
Saturday: Matthew 16
Sunday: Matthew 17
Introduction to Matthew 11-17
Chapter 11
In the second narrative section of Matthew’s Gospel, we hear about John the Baptist’s questions about Jesus. John asks, “are you the ‘coming one’?” referring to Zechariah who predicted that the ‘coming one’ would ‘set the captives free.’” Jesus quotes six phrases from six different places in Isaiah (blind see, lame walk, lepers cleansed, deaf hear, dead raised, good news proclaimed to the poor.) that all end in “set the captives free,” but Jesus doesn’t say that part – which is Jesus’ way of saying, “Yes, I am the coming one… but I’m afraid that you are going to die in jail, John.” Then Jesus adds, “Blessed is the one who does not fall away on account of these difficult words.” The difficult words are in fact the words that Jesus did not repeat.
Then Jesus began to denounce the towns in which most of his miracles had been performed, because they did not repent. He even says that Capernaum will go down to Hades because even Sodom would have repented at the sight of the miracles performed in Capernaum… but Capernaum did not. He also says, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”
What was Jesus’ yoke?
Women carried water using a shoulder yoke to carry two jars with the same effort as a single jar on the head. A rabbi called his approach to the scriptures his “yoke,” that is, the interpretive tools he used to make interpretation easier. The rabbis called the text “living water,” and so the yoke helps to carry the water. “Give you rest” comes from Exodus 33, in a conversation between Moses and God, in which Moses asks for instruction from God, and God says, “My Presence will go with you, and I will give you rest.” Jesus was claiming to be God!
“Rest for your souls” comes from Jeremiah 6:16… “Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls.” He is saying that following him is the true fulfillment of the Law.
Finally, a First Century Jew would have known that Jesus’ claim to be “gentle and humble” is a claim to be like Moses. Numbers 12:3 says, “Now Moses was a very humble man, more humble than anyone else on the face of the earth.” This passage echoes throughout the Gospels.
Chapter 12
We then read about some controversies Jesus had with the Jewish authorities, and how Jesus is “Lord of the Sabbath.” Jesus knows that the Pharisees want to kill him, so he leaves the area, but large crowds continue to follow him. He heals the sick, but continues to tell people not to spread the word about him.
The Pharisees accuse Jesus of casting out demons by the power of Beelzebul, and they ask for a sign. We also learn that Jesus’ own family thought he was a little crazy and wanted to take him back home… but he says that his true family are the ones who listen to and obey his teachings.
The Pharisees accuse Jesus of casting out demons by the power of Beelzebul, and they ask for a sign. We also learn that Jesus’ own family thought he was a little crazy and wanted to take him back home… but he says that his true family are the ones who listen to and obey his teachings.
Chapter 13
This next section of Matthew’s Gospel covers Jesus’ parables on the Kingdom. First, we hear the Parable of the Sower. Jesus goes to the Lake to teach again, and the crowd is so large that he climbs into a boat to teach. Later, the disciples ask him about his parables. Jesus tells them that they have been blessed with the knowledge of the secret kingdom of God – they are insiders. He says that the crowds are on the outside - so he speaks to them in parables so that they won’t understand, in fulfillment of Isaiah’s prophesy about the people who see but don’t perceive, and who hear but don’t understand. The people listening to the parable have become a parable unto themselves.
In rabbinic teaching, every parable has at least one “secret” or “key”. With Jesus, most of his parables had at least two. First, a high level “secret”, that of the “kingdom of God” or “kingdom of heaven”, which would be better termed in English “the reign of God”, because it describes how God’s people should live now to demonstrate His reign in their lives here on earth. And then a second “secret”, which is a demonstration of how we are to act in the kingdom, is the most obvious import in the parable. In teaching the “secrets” or “keys”, rabbis were expecting two things from their listeners: to understand their “secret”, and to accept that teaching and apply it to their walk.
Jesus then has to explain the parable to his disciples, because even though they are insiders they just don’t get it. Explanation:
Seed sown along the path and eaten by birds = people who hear the word, but Satan takes it away
Seed sown on rocks whose roots never grow = people who receive the word with joy, but quickly fall away under persecution
Seed sown among thorns that gets choked = people who worry about wealth and life and forget the word given to them
Seed sown on good soil = people who hear the word, accept it, and reproduce it
We then get to hear the Parable of the Weeds, and the Parables of the Mustard Seed and the Yeast – the kingdom is like a mustard seed because it starts small and grows huge, and it’s like tiny yeast which works through sixty pounds of flour to make dough.
The text says that Jesus always spoke in parables to the people, but that when he was alone with his disciples he would explain them. He does this with the Parable of the weeds.
Sower of good seed = Son of Man
Field = world
Good seed = people of the kingdom
Weeds = people of the evil one
Enemy who sows bad seed = the devil
The harvest = the end of the age
The harvesters = the angels
We then hear the Parables of the Hidden Treasure and the Pearl – the kingdom is like treasure hidden in a field that a man obtains after selling all he has to buy the field, and it’s like a merchant who sells all he has to obtain the most excellent pearl.
We then hear the Parable of the Net – the kingdom is like a net catching all kinds of fish, and the fisherman separate the bad ones from the good ones and throw the bad ones in the fire.
Jesus asks them if they understand what he’s saying, and they say yes. He says to them, “Every teacher of the law who has become a disciple in the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old.”
We then come to the third narrative section, which begins with Jesus being rejected by the Nazarenes and he says that he is like all the prophets who were rejected by their hometowns.
In rabbinic teaching, every parable has at least one “secret” or “key”. With Jesus, most of his parables had at least two. First, a high level “secret”, that of the “kingdom of God” or “kingdom of heaven”, which would be better termed in English “the reign of God”, because it describes how God’s people should live now to demonstrate His reign in their lives here on earth. And then a second “secret”, which is a demonstration of how we are to act in the kingdom, is the most obvious import in the parable. In teaching the “secrets” or “keys”, rabbis were expecting two things from their listeners: to understand their “secret”, and to accept that teaching and apply it to their walk.
Jesus then has to explain the parable to his disciples, because even though they are insiders they just don’t get it. Explanation:
Seed sown along the path and eaten by birds = people who hear the word, but Satan takes it away
Seed sown on rocks whose roots never grow = people who receive the word with joy, but quickly fall away under persecution
Seed sown among thorns that gets choked = people who worry about wealth and life and forget the word given to them
Seed sown on good soil = people who hear the word, accept it, and reproduce it
We then get to hear the Parable of the Weeds, and the Parables of the Mustard Seed and the Yeast – the kingdom is like a mustard seed because it starts small and grows huge, and it’s like tiny yeast which works through sixty pounds of flour to make dough.
The text says that Jesus always spoke in parables to the people, but that when he was alone with his disciples he would explain them. He does this with the Parable of the weeds.
Sower of good seed = Son of Man
Field = world
Good seed = people of the kingdom
Weeds = people of the evil one
Enemy who sows bad seed = the devil
The harvest = the end of the age
The harvesters = the angels
We then hear the Parables of the Hidden Treasure and the Pearl – the kingdom is like treasure hidden in a field that a man obtains after selling all he has to buy the field, and it’s like a merchant who sells all he has to obtain the most excellent pearl.
We then hear the Parable of the Net – the kingdom is like a net catching all kinds of fish, and the fisherman separate the bad ones from the good ones and throw the bad ones in the fire.
Jesus asks them if they understand what he’s saying, and they say yes. He says to them, “Every teacher of the law who has become a disciple in the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old.”
We then come to the third narrative section, which begins with Jesus being rejected by the Nazarenes and he says that he is like all the prophets who were rejected by their hometowns.
Chapter 14
That night, the disciples sail across the Lake while Jesus stays behind. He watches them struggling through the night, and eventually walks out to them on the water. He’s about to pass them by, when they see him and cry out, “Ghost!” Jesus reveals himself to them, and Peter declares that if it really is Jesus he will walk out on the water to him. Peter walks on the water, but becomes afraid and begins to sink. He cries out for help and Jesus grabs him and pulls him up and takes him back to the boat. Jesus asks him why he doubted.
Chapter 15
The Pharisees come to Jesus and ask him why his disciples don’t follow their tradition of washing their hands before they eat. Jesus then asks the Pharisees why they would rather follow their traditions than follow the Law of God. He accuses them of giving their money as an offering at the Temple as an excuse for not spending it on taking care of their aging parents.
Jesus turns to the crowd and declares that it’s not the stuff you eat that makes you nasty, what’s nasty is the stuff you vomit out. The disciples let Jesus know that the Pharisees were offended by this parable. He replies with two more parables: “Every plant that my heavenly Father has not planted will be pulled up by the roots. Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit.” Peter is a bit slow and still doesn’t get the first parable, so he tells Jesus to go back and explain that one. Jesus is like, “Come on, dummy, don’t you get it? Food goes in one end and out the other… but the stuff that you vomit out is the real problem. I’m talking about your heart – the stuff that you let brew and rot inside of you that you then spew out all over everyone. You know, stuff like murder, adultery, sexual immorality, theft, false testimony, slander. That’s the real dirt… not the stuff on your hands when you forget to wash.”
A non-Jewish woman comes to Jesus and asks him to heal her demon-possessed daughter. Jesus points out how strange this request is – essentially to ignore the chosen people (the Jews) in order to go heal a pagan. Jesus is like, “You know, we have this saying in Israel: ‘Don’t give the children’s food to the dogs…’” (Jesus is reminding her that the Jews consider people like her no better than dirty animals, so what might they think of this?) But the woman is like, “The dogs will still eat up whatever the kids have dropped on the floor.” (She is reminding Jesus that the Jews have not been faithful with what they’ve been given, so why should they have a say here?) Jesus turns to his disciples and says to them that he hasn’t seen more fiery faith in all of Israel than what he’s just seen in this pagan woman. And he heals her daughter. (Because she isn’t a dog.)
Jesus teaches the crowds on the mountainside by the Sea of Galilee. The crowds are amazed when he heals them. Jesus “has compassion” on them and tells his disciples that he doesn’t want to send the people away to get something to eat because they’ve already been with him for three days and they might collapse on the way from hunger. The disciples, again, have no idea where they can get enough food for the people. Jesus inquires about the food supply – seven loaves and a few small fish. Jesus blesses it, and breaks it up, and the disciples distribute it. Amazingly, all 4,000 men, plus the women and children, end up with enough to eat. There are seven basketfuls of food left over. Seven baskets represent seven pagan nations. This event takes place on the Gentile side of the Lake.
Jesus turns to the crowd and declares that it’s not the stuff you eat that makes you nasty, what’s nasty is the stuff you vomit out. The disciples let Jesus know that the Pharisees were offended by this parable. He replies with two more parables: “Every plant that my heavenly Father has not planted will be pulled up by the roots. Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit.” Peter is a bit slow and still doesn’t get the first parable, so he tells Jesus to go back and explain that one. Jesus is like, “Come on, dummy, don’t you get it? Food goes in one end and out the other… but the stuff that you vomit out is the real problem. I’m talking about your heart – the stuff that you let brew and rot inside of you that you then spew out all over everyone. You know, stuff like murder, adultery, sexual immorality, theft, false testimony, slander. That’s the real dirt… not the stuff on your hands when you forget to wash.”
A non-Jewish woman comes to Jesus and asks him to heal her demon-possessed daughter. Jesus points out how strange this request is – essentially to ignore the chosen people (the Jews) in order to go heal a pagan. Jesus is like, “You know, we have this saying in Israel: ‘Don’t give the children’s food to the dogs…’” (Jesus is reminding her that the Jews consider people like her no better than dirty animals, so what might they think of this?) But the woman is like, “The dogs will still eat up whatever the kids have dropped on the floor.” (She is reminding Jesus that the Jews have not been faithful with what they’ve been given, so why should they have a say here?) Jesus turns to his disciples and says to them that he hasn’t seen more fiery faith in all of Israel than what he’s just seen in this pagan woman. And he heals her daughter. (Because she isn’t a dog.)
Jesus teaches the crowds on the mountainside by the Sea of Galilee. The crowds are amazed when he heals them. Jesus “has compassion” on them and tells his disciples that he doesn’t want to send the people away to get something to eat because they’ve already been with him for three days and they might collapse on the way from hunger. The disciples, again, have no idea where they can get enough food for the people. Jesus inquires about the food supply – seven loaves and a few small fish. Jesus blesses it, and breaks it up, and the disciples distribute it. Amazingly, all 4,000 men, plus the women and children, end up with enough to eat. There are seven basketfuls of food left over. Seven baskets represent seven pagan nations. This event takes place on the Gentile side of the Lake.
Chapter 16
Jesus and his disciples go to Magadan where the Pharisees and Sadducees ask Jesus to show them a sign from heaven. He’s like, “You say, ‘Red in the morning, sailor’s warning; red at night, sailors delight.’ You know how to interpret the weather, but you don’t know how to interpret the times. A wicked and adulterous generation looks for a sign, but none will be given it except the sign of Jonah (his resurrection).”
They get in a boat and cross the lake and Jesus says, “Beware of the yeast of the Pharisees and of Sadducees.” The disciples think he is talking about how they had forgotten to bring bread along. Jesus rebukes them for their lack of understanding and asks them if they remembered how many basketfuls of bread were left over from the five thousand and the four thousand. They tell him that there were twelve and seven. Jesus then asks, “Do you still not understand?” The disciples do not immediately understanding what Jesus is trying to tell them, but eventually they realize that he’s not talking about literal bread, but theology. The Gospel is for both Jews and Gentiles, as the miracles of the bread and fish portrayed, but the Pharisees and Sadducees wanted God’s blessings all to themselves.
Jesus and his disciples went on to the villages around Caesarea Philippi. Having just come from Bethsaida, this means that Jesus decided to take his disciples on a 32+ mile round trip to Caesarea Philippi, the only recorded trip Jesus took to that region or anywhere remotely like it.
Caesarea Philippi, was established by Ptolemaic Greeks as a Hellenistic city, where the worship of the god Pan was centered. By the early first century, Caesarea Philippi was reviled by orthodox rabbis, and it was taught that no good Jew would ever visit there. This city, which sits at the foot of Mount Hermon, butts up against a large cliff, referred to as the ‘Rock of the Gods’, in reference to the many shrines built against it. Shrines to Caesar, Pan and another god (possibly the fertility goddess Nemesis) were all built up against this cliff. In the center of the Rock of the Gods is a huge cave, from which a stream flowed. This cave was called the “Gates of Hades”, because it was believed that Pan (like Baal) would enter and leave the underworld through places where water came out of it. In the open-air Pan Shrine, next to the cave mouth, there was a large niche, in which a statue of Pan (a half-goat, half-human creature) stood, with a large erect phallus, worshiped for its fertility properties. Surrounding him in the wall were many smaller niches, in which were statues of his attending nymphs. On the shrine in front of these niches, worshipers of Pan would congregate and partake in bizarre sexual rites, including copulating with goats – worshiped for their relationship to Pan.
And so, one day, Jesus took his twelve disciples, most likely all of whom were in their teens or early twenties, and said “we’re going to Caesarea Philippi” (if he even told them where they were going). He asked his disciples, “Who do people say the Son of Man is?” They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.” “But what about you?” he asked. “Who do you say I am?” Simon Peter answered, “You are the Christ, the Son of the living God.”
We don’t know for sure where they were standing in the Caesarea Philippi region, but Jesus’ next statement gives us an idea that they may have been standing within sight of the Rock of the Gods. Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.”
Jesus begins to tell his disciples that they are going to go up to Jerusalem, and once there he will be abused by the teachers of the Law, killed, and then raised to life again. Peter pulls Jesus aside and starts to lecture him on his theology, telling him that this will never happen to him. Jesus cuts Peter off, calls him “Satan,” and tells him that he’s only thinking about what people want, and not what God wants.
Jesus continues his short lesson, literally shouting at the top of his voice to the crowd and his disciples. Then he called the crowd to him along with his disciples and said: “If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels.”
This begs a few questions: What crowd did He call to him? Could it have been the Pan worshipers? Any crowd from this region would not have been religiously Jewish. Was the last statement aimed at his disciples, who might have been embarrassed at the spectacle Jesus was creating?
The Catholic tradition has taken Jesus’ pronouncement in Matthew 16:18 to mean that Jesus was declaring that the church was to be built on the authority of Peter and the other disciples. It is true that they led the early church, so this would be a possible interpretation.
The Protestant tradition has taken Jesus’ declaration here to say that His church was to be built upon the confession recognizing Him as the Messiah and the Son of the living God. This is a valid interpretation, as well, and is a practice supported by other scriptures.
Many Hebrew contextual scholars suggest a third interpretation which may be just as – if not more – powerful as the others, based on the context. Perhaps Jesus took his disciples to the most degenerate place possible to say to them “This is where I want you to build my church – where God is not even known.”
They get in a boat and cross the lake and Jesus says, “Beware of the yeast of the Pharisees and of Sadducees.” The disciples think he is talking about how they had forgotten to bring bread along. Jesus rebukes them for their lack of understanding and asks them if they remembered how many basketfuls of bread were left over from the five thousand and the four thousand. They tell him that there were twelve and seven. Jesus then asks, “Do you still not understand?” The disciples do not immediately understanding what Jesus is trying to tell them, but eventually they realize that he’s not talking about literal bread, but theology. The Gospel is for both Jews and Gentiles, as the miracles of the bread and fish portrayed, but the Pharisees and Sadducees wanted God’s blessings all to themselves.
Jesus and his disciples went on to the villages around Caesarea Philippi. Having just come from Bethsaida, this means that Jesus decided to take his disciples on a 32+ mile round trip to Caesarea Philippi, the only recorded trip Jesus took to that region or anywhere remotely like it.
Caesarea Philippi, was established by Ptolemaic Greeks as a Hellenistic city, where the worship of the god Pan was centered. By the early first century, Caesarea Philippi was reviled by orthodox rabbis, and it was taught that no good Jew would ever visit there. This city, which sits at the foot of Mount Hermon, butts up against a large cliff, referred to as the ‘Rock of the Gods’, in reference to the many shrines built against it. Shrines to Caesar, Pan and another god (possibly the fertility goddess Nemesis) were all built up against this cliff. In the center of the Rock of the Gods is a huge cave, from which a stream flowed. This cave was called the “Gates of Hades”, because it was believed that Pan (like Baal) would enter and leave the underworld through places where water came out of it. In the open-air Pan Shrine, next to the cave mouth, there was a large niche, in which a statue of Pan (a half-goat, half-human creature) stood, with a large erect phallus, worshiped for its fertility properties. Surrounding him in the wall were many smaller niches, in which were statues of his attending nymphs. On the shrine in front of these niches, worshipers of Pan would congregate and partake in bizarre sexual rites, including copulating with goats – worshiped for their relationship to Pan.
And so, one day, Jesus took his twelve disciples, most likely all of whom were in their teens or early twenties, and said “we’re going to Caesarea Philippi” (if he even told them where they were going). He asked his disciples, “Who do people say the Son of Man is?” They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.” “But what about you?” he asked. “Who do you say I am?” Simon Peter answered, “You are the Christ, the Son of the living God.”
We don’t know for sure where they were standing in the Caesarea Philippi region, but Jesus’ next statement gives us an idea that they may have been standing within sight of the Rock of the Gods. Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.”
Jesus begins to tell his disciples that they are going to go up to Jerusalem, and once there he will be abused by the teachers of the Law, killed, and then raised to life again. Peter pulls Jesus aside and starts to lecture him on his theology, telling him that this will never happen to him. Jesus cuts Peter off, calls him “Satan,” and tells him that he’s only thinking about what people want, and not what God wants.
Jesus continues his short lesson, literally shouting at the top of his voice to the crowd and his disciples. Then he called the crowd to him along with his disciples and said: “If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels.”
This begs a few questions: What crowd did He call to him? Could it have been the Pan worshipers? Any crowd from this region would not have been religiously Jewish. Was the last statement aimed at his disciples, who might have been embarrassed at the spectacle Jesus was creating?
The Catholic tradition has taken Jesus’ pronouncement in Matthew 16:18 to mean that Jesus was declaring that the church was to be built on the authority of Peter and the other disciples. It is true that they led the early church, so this would be a possible interpretation.
The Protestant tradition has taken Jesus’ declaration here to say that His church was to be built upon the confession recognizing Him as the Messiah and the Son of the living God. This is a valid interpretation, as well, and is a practice supported by other scriptures.
Many Hebrew contextual scholars suggest a third interpretation which may be just as – if not more – powerful as the others, based on the context. Perhaps Jesus took his disciples to the most degenerate place possible to say to them “This is where I want you to build my church – where God is not even known.”
Chapter 17
After Jesus is transfigured on the mountain, heals the demon-possessed boy, and again predicts his own death, he and his disciples show up in Capernaum. The Temple tax-collectors go to Peter and ask him if Jesus pays his religious taxes. Peter’s like “of course he does.” Peter then goes home and Jesus is waiting for him with a question: Do kings collect taxes from their own children or from others? Peter admits that it is from others, and Jesus then indicates that since he is God’s Son he is exempt from paying the Temple tax… but then he adds that he doesn’t want to offend the tax-collectors, so he has Peter go fishing and orders him to look in the mouth of the first fish he catches. There he will find a coin that will be enough for both Jesus’ tax and Peter’s.
The two-drachma temple tax was paid by all adult Jews over the age of 20, and in this passage, we see that Jesus pays the tax for only him and Peter, even though the text says that other disciples were with Jesus. So either Jesus paid for Peter and himself, stiffing the others, or (more likely) Jesus and Peter were the only ones required by age (over 20) to pay it. Because of our cultural biases, we often see the disciples as being the same age as – if not older than – Jesus. Rather, it is far more likely that, at the beginning of Jesus’ ministry, John (the youngest) was likely 12 or 13 and Peter was probably 18 or 19.
The two-drachma temple tax was paid by all adult Jews over the age of 20, and in this passage, we see that Jesus pays the tax for only him and Peter, even though the text says that other disciples were with Jesus. So either Jesus paid for Peter and himself, stiffing the others, or (more likely) Jesus and Peter were the only ones required by age (over 20) to pay it. Because of our cultural biases, we often see the disciples as being the same age as – if not older than – Jesus. Rather, it is far more likely that, at the beginning of Jesus’ ministry, John (the youngest) was likely 12 or 13 and Peter was probably 18 or 19.
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