BIBLE IN TEN

Matthew 4:18

Saturday, 28 September 2024
 
And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen.  Matthew 4:18
 
“And Jesus, walking beside the Sea of the Galilee, He saw two brothers, Simon called Peter and Andrew his brother, casting a net into the sea - for they were fishers” (CG).
 
In the previous verse, it noted that Jesus began to preach, telling the people to reconsider because the kingdom of the heavens was at hand. With that noted, it next says, “And Jesus.”
 
The name of Jesus is not included in all of the ancient texts. Some believe it was inadvertently dropped out while others argue it was inadvertently added in or that it was inserted for clarity. As the subject has not changed, it is understood either way. Next, it says He was “walking beside the Sea of the Galilee.”
 
As noted before, the Galilee is a somewhat circular region. This sea is within that region. Thus, the use of the article before “Galilee” is appropriate. If there were a large body of water like this in the area of the Grand Canyon, we would call it “the sea of the Grand Canyon.”
 
Jesus was in the area conducting His ministry when “He saw two brothers, Simon called Peter and Andrew his brother.”
 
The name Simon equates to the Hebrew name Shimon. That comes from shama, to hear. Thus, it means something like Hearing or He Who Hears. Peter comes from petros, a small stone. Thus, the name means Stone or Rock. The name Andrew comes from the Greek word aner, a man, and thus it means something like Manly, Courageous, or Brave.
 
Although they are introduced into the narrative now, and it appears that the calling that lies ahead is almost sudden and out of the blue, this is hardly the case. By comparing the narrative found in John’s gospel, these two are already well known to Jesus.
 
They were with John the Baptist in the area of Bethabara (John 1:28), John had proclaimed Jesus as the Lamb of God (John 1:29), one of John’s disciples was Andrew (John 1:40), and they had come to believe that Jesus is the Messiah. When Andrew introduced Simon to Jesus, Jesus then named Simon Cephas which is Peter, the Rock (John 1:42).
 
From there, they went together to Cana in Galilee (John 2:1). This fills in some of the background information that the synoptic gospels skip over. Therefore, the abruptness of this account is actually smoothed out when the fuller picture is seen. As for Matthew’s words, it says that these two were “casting a net into the sea.”
 
Here is a word found only this once in Scripture in some manuscripts, or it is found one more time (Mark 1:16) in other manuscripts, amphiblestron. It is derived from amphoteroi, both, and ballo, to cast. Vincent’s Word Studies provides an explanation –
 
“...the casting-net, which, being cast over the shoulder, spreads into a circle (ἀμφὶ [amphi – both sides and thus “all around”]). The word is sometimes used by classical Greek writers to denote a garment which encompasses the wearer. In Matthew 4:20, the word net again occurs, but representing a different Greek word (δίκτυον [diktuon]) which is the general name for all kinds of nets, whether for taking fish or fowl. Still another word occurs at Matthew 13:47, σαγήνη [sagene], the draw-net.”
 
These two were out tending to work when Jesus decided to formally call them into a new profession, one which would change the course of their lives and, indeed, the entire world as well as the entirety of human history. As for the reason they were casting this net, Matthew next says, “for they were fishers.”
 
Many translations say “fishermen.” This is technically correct because the word is in the masculine, speaking of the men. But for precision in translation, saying “fishers” avoids a problem that then appears in the next verse.
 
The word is halieus, coming from hals, salt. Thus, it would be used like the modern descriptor of a sailor, such as, “He is an old salt.” The meaning is that he has been a sailor for a long time. Even though the Sea of the Galilee is not a salt sea, the thought carries over to any in such a profession.
 
Life application: It is good to be well-versed in all four gospels before coming to conclusions about various events that take place. As noted in a previous commentary, having all of what is said in the four gospels lined up chronologically really helps to see what is going on.
 
From there, the life and ministry of Jesus and those with Him seem less abrupt. There is nothing like a rushed or forced narrative actually going on. However, each writer is providing information relevant to his purpose for writing. By giving information in a completely different style than the synoptic gospels, John’s gospel changes the entire focus of what is being said and who it is being directed to.
 
Jesus, in the Synoptics, is being focused on as the Messiah of Israel who would come and fulfill the law. His words are directed to Israel under the law, even if some of what He says is in anticipation of the future, either for the church or for Israel in the millennium.
 
John, on the other hand, is addressing matters that speak of Jesus in a completely different way. Jesus is presented as the Christ of all people who is completing His mission in order to bring in a new spiritual realm for all people to join in. The words carry truths that are not limited to the Messiah’s interactions with Israel nearly as much as the Synoptics.
 
Pay attention to these things and your theology on Christ and His life will be more properly directed to what is actually being conveyed.
 
O God, Your word is a treasure and a delight. We are so thankful that You can take men who fish and turn them into men who will use that ability in a spiritual way to accomplish great things. As this is so, we know that You can use us just as we are to do similar great things. Use us according to Your wisdom, and may we be willing to follow wherever You lead. Amen.

Matthew 4:17

Friday, 27 September 2024
 
From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.” Matthew 4:17
 
“From then, Jesus, He began to proclaim and to say, ‘Reconsider! For it has neared – the kingdom of the heavens’” (CG).
 
The previous verse completed the citation from Isaiah concerning the coming Messiah who would appear in the land of Zebulun and the land of Naphtali. With that citation complete, it next says, “From then, Jesus, He began to proclaim and to say.”
 
The baptism of Jesus has been noted, His temptation in the desert area was explained, and then the imprisonment of John was noted, which was immediately followed by the note that Jesus departed to the Galilee, thus fulfilling Isaiah’s prophecy. Matthew’s account of the ministry in the area of Galilee now officially begins with this verse.
 
The narrative clearly and unambiguously shows that Jesus is the fulfillment of Isaiah’s messianic prophecy, just as was the prophecy concerning John from Isaiah that he would be the forerunner of the Messiah.
 
The logical step-by-step nature of how Matthew is presenting the unfolding of Israel’s history in relation to the coming of the Messiah is carefully laid out for us to see. With Jesus as the Messiah on full display, His message is next given in the words, “Reconsider! For it has neared – the kingdom of the heavens.”
 
It is a letter-for-letter repeat of John’s message in Matthew 3:2 –
 
3:1, 2 – And in those days, comes John the Baptist, proclaiming in the desolate of Judea, 2 and saying, “Reconsider! For it has neared – the kingdom of the heavens.”
 
4:17 – From then, Jesus, He began to proclaim and to say, “Reconsider! For it has neared – the kingdom of the heavens.”
 
Jesus is, at this time, noted as being like a herald. He is proclaiming a message of reconsideration to the people of Israel. As they were the Lord’s people, this must mean reconsidering their relationship with Him. This is unlike the later reconsideration when the gospel is preached to the Gentiles.
 
The Gentiles did not have a relationship with the Lord as noted, for example, in Ephesians 2:12 where Paul notes that they stand “without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world.”
 
As such, the reconsideration of the Gentiles which Paul mentions in (for example) Acts 17:30, concerns their idea about who God is, not so much their relationship with Him. Once they are presented with the gospel, they reconsider who God is and what He is like, turning to Him through faith in the Messiah.
 
Jesus, at this time, is proclaiming reconsideration to Israel who is still under the law. He is telling them that the kingdom of the heavens is at hand. John’s proclamation was to prepare Israel for the coming of the Messiah who would establish this kingdom. Jesus’ proclamation is that He is the One who would establish it.
 
Life application: There is a false teaching concerning the establishment of Christ’s coming that says Jesus came to renew the Mosaic Covenant. Thus, rather than translating verses like Jeremiah 31:31 and Hebrews 8:8, 13 as “new,” these false teachers say “renewed.” This is what is taught, for example, in the Hebrew Roots movement.
 
The word, in both Hebrew and Greek, means “new.” The word “renewed” is not a possible translation, nor can it even be inferred. There is a complete divide between the Law of Moses and the Covenant of Grace which comes through Jesus’ finished work.
 
This is because Jesus’ finished work... well, it finished something. What did it finish? It finished the task He was assigned, which was to be born under the law, live out the law without sinning, and then end the law because the law stands against us. It is not our friend but our enemy in the sense that it only condemns us. Without Jesus, the law can never bring about salvation. That is why Paul wrote this –
 
“For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” Ephesians 2:14-16
 
Jesus “abolished” the “law of commandments and ordinances.” It is speaking of the Law of Moses. It stood opposed to those who were under it. For those who believe in the completed work of the Messiah, salvation is realized. For those who claim that Jesus came to “renew” the Law of Moses, they have believed a false gospel and there will be no salvation.
 
Man simply cannot give up on himself. It is the sin of pride that says, “I am my own Savior.” Jesus may be a part of the process, but this type of thinking ultimately comes back to self. Give up on self! If you are a part of this heretical sect, come to Jesus today. Be saved through His full, final, finished, and forever work. Come to the cross and lay yourself and your burdens down.
 
Glorious God, forgive us for always trying to make everything about ourselves. Even in salvation, we greedily claim a portion of the process, as if we have somehow merited grace. But grace cannot be earned. Help us to get this right. May we forever hail Jesus who alone has done it all. To Your glory, we pray. Amen.
 

Matthew 4:16

Thursday, 26 September 2024
 
The people who sat in darkness have seen a great light,And upon those who sat in the region and shadow of deathLight has dawned.” Matthew 4:16
 
“The people sitting in darkness, it saw Light – great, and sitting in a country and death-shadow, Light – it arose upon them” (CG).
 
In the previous verse, Isaiah’s prophecy concerning the coming great Light began. That now continues with the words, “The people sitting in darkness.”
 
The words explain the situation described in the previous verse. The Assyrians had come in and conquered the land, removing the northern ten tribes for their faithless conduct before the Lord. In place of them, pagans from around the Assyrian empire were brought in. They worshiped all the gods of their homelands, bringing great spiritual darkness when they did.
 
Many of these false religions partly continued, being intermingled with the customs and religion of the Jews, as it said in 1 Kings 17:33, “They feared the Lord, yet served their own gods—according to the rituals of the nations from among whom they were carried away.”
 
This lack of properly worshiping the Lord continued throughout the years. And notice the use of the present participle, sitting. Those translations which render it as “sat” do a disservice to the intent. They were sitting and continued to sit in it.
 
The light of the worship of the Lord under the law did not permeate the darkness in which they sat. Something greater was needed to pull them out of the state of darkness in which they were stuck. But when Christ came, of this area of darkness, “it saw Light – great.”
 
It is referring to Jesus and His ministry. This is the area of His main focus for an extended period. And it wasn’t just to the Jews, even though that was the primary calling. An example of His bringing light to others is found in John 4 where Jesus was presented as the Messiah to the Samaritans in Sychar.
 
Throughout the region, there was only darkness. And this included the religion of the Jews in the synagogues. They had been taken over by the religious leaders who misdirected the people with their false, self-centered, teachings. These received the greatest rebukes from Jesus.
 
As He said to them, “Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves” Matthew 23:15
 
Thus, the words of Isaiah continue, referring to the masses of this region, “and sitting in a country.” 
 
The people were sitting in darkness and the darkness is now equated to the country. The area is within the original borders of the land of Israel, and yet there was only darkness. Something greater than the law was needed to move them into a right relationship with the Lord, as the words of the prophecy next note, “and death-shadow.”
 
The Greek is two separate nouns: skia, a shadow, and thanatos, death. Taken together, they translate the single word found in the Hebrew of Isaiah, tsalmaveth – “death-shadow.” The death referred to carries a double connotation. It is the spiritual death that results in the physical death of humanity.
 
In other words, without the spiritual life of Christ, man is destined to die. This is what Jesus came to change. He came to give light and life to His people, bringing them out of the spiritual death in which they lived and from the physical death that all suffer because of it. In His coming, the words of the prophecy thus say, “Light – it arose upon them.”
 
The words are beautifully explained by John as he opened his gospel narrative –
 
“In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not comprehend it.6 There was a man sent from God, whose name was John. 7 This man came for a witness, to bear witness of the Light, that all through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light which gives light to every man coming into the world.” John 1:4-9
 
In Jesus’ appearing, the words of Isaiah are fulfilled. He is the Great Light that came into the world and who appeared in the spiritual dark lands noted by Isaiah.
 
Life application: In John 7, we read these words –
 
“Then the Pharisees answered them, ‘Are you also deceived? 48 Have any of the rulers or the Pharisees believed in Him? 49 But this crowd that does not know the law is accursed.’50 Nicodemus (he who came to Jesus by night, being one of them) said to them, 51 ‘Does our law judge a man before it hears him and knows what he is doing?’52 They answered and said to him, ‘Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee.’” John 7:47-52
 
These religious leaders had the words of Isaiah right before them, and yet they refused to accept what he had written because it would not fit their presuppositions about Jesus, and they failed to check things out.
 
This is still the case today. Why are there some who follow the doctrines of Calvinism and some who completely reject Calvin’s main points? Why are there people who accept that you can lose your salvation while others teach salvation is eternal? Many believe in a rapture while others reject the notion as silly. And even among those who accept the premise of a rapture, there are disagreements on the timing of the event.
 
This is a teeny portion of various disagreements within Christianity over doctrine. In fact, it is an infinitesimally small portion of them. Why is this so?
 
There are several reasons. One is that people are arguing from different viewpoints about the source of what they believe. Some hold to Scripture alone, but they may hold to a single source text of the Hebrew or Greek or to a single English translation.
 
Some think that the church has been given ongoing authority to set doctrine while others accept that the Bible is the sole source of doctrine for believers. But the latter again goes back to “which source text or translation.”
 
Even if a standard is agreed on, if one fails to take the Bible in its proper context, there can be no agreement on how doctrine is presented. If Jesus speaking to Israel under the law is used to make a doctrinal point in the church, and if that conflicts with what Paul says in his epistles, then there will be a disagreement on a particular doctrine.
 
And, of course, there are those who simply pull doctrines out of nowhere and teach them as if they are biblically correct. These may be based on emotions, sensational events, or desires for power or money. In using those as the basis for instructing others who are uneducated in proper theology, people are captivated and brought into often disastrous situations.
 
We each must decide what standard we will accept as authoritative. As God has said His word is authoritative, that is the safest place to hang one’s hat. From there, each step of the way, we should consider our next step carefully while fixing our eyes on Jesus, whom the Bible says is “the author and finisher of our faith” (Hebrews 12:2).
 
If we do this, we should at least have our priorities right as we continue our walk before our God. Let us do this above all else as we seek His face in the Great Light of the face of Jesus Christ our Lord.
 
Heavenly Father, Hallelujah to You for having sent Jesus to lead the way out of the darkness of this world and into the magnificent light of Your glory. Thank You for what You have done for us. Hallelujah and Amen.
 

Matthew 4:15

Wednesday, 25 September 2024
 
“The land of Zebulun and the land of Naphtali,By the way of the sea, beyond the Jordan,Galilee of the Gentiles: Matthew 4:15
 
“Land Zebulun and land Naphtali,Way of the sea, beyond the Jordan –Galilee of the Gentiles” (CG).
 
The previous verse gave an introduction to Isaiah’s words, saying “That it might be fulfilled, the ‘having been spoken’ through Isaiah the prophet.” Now, the specific words of prophecy are cited by Matthew, beginning with, “Land Zebulun and land Naphtali.”
 
The words come from Isaiah 9, the first seven verses of which are filled with descriptions of the coming Messiah. Matthew’s citation is not directly from the Hebrew or the Greek. Rather, it appears that he was writing from memory and giving the substance of what he knew.
 
Isaiah’s words are directed to the area of two tribes that sat north in the land of Israel. Naphtali extended to the northern border of Canaan. Its eastern border rested along the Jordan and the Sea of Galilee. Zebulun’s border ran next to Naphtali in approximately its southwest area. Isaiah’s words are addressed to this particular area, next noting, “Way of the sea.”
 
The sea is speaking of the Sea of Galilee. There is a route that leads to these areas by going around the sea, but so close to the sea that it is considered a sea highway. The next words of Isaiah, “beyond the Jordan,” are usually ignored or completely misunderstood.
 
The word is peran. It means over, on the other side, beyond, etc. It answers to the Hebrew noun ever, the region across or beyond. Both give the sense of a location that is opposite to the point of reference. However, Naphtali and Zebulun are within the borders of Canaan. Therefore, it seems like the thought is erroneous.
 
Why would a prophecy about these two tribal inheritances be given as if from across the Jordan when Isaiah was clearly in Jerusalem on the west side of the Jordan? Because of this, the words are ignored at times. Some say that they are speaking of the two areas as a base for Jesus’ evangelism on the other side of the Jordan (something not indicated by the words of Isaiah). Others will note it means something like what Albert Barnes says –
 
“This does not mean to the east of Jordan, as the phrase sometimes denotes, but rather in the vicinity of the Jordan, or perhaps in the vicinity of the sources of the Jordan.”
 
Such a notion is incorrect. The word means the other side, beyond, etc., and it is used here as if from the area east of the Jordan. It does not mean “in the vicinity of.” The answer comes from looking at the fuller words of Isaiah in the surrounding context. Isaiah 8:1-10 refers to the invasion of Assyria. For example –
 
“Then I went to the prophetess, and she conceived and bore a son. Then the Lord said to me, ‘Call his name Maher-Shalal-Hash-Baz; 4 for before the child shall have knowledge to cry “My father” and “My mother,” the riches of Damascus and the spoil of Samaria will be taken away before the king of Assyria.’” Isaiah 8:3, 4
 
The rest of Isaiah 8 will then describe the state of the people within the land, ending with the words, “Then they will look to the earth, and see trouble and darkness, gloom of anguish; and they will be driven into darkness.” It is from this springboard that the majestic words of hope come forth in Isaiah 9.
 
Therefore, the words “beyond the Jordan” refer to the area of the land of Israel’s northern kingdom, which included Zebulun and Naphtali, but they are spoken from the perspective of Assyria which is east of the Jordan. It is in this area that hundreds of years later, the Messiah would bring hope to a land that had been through so much anguish and darkness at the time of Isaiah.
 
It is a land that still languished spiritually at the time of the coming of Christ Jesus. Understanding the reference to Isaiah’s words clears up the otherwise seemingly incomprehensible words. From this springboard, Matthew continues with, “Galilee of the Gentiles.”
 
This area contained land given to the Gentile king of Tyre, Hiram as recorded in 1 Kings 9. It was later invaded by Assyria, and the people of the northern kingdom were taken into exile. From there, the Assyrians took Gentile people and moved them into the area as noted in 2 Kings 17:24, 25.
 
Because of problems within the land, one of the priests of Israel was sent back to instruct these new inhabitants how to live there properly (1 Kings 17:27, 28). From there, the account says –
 
“However every nation continued to make gods of its own, and put them in the shrines on the high places which the Samaritans had made, every nation in the cities where they dwelt. 30 The men of Babylon made Succoth Benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, 31 and the Avites made Nibhaz and Tartak; and the Sepharvites burned their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. 32 So they feared the Lord, and from every class they appointed for themselves priests of the high places, who sacrificed for them in the shrines of the high places. 33 They feared the Lord, yet served their own gods—according to the rituals of the nations from among whom they were carried away.” 1 Kings 17:29-33
 
The pagan practices never really departed from the area and it always remained a place without the light of the Lord. This is why the Jews of Jesus’ time who lived in the north and who would travel to Jerusalem would avoid Samaria. It was a place that developed its own worship of the Lord with its own modified version of the writings of Moses known as the Samaritan Pentateuch.
 
It is to this land of spiritual gloom that Isaiah’s prophecy is directed.
 
Life application: Studying the Bible, contemplating its difficult passages, and keeping things in context is fun. Be sure to study your Bible, carefully contemplate passages that are difficult, and consider the context of what is being said. If you do these things, you will have fun while rightly learning what the Bible is telling you.
 
How marvelous it is to learn the wonderful word You have given us, O God. Help us always to consider the context of what we are reading so that we don’t form erroneous conclusions about what is being said. Your word is far too important to mishandle it simply for the sake of convenience. Give us wisdom in its mysteries, O God. Amen.
 

Matthew 4:14

Tuesday, 24 September 2024
 
that it might be fulfilled which was spoken by Isaiah the prophet, saying: Matthew 4:14
 
“That it might be fulfilled, the ‘having been spoken’ through Isaiah the prophet, saying,” (CG).
 
The previous verse noted that Jesus had disregarded Nazareth and had come to Capernaum at the seaside which is in the regions of Zebulun and Naphtali. With that having been explained, Matthew next records, “That it might be fulfilled.”
 
In other words, the movement of Jesus to Capernaum in the regions of these two tribes of Israel was actually seen to be a fulfillment of prophecy in Scripture. Concerning where the prophecy is, Matthew next begins to tell us with the words, “the ‘having been spoken’ through Isaiah the prophet, saying.”
 
Matthew says that something had been spoken through the prophet Isaiah that foretold this. As noted in the Matthew 2:23 commentary, Nazareth is a town located within Naphtali. However, some place it in the tribe of Zebulun. The ancient borders are not completely known.
 
It is rather certain that Capernaum was located in the territorial allotment of Naphtali. Between the two places He lived, the fulfillment of Isaiah’s words, as will next be described, is certainly realized in Jesus’ life and ministry.
 
Life application: There are many literary styles in Scripture. One of them that is really proof that God’s hand is behind the word is prophecy. Things are stated by Him and then they come to pass. Many prophecies have been fulfilled. Others are in the ongoing process of being fulfilled (such as God’s promises to keep Israel as a people). And yet others are still future to us now.
 
Because of the innumerable prophecies that have already been fulfilled, we can be sure of several things:
 
The word is reliable. God has spoken and what He says faithfully comes to pass. Thus, it proves that He is fully in charge of the future as it unfolds.
 
Jesus is the Messiah. God promised a Messiah. He has given prophecies in His word that tell of when He would come, what would be the situation with Israel at His coming (and afterward), what family He would descend from, what His birth would be like, the things the Messiah would do, etc. Only Jesus qualifies concerning these prophecies. Also, no person can ever fulfill them in the future based on the way God has arranged things.
 
Past performance assures us of future results. Because the word is so trustworthy in the fulfillment of prophecy, we can be certain that those things which have not yet been fulfilled will be as well. And this isn’t just true with exacting prophecies, but also of general and specific promises.
 
In the word, we are told that there will be a rapture and we can rest in that promise, being assured that it will come to pass. We are told that those in Christ who have died before us will be raised to eternal life. We should not fret one iota that it will be realized. God has promised us eternal life in a state we cannot yet understand, one without pain, fear, or death. We should not fret that it might not happen.
 
God’s past performance is a reliable testimonial that His promises about the future for His people will be realized.
 
Do not fret, fear, or be uneasy about where life is taking you. Rest in the truth that God’s word will stand. Jesus has prevailed, and we will, too. Hold fast to this as the world around us continues to spin out of control. It really isn’t out of control at all. God is allowing man to take the course he chooses until the time when He will set things straight.
 
Lord God, we can stand firmly on Your word and have no fear or trepidation about what lies ahead. For sure, we shall trust You each step of the way because You have proven Yourself through Your word in the coming of our Savior, Jesus. We know that all You have said will come to pass. Thank You for our ability to trust and for the blessed assurance we possess. Amen.
 

Matthew 4:13

Monday, 23 September 2024
 
And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, Matthew 4:13
 
“And having disregarded Nazareth, having come, He dwelt in Capernaum, the seaside, in borders Zebulun and Naphtali” (CG).
 
The previous verse noted that when Jesus heard that John was arrested, He withdrew to the Galilee. The narrative next continues with, “And having disregarded Nazareth.”
 
The Greek spelling of Nazareth here is Nazara. It is only spelled this way here and in Luke 4:16 when the people of the town heard Him speak, were offended by His words, and even tried to cast Him off a cliff. Matthew speaks of a visit to Nazareth in Matthew 13 which seems to parallel Luke’s account. This identical spelling between the two is a clue that the two accounts are, in fact, referring to the same event.
 
Some people think there were two visits. Others think the visit recorded in Luke 4, Mark 6, and Matthew 13 each refer to the same visit. As noted in the previous commentary, Matthew is not necessarily presenting a chronological narrative, and so the thought that all three visits are the same appears likely. However, pretty much every translation here says “left,” “leaving,” “having left,” etc., as if He was there and then departed from there.
 
The word, however, is kataleipó. Literally, it means “to leave down.” Thus, it signifies to abandon, forsake, neglect, leave, etc. Thus, here in Matthew 4, it probably means “passed by.” In other words, Jesus was in Nazareth, as recorded in Matthew 2:23. It is where He grew up. In verse 3:13, it noted that Jesus came from the Galilee to John. One would assume that means He left Nazareth, which is in the Galilee, and went to John to begin His ministry.
 
Now that He is returning to the Galilee (4:12), one would expect Him to return to Nazareth. However, instead of that, He passes by, or disregards, Nazareth, forsaking it as His base and dwells in Capernaum instead. The word is used this way in Acts 21:3 –
 
“And having sighted Cyprus, and having disregarded it on the left, we sailed to Syria and landed at Tyre. For there the ship was to be unloading the cargo” (CG).
 
Properly translating the word in this manner resolves the difficulty presented by all translations. Understanding this, it next says, “having come, He dwelt in Capernaum.”
 
The name is derived from the Hebrew word kaphar, a village, and Nakhum, the Hebrew name of the prophet Nahum. His name comes from nakham, to sigh, meaning to breathe strongly. As such, it is a word signifying to console, comfort, reconsider, etc. Each case is determined by the context.
 
Thus, his name means something like Compassion, Comfort, or Consolation. Hence, the name of the location is Village of Compassion or something similar. As the base for Jesus’ ministry, it is a beautiful parallel to Him and His work. Of the location, it next says, “the seaside.”
 
The word is found only here in Scripture, parathalassios. It is derived from para, beside or by the side of, and thalassa, sea. Thus, “seaside” is a literal translation. A search on Wikipedia concerning Capernaum will provide you with a great deal of information in it. In short, it is according to Wikipedia –
 
...a fishing village established during the time of the Hasmoneans, located on the northern shore of the Sea of Galilee. It had a population of about 1,500 in the 1st century AD. Archaeological excavations have revealed two ancient synagogues built one over the other. A house turned into a church by the Byzantines is held by Christian tradition to have been the home of Saint Peter.
 
The village was inhabited continuously from the 2nd century BC to the 11th century AD, when it was abandoned sometime before the First Crusade. This includes the re-establishment of the village northeast of the earlier location in c. 700, during the Early Islamic period.
 
It was rediscovered in 1838 but not identified as the same location until later. Of this location, it next says, “in borders Zebulun and Naphtali.”
 
Zebulun means Glorious Dwelling Place. Naphtali means My Twistings or My Wrestlings. As will be seen, this move to Capernaum in this particular inheritance of the tribes of Israel is made by Jesus to fulfill prophecy.
 
Life application: Because of the way translations are made, it becomes almost a herd mentality to continue to translate things the same as everyone else. Otherwise, a variation by one translation may seem completely out of place and might even be a source of derision. But if Jesus only made one trip to Nazareth, there must be an explanation as to why He didn’t actually go to Nazareth and then depart from there in Matthew 4.
The word used to explain this, when properly translated, will provide that explanation. So, it is best to not get stuck in the herd mentality but to go where the narrative actually leads. In Matthew 19:5, the same word as used here in Matthew 4:13 is used when citing Genesis 2:24. A man will depart, kataleipó, from his father and mother and be united to his wife.
 
This does not mean that he has to physically depart from them. In fact, throughout history, such has not been the case. Rather, a man is to depart from them in the sense of his top priority. His primary allegiance to them is disregarded for the sake of the wife. His duties to her are to become the main priority.
 
Never stop considering what the word is telling you. Don’t reject anything off hand when it may be correct, but also don’t be duped by those who claim to have a new or secret knowledge that nobody else has. Rather, take everything with a grain of salt until you have personally checked things out. This is wise. It is the prudent way of avoiding many pitfalls in your theology and in your walk with the Lord.
 
Lord God, we could spend the rest of our lives reading, considering, and learning Your word. And so, why don’t we? What is it that we should be doing to fill our time? If we really care about our relationship with You, the answer should be obvious. May we carefully research. Your word each and every day. Amen.
 

Matthew 4:12

Sunday, 22 September 2024
 
Now when Jesus heard that John had been put in prison, He departed to Galilee. Matthew 4:12
 
“And Jesus, having heard that John – he was surrendered, He withdrew into the Galilee” (CG).
 
In the previous verse, Matthew noted that the Traducer left Jesus and then messengers came and ministered to Him. With these temptations behind Him, it next says, “And Jesus.”
 
Some manuscripts, and thus some translations, do not include the name Jesus here. For example, the Berean Literal Bible says, “And having heard that John had been arrested, He withdrew into Galilee.” As always, there are those who claim one text or another is correct, but the context is completely understandable either way. Jesus is the Subject of the words. Of Him, it next says, “having heard that John – he was surrendered.”
 
The word is paradidómi. It gives the sense of giving or turning over. Thus, it can be putting someone in prison, entrusting someone with goods, betraying someone, etc. The word simply means to surrender. John was arrested or surrendered to the prison. Of this event, the timeline is not necessarily chronological. Matthew presents things in more of a categorical manner. Charles Ellicott notes the following:
“Between the 11th and 12th verses there is a great break, and it is well to remember what passed in the interval: (1) the return to the Baptist, and the call of the six disciples (John 1:29-51); (2) the marriage at Cana, and the visit to Capernaum (John 2:1-12); (3) the cleansing of the Temple; the interview with Nicodemus, and the last testimony of the Baptist (John 2:13 to John 3:36). At this stage comes in the imprisonment of John (mentioned here, but not narrated till 14:3-5) and the consequent journey through Samaria to Galilee (John 4:1-42). The verse now before us may be noted as implying a ministry in Judæa, which for some reason the writer does not narrate.”
Jesus continued His ministry. Eventually, He heard of John’s imprisonment, and so it next says, “He withdrew.”
 
The word is anachóreó. It has been seen four times already in Matthew 2. Strong’s notes concerning it, “underlying idea perhaps of taking refuge from danger or of going into retirement.” In other words, Jesus is withdrawing to the Galilee. This would keep His ministry from overexposure in Judea until the right time for His ministry to come to its completion. As for where He withdrew to, it next says, “into the Galilee.”
 
Most translations do not include the article. Rather, they simply say Galilee. But even in the Hebrew, the location is normally preceded by the definite article. It is a region, the Galilee, first noted in Joshua 20:7. It signifies a circle or circuit. In 1 Kings 9:11, it included twenty cities that were given to Hiram, king of Tyre, by Solomon.
 
Because it designates an area, “the Circle,” inclusion of the article more appropriately defines the area when it is included in the Greek text.
 
Life application: Of this verse, the Expositor’s Greek Testament says, “In a few rapid strokes the evangelist describes the opening of the Messianic work of Jesus in Galilee. He has in view the great Sermon on the Mount, and the group of wonderful deeds he means thereafter to report, and he gives first a summary description of Christ’s varied activities by way of introduction.”
 
This statement is somewhat misleading. As noted above in Ellicott’s commentary, Jesus carried out His ministry for some amount of time in the area of Judea. However, at this point, Matthew’s focus is more categorical than chronological. It is good to remember this when evaluating the gospels in order to avoid theological misunderstandings.
 
At times, the actual chronology of when Jesus said things can be difficult to determine because of how the gospels present their narratives. Therefore, it is better to have a side-by-side comparison of the content of the gospels before jumping to erroneous conclusions. With such a side-by-side comparison, the events of Jesus’ life make a much fuller and more understandable picture from a chronological perspective.
 
Such comparisons can be found right online, so when you are trying to sort things out, do a search and you can explore things in that manner.
 
Lord God, Your word is big, detailed, and complex. Help us to study it carefully and with a view to understanding it more fully. May we not jump to erroneous conclusions about things until we have taken the time to search them out in a complete way. And, Lord, thank You for those people who have already done so much to help us understand this precious word. Amen.

Matthew 4:11

Saturday, 21 September 2024
 
Then the devil left Him, and behold, angels came and ministered to Him. Matthew 4:11
 
“Then the Traducer, he leaves Him. And behold! Messengers, they came, and they ministered to Him” (CG).
 
In the previous verse, Jesus told Satan to withdraw from Him, noting that only the Lord God was to be worshiped. Having said that, it next says, “Then the Traducer, he leaves Him.”
 
Luke’s narrative leaves out the fact that Jesus commanded Satan’s departure and adds in another thought –
 
“And Jesus answered and said to him, ‘It has been said, “You shall not tempt the Lord your God.”’13 Now when the devil had ended every temptation, he departed from Him until an opportune time.”
 
There is no contradiction in this. Jesus commanded Satan to depart, and he did, but he also would look for an opportunity to frustrate Jesus’ ministry. At one point, he will try to do it through Peter –
 
“From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.22 Then Peter took Him aside and began to rebuke Him, saying, ‘Far be it from You, Lord; this shall not happen to You!’23 But He turned and said to Peter, ‘Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.’” Matthew 16:21-23
 
The Traducer was on the lookout for a suitable opportunity to vex the work of the Messiah. For now, however, Jesus proved His ability to overcome the temptations placed before Him. He also proved His authority over Satan by telling him to withdraw. Once gone, it next says, “And behold! Messengers, they came, and they ministered to Him.”
 
This is the first use of the verb diakoneó in the Bible. It signifies to be an attendant and thus serving. The word is connected to the cognate noun, diakonos, an attendant. That comes from dia (through or thoroughly) and konis, dust. Hence, it is one who scurries through the dust, kicking it up as he attends to others. It is where our modern word deacon is derived from.
 
As such, these messengers came and served the Lord, meeting His needs, certainly including the food He hungered for in verse 2. Who these messengers are is not stated. A strong possibility, however, is that they are those referred to in Zechariah 4 –
 
“Then I answered and said to him, ‘What are these two olive trees—at the right of the lampstand and at its left?’ 12 And I further answered and said to him, ‘What are these two olive branches that drip into the receptacles of the two gold pipes from which the golden oil drains?’13 Then he answered me and said, ‘Do you not know what these are?’And I said, ‘No, my lord.’14 So he said, ‘These are the two anointed ones, who stand beside the Lord of the whole earth.’” Zechariah 4:11-14
 
In that passage, those who stand beside the Lord (Heb: ha’omdim – the standing) are those who serve the Lord. The same term is used elsewhere in the Old Testament to indicate this. These two, then, have been designated to serve the Lord in a particular fashion. As the same terminology (olive trees and lampstands) is used in Revelation 11:4, it is likely they will be the two witnesses noted in Revelation 11.
 
As such, these are probably not angels who are attending to Jesus in Matthew 4 but rather these two (even though no number of messengers is stated). These two have been selected to serve the Lord (stand beside Him). There being only two people who reasonably fit this description, Enoch and Elijah, it is a good possibility it is them.
 
Both were taken in Old Testament times and so they qualify for being those in Zechariah 4. They will die in Revelation 11, thus qualifying as humans, not angels (see Luke 20:36). As such, it would explain why these two men were singled out thousands of years ago to serve the Lord, not dying before being carried to be with the Lord.
 
Of course, this is all speculation, but it fits well with such passages that are seen in many places in Scripture.
 
Life application: In Albert Barnes’ Commentary on this passage, as he often does, he gives several logical points concerning temptation and how it applies to our lives. The first point contains an error that must be addressed. He says, “That no one is so holy as to be free from temptation, for even the Son of God was sorely tempted.”
 
This is incorrect. Jesus is so holy that He did not succumb to temptation, but he is not “so holy as to be free from temptation.” In this we must be careful to accurately define what has happened. In His humanity, Jesus could be tempted, but He did not fall prey to its effects. It may seem like semantics, but it is an important point.
 
We too, through the knowledge of Christ, may be tempted, but we can avoid falling prey to its effects. It takes active consideration and a total alliance on our understanding of who Jesus is to avoid its effects, but it can be done.
 
As we learn the word, given through God’s Spirit, we can apply it to our lives. Jesus, being the focus of the word, is the One we are to emulate. However, in our fallen human selves, we are also bound to fail from time to time. When we do, we just need to redirect and gather ourselves together for the continued march to glory.
 
Jesus is with us because He has gone before us. We have the word that testifies to His victory, and so let us press on in His strength. Onward in Christ! Eyes on Jesus!
 
Lord God, it is often a difficult life filled with many trials and temptations, but we know that even in our human weakness and failings, we can and will ultimately prevail through our faith in Jesus. Thank You for doing what we could not do. Thank You for the glory You have revealed in the giving of Your Son. Amen.

Matthew 4:10

Friday, 20 September 2024
 
Then Jesus said to him, “Away with you, Satan! For it is written, ‘You shall worship the Lord your God, and Him only you shall serve.’” Matthew 4:10
 
“Then Jesus, He says to him, ‘Withdraw, you, Satan! For it has been written, “The Lord your God you shall worship, and Him alone you shall serve”’” (CG).
 
The previous verse recorded the words of the Traducer saying that he would give Jesus all the kingdoms of the world and their glory if He would fall down and worship him. With that said, Matthew continues with, “Then Jesus, He says to him, ‘Withdraw, you, Satan!’”
 
The words include a new verb, hupagó. It comes from hypó, under and ágō, lead away. Thus, it gives the sense of to retire or withdraw. HELPS Word Studies notes that it is “to lead away under someone's authority.” It is clear, then, that Jesus has authority over Satan. He retained that authority and did not cede it to him.
 
Jesus has been tempted three times, the first was to His fleshly needs, making stone into bread. The second was the pride of life, casting Himself from the winglet of the temple, the third was the lust of the eyes, having seen and been offered every earthly desire that could be imagined.
 
However, He resisted the temptations, prevailing where Adam failed. Now, in His victory over these things, He instructs Satan to withdraw. This is also the first use of the word Satan in the New Testament. It is derived from the Hebrew word satan, an adversary or opponent. In the Hebrew Old Testament, when the word is preceded by a definite article, it would indicate the archenemy of God, Satan.
 
Along with His dismissal of Satan, He again cites Scripture, saying, “For it has been written.”
 
Jesus again relies on the words of Scripture to defend against the temptations levied against Him. This time, He will cite from the Greek translation of Deuteronomy 6:13, saying, “The Lord your God you shall worship, and Him alone you shall serve.”
 
The Hebrew reads, “You shall fear the Lord your God and serve Him, and shall take oaths in His name.” Rather than “fear,” the Greek says “worship,” using the same word as Satan said to Jesus in verse 9. However, one Greek text also translates the word as fear.
 
The word of God clearly stated that obedience in spiritual matters belonged to the Lord God alone. Any worship of or serving another in such ways was to be rejected. In His actions, Jesus prevailed, not falling to the human temptations set before Him.
 
Life application: The things that Jesus was tempted with are not wrong in and of themselves. There is nothing wrong with bread. Rather, it was the way in which Jesus was tempted to make the bread that was inappropriate.
 
There is nothing wrong with bungee jumping off a high bridge (although that has led to disaster at times). In Jesus’ case, casting Himself from the highpoint of the temple would have tested God’s promise concerning the Messiah already recorded in Scripture.
 
And there is nothing wrong with having worldly goods or being a ruler in some capacity in the world. However, Jesus was tempted by those things in a way that would have violated His allegiance to His Father.
 
Unfortunately, there are people who take things to extremes unintended in Scripture, sequestering themselves away or refraining from particular things because they have misunderstood the context of what is being said in Scripture.
 
We live in this world, and we are to interact with it and with others in a manner that any human would as long as our devotion to God is maintained. As long as our faith is in Him and our lives are lived in accord with that faith, God will be pleased with how we conduct our affairs.
 
This is a beautiful world that has been created and structured for man to enjoy. God is glorified through our proper enjoyment of it, meaning when we thank Him for the blessings that come through our conduct as we interact with it.
 
Glorious God, it is a joy and a delight to live in this world and experience the innumerable things You have set here for us to experience. May we do so with the mind that You are God and that what we participate in is from Your open hand of grace. May we never let anything in creation take our eyes off of You. Instead, may we consider You as we enjoy what You have given us. Amen.

Matthew 4:9

Thursday, 19 September 2024
 
And he said to Him, “All these things I will give You if You will fall down and worship me.” Matthew 4:9
 
“And he says to Him, ‘All these I will give You if, having fallen, you will worship me’” (CG).
 
In the previous verse, the Traducer took Jesus up on an exceedingly high mountain and showed Him all the kingdoms of the world. Matthew next records, “And he says to Him, ‘All these I will give You.’”
 
Though many disagree that he actually possessed the things he now offers, that is incorrect. In Luke, these words are included, “for this has been delivered to me, and I give it to whomever I wish.”
 
Whether it is possession of, or simply authority over, is almost a matter of semantics. The Traducer has the right to pass on the authority of those things. As this is so, it means he still actually has the final authority over them. Whoever he decided to give them to would be subject to him.
 
The temptation is one of “taking the easy path.” Jesus came to regain what was lost for His Father. If He was given these things by the Traducer, who would really be the one in charge? The answer is clear with the next words, “if, having fallen, you will worship me.”
 
The lesser bows to the greater. This is to be taken as an axiom. The matter of allegiance is what is now under consideration. God Himself united with human flesh in the womb of Mary. Can God be divided? The human temptation of Jesus would mean there was a disconnect between His deity and His humanity.
 
To give His obeisance to the Traducer would mean His humanity had missed the mark (meaning sinned) against His Father. In sinning, His human life would end, and the grave would be the end for Him. There would be no resurrection, and there would be no true right to reclaim humanity from the power of Hades (Sheol of the Old Testament).
 
God Himself would have failed in His mission to reclaim the authority over the dead because God was the One who overshadowed Mary. Jesus is the result of that incarnation. The fall of man would be eternally vindicated in the failure of Jesus.
 
But the fall of man brought about the knowledge of good and evil, something man needed to have a fuller and more personal relationship with God. Rather than vindicating the fall through a permanent state of death in man, Jesus’ prevailing in His mission would vindicate God’s plan of humanity being able to appreciate Him in a way that could never have otherwise been realized.
 
As for the word translated as “worship,” it is proskuneó, coming from pros (towards) and kuneó (to kiss). It is thus a sign of showing allegiance, such as to a king. In this, a sense of worship can be implied depending on the situation, something which is certainly the case here.
 
Life application: As we look at the world around us, we may not fully understand the ramifications of the fall. This is certainly so when we see death, war, terrible immorality, hatred, oppression, and so forth. It may seem as if God’s plan is completely out of control.
And yet, as noted, man could not have appreciated God in a meaningful way without the fall. As terrible as the world may be, this is a truth stated in Genesis –
 
“Then the Lord God took the man and put him in the garden of Eden to tend and keep it. 16 And the Lord God commanded the man, saying, ‘Of every tree of the garden you may freely eat; 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.’” Genesis 2:15-17
 
...
 
“Then the Lord God said, ‘Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever’— 23 therefore the Lord God sent him out of the garden of Eden to till the ground from which he was taken. 24 So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.” Genesis 3:22-24
 
Death came through Adam’s rebellion, paradise was lost, and man has continued in a fallen world since then. However, man also gained the knowledge of good and evil. In this, we can now appreciate God and what He has done in a way that would not have been possible otherwise.
 
God knew the outcome, weighed out the costs (metaphorically, that is), and knew that allowing man to fall was still the best path to a personal, eternal relationship with His creatures. In sending Jesus, a right relationship with God is restored. Someday, we will understand those things that we cannot even comprehend at this time.
 
So, when you see wickedness, sadness, and loss all around you, remind yourself that Jesus has prevailed. Restoration lies ahead for those who trust in the Lord. Hold fast to this thought. It is the reality of God in Christ. The Lamb has prevailed!
 
Lord God, we are grateful to You for the coming of Christ Jesus. And this will eternally be the case. You are to be exalted and glorified forever and ever because of what You have done for us. Thank You, O God, for Jesus Christ our Lord. Amen.

Matthew 4:8

Wednesday, 18 September 2024
 
Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory. Matthew 4:8
 
“Again, the Traducer, he takes Him to a mountain – exceedingly high – and shows Him all the kingdoms of the world and the glory of them” (CG).
 
In the previous verse, Jesus shut down the second temptation of the Traducer by citing Scripture in the proper context. Now, still determined to retain his kingdom, uninterrupted by the ministry of the Messiah, it next says, “Again, the Traducer, he takes Him to a mountain.”
 
The debate about what mountain this is or even where its location is fails to take into consideration that no such mountain as is being described actually exists. Thus, the mountain is being used as a descriptor for something else.
 
Throughout Scripture, the mountain carries a particular typological meaning, it is synonymous with a large but centralized group of people. This is seen in typology throughout the Old Testament. As Matthew is writing his account to a Jewish audience based on Jesus’ ministry being the fulfillment of the Old Testament law and prophets, that view must be taken into consideration.
 
As such, this mountain is typological of the gentile nations of the world. Even though as individual nations, they are not centralized, they actually are centralized under one head, as will be seen in the next verse, and even more especially in Luke 4:6. For now, this mountain is said to be “exceedingly high.”
 
In other words, it is a large but centralized group of people that is immense in population and power. This mountain would not include Israel because Israel has been redeemed by God as His own. What He chooses to do with Israel during times of disobedience does not negate that they are His people, purchased from among the nations.
 
As for the view from this mountain that He was taken to by the Traducer, it next says, “and shows Him all the kingdoms of the world.”
 
The word translated as “world” is kosmos. It is a word that is variously translated and understood. Context will determine what is being referred to. For example, in John 3:16, it mentions God’s love for the world. In that case, it refers to the people of the world.
 
HELPS Word Studies says of this word, “properly, an ‘ordered system’ (like the universe, creation); the world.” It is where our term cosmos is derived from which refers to the universe. It is also the root of cosmetics, a substance that treats the face as a whole in which women, in particular, apply stuff to it for various reasons, many of which men may or may not fully understand.
 
Strong’s defines the word as, “Decoration; by implication, the world (in a wide or narrow sense, including its inhabitants, literally or figuratively (morally).” As for this presentation of the world to Jesus, Luke’s gospel continues by saying it is “in a moment of time.”
 
In other words, a view of all of the nations was brought before Jesus in an instant. Again, this shows us that what is being seen is something supernatural in nature. This doesn’t mean it is not real, but it is on a level that transcends our normal understanding of how things work.
 
The book of Acts shows various dreams and visions of people, such as Peter, Paul, Cornelius, and Ananias. These things are not normal, and yet they actually occurred. Thus, there is a realm of understanding that the spiritual word contains and which can be revealed to man at times and for various reasons. As for these kingdoms, it next says, “and the glory of them.”
 
The temptation would be immense for any human. Israel was a tiny sliver of land, very barren and dry in many parts of it. There was subjugation by Romans, there were limited traditions, a set amount of wealth and diversity, and so forth.
 
Seeing all the peoples of the world, the immense palaces, harems filled with the choicest women, heaping amounts of various types of wealth, the adornments of cities and streets in an almost unlimited number of ways, etc., would be a tantalizing and unimaginable temptation to someone raised in Israel and who had hardly peeked beyond its border except when looking to the surrounding lands on clear days.
 
Life application: Jesus was given the chance to appease His natural cravings, something we all face in innumerable ways. He was given the chance to exalt Himself and be exalted by others. He was given the opportunity to receive all of the nations of the world without going through the tedium of an ongoing human life. And more, He could avoid the inevitable terrifying ordeal of the week of the Passion, culminating in the cross.
 
And yet, He was willing to go through those things rather than to enjoy the pleasures of this life in a way that would fail to honor His Father. We, too, must make many choices in our lives when temptations arise. Will we hold fast to what is good in God’s eyes, meaning what is morally correct, or will we compromise or fall to our weaknesses?
 
Let us endeavor to glorify God in all ways. When we fail, let us return our minds to the Lord, reconsider our ways, and live for Him through His strength and in His wisdom. This is the right and proper path. May it be so for each of us as we live in the presence of our great and glorious Creator throughout all our days.
 
Lord God, thank You that Jesus prevailed for us. He has done what we could never do. But now, in our times of weakness, we can trust that His strength will carry us through. Thank You for the promise of eternal life because of Jesus. Yes, O God. Thank You for Jesus Christ our Lord. Amen.

Matthew 4:7

Tuesday, 17 September 2024
 
Jesus said to him, “It is written again, ‘You shall not tempt the Lord your God.’” Matthew 4:7
 
“Jesus, He said to him, ‘Again! It is written, “Not you shall test the Lord your God”’” (CG).
 
In the previous verse, the Traducer tempted Jesus while misusing Scripture, leaving out a key portion of the verse he was quoting. Despite his tactics, Matthew next records, “Jesus, He said to him, ‘Again!’”
 
There are actually two main ways of translating these words –
 
Jesus said to him again... LSV
Jesus said to him, Again... SLT
 
Is the word “again” applied to Matthew’s words or to those of Jesus? It could go either way, but it appears to be Jesus reiterating the truth concerning Scripture. Vincent’s Word Studies says –
 
Again (πάλιν [palin])
Emphatic, meaning on the other hand, with reference to Satan’s it is written (Matthew 4:6); as if he had said, "the promise which you quote must be explained by another passage of scripture." Archbishop Trench aptly remarks, “In that ‘It is written again of Christ, lies a great lesson, quite independent of that particular scripture which, on this occasion, he quotes, or of the use to which he turns it. There lies in it the secret of our safety and defence against all distorted use of isolated passages in holy scripture. Only as we enter into the unity of scripture, as it balances, completes, and explains itself, are we warned against error and delusion, excess or defect on this side or the other.” Thus the retort, ‘It is written again,’ must be of continual application; for indeed what very often are heresies but one-sided, exaggerated truths, truths rent away indeed from the body and complex of the truth, without the balance of the counter-truth, which should have kept them in their due place, co-ordinated with other truths or subordinated to them; and so, because all such checks are wanting, not truth any more, but error?”
 
In other words, the argument Vincent’s proposes is that Jesus is emphatically countering the Traducer –
 
Taking Scripture out of context, the Traducer says, “It is written.”
Jesus counters him, saying with another verse in proper context, “Again!” Thus, there is a back and forth of proposed Scripture from the Bible to settle a matter.
 
Another possibility is that Jesus is actually going back to His own claim of Scripture’s inspiration in verse 4 –
 
The Traducer says, “It is written.”
Jesus, having already cited Scripture to counter him, does so again by responding as He responded when the Traducer told to make the stones into bread – “Again!” Thus, the intent would be, “I have already cited Scripture to you, and I again stand on its authority, including using it in the proper context.”
 
Whichever option is correct, Jesus’ words continue with, “It is written.” 
 
The Traducer has quoted a verse incorrectly, claiming it gives Jesus the authority to do something that would exalt Him either in His own mind or in the eyes of the people. Jesus, knowing the error that has been proposed, returns with a verse that is clear and unambiguous in meaning, saying, “Not you shall test the Lord your God.”
 
The words are from Deuteronomy 6 –
 
“You shall not tempt the Lord your God as you tempted Him in Massah. 17 You shall diligently keep the commandments of the Lord your God, His testimonies, and His statutes which He has commanded you. 18 And you shall do what is right and good in the sight of the Lord, that it may be well with you, and that you may go in and possess the good land of which the Lord swore to your fathers, 19 to cast out all your enemies from before you, as the Lord has spoken.” Deuteronomy 6:16-19
 
There is nothing out of context here. The words, as cited by Jesus, can stand alone. The rest of the surrounding verses do not negate the simple truth conveyed in what Jesus cited. As for the word test, ekpeirazó, it is a stronger form of the word peirazó that was used in verses 4:1 and 4:3. It signifies to thoroughly test or tempt.
 
James uses the word peirazó three times in James 1 when he says –
 
“Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone. 14 But each one is tempted when he is drawn away by his own desires and enticed. 15 Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.” James 1:13-15
 
As such, translating this word as test rather than tempt is the better choice. We may be tested by God, but He will not tempt us. Likewise, we can test the Lord’s patience, but we cannot tempt Him, which is exactly what the Traducer is trying to do to Jesus in this passage. The use of the word must determine the meaning.
 
Life application: As can be seen at times there are various ways of interpreting what is going on in Scripture. A single word’s placement in the text can change the entire meaning of what is being presented. But even if the placement is correct, there may still be a debate as to what the intent is.
 
This is why reading commentaries can be a help. Different people will submit proposals that we may never have considered. And yet, what they say may also be wrong. Therefore, don’t just jump on the validity of a commentary. Instead, store it away for reference while at the same time continuing to consider what is going on.
 
A good lesson from this verse is to remember that if you are going to cite Scripture, be sure you are properly using it. If you are doing so, then you can stand on what you have cited and feel confident you have not purposefully mishandled what God has given to us for this very purpose.
 
Glorious Lord God, people’s eternal destiny may be dependent on the words we speak. So, Lord, when we cite Your word, may it be done with care and consideration. May it be our heart’s desire to always be honest and proper in our presentation of who You are and what You have done. Amen.