Author: drthomasclothier

 “Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. And He opened His mouth and taught them, saying:” (Matthew 5:1-2 ESV)

One of the characteristics of Matthew’s Gospel was his attention to the teachings of Jesus. The apostle recorded Jesus’ teaching on discipleship and mission (Ch. 10), parables concerning the kingdom of heaven (Ch. 13), relationships in the church (Ch. 18), condemnation of legalists (Ch. 23), and the end times (Ch. 24-25). In Matthew 5-7, Jesus shared the ethics of the kingdom. The Sermon on the Mount is the first of the great blocks of Jesus’ teaching in Matthew.

Within the immediate context, Jesus is ministering in the region of Galilee (Matt. 4:23-25). He has been teaching in the Jewish synagogues, proclaiming the good news of the kingdom of heaven, and healing people of disease. Consequently, His fame spread throughout the entire region, including the Gentile country of Syria, the Decapolis, and from Jerusalem and Judea. This is amazing when you consider that there was no mass media at that time. However, word of mouth proved pretty effective.

During that period and on a certain day, Jesus saw the crowds who were following Him. Today’s text says that He went up on the mountain. As God gave commandments to Moses while on a mountain (Ex. 19-20), Jesus’ ascent is reminiscent of the scene on Mount Sinai. The location of Jesus’ sermon is unknown. However, we can be sure it occurred in the Galilean area, perhaps on the northwest coast; which has a natural uphill slope ideal for preaching and hearing.

It is interesting to note that Jesus sat down. While this is rather uncommon in our day when publicly speaking, it was the norm for Jewish Rabbi’s to sit when teaching (Luke 4:16-20).  

It was this moment that Jesus’ disciples came to Him. These individuals were not just the twelve, but all the people who were literally following Jesus. Jesus then began to teach the crowd.

“This is the first of five major discourses in Matthew (Chs. 5–7; 10; 13; 18–20; 24–25). Speaking to his disciples (5:1), Jesus expounds the reality of discipleship lived in the presence and power of the kingdom of God but within the everyday world. Some interpreters have thought the purpose of this sermon was to describe a moral standard so impossibly high that it is relevant only for a future millennial kingdom. Others have thought its primary purpose was to portray the absoluteness of God’s moral perfection and thereby to drive people to despair of their own righteousness, so they will trust in the imputed righteousness of Christ. Both views fail to recognize that these teachings, rightly understood, form a challenging but practical ethic that Jesus expects his followers to live by in this present age,” explains Dr. John MacArthur.  

I encourage you to read the Sermon on the Mount in one sitting. Ask the Lord to impress upon you the importance of kingdom living. Have a blessed day in Christ.

Soli deo Gloria!

²⁴ “So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and he healed them. ²⁵ And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.” (Matthew 4:24–25 ESV)

Our day and age has immediate communication by phone, television, radio, satellite and internet. We contain this information literally within the palm of our hands. It may be difficult for us to grasp living in a culture lacking instant communication. However, that is the historical setting of Jesus’ day.

Therefore, it is striking that Jesus’ fame spread throughout all Syria; the Gentile nation immediately north of Israel. This notoriety occurred by word of mouth. It was basic, but effective. It would have taken some time, but the news of Jesus’ ministry of teaching, proclamation and healing soon spread.  

Consequently, all manner of people with all manner of problems came to Jesus seeking a solution to their problems. These included diseases and pain, demonic oppression, along with those experiencing seizures and paralysis. Jesus healed them.

Jesus’ fame soon spread from Syria and Galilee to the Decapolis; a “ten cities” Gentile area that included a large Jewish population. Eventually, crowds came from even Judea and Jerusalem and the area east of the Jordan River; called beyond the Jordan.

“The ministry of Jesus—and probably also the ministry of the four men he called (vv. 18–22)—was dramatic for multitudes of people heard of Jesus and began to flock to Him. The news about Him spread all over Syria, the area north of Galilee. As people came, they brought many who were afflicted with a variety of illnesses and Jesus healed them all. No wonder large crowds began to follow Jesus from Galilee, from the Decapolis (lit., “10 cities”; an area east and south of the Sea of Galilee), from Jerusalem and Judea, and the region across (west of) the Jordan River,” explains commentator Louis A. Barbieri.

“This summary shows Jesus as acceptable in the synagogues (contrast the later hostility) and widely popular as a teacher and especially as a healer; the mission in Galilee was essentially a success story. While localized in Galilee, Jesus’ ministry attracted attention throughout ‘greater Palestine’ (which formed part of the Roman province of Syria). The prominence of healing marks a significant advance beyond the ministry of John: the power of the kingdom of heaven to which John looked forward was now being experienced in action,” explains commentator Richard France.

More to come as we anticipate Jesus’ first major discourse recorded in Matthew’s Gospel; The Sermon on the Mount. I encourage you to read Matthew 5-7 in one sitting in preparation. Have a blessed day in the Lord.  

Soli deo Gloria!  

²³ “And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people.” (Matthew 4:23 ESV)

Jesus’ initial ministry occurred within the Galilean area of Palestine. He began preaching the kingdom of heaven in Galilee of the Gentiles (Matt. 4:12-17). During this time, Jesus was not only traveling throughout Galilee, but He was also involved in three particular ministries: teaching, proclaiming and healing. An examination of each is appropriate. Today, we examine Jesus preaching and healing ministry.

“In today’s passage, Matthew summarizes Jesus’ public ministry in Galilee, an area encompassing 2,800 square miles. Covering this region is no small under-taking, because Jesus, if He moves rapidly and visits two cities a day, will need more than three months to visit every town and village,” states Dr. R. C. Sproul.

Matthew records that Jesus was teaching in the Galilean synagogues. Teaching (διδάσκω; didasko) refers to providing instruction (Matt. 11:1; Luke 11:1; Rom. 2:21; Col.1:28; 3:16; 1 Tim. 2:12; 4:11; 2 Tim. 2:2; Heb. 5:12; 1 John 2:27). This instruction would have been from God’s Word (Luke 4:16-30). Jesus’ teaching took place in synagogues.

Jesus’ second area of ministry was proclaiming the gospel of the kingdom. The word proclaiming (κηρύσσω; kerysso) is a present active participle. It means to announce, to tell and to preach. What Jesus proclaimed was the gospel (εὐαγγέλιον; euangelion) or the good news of the kingdom. Kingdom (βασιλεία; basileia) refers to God’s sole rule and reign in the hearts and lives of His justified, redeemed, reconciled and adopted children who are in Christ by grace alone through God given faith alone.

The third area of Jesus’ ministry was healing every disease and every affliction among the people. Healing (θεραπεύω; therapeuo) is also a present active participle. Jesus served people, and displayed His sovereign authority over sickness and death, by healing people. He healed individuals of all kinds of sickness and disease.

“Rabbis taught a few disciples and the men of Qumran withdrew into the desert, with a handle of the pure. But Jesus waded into the masses. Further, He healed all kinds of diseases. He ministered in all settings. He taught in synagogues and gave sustained instruction to the interested. He also proclaimed the gospel of kingdom. That is, He gave public addressed to the masses,” explains commentator Daniel M. Doriani.  

“If the preaching of the Gospel was central to the ministry of Jesus, we dare not suffer under the delusion that we are being faithful to His example if we fail to preach the Gospel today,” concludes Dr. Sproul.

Have a blessed day in the Lord.

Soli deo Gloria!

²³ “And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people.” (Matthew 4:23 ESV)

Jesus’ initial ministry occurred within the Galilean area of Palestine. He began preaching the kingdom of heaven in Galilee of the Gentiles (Matt. 4:12-17). During this time, Jesus was not only traveling throughout Galilee, but He was also involved in three particular ministries: teaching, proclaiming and healing. An examination of each is appropriate. Today, we examine Jesus teaching ministry.

Matthew records that Jesus was teaching in the Galilean synagogues. Teaching (διδάσκω; didasko) refers to providing instruction (Matt. 11:1; Luke 11:1; Rom. 2:21; Col.1:28; 3:16; 1 Tim. 2:12; 4:11; 2 Tim. 2:2; Heb. 5:12; 1 John 2:27). This instruction would have been from God’s Word (Luke 4:16-30). Jesus’ teaching took place in synagogues.

A synagogue (συναγωγή; synagoge) means an assembly, a meeting (James 2:2; Rev. 2:9), and/or a congregation of Jews (Acts 9:2; 13:42). It can also refer to a place (Luke 7:5; James 2:2). We do not read of actual synagogues existing in the Old Testament.

“It is unknown just how or when the synagogue as an institution first began. One can imagine the situation in Jerusalem after the destruction of the temple by the Babylonians in 586 bc. The people who remained in and around the city who wanted to keep true to their faith would have felt the need to meet for worship, where they would continue to teach the law and the message of the prophets. Some think, therefore, that synagogues may have had their origin in such a situation. Jewish people in the various places of the Dispersion would have been aware of a similar need. Jewish elders met together with Ezekiel in exile in Babylon (Ezra 8:1; 14:1; 20:1),” explains Walter Elwell in the Tyndale Bible Dictionary.

The Gospels imply that synagogues existed throughout Palestine. Jesus taught in synagogues (e.g., Matt 4:23; 9:35), during his Galilean ministry, but also in Judea. Before the high priest, Jesus said, in John 18:20, “I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together.”

“The Acts of the Apostles refers to synagogues in Jerusalem (Acts 6:9), Damascus (9:2), Cyprus (13:5), the Roman province of Galatia (13:14; 14:1), Macedonia and Greece (17:1, 10, 17; 18:4), and Ephesus in the Roman province of Asia (19:8). Paul made it his practice to go directly to the synagogue and to preach there as long as he was given freedom to do so,” states Elwell.

People gathered in the synagogues on the second and fifth days of the week. A synagogue service included the following: (1) The confession of faith, the Shema (which included reciting Deuteronomy 6:4–9; 11:13–21; Numbers 15:37–41); (2) Prayer; (3) Scripture reading (the reading of the Law was basic, see Acts 15:21, and was read according to a three-year cycle; the Prophets were also read, but randomly); (4) Interpretation; (5) Address (following the reading, anyone suitably qualified might address the people, as Jesus and the Apostle Paul often did); and (6) The blessing or benediction.

The early church’s worship services paralleled the synagogue services (Acts 2:42). This should not be surprising because the early church was composed primarily of converted Jews. Worship services today are wise to follow the pattern of not only the synagogues, but also the early church. The truth from God’s Word was central.

More to come. Have a blessed day in the Lord.

Soli deo Gloria!     

¹⁸ “While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen. ¹⁹ And he said to them, “Follow me, and I will make you fishers of men.” ²⁰ Immediately they left their nets and followed him. ²¹ And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. ²² Immediately they left the boat and their father and followed him.” (Matthew 4:18-22 ESV).

What is a disciple? What is involved in the discipline and responsibility of discipleship? These are simple questions but result in a depth of biblical answers.

The word disciple is derived from the Greek word μαθητής (mathetes). It means to be a follower, a believer, devotee and supporter of a leader. Biblically, it means to be a follower of Jesus Christ.

“The standard definition of “disciple” (noun) is someone who adheres to the teachings of another. It is a follower or a learner. It refers to someone who takes up the ways of someone else. Applied to Jesus, a disciple is someone who learns from him to live like him — someone who, because of God’s awakening grace, conforms his or her words and ways to the words and ways of Jesus. Or, you might say, as others have put it in the past, disciples of Jesus are themselves “little Christs” (Acts 26:28; 2 Corinthians 1:21),” explains Dr. John Piper. “

Jesus called individuals to be His disciples. This meant they were to become worshipers, servants, and witnesses of Jesus Christ. In today’s text, Jesus called Peter, his brother Andrew, along with James and John, the sons of Zebedee to be His first disciples. These four would become the core of the early church in Jerusalem. James would become the first martyred apostle (Acts 12:1-5). Peter would write two New Testament Epistles that bear his name. John would write five New Testament books: The Gospel of John, 1-3 John, and the Book of Revelation.

“Jesus had encountered Peter and Andrew before, near Bethabara, in the Jordan region, where Andrew (and perhaps Peter as well) had become a disciple of John the Baptist (John 1:35–42). They left John to follow Jesus for a time before returning to fishing in Capernaum. Perhaps they had returned to Capernaum during Jesus’ earlier ministry here (see Luke 4:23). Here he called them to follow him in long-term discipleship. James is easy to distinguish from the other men named James in the NT, because he is never mentioned in Scripture apart from his brother John. His martyrdom by Herod Agrippa I marked the beginning of a time of severe persecution in the early church (Acts 12:2),” explains Dr. John MacArthur.  

The Lord does not call the most obvious individuals to be His disciples. Most of the time He uses ordinary people; like you and me. Let us resolve to be faithful.

Soli deo Gloria!

¹⁷ “From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17 (ESV)

Perhaps you have had discussions with people over the subject of repentance. I have. The dialogue usually centers on whether or not it is necessary for salvation that an individual repents of their sin. What does it mean to repent and did Jesus find it necessary for sinners to repent?

Repentance is literally a change of mind; not about individual plans, intentions, but rather a change in one’s attitude and belief about God. Such repentance accompanies saving faith in Christ (Acts 20:21). The change in one’s attitude and belief system (worldview) evidences itself in a change of behavior. Repentance from sin, and faith alone, in Christ alone, by grace alone results in conversion.

“It is inconsistent and unintelligible to suppose that anyone could believe in Christ yet not repent. Repentance is such an important aspect of conversion that it is often stressed rather than saving faith, as when Christ said that there is joy in heaven among the angels over one sinner who repents (Lk 15:7). The apostles described the conversion of the Gentiles to Christ as God granting them “repentance unto life” (Acts 11:18). Evangelical repentance and faith in Christ are in fact inseparable, though a convert may be aware of one aspect more than another,” explains the Tyndale Bible Dictionary.

Today’s text reveals that repentance was a central message in Jesus’ preaching. He said ““Repent, for the kingdom of heaven is at hand.” Repent (μετανοέω; metanoeo) is a present, active imperative verb. It means to obediently and continually change one’s way of living because one has faith in Christ as Savior and Lord.

“Such penitence is not an isolated act but a disposition of the mind, providing a spur for behavior that accords with God’s declared will. Recognition of daily sins and shortcomings provides the occasion for renewed acts of penitence and for fresh exercises of faith in Christ. One of the deepest and most noteworthy expressions of such penitence is David’s account of his adultery with Bathsheba (Ps 51). Whole churches are, on occasion, called to repent (Rev. 2:5),” states the Tyndale Bible Dictionary.

Jesus stated that the sinner must repent because the kingdom of heaven was near. The kingdom of heaven is not only God’s rule and reign in the hearts of disciples, but also His eternal reign of heaven and earth.

“Repentance is not the cause of new birth or regeneration, it is the result or fruit of regeneration. Though repentance begins with regeneration, it is an attitude and action that must be repeated throughout the Christian life. As we continue to sin, we are called upon to repent as we are convicted of our sin by the Holy Spirit,” explains Dr. R. C. Sproul.

“When repentance is offered to God in a spirit of true contrition, He promises to forgive us and to restore us to fellowship with Him,” concludes Dr. Sproul.

May we continue to offer a spirit of repentance unto our Lord. Have a blessed day in Christ.

Soli deo Gloria!

¹² “Now when he heard that John had been arrested, he withdrew into Galilee. ¹³ And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, ¹⁴ so that what was spoken by the prophet Isaiah might be fulfilled: ¹⁵ “The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles— ¹⁶ the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.” (Matthew 4:12–16 (ESV)

“Scripture often uses light to refer to the knowledge of God and obedience to Him (Ps. 119:105; Prov. 4:18). As the light of the world (John 8:12), Jesus gives us true knowledge of our Creator (John 12:44–50) and frees us from sin’s oppression (Rom. 6:17–18), which makes us unable in and of ourselves to serve the Lord.”      — Dr. R.C. Sproul.

While Matthew recorded Jesus’ ministry in Galilee geographically, there was also an underlying, spiritual significance to this occurrence. Matthew described as follows; “the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.” The apostle was quoting from an ancient prophecy found in Isaiah 9:1-2.

The northern regions of Zebulun and Naphtali were the first to suffer under the oppression of the Assyrian invasion in 732 B.C. (2 Kings 15:29). The rest of the northern kingdom of Israel would suffer a similar fate in 722 B.C. (2 Kings 17:6-23). Over 27,290 inhabitants of Israel were deported to distant locations. It marked the end of the northern kingdom (I Chron. 5:25-26).

The inhabitants of the Galilean region were believed to be living in darkness and under the shadow of death during Isaiah’s day. This was true for several reasons. First, the area was close to where Gentiles lived. The Jewish inhabitants were susceptible to invasion and attack. Second, the Galileans lived a great distance from the cultural and religious center of Jerusalem in Judea.   

“Isaiah’s prophecy, while writing about the coming of the Messiah, was that a light would dawn in their region. Matthew shows that Jesus is that light. He shines brightly in the land of darkness known then as “Galilee of the Gentiles.” Instead of coming first to the “well lit” region of Judea, Christ comes first to the people living in darkness,” explains one commentator.

Isaiah 9 is often read around Christmas. Though the prophecy was about the peoples of Galilee, it was also true that the incarnation of Jesus Christ brought spiritual light into a world filled likewise with darkness. Of the Messiah, Isaiah 9:6 says, “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”

“Now we know that the kingdom of Christ is spiritual, and therefore, the light of salvation which it brings, and all the assistance which we derive from it, must correspond to its nature. Hence it follows, that our souls are plunged in the darkness of everlasting death, till He enlightens them by His grace. The prophet’s discourse relates no doubt, to the destruction of the nations, but presents to us, as in a mirror, what is the condition of mankind until they are delivered by the grace of Christ. When those who lay in darkness are said to have seen a great light, a change so sudden and remarkable is intended to enlarge our views of the greatness of salvation,” explains John Calvin.

Has the Lord delivered you from darkness of your sinful existence? Has He brought you into the light of His salvation by grace alone, through faith alone, in the person and work of Jesus Christ alone? I pray that He has. I also pray that He will.

Soli deo Gloria!

¹² “Now when he heard that John had been arrested, he withdrew into Galilee. ¹³ And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, ¹⁴ so that what was spoken by the prophet Isaiah might be fulfilled: ¹⁵ “The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles— ¹⁶ the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.” (Matthew 4:12–16 (ESV)

Following John the Baptist’s arrest by Herod Antipas (Matt. 14:1-12; Mark 1:14; Luke 3:18-20) Jesus withdrew into the region of Galilee and began His ministry when He was about thirty years old (Luke 3:23). Matthew recorded that Jesus spent some time in Nazareth (Luke 4:16-30) before He went and lived in Capernaum. Capernaum was located on the northwest side of the Sea of Galilee (Gennesaret) and became the headquarters of much of Jesus’ ministry. Capernaum was located in the region populated by the Jewish tribes Zebulun and Naphtali.

“Capernaum was an important settlement, with a Roman garrison, adopted by Jesus as his own city after his rejection by Nazareth (Matt 9:1). Here he was at home (Mk 2:1) and performed many miracles (Mark 1:34): the healing of the centurion’s servant (Mt 8:5); the healing of Peter’s mother-in-law (Mark 1:31); and the exorcism of the unclean spirit (Mark 1:23; Luke 4:33). Thus highly favored by the ministry of Jesus, there was also a heavy curse imposed on the city because of its unrepentance: “And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades” (Matt. 11:23, rsv),” explains the Tyndale Bible Dictionary.

Jesus’ departure into the Galilean region was not a coincidence. It was sovereignly directed by God the Father and revealed by the Holy Spirit through the Old Testament prophets (2 Tim. 3:16-17; 2 Peter 1:20-21). Matthew specifically referred to Isaiah 9:1-2; 42:7; Job 3:1-5; Psalm 23:4; and Amos 5:8.

“Upon hearing of John the Baptist’s arrest, Jesus returns to minister in Galilee (Matt. 4:12). It is important to note that this is a “new phase” of ministry, for our Savior does not enter Galilee immediately after His baptism. According to John’s gospel, Jesus has already spent time ministering in Jerusalem and Judea after His baptism (1:29–42). In fact, the ministry of our Lord and His forerunner actually overlap (3:22–24), if only for a brief period,” explains Dr. R. C. Sproul.

“When Jesus comes to Galilee, He settles in a small village on the northwest edge of the Sea of Galilee named Capernaum (Matt. 4:13). Matthew tells us this fulfills biblical prophecy, specifically the words of Isaiah 9:1–2, which the evangelist paraphrases in Matthew 4:15–16. The original setting of Isaiah’s text helps us understand how Christ fulfills this passage. Isaiah predicted that God would use the Assyrian empire as His rod to judge the northern kingdom of Israel (chap. 7–8), and as was foretold, Israel fell and the people were exiled over a period of many decades culminating in 722 b B.C. (2 Kings 15:29; 17:7–23).”

“Scripture often uses light to refer to the knowledge of God and obedience to Him (Ps. 119:105; Prov. 4:18). As the light of the world (John 8:12), Jesus gives us true knowledge of our Creator (John 12:44–50) and frees us from sin’s oppression (Rom. 6:17–18), which makes us unable in and of ourselves to serve the Lord,” concludes Dr. Sproul.

Today’s text is another example of God’s sovereign grace. Take time today to thank Him for the graciously you the light of the Gospel of Jesus Christ.

Soli deo Gloria!