Matthew Chapter 16

I. Video.

A. Title. Matthew Chapter 16. The Demand for a Sign – The Yeast of the Pharisees and Sadduccees – Peter’s Confession of Christ – Jesus Predicts His DeathShow less.

B. Data. LuisetReneeandBill.

II. Overview. Dr. John F. Walvoord, Th. D. (DTS). Chapter 16, Teaching In Anticipation of Rejection.

A. Pharisees and Sadducees Seek a Sign, 16:1-4.

1. The Pharisees, who had questioned the disciples’ disregard of their traditions, now joined by the Sadducees, sought to trap Jesus into giving them a sign from heaven. This was the first time the Pharisees and Sadducees, usually in disagreement, joined hands to trap Jesus. Earlier (Mt 12:38), they had asked for a sign and were given the sign of the prophet Jonah, with its prediction of the death and resurrection of Christ. Their asking for a sign indicated that they were unimpressed by the miracles and teaching of Christ, the very credentials predicted in the Old Testament.

2. Jesus, in His reply, alluded to their spiritual stupidity. He pointed out that when it came to seeing signs relating to weather, they could understand; but when it came to the signs of the times, they were unable to relate intelligently to them.

3. In closing His comments, Christ said that a wicked and adulterous generation will not be given a sign, except the sign He had given them earlier, when they had asked the same question, the sign of the prophet Jonah. Although the Pharisees were not accused of being adulterers, spiritually, they were in the same state as those who had no morality and no religion. If He had given them some miraculous sign from heaven, they would have returned to the same accusation recorded in Matthew 12:24, that it was a miracle accomplished only by the power of Satan. Faith is not given to those who are seeking support for unbelief.

B. Leaven of the Pharisees and Sadducees, 16:5-12.

1. According to Mark 8-10, the Pharisees had questioned Him while in Dalmanutha, located on the west shore of Galilee. Upon conclusion of His exchange with the Pharisees, Jesus and His disciples again proceeded by boat to the eastern shore. When they arrived, the disciples found that they had forgotten to take bread (Mt 16:5). This would not have been so serious near Capernaum, but the eastern shore was relatively unpopulated.

2. Using this as an occasion for driving home a spiritual point, Jesus warned them against the leaven of the Pharisees and Sadducees. The disciples thought He was referring to the fact that they had taken no bread. Jesus rebuked them for their concern, reminding them of the feeding of the five thousand and the feeding of the four thousand. He went on to state that He was warning them of the leaven of the Pharisees and the Sadducees. Leaven here, as elsewhere in the Scripture, is a symbol of permeating evil. They were not to be influenced by the infection of unbelief derived from these religious leaders.

C. Prediction of the Church, 16:13-20.

1. Proceeding north and east from the Sea of Galilee, Christ came to the borders of Caesarea Philippi. There He questioned His disciples about their faith in Him, as also recorded in Mark 8:27-30 and Luke 9:18-21. He drew out of them first what others had said about Him. The response had been varied. Some people had considered Him John the Baptist raised from the dead, others Elijah the prophet, others Jeremiah or one of the other prophets. Only Matthew mentions Jeremiah.

2. Having prepared the way, Jesus then asked the important question, “But whom say ye that I am?” In reply, Simon Peter, frequently the spokesman for the twelve, declared, “Thou art the Christ, the Son of the living God” (Mt 16:16). Only Matthew adds the expression, “of the living God.”

3. Pronouncing a blessing on Peter as the one who had received this revelation from God the Father, Jesus made the important announcement about the church, which was not recorded in the narratives of the other gospels. He said, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”

4. Peter (Petros) means a loose stone. The “rock” is petra, a large or massive rock, like a cliff. The passage has often been cited to indicate the primacy of Peter as the first pope and the justification for the whole system built upon this concept. It is clear from other Scripture, however, that the rock upon which Christ intended to build is Himself, the solid rock, not Peter, one stone in the church composed of many living stones (1 Pe 2:5). What Jesus said, then, was, “Thou art a little rock, and upon this massive rock [pointing to Himself] I will build my church.”

5. It was not Peter upon which the church would be built but upon the person to whom Peter had witnessed in his confession of faith, Christ, the Son of the living God.

6. The church does not rest on a quality found in Peter and in others like him. The church is not built on the confession her members make, which would change the effect into the cause. By her confession the church shows on what she is built. She rests on the reality which Peter confessed, namely, “the Christ, the Son of the living God.”

7. Some Protestants, however, continue to interpret this as referring to Peter, not as a pope, but as a believer of the first generation, a stone upon which others can build. In any case, the evidence in support of Peter as a bishop of Rome is lacking.

8. The dynamic words, “I will build my church,” significantly are found in the gospel of Matthew, which more than the other gospels is given to the explanation of why the promised kingdom of the Old Testament was not brought in at the first coming of Christ. Here Matthew is introducing very simply the concept which is developed in the upper room discourse, John 13-17, and in the Acts and epistles, that God has a present purpose to be fulfilled in calling out His church, before the ultimate kingdom purpose is fulfilled.

9. The fact that Christ stated it as a future purpose indicates that His present ministry was not building the church, and, accordingly, even the mystery form of the kingdom was not precisely the same as the church.

10. As H. A. Ironside expresses it, “The building of this spiritual temple did not begin until after He had ascended to heaven, and the Spirit of God came as the promised Comforter.”

11. The word build is also significant because it implies the gradual erection of the church under the symbolism of living stones being built upon Christ, the foundation stone, as indicated in 1 Peter 2:4-8. This was to be the purpose of God before the second coming, in contrast to the millennial kingdom, which would follow the second coming. Against this program of God, the gates of hell (hades) will not be able to hold out. Amillenarians tend to ignore this momentous declaration.

12. After this great pronouncement, Christ added, “I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Mt 16:19). In this declaration, Christ was making clear the authority and important place of Peter as having the message which unlocks the entrance into the kingdom of heaven.

13. This, however, is no justification for attributing to Peter authority which was not shared with the other disciples. Although the singular is used here in the word thee, in 18:18, a similar pronouncement is made using ye, applying to all the disciples. In a sense, every believer who has the gospel has the right to declare that those who believe the gospel are loosed on earth as well as in heaven, and to declare that those who reject the gospel are bound in earth as well as in heaven.

14. Jesus concluded His discourse on this important theme by charging His disciples not to tell anyone that He was Jesus the Christ. This strange command for silence is probably best understood as meaning that it was not propitious at this point to spread further the claim that He was indeed the Messiah. The time would come when they would proclaim it fearlessly, even though it would lead most of them ultimately to a martyr’s death.

D. Jesus Again Foretells His Death and Resurrection, 16:21-23.

1. In anticipation of His ultimate rejection, Jesus repeated here earlier warnings concerning His death and coming resurrection. Mark 8:31-33 and Luke 9:22 refer to the same incident. Peter, having risen to great heights of faith in the preceding context, then demonstrated his lack of understanding by rebuking Jesus. In contrast to Christ’s commendation of Peter, in Matthew 16:17-18, Jesus here rebuked Peter, “Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.” The problem here was lack of spiritual discernment so common to man but not in keeping with Peter’s place of leadership among the disciples. Like many modern readers of the Bible, Peter did not want to accept what did not agree with his hopes and ambitions. The disciples who had been led to faith in the person of Christ were not yet prepared to accept His work on the cross.

2. Earlier, Jesus had spoken of this in veiled language, as when He predicted that if the Jews destroyed the temple, He would raise it again in three days (Jn 2:18-22). This had occurred two years before. To Nicodemus, who came with his questions, in John 3, Jesus had said that He had to be lifted up, even as the serpent in the wilderness, in order to save those who believed in Him (vv. 14-18). In His interchange with the Pharisees, in Matthew 12:38-41, He had indicated that He would spend three days and nights in the heart of the earth. The same thought had been repeated in Matthew 16:4. Now, however, the time had come to speak plainly. Their faith in Him would have to be more than confidence that He was the Messiah of Israel. They would also have to believe that He was the Lamb of God, who had come to take away this sin of the world.

E. Cost and Reward of Discipleship, 16:24-28.

1. After introducing the fact of His death, Jesus proceeded to teach His disciples the basic principles of discipleship. Parallel accounts are found in Mark 8:34-38 and Luke 9:23-26. He had taught them earlier on the same subject (Mt 10:21-42). Discipleship would not immediately fulfill glorious expectations of reigning with Christ in His kingdom or being in places of power and influence. The road to glory is a road of suffering, He taught them. It is only by losing one’s life that one is able to save it. The principles of spiritual triumph differ from the principles of worldly triumph. Negatively, one must deny himself; positively, he must take up his cross and follow Jesus.

2. As the road to triumph differs for a disciple, so also does the reward. For the world, there is immediate gain but ultimate loss: for the disciple, there is immediate loss but ultimate gain. As Jesus pointed out, ultimately the man who loses his own soul in the process of gaining the whole world is exchanging his future glory for a temporary reward.

3. Reaching forward prophetically to the time of His second coming, Jesus declared, “Then he shall reward every man according to his works” (16:27). This applies both to the lost soul and to the one who is saved. Having prophetically reached out to the consummation, He then made the present application in the closing verse of chapter 16, “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” Jesus was not saying, as some have construed it, that the second coming would occur before those of His generation tasted death. He was introducing, rather, the transfiguration of chapter 17, which anticipated, in vision, the glory of the Son of man coming in His kingdom.

III. Scripture Text Examination. Dr. Charles C. Ryrie, Th. D., Ph. D. (DTS), Chapter 16.

A. 16:4. “adulterous generation…sign of Jonah.” The nation was unfaithful in its vows to the Lord. “the sign of Jonah the prophet.” In Luke 11:29-32 the sign is the warning of judgment to come (Jonah 1:2; 3:4). Here the sign is related to the death and resurrection of the Son of Man. Re Matt 12:40. “THREE DAYS AND THREE NIGHTS.” This phrase does not necessarily require that 72 hours elapse between Christ’s death and resurrection, for the Jews reckoned part of a day to be a whole day. This, prophecy can be properly fulfilled if the death of Jesus occurred on Friday. However, the statement does require an historical Jonah, who was actually swallowed by a great fish. The explanation of the three days and nights finds agreement in the Moody Bible Commentary, MacArthur Study Bible, Holman Christian Study Bible, NKJV Study Bible.

B. 16:14. “John…Elijah…Jeremiah.” Some must have have seen resemblances between Christ’s teachings and those of these great prophets.

C. 16:17. “Blessed are you,” because he had received this insight through divine revelation and not through human influences.

D. 16:24-28. This passage is on discipleship. Verses 13-20 are on messiahship; verses 21-23 are on the Atonement; 17:1-8 concerns eschatology . These four passages together deal with the truth of NT theology.

E. 16:28. “see the Son of Man coming in His kingdom.” This was fulfilled when the disciples witnessed the Transformation (17:1-8), which was, in miniature, a preview of the kingdom, with the Lord appearing in a state of glory (Dan 7:9-14).

IV. Summing it up. It is clear from the Scripture context, and the commentary of Drs. Ryrie and MacArthur, and the referenced study bibles, that the sixteenth chapter of Matthew, as well as all prior chapters, relate to the offer of Jesus of the Davidic Kingdom, that was made to the Jews of Israel, and only to Jews. The term “Son of Man” was known to Jews, as a reference to Messiah (Dan 7:13-14), and not to Gentiles. Additionally,  the synoptic gospels, of Mathew, Mark, and Luke, do not relate to personal salvation, but to the nation of Israel through its restoration (Luke 13:1-5 {context}; Acts 1:6). Only the Gospel of John (John 3:16) tells of the offer of individual salvation. Compare Luke 13:5 to John 3:16, and you will see a great difference through the context of salvation; Lk 13:5, to the nation of Israel, and John3:16 to individual Jews and Gentiles. Through the ministry of Jesus, during His first advent, He is giving the Jews a glimpse of the coming kingdom (Isa 61:2, “to comfort all who mourn.”), which will take place on earth after His second Advent. Gentiles would have had no in depth knowledge, if any, of Old Testament prophets.

V. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.”

Matthew Chapter 15

I. Video.

A. Title. Clean and Unclean – The Faith of the Canaanite Woman – Jesus Feeds the Four Thousand.

B. Data. LuisetReneeandBill

II. Overview. Dr. John F. Walvoord, Th. D. (DTS). Chapter 15: The Rejected King’s Continued Ministry of Mercy.

A. Controversy with the Scribes and Pharisees 15:1-9

1. Chapter 15 runs parallel to Mark 7:1-8:9, with some variation in the details and order of the discourse. It is clear that both Matthew and Mark are summaries of incidents that were actually much longer and more detailed.

2. The Pharisees and scribes were incensed at the disciples because they did not follow the tradition of washing of hands when they ate bread. They drew the implication that this disregard of tradition was taught by Jesus as a matter of principle rather than as a single act of transgression of ceremonial law. Mark gives a longer explanation, that what was involved was not simply the washing of hands but the washing of cups, pots, brass vessels, and tables (Mk 7:4). The traditions referred to were the haggada and the halacha which were teachings derived only in part from Scripture. The Pharisees paid more attention to these ceremonial washings than they did to the Scriptures themselves.

3. Jesus answered their question by another question, “Why do ye also transgress the commandment of God by your tradition?” (Mt 15:3). He then cited the fifth commandment (Ex 20:12) and Leviticus 20:9, which imposed the death penalty on one who cursed his father or his mother. He pointed out that they controverted the Scriptures in their honor of father and mother by their allowance that a child could declare something a gift or dedicated to God, and, by this means, free himself of the obligation to care for his parents. Jesus summarized this, “Thus have ye made the commandment of God of none effect by your tradition” (Mt 15:16). Jesus did not accuse the Pharisees of cursing their fathers and mothers, but He did point out that the deep-seated principle of honoring the father and mother is violated by their tradition.

4. After having denounced their doctrine, Jesus then turned to their own spiritual need. Addressing them as hypocrites, He quoted from Isaiah 29:13 that Israel would draw nigh to God with their lips but not their hearts. Such worship, Christ said, is empty because it teaches the commandments of man in place of the doctrines of God. The real need of the Pharisees was a changed heart, not more religious traditions.

B. Teaching on the Wicked Heart of Man, 15:10-20. 

1. After having used the objection of the Pharisees as an occasion for exposing the spiritual need of man, He pointed out that the spiritual law is the opposite of the natural law, namely, that not what goes into the mouth defiles a man as the Pharisees held; rather it was that which came out of the mouth that defiled him. Matthew records that the disciples warned Jesus that He had offended the Pharisees. In answering this, Jesus pointed out that the Pharisees were blind leaders of the blind and, eventually, because of their blindness, would fall into the ditch. They were plants not planted by God the Father and would ultimately be rooted up. In the parallel account in Mark 7, these comments are omitted. 

2. When Jesus went into the house to get away from the people, as explained in Mark 7:17, the disciples and Peter in particular (Mt 15:15) wanted Him to explain what He had said. Jesus had said, in effect, that food did not cause spiritual problems for men; it was rather what had come out of one’s heart in the form of words and actions. Jesus itemized such things as “evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (v. 19).

3. These things do not necessarily proceed from the mouth but do proceed from the heart. And these things, Jesus said, are the real problem and the real defilement of a man, not when he eats with hands which have not been ceremoniously washed. The occupation with the outward religious ceremony, instead of inner transformation of the heart, has all too often attended all forms of religion and has plagued the church as well as it has Judaism. How many Christians, in the history of the church, have been executed for difference of opinion on the meaning of the elements of the Lord’s Supper or the mode of baptism or for failure to bow to church authority? The heart of man, which is so incurably religious, is also incurably evil, apart from the grace of God.

C. Withdrawal to Tyre and Sidon, 15:21-28.

1. Having previously attempted to withdraw into the desert (Mt 14:13), Jesus again departed from the multitudes which thronged Him, going probably the longest distance away from Jerusalem. Proceeding to the far northwest of the coast, where Tyre and Sidon were located, He encountered a woman of Canaan who pleaded with Him to heal her daughter who was demon possessed. In the parallel account in Mark 7:24-30, the woman is declared to be a Greek, a Syrophenician, meaning that she was a Gentile, using the more contemporary name for her nationality.

2. Although she addressed Jesus as “Son of David,” He did not answer her. Her repeated cries irritated the disciples, who suggested that Jesus send her away. In an explanation of why He had not replied, Jesus told the disciples, “I am not sent but unto the lost sheep of the house of Israel” (Mt 15:24). The woman, however, was not to be easily discouraged, and bowing and worshiping before Him, she said simply, “Lord, help me” (v. 25).

3. Jesus, attempting to explain to the woman His commission to preach to the house of Israel, said, “It is not meet to take the children’s bread and to cast it to dogs” (v. 26). The woman, in reply, pleaded that even dogs were allowed to eat crumbs which fell from the table. In response to this faith, Jesus said, “O woman, great is thy faith: be it unto thee even as thou wilt” (v. 28). Matthew comments that her daughter was healed immediately, implying that they had a later report as to what the outcome of it was.

4. According to Mark, Jesus also told the woman, “The devil is gone out of thy daughter” (Mk 7:29). Mark also goes on to say that when the woman returned home, she found her daughter laid upon a bed and that the demon had departed (v. 30).

D. Return To Galilee, 15:19-31.

Upon His return to Galilee from His short visit to the coast, the multitudes again found Jesus in the mountains. In His customary role as a Teacher, He sat down, healing the lame, the blind, the dumb, the maimed, and many others, with the people glorifying the God of Israel because of this unusual visitation. Mark 7:31-37 singles out one outstanding case of a man deaf with an impediment in speech whom Jesus healed.

E. Feeding of the Four Thousand, 15:32-39.

1. The period of miracles following His return to Galilee apparently extended over three days, or at least parts of three days, and lack of food might cause people to faint on their way home.

2. This incident should be contrasted to the feeding of the five thousand. As Edwin W. Rice has pointed out, “Here the crowds are chiefly of Gentile or semi-Gentile origin; the five thousand were mainly Galilean Jews. Here four thousand are fed; before five thousand. Here they sat on the ground, for the summer sun had burned up the grass; before, they were on grass as it was early spring.”

3. As in the feeding of the five thousand, the earlier incident, Jesus asked what the disciples had available. This time, He found that they had seven small loaves and a few fishes, about enough for one person, in contrast to five loaves and two fishes in the earlier incident. This time the disciples apparently anticipated a miracle. Again, following the preceding order of the feeding of the five thousand, the multitude was asked to sit down. Jesus gave thanks for the food and, breaking it, gave to the disciples to distribute. This time there were seven large baskets of food left over, in contrast to twelve small baskets in the feeding of the five thousand. The place was Decapolis, the opposite side of the lake from the feeding of the five thousand. Sending the multitude away with full hearts and full stomachs, Jesus went by boat to Magdala, or Magadan, an area just north of Tiberias on the west shore of the Sea of Galilee.

III. Scripture Text Examination. Dr. Charles C. Ryrie, Th. D., Ph. D. (DTS), Chapter 15.

A. 15:2. Only traditional interpretational and expansion of the law required this. The written law did not (Lev 22:1-16). Only priests needed to make an ablution before eating to cleanse themselves from anything unclean. Christ accused them of also expanding (and negating) the commandment about honoring parents by devoting goods to God, which then could not be used to support the parents (vv 4-6().

B. 15:11. External washings could not keep the Pharisees (or anyone else) spiritually clean. 

C. 15:15. “the parable.” The reference to verse 11.

D. 15:26. “to the dogs.” Children (“the lost sheep of the house of Israel,” v 24) must be fed before dogs. This Gentile woman, like the centurion, showed great faith (v 28) and was rewarded for it. 

E 15:28. Again, Matthew distinguishes the number of men from women and children (cf. 14:21).

IV. Scripture Text Examination. Dr. Michael G. Vanlaningham, M. Div., Ph. D. (MBI), Chapter 15:22-28.

A. “The children’s bread,” is probably a metaphor for the covenant blessings intended for the Jewish people. 

B. “‘Dogs,” a reference to Gentiles, as those outside of the covenant community in Israel.

C. The Canaanite woman’s response in v 27 indicated a surprising level of insight regarding the relationship of the Jewish people’s covenant blessings and the benefit they provide for Gentiles (See Gen 12:3, Rom 11:17-18, Eph 2:11-22).

D. The salvation-historical priority of Jesus was to reach the Jewish people, but as the Great Commission (Mt 28:18-20) indicates, even Gentiles benefit from the Jewish Messiah. 

V. Summing it up. It is clear from the Scripture context, and the commentary of Drs. Ryrie and Vanlaningham, that the fifteenth chapter of Matthew, as well as all prior chapters relate to the offer of Jesus of the Davidic Kingdom, that was made to the Jews of Israel, and only to Jews. Additionally,  the synoptic gospels, of Mathew, Mark, and Luke, do not relate to personal salvation. Only the Gospel of John tells of the offer of individual salvation. Through the ministry of Jesus during His first advent, He is giving the Jews a glimpse of the coming kingdom (Isa 61:2, “to comfort all who mourn.”), which will take be present on earth after His second Advent.

VI. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.”

Matthew 14 (Part 1 of 2)

I. Video. Matthew Chapter 14.

A. Title. John the Baptist Beheaded – Jesus Feeds the Five Thousand …more

B. Data. LuisetReneeandBill

C. Scriptures. Matthew Chapter 14:1-21.

II. Dr. John F. Walvoord (Overview).

A. Execution of John the Baptist, 14:1-12.

1. The growing rejection of Christ and His ministry, anticipated in the preceding chapter, now had its toll in the execution of John the Baptist. John had been fearless in his denunciation of Herod Antipas who was living unlawfully with Herodias, his brother Philip’s wife. Herodias, a New Testament Jezebel, had plotted against Herod’s first wife, the daughter of Aretas, king of Arabia, who had to flee for her life. Herodias, although a niece of Herod Antipas, began to live with him in an unlawful union.

2. John had said plainly, “It is not lawful for thee to have her” (Mt. 14:4). For this affront to Herod and Herodias, John had been placed in prison, but Herod was restrained from doing more because he feared the reaction of the Jews who counted John as a prophet.

3. This did not deter Herodias, however, but she bided her time. When Herod was having a drunken feast in honor of his birthday, she had her daughter, Salome, dance before those celebrating the birthday. This pleased Herod to the point that he promised Salome anything she would ask, to half the kingdom. She, having been instructed by her mother, asked for the head of John the Baptist on a large platter, such as was used for food. Herod, although reluctant to give the order, nevertheless, under the pressure of the circumstances, commanded that it should be done. John, summoned out of his dark cell where he had had gloomy thoughts about his own future and the future of the kingdom, ended his lifework abruptly at the executioner’s block, and the head was delivered to the damsel on a platter as she requested. His sorrowful disciples came, claimed the body which had been thrown out as refuse, and gave it a decent burial.

4. For John, it meant leaving the damp castle of Machaerus, built on the cliffs east of the Dead Sea, for a sudden entrance into glory. Like many great prophets before him, he had sealed his testimony with his own blood. When the disciples came to tell Jesus, it was another evidence of the growing rejection of Jesus and His message and a stark reminder of the awfulness of sin and unbelief. Parallel references are found in Mark 6:14-29 and Luke 9:7-9.

B. Feeding of the Five Thousand, 14:13-21.

1. Upon hearing the tidings of John’s execution, Jesus withdrew into an unpopulated place. He wanted to be alone with His disciples and desired to confer with them privately, according to Mark 6:30-31. Although Jesus was rejected by those in authority, the people were still enthusiastic followers of Jesus, and they followed Him out of many cities until they found Him. As Jesus viewed the great multitude, His heart was moved with compassion toward them both for their physical ills and their spiritual needs. All four gospels record this important incident in the life of Jesus (Mk 6:30-44; Lk 9:10-17; Jn 6:1-14). Although Matthew does not mention that He taught them, Mark 6:34 declares, “He began to teach them many things.”

2. After a long day of teaching and healing, the disciples counseled Jesus to urge the multitude to go away that they might find food in the villages nearby. As far as the disciples were concerned, this was an easy way out. As in the case of the Samaritan woman in John 4, and in the case of the little children who were brought to Jesus in Mark 10, so here they wanted to avoid involvement in the need. But Jesus replied, “They need not depart; give ye them to eat” (Mt 14:16). The disciples, forgetting the power of Jesus to do miraculous things, protested that they had only five loaves and two fishes—enough for one person but not for five thousand.

3. Jesus did not argue with them, but commanded them to bring the five loaves and two fishes to Him. He then ordered the multitude to sit down in an orderly fashion on the grass, and, having the food in His hand, He broke it and gave it to the disciples to distribute. The miracle of multiplication took place, and verse 20 records, “They did all eat, and were filled.” The fragments gathered in twelve baskets were far more than the boy’s lunch that had been placed into the hands of Jesus at the beginning. The multitude, described as five thousand besides the women and children, had been miraculously fed.

4. This illuminating incident of the miraculous power of Jesus to take what little was placed in His hand and to bless it until it was sufficient for the multitude has encouraged all believing hearts. They have realized their own impotence and lack of resources, but have been encouraged by the miraculous power of God to take little and make much of it.

5. Matthew does not mention what is recorded in John 6:14-15, that the multitudes, impressed with this tremendous miracle, not only recognized Christ as the predicted Prophet but wanted to take Him by force and make Him a king. The multitude reasoned that with such a miraculous king who could heal the sick, raise the dead, and multiply food, they had one who had sufficient power to give them victory over the oppression of Rome. Like Moses, who gave manna from heaven and Elisha who miraculously fed a hundred men (2 Ki 4:42-44), Jesus seemed to be a great leader. This was not the way, however, in which the kingdom was to come, and their faith was a superficial confidence that came from having full stomachs. All too soon, some of them would be part of the mob crying, “Crucify him.”

III. Dr. Charles C. Ryrie (Verse comments).

A. 14:1. “Herod the tetrarch.” Herod Antipas, who ruled from 4 B.C. to A.D. 39, son of Herod the Great, and brother of Archelaus (see 2.1; 2:22).

B. 14.3. “Herodias.” The former wife of Herod’s half brother Philip, her uncle. She had been persuaded to leave her husband and marry Herod Antipas, thus committing incest (Lev. 18:16). John condemned him for this, and Antipas knew that John spoke the truth (Mark 6:20).

C. 14:6. “the daughter of Herodias.” Salome (according to Josephus). Her dance was undoubtedly lewd.

D. 14:15. “When it was evening.” The Hebrew day, that is, the interval between dawn and darkness, was divided into three parts: morning, noon, and evening (Ps. 55:17). The Jews distinguished two evenings in the day: the first began about 3 P.M., and the second at sundown (see Ex. 12:6, lit., “between the evenings”). In this verse the first evening is meant, in verse 23 the second.

IV. Dr. Edward E. Hindson (Verse comments).

A. 14:1. The occasion of John’s death signaled a time for Jesus to retreat, lest He provoke an early death, before the appointed time.

B. 14:13-21. The miracle of the feeding of the 5,000 (plus women and children) was the result of the divine person and power of Jesus. As the Creator-God, He multiplied the bread, so that, as each piece was broken off, the original roll still remained intact. No wonder the crowd came back the next day seeking more.

V. Mine. The fact that the ministry of Jesus, and the offer of the Kingdom, was to Jews, and only to Jews, is significant (Matthew 10:5-7).

Matthew 12:31-32 (Blasphemy)

I. Video. Shalom Jerusalem

A. Data. Paul Wilbur.

B. Thoughts. May we continue to offer worship and praise to God, “Father, Son, and Holy Spirit.”

II. Introduction. In order for us to proceed forward in this study we must understand what Jesus meant by the words “blasphemy against the Holy Spirit,” as they relate to the context of the teaching that Jesus had with the Jews of first century Israel. It is also important for us to know that the word “blasphemy” is often used in our world today, without having any basis for truth. We have heard stories of people who believe that they are guilty of having committed blasphemy and, therefore, have a destiny in the lake of fire. We will consider the meaning and context of “blasphemy” in Matthew Chapter 12, and in a scripture of cross reference value in Matthew Chapter 26. This article will show that “the meaning and context” of the term, “blasphemy,” has nothing to do with a person being destined to the lake of fire (Revelation 20:10-15).

III. Chapter Background. Matthew Chapter 12

A. Pharisees Accuse Jesus of Healing by Demonic Power, 12:22-37.

1. Following the many miracles already recorded, an outstanding case of need was presented to the crowd in one who was demon possessed and both blind and dumb. Such a pitiful person should have aroused the sympathy even of the Pharisees. When Jesus, with amazing power, healed him so that he could both speak and see, and by inference cast out the demon, it brought amazement to the people, and they said, “Is not this the son of David?” (v. 23). (Dr. J. Dwight Pentecost).

2. The Pharisees countered by accusing Him of casting out demons by Beelzebub, the prince of demons. Beelzebub was actually a heathen deity, referred to earlier by Jesus in Matthew 10:25, and one supposedly in authority over the demons. (Dr. John F. Walvoord).

3. Jesus answered the Pharisees by showing the illogic of their statement. He pointed out that this would be a kingdom divided against itself. It would be Satan casting out Satan. If the casting out of demons is by Beelzebub, then by whom did the Pharisees who were exorcists cast out demons? The point was that only the power of God or someone under the power of God could accomplish this. (Dr. John F. Walvoord).

4. Jesus then drove home His point. If demons have been actually cast out, then it must have been by the Spirit of God, and then, in the person of Christ, the kingdom of God had come unto them. One could not enter the demonic realm victoriously unless he first had bound the strong man (v. 29). The Pharisees had to make a choice. They were either with Jesus or against Him. But if they were against Him, they were guilty of blasphemy against the Holy Spirit, a sin which by its nature is not forgiven (vv. 31-32). (Dr. John F. Walvoord).

5. There has been much misunderstanding about blasphemy against the Holy Spirit. Here it is properly defined as attributing to Satan what is accomplished by the power of God. Such a sin is not unpardonable in itself, but rather because it rejects the person and work of the Holy Spirit, without whom repentance and restoration are impossible. As far as it applies today, it is not the thought that one seeking pardon will not find it, but rather that one who rejects the Holy Spirit will not seek pardon. It is the ultimate in unbelief. In verse 33, He points out that a good tree brings forth good fruit and a bad tree brings forth bad fruit. They must judge Him on the basis of His works. (Dr. John F. Walvoord).

6. The unbelief of the Pharisees calls forth the strongest language. Christ addressed them, “generation of vipers,” or poisonous snakes. He declared that they were evil and therefore could not speak good and warned them that as unbelievers, every idle word they speak will be called to account on the day of judgment. He concluded in Matthew 12:37, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” This was addressed to the unsaved Pharisees, not to Christians who were justified by faith and whose sins had been forgiven. (Dr. John F. Walvoord).

B. Condemnation of the Pharisees. Matthew 12:31-32.

In Chapters eleven and twelve of Matthew, we see the opposition to the King. The great question before Israel is: “Is not this the son of David?” (Matt. 12:23). It is evident that Israel is answering in the negative. Christ shows that both He and His forerunner have been rejected (11:1-9), and this rejection will result in judgment (11:20-24). Because of the ultimate rejection of the cross Christ can
give a new invitation (11:28-30), an invitation to all. In chapter twelve the rejection comes to a climax. The populace was debating the person of Christ (12:23). The answer given by the Pharisees was: “This fellow doth not cast out devils, but by Beelzebub the prince of the devils (12:24.) The Holy Spirit had borne His witnesses to the Person of Christ through His words and His works, and the leaders who examined the evidence have decided that His credentials are the credentials of hell, not those of heaven. The great warning of judicial blindness and judgment is given by the Lord to the nation (12:31-32). (Dr. J. Dwight Pentecost).

C. Scripture Text. Matthew 12:31:32. Ryrie Study Bible.

³¹ “Therefore I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven. ³² Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come.

1. Verse Examination. Bible Hub. Lexicon. Blasphemy. Matthew 12:31.

 blasphemy. Strongs. 988: slander.

blasphémia: slanderOriginal Word: βλασφημία, ας, ἡ
Part of Speech: Noun, Feminine
Transliteration: blasphémia
Phonetic Spelling: (blas-fay-me’-ah)
Definition: slander
Usage: abusive or scurrilous language, blasphemy.

HELPS Word-studies

Cognate: 988 blasphēmía (from blax, “sluggish/slow,” and 5345 /phḗmē, “reputation, fame”) – blasphemy – literally, slow (sluggish) to call something good (that really is good) – and slow to identify what is truly bad (that really is evil).

Blasphemy (988 /blasphēmía) “switches” right for wrong (wrong for right), i.e. calls what God disapproves, “right” which “exchanges the truth of God for a lie” (Ro 1:25). See 987 (blasphēmeō).

2. Ryrie Study Bible. Verse Examination. Matthew 12:31.

“blasphemy against the Spirit.” Technically, according to the scribes, blasphemy involved direct and explicit abuse of the divine name. Jesus, here, teaches that it also may be the reviling of God by attributing the Spirit’s work to Satan. The special circumstances involved in this blasphemy can not be duplicated today; therefore, this sin can not now be committed. Jesus exhorted the Pharisees to turn and be justified (vv 33, 37 ).

IV. Chapter Background. Matthew Chapter 26.

A. Scripture. Mathew 26:63-65. NASB.

⁶³ But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” ⁶⁴ Jesus *said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven.”

⁶⁵ Then the high priest tore his robes and said, “He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy;

B. Trial of Jesus Before Caiaphas and the Sanhedrin. Ryrie Study Bible.

1. In desperation, the high priest addressed Jesus saying, “Answerest thou nothing? what is it which these witness against thee?” (v. 62). Jesus, however, did not answer until the high priest said to Him, “I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God” (v. 63). At this official and direct question, Jesus responded, “Thou has said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (v. 64).

2. It is strange that the high priest was unable to produce any witnesses to confirm his charges, as Jesus had freely claimed His deity and Messiahship, but the words of Jesus were all the high priest needed. Jesus not only claimed to be “the Christ, the Son of God,” but He added that He would sit at the right hand of God and come in clouds of heaven as the predicted Messiah. This clear claim of deity prompted the high priest to tear his clothes and say, “He hath spoken blasphemy. What think ye?” The crowd answered, “He is guilty of death” (vv. 65-66).

3. The issue was clear enough. If Jesus were not all He claimed to be, indeed He was guilty of death, according to the Jewish law. What the chief priests and the scribes ignored was the fact that Jesus had not only made the claim but He had fully supported it by the very credentials and miracles which the Old Testament had attributed to Him.

C. Verse Examination. Matthew 26:65. Bible Hub. Lexicon. Blasphemy. See Verse Examination. Lexicon. Blasphemy. Matthew 12:31.

D. Ryrie Study Bible. Verse Examination. Matthew 26:65. Ryrie Study Bible.

“the high priest tore his robes.” An action expressing grief and horror at hearing what he considered to be blasphemy, Christ having claimed to be God.

V. Summing it up.

1. To tell someone that they have blasphemed the Holy Spirit, and are destined for Hell, is horrible, as well as cruel. The Scripture in question (Matthew 12:31), very clearly shows that no one today is guilty of committing such an offense (check the Lexicon explanation of the meaning of blasphemy). Check also the Ryrie notes on 12:31 and 26:63-65, and it will be clear that no one today can commit such an offense. The problem that Jesus had was with the Jewish leaders, and not with the common Jews. The Jewish leaders accused Jesus of committing Blasphemy, and not the other way around. The penalty that the unbelieving Jews were demanding, as relating to Jesus. was death, physical death, which would come at the hands of the Romans, and would not come from the Providence of Yeshua.

2.In Matt 12:24, the charge that was made against Jesus was: ²⁴ “This man casts out demons only by Beelzebul the ruler of the demons.” There has been much misunderstanding about blasphemy against the Holy Spirit. Here it is properly defined as attributing to Satan what is accomplished by the power of God.

3. In Matt 26:65, Jesus had freely claimed His deity and Messiahship, but the words of Jesus were all the high priest needed. Jesus not only claimed to be “the Christ, the Son of God,” but He added that He would sit at the right hand of God and come in clouds of heaven as the predicted Messiah. This clear claim of deity prompted the high priest to tear his clothes and say, “He hath spoken blasphemy. What think ye?” The crowd answered, “He is guilty of death” (vv. 65-66). The issue was clear enough. If Jesus were not all He claimed to be, indeed He was guilty of death, according to the Jewish law. What the chief priests and the scribes ignored was the fact that Jesus had not only made the claim but He had fully supported it by the very credentials and miracles which the Old Testament had attributed to Him. (notice that we are not under Jewish law).

4. In the two scriptural examples of blasphemy, it is clear that no one in today’s guilty can be guilty of committing blasphemy. Also, John 3:16 is permanent, as to its teaching of the unending security and salvation of any believer in Christ.

5. As has been stated in the past, the synoptic gospels (Matthew, Mark and Luke) relate to the offer by Jesus, of the Davidic Kingdom to the nation of Israel, and was not a gospel of soul winning. To get into the teaching of soul winning, John’s Gospel is the source of such information. In addition to John 3:16, consider John 17:3, and John 20:30-31.

VI. Sources. Each of the following book sources should be considered for purchase and used in studies of God’s Holy Word, especially as it relates to its end times teachings.

A. Things To Come, J. Dwight Pentecost, Dallas Theological Seminary. (Th. M., Th. D.).

VI. Acknowledgements. It is important for readers of these articles to know that my sources of information come from biblically sound theologians. Presidents, Instructors, and graduates from Dallas Theological Seminary and Moody Bible Institute are widely known for their sound understanding of Scripture. It has been a blessing for me to have read books, and watched teaching videos that have an origin from those two seminaries. Please check out the following details that tell of each of the seminaries.

A. Dallas Theological Seminary.

https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

B. Moody Bible Institute.

https://en.wikipedia.org/wiki/Moody_Bible_Institute

Matthew 13:3,11 (The Mysteries Of The Kingdom Of Heaven)

I. Video. In The Presence of Jehovah.

A. Data. Terry MacAlmon.

B. Thoughts. As we learn more about the future that we will have with Jesus, LORD OF LORD, AND KING OF KINGS (Revelation 19:11), let us not neglect the worship of our Lord in our daily lives.

II. Introduction. In order for us to proceed forward in this study we must understand what Jesus meant by the words “parable” and “kingdom,” as they relate to the context of the teaching that Jesus had with the Jews of first century Israel.

A. Scripture Passage. (Matt 13:3)He (Jesus) spoke many things to them (Disciples) in parables. (Matt 13:11)“To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted.

B. Mysteries and Parables Explanation (The Coming Kingdom).

1. Regarding the kingdom mysteries of Matthew 13, as explained in previous articles, when the parables of Matthew 13 are understood together, we can gain a picture of the course of the present “mystery age.” (p104).

2. Despite this unprecedented opportunity, Israel rejected the kingdom offer (Matt. 12) leading to the kingdom’s postponement. Due to this postponement, Christ began to explain the spiritual conditions that would prevail during the kingdom’s absence. This interim program includes His revelation of the kingdom mysteries (Matt. 13) and the church (Matt. 16:18). Regarding the kingdom mysteries of Matthew 13, as explained in previous articles, when the parables of Matthew 13 are understood together, we can gain a picture of the course of the present “mystery age.” (p140)

C. The Theocratic Administrator and the Theocratic Kingdom (The Coming Kingdom).

Because today’s evangelical world largely believes that the church is presently experiencing the messianic kingdom, we began a study chronicling what the Bible teaches concerning this important issue of the kingdom. That there will be a future, messianic kingdom on earth has been revealed thus far through the divine intention to restore the office of Theocratic Administrator (Gen. 1:26-28) that was lost in Eden (Gen. 3). Likewise, the promise of a future, earthly, messianic reign was prophesied in the Abrahamic Covenant (Gen. 15) and related sub-covenants. It was also explained that while these covenants guarantee that the kingdom will one day come to the earth through Israel, according to the Mosaic Covenant, the kingdom’s ultimate manifestation is conditioned upon the nation’s acceptance of Christ as her long-awaited king during the final events of the future Tribulation period. The previous article also explained how God restored the office of Theocratic Administrator that was lost in Eden, at least in a limited sense, at Sinai. This theocratic arrangement covered most of Old Testament history as God, even after the time of Moses, governed Israel indirectly through Joshua, various judges, and finally, Israel’s kings until the Babylonian Captivity ended the Theocracy (p7-10).

D. The use of the term kingdom of heaven (Things To Come).

1. In the Scriptures the term “kingdom” is used in seven different ways: (1) The Gentile kingdoms, (2) the kingdoms of Israel and Judah, (3) the kingdom of Satan, (4) God’s universal kingdom, (5) a spiritual kingdom, (6) the millennial Davidic kingdom, and (7) the mystery form of the kingdom. For the purposes of this study, we will discuss the spiritual, millennial, and mystery forms of the kingdom (p142). (The Theocratic Kingdom is described above, mine).

2. The spiritual kingdom, which is closely related with God’s universal kingdom, is composed of the elect of all ages, who have experienced a new birth by the power of the Holy Spirit. This kingdom can not be entered into apart from a new birth. It is referred to in Matt 6:33; John 3:3-5, etc. (p142).

3.The millennial kingdom is declared to be a literal earthly kingdom over which Christ rules from David’s throne in fulfillment of the Davidic covenant (2 Sam 7:8-17, Matt 1:1, Luke 1:32). This kingdom is the subject of OT prophecy (2 Sam 7:8-17; Isa 9:6-7; 11:1-16; Jere 23:5, etc. This kingdom was proclaimed as being “at hand” at Christ’s first advent (Matt 3:2; 4:27; 10:5-7); but was rejected by Israel and therefore postponed (Matt 23:37-39). It will again be announced to Israel in the tribulation period (Matt 24:14). It will be received by Israel and set up at the second advent of Christ (Isa 24:23; Rev 19:11-16; 20:1-6) (142).

4.The mystery form of the kingdom brings us to a concept entirely distinct from the preceding two. That God was going to establish a kingdom on earth was no mystery. Since the first sin in heaven, when god’s sovereignty was challenged, it was His purpose to manifest His sovereignty by the establishment of a kingdom over when He ruled. When Adam was created dominion was given to him (Gen 1:26) so he might manifest the sovereignty that belonged to God, which was Adam’s by appointment. But Adam sinned and there was no such manifestation of God’s authority. The reign of conscience was intended to bear evidence to the individual as to his responsibility to the sovereignty to God, but man failed under this test. Human government was ordained that men might recognize that government was a manifestation of God’s sovereignty, but man rebelled against that. God appointed Judges so that these might manifest God’s authority, but man rejected this display of sovereignty. God instituted a theocracy, in which God was recognized as sovereign, but the nation chosen to manifest this display of sovereignty rebelled (1 Sam. 8:7). God then revealed His program to manifest His sovereignty through David’s seed who would reign (2 Sam 7:16). And when Christ came, even this manifestation of God’s purpose to re-establish sovereignty was rejected. Sinful man has consistently rejected each manifestation of the authority of God. Within this program of God, it was not the fact that God was going to establish a kingdom that was an unrevealed secret. The mystery was the fact that when the One in whom this program was to be realized was publicly presented He would be rejected and an age would fall between His ejection and the fulfillment of God’s purpose of sovereignty at His second advent. The mystery form of of the kingdom, then, has reference to the age between the two advents of Christ. The mysteries of the kingdom of heaven describe the conditions that prevail on the earth in that interim while the king is absent. These mysteries thus relate this present age to the eternal purposes of God in regard to His kingdom (p142, 143). (The Mystery Kingdom is also known as the inter-advent age, mine).

III. Sources. Each of the following book sources should be considered for purchase and used in studies of God’s Holy Word, especially as it relates to its end times teachings.

A. The Coming Kingdom, Dr. Andrew M. Woods, Dallas Theological Seminary. (Th. M., J.D., Ph. D.)

http://andywoodsministries.org/
http://www.spiritandtruth.org/teaching/teachers/andy_woods/bio.htm?x=x
https://dispensationalpublishing.com/chafer-theological-seminary-an-interview-with-the-new-president-dr-andy-woods/
http://www.spiritandtruth.org/teaching/
https://www.amazon.com/Coming-Kingdom-Theology-Changing-Church/dp/1939110211

B. Things To Come, J. Dwight Pentecost, Dallas Theological Seminary. (Th. M., Th. D.)

https://en.wikipedia.org/wiki/J._Dwight_Pentecost

IV. Acknowledgements. It is important for readers of these articles to know that my sources of information come from biblically sound theologians. Presidents, Instructors, and graduates from Dallas Theological Seminary and Moody Bible Institute are widely known for their sound understanding of Scripture. It has been a blessing for me to have read books, and watched teaching videos that have an origin from those two seminaries. Please check out the following details that tell of each of the seminaries.

A. Dallas Theological Seminary.

https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

B. Moody Bible Institute.

https://en.wikipedia.org/wiki/Moody_Bible_Institute