Jesus Ministers to Crowds of People

"Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people. So his fame spread throughout all of Syria, and they brought to him all the sick, those who were afflicted with various diseases and pains, demoniacs, epileptics, and paralytics, and he cured them. And great crowds followed him from Galilee, the Decapolis, Jerusalem, Judea, and from beyond the Jordan."

***

Now we are talking! This short summary covers a lot of ground. Jesus gets right to work, presumably filling out the other eight disciple positions somewhere along the way. Teachings and miracles, those are the hallmarks of Jesus.

As the Study Bible points out, the good news of the advent of the kingdom (recall Matthew 4.17 "From that time Jesus began to proclaim, 'Repent, for the kingdom of heaven has come near.'") is made concrete through Jesus' merciful and compassionate healings.

The Study Bible says that "their synagogues" refers to the Pharisees, those strict rule-followers whom Jesus will annoy mightily as the story continues.

The Study Bible also notes that 'crowds' appear often in Matthew. They are mainly neutral or sympathetic to Jesus, until swayed by Jerusalem's religious leaders.

As for the geography mentioned in the text, Syria is a major Roman province to the north, Galilee is the region north of the Roman Judea/Iudaea province that borders the western shore of the Sea of Galilee. Wikipedia mentions that, when the Iudaea Province was formed in 6 AD, Galilee and the Decapolis were not originally part of it. Furthermore, the Iudaea Province was considered a "satellite" of the Syria Province. The Decapolis was a group of ten towns to the east of Iudaea; Jerusalem is a major city in the Iudaea Province, and '...from beyond the Jordan' would refer to even more people outside of that region.

By Wikipedia User:Andrew c, CC BY 3.0, https://commons.wikimedia.org/w/index.php?curid=743768

Here is a very interesting blog post entitled "7 Differences Between Galilee and Judea in the Time of Jesus" 

Essentially, people from Galilee, even observant Jews, would be thought of as complete outsiders to those in the Judean region of the Iudaea Province (including Jewish people from the city of Jerusalem). As a side note, the region of Samaria is not predominantly Jewish, so it serves as a buffer of sorts between the temple in Jerusalem and the Jews from Galilee. It is this non-Jewish status of Samaritans that gives the story of The Good Samaritan such weight. An outsider, a non-Jew, behaved the best of all the people who came upon the victim lying in the road. More on that later, of course.

Jesus Calls the First Disciples

"As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting their nets into the sea--for they were fishermen. And he said to them, "Follow me, and I will make you fish for people." Immediately they left their nets and followed him. As he went on from there, he saw two other brothers, James the son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called to them. Immediately they left the boat and their father, and followed him."

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The Study Bible points out that the first four disciples, according to Mark, are two sets of two brothers. It also notes that "the author likes the number two (6.24; 8.28; 9.27; 10.10, 29; 14.17, 19; 18.8-9, 15-20; 20.21, 24,3; 21.1, 28; 22.40; 24.40-41; 25.15, 17, 22; 26.60; 27.38) and will give two accounts of essentially the same story (coming up in 9.27-31 = 20.29-34 and 9.32-34 = 12.22-24). Simon, who is called Peter, is the most prominent disciple; while James, son of Zebedee, is called out in this way so as not to be confused with Jesus' brother James. It is also pointed out that fishermen were from the lower social strata.

So here Jesus displays his first other-worldly powers. He merely walks up to four people working at their jobs, says "Come with me" and they do. Seemingly no questions asked by them, no reasons given by him. He says the word, they drop what they are doing and follow.

I would think the second set of men would be the strangest: their dad is right there with them, and they decide to leave. It is, of course, possible that one or more of these first four disciples also had families at home. I'd guess they didn't stop to say goodbye. It is very remarkable, to say the least, and points to a supernatural gift on the part of Jesus, in my opinion. It challenges the notion that he was fully a man. He has a divine plan, and special power to enact it.

Jesus Begins His Ministry in Galilee

The text of Matthew 4: 12-17 says:

Now when Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and made his home in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what had been spoken through the prophet Isaiah might be fulfilled:

"Land of Zebulun, land of Naphtali, on the road by the sea, across the Jordan, Galilee of the Gentiles--the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death, light has dawned."

From that time Jesus began to proclaim, "Repent, for the kingdom of heaven has come near."

***

John the Baptist is arrested, and Jesus leaves Nazareth, moving his headquarters from the city of Nazareth to a town called Capernaum, situated 20 miles northeast. Capernaum is on the north shore of the Sea of Galilee. Both Nazareth and Capernaum are in the Galilee region of the Roman Judea (sometimes written in the Roman fashion, Iudaea) Province.

The suggested site for the baptism of Jesus is 60 miles SSE of the town of Nazareth, in the Samaria region of the Roman Judea Province, down near Jericho on the Jordan River.

It is not clear what the text means when it says "[Jesus] withdrew to Galilee" after John's arrest. I assume it refers to the idea that Jesus was living in Nazareth, in Galilee, before he went to be baptized in Samaria. After his baptism, he has his wilderness adventure with Satan (I don't know where that took place, but perhaps somewhere nearby his baptism site, in Samaria). Then, while Jesus is still in Samaria, John gets arrested and Jesus goes back north to Galilee, and moves his town of residence at the same time.

Zebulun and Naphtali are two of the twelve tribes of Israel. Zebulun territory would include Nazareth, while Capernaum would be in Naphtali territory.

The Study Bible points out that this text includes the seventh (of fourteen) quotations of prophecies foretelling Jesus' arrival. This time, the quoted passage is Isaiah 9.1-2 "But there will be no gloom for those who were in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who have walked in darkness have seen a great light; those who lived in a land of deep darkness--on them a light has shined."

It is interesting to note that Jesus' words aren't "Repent, for the kingdom of heaven is here." It is still a future tense sort of thing, even though the divine Son of God is present now.

Also curious is what the Isaiah passage refers to as "...Galilee of the nations" and the Matthew text, quoting it, refers to as "...Galilee of the Gentiles".

The Study Bible suggests that this may point to the mission to the Gentiles, foreshadowing the upcoming moment when Jesus sends the disciples out to all nations. A Wikipedia article on Galilee suggests the phrase 'Galilee of the nations' refers specifically to the portion of Galilee in which Gentiles lived.

Next up: Jesus recruits his first disciples.

The Temptation of Jesus

Chapter 4 of Matthew is filled with more imagery to fix our character in his historic context. Jesus is led "by the Spirit" into the wilderness to be tempted by the devil. Forty days and forty nights, like the amount of time Moses spent with God while getting the ten commandments, or the time it rained during the great flood, or number of years Israel was in the wilderness, or the length of time that Elijah was able to keep moving based on one holy meal administered by an angel.

The study Bible says the "Spirit" that led Jesus on his vision quest is the same Spirit that descended like a dove when Jesus was baptized by John and the same "wind from God that swept over the face of the waters in Genesis". Also known as the "Spirit of God" or "a mighty wind". This wind from God is a divine substance and seems to indicate the incipient ordering of the preceding chaos; the Spirit of God, in the creation story, initiates the reversal of the watery chaos that held before.

The tempter says to Jesus, "If you are the Son of God, command these stones to become loaves of bread."

But [Jesus] answered, "It is written, one does not live by bread alone, but by every word that comes from the mouth of God."

Then the devil brought Jesus to the pinnacle atop the temple, saying, "If you are the Son of God, throw yourself down..."

Jesus said to him, "Again it is written, 'Do not put the Lord your God to the test.'"

Then the devil takes Jesus up to a high mountain and showed him all the kingdoms of the world, saying, "All these I will give you, if you will fall down and worship me."

Jesus said to him, "Away with you, Satan! for it is written, 'Worship the Lord your God, and serve only Him.'"

Then the devil left him, and suddenly angels came and waited on him.

***

That was quick. Only three interactions over those forty days of fasting (4.2 says "...afterwards [Jesus] was famished."). Just like the prophet Elijah, Jesus is fed by angels.


Three devilish tricks, three rebuffing quotations by Jesus, each hearkening back to early passages in the Bible, specifically sections from the "second-law giving" fifth book, wherein Moses himself fills out the rules and regulations required for a Godly life.

According to the study Bible, the first of Jesus' replies is quoting Deuteronomy 8.3, the second is Deuteronomy 6.16, the third is Deuteronomy 6.13.

I guess I don't really understand this passage, except as another way to tie Jesus more firmly to the historical past, and specifically to Jewish tradition. Why bother with the temptation part, or the fasting part? Not sure. It didn't seem like Jesus was even remotely close to giving in, so it seems like a waste of space in the story. One could argue that after this "rigorous ordeal" Jesus is now ready to formally start his ministry (coming up next).

The Baptism of Jesus

Then Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying:

"I need to be baptized by you, and do you come to me?"

But Jesus answered him:

"Let it be so now; for it is proper for us in this way to fulfill all righteousness."

When Jesus "...came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said:

"This is my Son, the Beloved, with whom I am well pleased."

***


So there we have it, the first words of our main character, Jesus, as seen early in Matthew. His opening statement, as such, is meant to reinforce the notion that Jesus did not appear out of thin air, he was foretold. His first words act as a continuation of the genealogy and confirmation of royal lineage.  God Himself chimes in at the end to reinforce the notion.


As a side note, I find it curious that the exact wording of the post baptism portion seems to at least leave open the possibility that no one except Jesus sees "the heavens open" and "the Spirit of God descending like a dove". Or, for that matter, hears God's voice. It is interesting to think about. Is this the moment that Jesus himself figures out he is God's son? I venture a guess to say no; but it is a curious question. Was the baby Jesus perfect? Divine? How about youthful Jesus up to this point? He certainly knows something of God's plan, otherwise he'd not have sought out this symbolic baptism and then answered John the Baptist so cryptically.

Next entry will deal with Jesus being tested in the wilderness. His ministry is just started, he has no concrete actions under his belt, so to speak, and already the devil arrives to tempt him. Curious.

The Proclamation of John the Baptist

Matthew, chapter 3.

John the Baptist "...appeared in the wilderness of Judea" proclaiming:

"Repent, for the kingdom of heaven has come near."

The writer of Matthew says this is the sixth (of fourteen, remember) prophecies. In this case, the prophet Isaiah, who said:

"The voice of one crying out in the wilderness: 'Prepare the way of the Lord, make his paths straight.'"

The study Bible says this comes from Isaiah 40.3.
"A voice cries out: 'In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God.'

People were going out of Jerusalem and all of Judea to be baptized by John in the waters of the river Jordan, confessing their sins. Not a happy and rosy affair, at least not completely.

John spies some fakers in the audience and has harsh words for them (not the last time we'll be forced to deal with uncomfortable concepts, bordering on the idea of a vengeful or wrathful type God who must be, quite literally, feared). John sees many Pharisees (from study Bible: an Israelite group trying to live by the exact letter of the law) and Sadduccees (also from study Bible: a rival group of powerful Jerusalem aristocrats, mainly priests, usually hostile to the Pharisees, but in Matthew sometimes linked with the Pharisees as Jesus' opponents) coming to be baptized, and he says these words (not something I'd usually link with a warm and cozy religion):

"You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit worthy of repentance. Do not presume to say to yourselves, 'We have Abraham as our ancestor': for I tell you, God is able from these stones to raise up children of Abraham. Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will gather his wheat into the granary; but the chaff he will burn with unquenchable fire."

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This whole idea makes me cringe, frankly. One likes to think (when one hasn't studied closely the words and deeds of Jesus, as I have not, which is the whole point of this blog) that Jesus came to save everyone he could find. He has something good for all, and he never gives up trying to help us. Think of the good shepherd, searching high and low for a lost sheep. Even to the point of leaving the rest of the flock untended, perhaps.

We'll get to that particular Biblical passage later, but my point is merely that here we see a precursor character to Jesus wishing that the 'bad guys' didn't find out how close they were to their own imminent destruction. John the Baptist is not trying to save one and all, regardless of expense; he is only interested in helping (through baptism) those who demonstrate a sufficiently valid 'repentance'.

Somehow John knows who the fakers are and isn't interested in converting them. He wishes they'd keep coasting to their doom. Or perhaps his harsh language is the attempt at conversion. Making them see the error of their ways.

But it seems to me a bit like he was hoping they'd remain blissfully ignorant until God dropped the hammer on them. Or the ax, I guess.

"Who warned you to flee...?" sounds harsh to my modern ear, and I am quite uncomfortable with the tone and implications of a wrathful God prepared to cast many (most?) into the fire.

Next stop: the main character arrives. Jesus comes to be baptized by John.

Setting the Stage

The first two chapters of Matthew cover the early life of Jesus. Chapter 1 is concerned with genealogy, and showing how Jesus is a direct descendant of David and Abraham. I'm sure there is some important symbolism to be interpreted in the report of 14 generations between Abraham and David, then 14 generations from David to exile in Babylon, then 14 more generations from exile to Jesus. A subject for another time.

In this blog I aim to confine myself to the words and actions of Jesus as the subject matter. Before he comes along in Matthew chapter 3, however, there are a number of important situations that aim to show how Jesus is tied to Old Testament prophecies. These will be the first 'words' and 'deeds' in our discussion.

In chapter 1, Mary and Joseph are not yet married and Joseph finds out she is with child. He resolves to 'dismiss her quietly', but then is visited by an angel in a dream. The angel says:

"Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins."

All this took place to fulfill what had been spoken by the Lord through the prophet:

"Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel" (which means "God is with us").

The study Bible notes report that this is the first of fourteen quotations of prophecies. This one is from Isaiah 7.14. "Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel."

In chapter 2 the wise men come from the East to visit the newborn king. They were heading for Bethlehem of Judea; for so it has been written by the prophet:

"And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah;for from you shall come a ruler who is to shepherd my people Israel."

The study Bible notes say this is a combination of statements from Micah 5.2 and 2 Samuel 5.2.
"But you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one is who to rule in Israel, whose origin is from of old, from ancient days."
"For some time, while Saul was king over us, it was you who led Israel and brought it in. The LORD said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel."

The wise men find Jesus, but are also warned (in a dream) to not return to Herod. Joseph is also visited (again) by angels in a dream, who say:

"Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you: for Herod is about to search for the child, to destroy him."

Joseph obeys, and in so doing sets up to fulfill another prophecy:

"Out of Egypt I have called my son."

Study Bible reference quotes Hosea 11.1. "When Israel was a child, I loved him, and out of Egypt I called my son."

Herod is infuriated about the possibility of an infant usurper to his power, and sets out to massacre all children in and around Bethlehem two years old and under. This fulfills a prophecy of Jeremiah:

"A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they are no more."

Study Bible citation: this is a direct quote from Jeremiah 31.15, which originally referred to the exile of the Northern tribes to Assyria.

Joseph, Mary, and Jesus remain in Egypt until Herod dies. At that point, another angel messenger comes to Joseph in another dream, saying:

"Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child's life are dead."

Another dream warns Joseph to not head back to Bethlehem, so he went away to the district of Galilee, and the town of Nazareth. This was also to fulfill a prophecy:

"He will be called a Nazorean."

Study Bible says no known Old Testament passage corresponds to this quote.

***

So that's what happens in the first two chapters of Matthew. Showing the royal lineage of Jesus and tying the early events of his arrival on earth with various old prophetic statements. Chapter 3 is where the now-adult Jesus meets John the Baptist, and we can start focusing on what Jesus says and does directly.

So far the events of the story are odd.

To fulfill the wise men's quoted prophecy, Mary gives birth in Bethlehem (even though she isn't from there, at least according to Luke). Matthew makes no mention of Joseph's or Mary's origins, but they appear to only stay in Bethlehem long enough for the prophecy to be true.

Then they flee to Egypt so it can be said that God's son was called "out of Egypt."

When they can return safely to Israel, they don't return 'home' to Bethlehem, but rather go 75 miles further north to the town of Nazareth, so that another one-liner from the past can come to fruition. They would basically have to walk past Bethlehem to get there. (Luke's account says Nazareth is where Joseph and Mary are originally from, and that they were only in Bethlehem for the census.)

The aim of the first portion of Matthew is clear, I think. The writers want to make sure we know that Jesus is part of a continuation of the past. He is of the same royal line as the founders and great kings of Israel, and his coming was foreseen by the prophets of old. A short but important introduction to this New Testament where soon portions of the old order will be turned on its head.

Goal of this Site

I plan to read through the New Testament books of Matthew, Mark, Luke, and John with special emphasis on recording here the words and deeds of Jesus, along with my thoughts on each episode. The end result will be one post per speech, parable, or miracle, I suppose.

I think this will add some structure to a goal I've had for some time: to carefully read through these most important books of the Bible and think critically about them.

The version of the Bible I will be using is the 2006 edition of the Harper Collins Study Bible, as seen here.