A Major Break Part 1, Matthew 15:1-9

This section of Matthew gives us a glimpse of the sharp theological conflicts that Jesus will later face in Jerusalem. Jerusalem cast its shadow over Galilee by sending a group of religious leaders to create problems for Jesus. The resulting clash was extremely sharp, though our Gentile outlook and lack of exposure to regulations invented by the Pharisees make us blind to the gravity of the disagreement.

Sometimes it is hard to grasp the first signs of a major conflict. On the morning of December 7, 1941, an Army radar operator on the north shore the Hawaiian island of Oahu showed his superior officer a radar echo that stretched from one side of the radar screen to the other. But they decided not to report the echo to headquarters because they thought that the radar set must need adjustment. That echo was the first wave of the inbound Japanese strike force sent to attack Pearl Harbor!

To our eyes this disagreement between Jesus and the Jewish religious leaders seems like just-one-more. But it proved to be a point of no return between those leaders and Jesus.

Matthew 15:1-9

1 Then some Pharisees and teachers of the law came to Jesus from Jerusalem and asked, 2 Why do your disciples break the tradition of the elders? They dont wash their hands before they eat!

3 Jesus replied, And why do you break the command of God for the sake of your tradition? 4 For God said, Honor your father and mother and Anyone who curses their father or mother is to be put to death. 5 But you say that if anyone declares that what might have been used to help their father or mother is devoted to God, 6 they are not to honor their father or mother with it. Thus you nullify the word of God for the sake of your tradition. 7 You hypocrites! Isaiah was right when he prophesied about you:

8 These people honor me with their lips, but their hearts are far from me. 9 They worship me in vain; their teachings are merely human rules.

Commentary

Remember that Matthew alternates between narrative sequences (with action) and discourses (with speeches or parables for crowds). Matthew 15 stands within one of the narrative sections. In a previous one, Jesus had a major conflict with the Jewish religious leaders, who accused him of performing his miracles by the power of Satan (Matthew 12:22-32). With opposition against Jesus hardening, he will soon strike a blow against one of the pillars of Jewish religion — its purity rules. We might also express this conflict with the term defilement. The key question is this: what does it take to defile someone in the eyes of God?

The main problem you will have in understanding the issues between Jesus and the Jewish religious leaders is that they involve ancient laws and customs that are not part of our common experience. I will help you bridge that gap.

Hired Guns Shooting Blanks

Perhaps Jesus had so overwhelmed the Pharisees and scribes of Galilee that they had summoned help. But, whatever the reason, a new team came to Galilee from Jerusalem, and they promptly tried to undermine Jesus in the eyes of the people (verses 1-2). First, they tried exaggeration by saying that Jesus disciples were breaking the tradition of the elders by not washing their hands before eating (verse 2).

The Law of Moses required only that priests wash before doing their duties (Exodus 30:18-21) or eating their share of the food offered in sacrifice (Leviticus 22:4-7). In other words, ordinary Jews had no legal requirement to wash. The scribes had tried to broaden such requirements to all Jews and all eating, and the Pharisees had adopted this tradition.[1] Now they are acting like this tradition is an ancient requirement from God through Moses!

Without missing a beat, Jesus counters with a higher level charge that the scribes and Pharisees are breaking the command of God for the sake of your tradition (verse 3). Here, command is being contrasted to tradition, and the Jewish religious leaders are being contrasted with God in terms of primacy! Having made the general charge, Jesus follows with the specifics.

The commands Jesus cites in verses 3-4 are taken from Exodus 20:12 (for verse 3) and Exodus 21:17 (for verse 4). These commands are what God said on Mount Sinai. So, as part of the Ten Commandments, God commanded that every Jew honor their father and mother, and a subsequent command from God made violation of the commandment a capital offense. Jesus says that the Jewish religious leaders have committed and encouraged capital offenses. In verses 5-6, he provides the details.

An Unusual Custom

Jesus is showing that a certain Pharisaic tradition called korban (Greek) could be used to circumvent obeying the Fifth Commandment to honor your parents. Korban (also spelled corban) consisted of pledging money or other material resources to the temple to be paid when you died. You had full use of these funds or resources during your lifetime, with the one exception that you could not give them to anyone else — such as your needy parents — because they were pledged to God.[1] Jesus accuses the religious leaders of using their tradition of korban to nullify the word of God for the sake of your tradition (verse 6).

The korban tradition allows a person to cover their lack of love and obedience with a cloak of spirituality. Jesus calls those who teach such ideas hypocrites, a term which means that they are not so much deceivers as disastrously self-deceived, failing to see things as God sees them.[2] But, he goes farther by applying to them the prophecy of Isaiah 29:13, where God says: These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules.

We too are capable of hiding behind ritual by doing certain carefully selected church activities but avoiding those designed to meet the material or spiritual needs of those living in poverty and darkness.

Copyright 2017 by Barry Applewhite, Plano, Texas. All rights reserved worldwide. Material originally developed for Christ Fellowship, McKinney, Texas. Used by permission.

[1] R. T. France, The Gospel of Matthew, The New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 2007), 577.

[2] Craig L. Blomberg, Matthew, The New American Commentary (Nashville: Broadman Press, 1992), 238.

[3] France, Matthew, 237.

 

Compassion flows freely, Matthew 14:33-36

When Jesus arrives, grab anyone in need and go to him!

Matthew 14:33-36

34 When they had crossed over, they landed at Gennesaret. 35 And when the men of that place recognized Jesus, they sent word to all the surrounding country. People brought all their sick to him 36 and begged him to let the sick just touch the edge of his cloak, and all who touched it were healed.

Commentary

After dealing with the dangerous winds and waves, the boat makes landfall at Gennesaret, a small fertile plain several miles south of Capernaum (verse 34).[1] The moment the people recognize Jesus, messengers disperse throughout the region advising that sick people come to Jesus now (verse 35)!

People in that region do not have to hear twice before going to help their loved ones be healed by Jesus. The verb translated healed means, in as more general context, bring safely through danger, so it is a good choice in the same setting where Jesus just got the disciples through a deadly storm.

Not only did they bring all their sick to Jesus (verse 35b), but they steadily begged him to let the sick simply touch his cloak, without the formality of a personal touch from him. He demonstrated kindness and compassion in granting healing to all who did so (verse 36).

Copyright 2017 by Barry Applewhite, Plano, Texas. All rights reserved worldwide. Material originally developed for Christ Fellowship, McKinney, Texas. Used by permission.

[1] Grant R. Osborne, Matthew, Zondervan Exegetical Commentary on the New Testament (Grand Rapids: Zondervan, 2010) 581.

A work in progress, Matthew 14:28-33

Before these events, if someone told you that one of the twelve disciples got out of the boat in the midst of a storm and tried to walk on the water, you might not have been able to guess a name. After these events, one name will always spring onto your tongue: Peter. He was a work in progress, and that’s why we love him.

Matthew 14:28-33

28 Lord, if its you, Peter replied, tell me to come to you on the water.

29 Come, he said.

Then Peter got down out of the boat, walked on the water and came toward Jesus. 30 But when he saw the wind, he was afraid and, beginning to sink, cried out, Lord, save me!

31 Immediately Jesus reached out his hand and caught him. You of little faith, he said, why did you doubt?

32 And when they climbed into the boat, the wind died down. 33 Then those who were in the boat worshiped him, saying, Truly you are the Son of God.

Commentary

Verse 28 contains one of those if-statements signaling that the starting assumption is assumed true; Peter knows that Jesus is speaking, so he solicits a direct order. A shrewd move.

At first, Peter enjoyed complete success in walking to Jesus (verse 29). When the wind became more fierce and came to Peter’s awareness, fear overmatched faith and a gradual sinking process began. Whatever we may say about Peter’s loss of confidence, he knew who to call on to save him: Jesus (verse 30). Jesus solved the immediate problem, including Peter’s lapse (verse 31). Perhaps we see in this that helping disciples of Jesus become mature is not a sink or swim process. It involves both fast assistance and coaching.

Verse 32 has not received much attention. Most commentators indirectly credit Jesus with the fact that the wind stopped after he and Peter got into the boat. Under my theory that demonic action caused these problems, it seems more likely that, absent agitation by these spirits, the wind and water returned to their normal calm state in the pre-dawn hours. The biblical text does not say why the wind stopped, but most of us will realize that going from high wind speed to still is not normal. And Jesus is not the only person capable of acting in the context, even though his decision will be final.

Basking in their rescue by Jesus, the disciples affirm him as the Son of God (verse 33), and they are not wrong, but it is apparent that their grasp of who Jesus is needs to deepen even further.

Copyright 2017 by Barry Applewhite, Plano, Texas. All rights reserved worldwide. Material originally developed for Christ Fellowship, McKinney, Texas. Used by permission.

Rescue on the Lake, Matthew 14:22-27

It will gradually become apparent that everyone is trying to push Jesus in one direction or another. But his focus remains on showing compassion and building his disciples.

Fishermen or not, the disciples have about the worst luck I have ever seen for encountering night storms. I wonder if there is a reason for that. Actually, I know the reason.

Matthew 14:22-27

22 Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. 23 After he had dismissed them, he went up on a mountainside by himself to pray. Later that night, he was there alone, 24 and the boat was already a considerable distance from land, buffeted by the waves because the wind was against it.

25 Shortly before dawn Jesus went out to them, walking on the lake. 26 When the disciples saw him walking on the lake, they were terrified. Its a ghost, they said, and cried out in fear.

27 But Jesus immediately said to them: Take courage! It is I. Dont be afraid.

Commentary

Remind me to check the manifest the next time I start to go out on a body of water. If Peter or the other disciples are aboard, then Im staying ashore! (smile)

Keep in mind the context and situation. After spending the day healing the sick, Jesus has just finished feeding a crowd of well over 5,000 people, though he had only a few loaves and fish to do it (verses 14-20). Night is falling because that is the whole reason the disciples wanted to send the people away to find food for themselves (verse 15).

Immediately, Jesus compels the disciples to enter the boat without him and cross the lake, presumably back to Capernaum (verse 22). This forcing action is unusually strong: Greek anagkazo, meaning compel or force. Matthew does not explain, and I am reluctant to introduce information from elsewhere, but perhaps it is appropriate on this occasion. Johns account says that the crowd meant to take Jesus by force and make him king (John 6:15)! Knowing this, Jesus dismissed the crowd — another strong word — and slipped away to a nearby mountain to pray (Matthew 14:23). That this was a strategic moment is seen by the fact that this occasion is the only one when either Matthew or Mark refer to Jesus at prayer other than the Garden of Gethsemane on the night before the cross.[1] Jesus prayed on that mountain most of the night.

Meanwhile, our mariners in the boat have encountered another storm on the lake with the result that they have been rowing for many hours in darkness — more than enough to cross the lake — but are stuck far from shore. Worse, the wind is high and the waves are punishing the boat with severe force, communicated by the Greek verb (basanizo) used for torment (verse 24). NIV’s refined translation buffeted can only be used by scholars sitting around a table with the AC running!

To get a sense of wind speeds on the Sea of Galilee, use the methods mentioned in the footnote.[2] Also keep in mind that the names Lake Tiberias and Lake Kinneret are alternative names for this body of water. You will find that the wind on the Sea of Galilee is typically much stronger in the mid-afternoon than at night. Storms and high winds are far more likely to form during the day due to solar heating.

Once again, I join those scholars who see demonic forces trying to attack Jesus and his disciples. The offer of the kingship is a replay of the temptations described in Matthew 4:8-10, where Satan made a similar offer. Blomberg notes that the sudden storm resembles the one in Matthew 8:23-27, and that the verb for torment is sometimes used elsewhere for demonic hostility against people (Matthew 8:6 and Revelation 9:5), and concludes that demonic activity may be present here.[3] I did not come to either of these lake crossings (Matthew 8 and 14) with demonic activity in mind, but the improbability of the events happening by normal means left me no other choice. Jesus has to rescue his disciples in both cases.

A light in a dark place

The timing of events in verse 25 is subject to interpretation. The Greek text simply says, In the fourth watch of the night, referring to a Roman division of time starting at 3 am and ending at 6 am. So, while NIV places events shortly before dawn, HCSB offers, around three in the morning. The latter is more likely. Osborne points out that the disciples have been rowing for their lives for several hours and are about at the end of their strength and resolve.[1] They need help!

When Jesus, predictably, comes to rescue his disciples, they experience terror in seeing a human shape striding toward them on the lake surface (verses 25-26). In daylight, under calmer conditions, they might have remembered verses in the Old Testament about God walking on or through the waters (Job 9:8 and 38:16; Psalm 77:19). But deep waters had long represented chaos and evil to the Jews. It is hard to criticize the disciples fear that they were seeing a ghost; a similar experience in the twenty-first century could easily receive the same reaction.

Note that Jesus immediately acts to reassure them, urging them to embrace courage, not fear (verse 27). His identification, Greek ego eimi, means It is I, but its older meaning I AM is never far away.

Those causing this trouble had best get lost!

Copyright 2017 by Barry Applewhite, Plano, Texas. All rights reserved worldwide. Materials originally developed for Christ Fellowship, McKinney, Texas. Used by permission.

[1] Grant R. Osborne, Matthew, Zondervan Exegetical Commentary on the New Testament (Grand Rapids: Zondervan, 2010) 574.

[1] Craig L. Blomberg, Matthew, The New American Commentary (Nashville: Broadman Press, 1992) 234.

[2] Use Google search phrase wind speed on Lake Tiberias to get graphic results. The search phrase wind forecast for Lake Kinneret will help you find a site used by windsurfers.

[3] Blomberg, Matthew, 234.

A different banquet, Matthew 14:13-21

Matthew seems to contrast two feasts that occur in remote places. Herod Antipas invited his powerful friends to a drunken banquet marked by seduction and the death of a prophet in the wilderness fortress of Machaerus. Jesus and his disciples withdrew to a desolate place where they fed a hungry crowd after healing their many sick. The worldly rule of Herod and the merciful rule of God could hardly be more different.

Matthew 14:13-21

13 When Jesus heard what had happened, he withdrew by boat privately to a solitary place. Hearing of this, the crowds followed him on foot from the towns. 14 When Jesus landed and saw a large crowd, he had compassion on them and healed their sick.

15 As evening approached, the disciples came to him and said, This is a remote place, and its already getting late. Send the crowds away, so they can go to the villages and buy themselves some food.

16 Jesus replied, They do not need to go away. You give them something to eat.

17 We have here only five loaves of bread and two fish, they answered.

18 Bring them here to me, he said. 19 And he directed the people to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to the disciples, and the disciples gave them to the people. 20 They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over. 21 The number of those who ate was about five thousand men, besides women and children.

Commentary

What may not be apparent to you is that Johns death represented a threat to Jesus, especially when Herod believed Jesus to be John resurrected from the dead (Matthew 13:2). We have to go back to Matthew 4:12 to see that, upon hearing that John had been imprisoned, Jesus withdrew from Perea to Galilee. The very same action, described by the very same Greek verb, occurs when Jesus gets the sad news about Johns death. Herod Antipas will indeed eventually get his hands on Jesus, but Jesus will remain silent, and Herod will eventually return him to the custody of Pontius Pilate, the Roman governor of Judea (Luke 23:6-12), for final disposition.

France suggests that Jesus may have retreated by boat just a few miles to the east of Capernaum, just past the inflowing Jordan River, to the empty shore in the tetrarchy of Phillip.[1] In any event, Jesus plan for isolation was thwarted when a crowd met him at the scene (verses 13-14). Moved by compassion, he healed their sick, a frequent theme in Matthew.

When evening neared, the disciples wanted Jesus to send the people away to deal with their hunger, but Jesus told his disciples to feed the people (verses 15-16)! No doubt that came as a shock, since the available food was totally inadequate (verse 17). In spite of the limited food, Jesus had it brought to him while he had the people sit down. Then he blessed the food and had the disciples distribute it (verse 19). And distribute it, and distribute it.

Verse 20 makes the shocking statement that all ate their fill, and considerable food was left over. The miracle is never described, but the completeness of it is obvious.[2] Matthew states that about 5,000 men ate, as well the women and children with them, a Jewish way of framing the number (verse 21). Matthew never calls this event a miracle, continuing the routine of simply telling what happened.

An Old Testament pattern fulfilled

Along with Osborne, I see in this miracle a distinct echo of the feeding miracle performed by Elisha the prophet in 2 Kings 4:42-44.[3] However, I think Osborne does not go far enough in light of Matthews proven tendency to use midrash in his writing. Recall that midrash was a Jewish technique that compared one Scripture with another. The situation in the Old Testament was one in which one prophet (Elisha) took over for another (Elijah), when Elijah was taken into heaven. Events demonstrated that Elisha worked even greater miracles than Elijah had done.

Matthew has presented both John the Baptist and Jesus as prophets, though in Jesus case that was only one of his roles. Jesus has named John as the Elijah who was to come (Matthew 11:14). John has, like Elijah, been taken from the scene, but Jesus, like Elisha, remains to do even greater things than John.

In 2 Kings 4, Elisha feeds a hundred men with twenty loaves of bread, and he had had some left over just as God had promised (2 Kings 4:44). Matthew presents an occasion when Jesus did a far greater work than Elisha the prophet, including the food left over. Not only does this demonstrate the complete supremacy of Jesus, but it also shows that Gods work in the world moves forward no matter what setbacks, such as the death of John, may occur. Matthews midrash helps reveal the hidden depth of Scripture.

How does an account such as this encourage you to entrust your needs to the compassion of Jesus?

 

[1] R. T. France, The Gospel of Matthew, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 2007) 560.

[2] Grant R. Osborne, Matthew, Zondervan Exegetical Commentary on the New Testament (Grand Rapids: Zondervan, 2010) 567.

[3] Osborne, Matthew, 566.

Preview of coming events, Matthew 14:1-12

It is all too common to be haunted by the things we have done. Even we who trust in Jesus and enjoy his limitless grace can regret past acts. And we do. How much more can those who never knew him at all!

Matthew 14:1-12

14:1 At that time Herod the tetrarch heard the reports about Jesus, 2 and he said to his attendants, This is John the Baptist; he has risen from the dead! That is why miraculous powers are at work in him.

3 Now Herod had arrested John and bound him and put him in prison because of Herodias, his brother Philip’s wife, 4 for John had been saying to him: It is not lawful for you to have her. 5 Herod wanted to kill John, but he was afraid of the people, because they considered John a prophet.

6 On Herods birthday the daughter of Herodias danced for the guests and pleased Herod so much 7 that he promised with an oath to give her whatever she asked. 8 Prompted by her mother, she said, Give me here on a platter the head of John the Baptist. 9 The king was distressed, but because of his oaths and his dinner guests, he ordered that her request be granted 10 and had John beheaded in the prison. 11 His head was brought in on a platter and given to the girl, who carried it to her mother. 12 John’s disciples came and took his body and buried it. Then they went and told Jesus.

Commentary

It is easy to get confused in this brief account. Matthew gives us events out of chronological order by using a flashback in verses 3-11. These events were already in the past, on Herod’s timeline, when Herod experienced the fears expressed in verses 1-2.

Herod Antipas (b. 21 B.C. – d. after A.D. 39), the tetrarch of Galilee (verse 1) was a son of Herod the Great, who tried to kill Jesus not long after he was born. Herod the Great died in 4 B.C., and Caesar Augustus divided his kingdom, delegating rule of Galilee and Perea to Herod Antipas. See the map in the Introduction. Like his father, Herod Antipas would not make a good ethical model, but his rule kept Galilee relatively stable and prosperous during Jesus life and ministry there.

After he had already ordered John the Baptist to be executed, as described in verses 3-12, Herod heard the reports about Jesus (verse 1), and verse 2 makes clear that the reports correctly included miraculous acts by Jesus. It was typical for reports to be made to rulers about important events in their territories, and Herod was at the fortress of Machaerus, east of the Dead Sea, 85 miles (by air) from the area where Jesus was working miracles. The rough terrain made the messenger’s actual travel much longer.

Osborne probably has the right idea that Herod’s guilty conscience had used Hellenistic ideas about spirits seeking revenge to come up with the idea that the miracle-working Jesus was actually John resurrected (verse 2).[1] Starting in verse 3, Matthew gives the twisted background behind John’s execution. Herod had arrested John to shut him up, because John had repeatedly said in public that it was not lawful for Herod to marry Herodias, the wife of his brother Philip (verses 3-4). As we will see, this was not the last time that Herod’s lust would land him in trouble. Herod wanted to kill John to stop the ongoing attack on his honor, but he knew that could cause real trouble with the people (verse 5), and that risked the anger of his Roman overlords.

Herod already had a wife, a Nabatean princess, whose royal father was furious and later waged a war that cost Herod dearly.[2] Herodias, who was Herod’s niece and the wife of Philip the tetrarch, soon proved that she could skillfully execute plots to get her way (verses 6-8). She relied on Herod’s lust and the alcohol that flowed freely in such quasi-royal birthday celebrations. It is amazing after so long a time that even non-biblical sources tell about Herod’s extravagant parties.[3]

When you consider the number of parties that occur where questionable or evil things occur, what should a Christian do about invitations to them?

Verses 610 need no explanation in this context. Herodias eliminated her greatest enemy; Herod gained a lifetime of bad dreams; John’s disciples, at great risk, requested John’s body and buried it. While we are here, it is illustrative to see that Herod got word by a messenger from Galilee, and Jesus received the bad news through John’s disciples after a long journey from the southern wastes. News traveled slowly.

John spoke the truth and, through scheming, was put to death. In that, he again served as a forerunner for Jesus. Matthew probably decided to use John’s story here to hint at what will follow for Jesus.

[1] Grant R. Osborne, Matthew, Zondervan Exegetical Commentary on the New Testament (Grand Rapids: Zondervan, 2010) 557.

[2] R.T. France, The Gospel of Matthew, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 2007) 554.

[3] France, Matthew, 555, footnote 17.

 

Remaining blind and deaf in Nazareth, Matthew 13:53-58

This week we begin a long narrative section of Matthew’s Gospel (13:53 to 17:27) that is notoriously difficult to analyze in terms of literary structure. A big issue at the beginning and toward the end is this vital question: Who is Jesus? Another major theme is Jesus dealing with his disciples, gradually preparing them for the day he is taken from them. In both matters we follow a crooked road toward the cross.

Matthew 13:53-58

53 When Jesus had finished these parables, he moved on from there. 54 Coming to his hometown, he began teaching the people in their synagogue, and they were amazed. “Where did this man get this wisdom and these miraculous powers?” they asked. 55 “Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon and Judas? 56 Aren’t all his sisters with us? Where then did this man get all these things?” 57 And they took offense at him.

But Jesus said to them, “A prophet is not without honor except in his own town and in his own home.”

58 And he did not do many miracles there because of their lack of faith.

Commentary

Looking back, we find that Jesus had some conflict about his family (12:46-50) right before he began a long series of parables. In that scene, it was apparent that Jesus was alienated from his family during his Galilean ministry around Capernaum. In a way, this passage resumes the narrative right about where we left it, but this time the alienation is between Jesus and his hometown.[1]

Looking forward, commentator Craig Blomberg compares Nazareth’s rejection of Jesus (verses 13:53-58) with the rejection of John the Baptist by Herod Antipas, ruler of Galilee (14:1-12). Both rejections were based on a mistaken assessment of who Jesus is.[2] They never did get it straight.

Now and then in studying the Bible, you will come on situations that just make you shake your head in dismay. When the people of Nazareth heard the teaching by Jesus in their synagogue, and possibly saw a healing (verse 54), their reaction was such as to require a Greek verb (ekplesso) meaning “to be filled with amazement to the point of being overwhelmed.”[3]

In the next breath, they start raising questions (verse 54): Where did this man get this wisdom and these miraculous powers? Like everyone in Galilee, they had heard reports of his miracles and also the charge that he had done them with Satan’s power. Next come three questions about Jesus’ family, each expecting a yes answer (e.g., This is the carpenters son, is it not?). Based on their own words, they decide that Jesus could not possibly be anything special, and they take offense at him (verse 57a).

So, the people of Nazareth cling to the past, and cannot shake giving Jesus an identity from their past: the carpenters son (verse 55). Even his astonishing teaching and a few miracles cannot bring them out of spiritual lethargy. When their Messiah came, they did not receive him.

What does it take, or what did it take, to rouse you from spiritual lethargy?

Among English versions, the NLT does the best job of translating the idiom in verse 57b: “Then Jesus told them, A prophet is honored everywhere except in his own hometown and among his own family.” Keep in mind that a prophet was primarily a teacher and only revealed future events when God decided to make it so. Among many things, Jesus was a prophet.

Jesus does not force anyone to commit to him. In response to their unbelief, Jesus left them with most of the same problems they had when he arrived. Except, they had stumbled on the one issue that, when botched, brings catastrophe: Jesus revealed himself to them, and they rejected him.

Just curious: what kind of welcome would Jesus get at your house?

[1] R.T. France, The Gospel of Matthew, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 2007) 548.

[2] Craig L. Blomberg, Matthew, The New American Commentary (Nashville: Broadman Press, 1992) 226.

[3] BDAG-3, ekplesso, astound, q.v.