LEE BROWN'S NOTES ON THE : THE COMBINED STORY (PART 2) (-16; -8, Luke 6-9; -7)

2.01. SABBATH CONTROVERSIES.

2.01.01. IN , HEALS ON THE SABBATH (John 5:1-18).

After these things there was a feast of the Jews, and Jesus went up to Jerusalem. Now there is in Jerusalem by the sheep {gate} a pool, which is called in Hebrew Bethesda, having five porticoes. In these lay a multitude of those who were sick, blind, lame, and withered, {[waiting for the moving of the waters; for an of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.]} A man was there who had been ill for thirty-eight years. When Jesus saw him lying {there}, and knew that he had already been a long time {in that condition}, He said to him, "Do you wish to get well?" The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up, but while coming, another steps down before me." Jesus said to him, "Get up, pick up your pallet and walk." Immediately the man became well, and picked up his pallet and {began} to walk. Now it was the Sabbath on that day (John 5:1-9).

So the Jews were saying to the man who was cured, "It is the Sabbath, and it is not permissible for you to carry your pallet." But he answered them, "He who made me well was the one who said to me, 'Pick up {your pallet} and walk.'" They asked him, "Who is the man who said to you, 'Pick up your pallet and walk'?" But the man who was healed did not know who it was, for Jesus had slipped away while there was a crowd in that place. Afterward Jesus found him in the temple and said to him, "Behold, you have become well; do not sin anymore, so that nothing worse happens to you." The man went away, and told the Jews that it was Jesus who had made him well. For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. But He answered them, "My Father is working until now, and I Myself am working." For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God (John 5:10-18).

******* NOTES ******* 2.01.01-A. After These Things. In John's Gospel, this expression indicates a period of time after the healing of the son of the royal official (:46-54) which took place in . So, we are told that Jesus "when up to Jerusalem" (from Galilee) depicting a change of scene. Some people see it as an indicator of the passage of considerable time. However, since the expression is used at 6:1 and 7:1, that is not likely.

2.01.01-B. A Feast of the Jews. At first it appears strange that the name of the feast is not given. When we examine other feasts mentioned by John in his Gospel, we see that the type of feast provided a special background for each story. Since he probably does not want us to attempt make a connection that is not there, he saves us from that effort by not naming the feast. We will find that the Sabbath is the focus of this story, but John does not want to tell us that until he is ready to do so (5:9).

2.01.01-C. Sabbath. We saw that Jesus was changing His mission strategy. He has deliberately incited some controversy. Now He intensifies that effort by making a direct challenge to the Old Covenant. He attacks one of its most central features. The Sabbath is the sign of the Old Covenant. As we will see, He does not focus on their excessive rules regarding the Sabbath. Jesus challenges the Sabbath as a concept. And John wants us to know that Jesus begins this challenge at Jerusalem. As we look at this story, search for the elements of a carefully planned strategy. This strategy will basically be repeated in a very similar story in chapter nine.

2.01.01-D. Location. In the Greek text we find an adjective (sheep's) with no noun. Translations usually add "gate" (perhaps to indicate a proper name: Sheep Gate). It appears to have been a very large place with five covered areas having roofs supported by columns (translated as "porticoes" or "colonnades" or "porches"). We are not given how they are arranged either with respect to each other

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 1 or to the pool. It was not only a large place, it was a crowded place, containing "a multitude of those who were sick, blind, lame, and withered" (John 5:3a) waiting (probably) on and around the porches.

2.01.01-E. Why Were They There? John gives only the bare minimum of information to help us know why all these people were at the pool. It is found at 5:7. Sometimes over the years of copying and transmitting the , someone felt the need for additional material to help the reader understand more fully why all the people were at the pool. So this person added the following material: "waiting for the moving of the waters; for an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted" (John 5:3b-4). As a child, the only Bible I had was the KJV, and this passage greatly troubled me. Would God really mock people in such a cruel fashion? It came as a great relief to me when I discovered that this passage was not in the original Greek text. On the other hand, by comparing this verse with 5:7 (which is in the original text), it would appear that the people around the pool that day were convinced that God did indeed play this cruel game with people. Perhaps such a story was created to give people in "hopeless situations" a slim measure of hope. I can easily imagine many of the relatives and friends of these "hopeless" ones using this tale to encourage them as they brought them daily to the pool.

2.01.01-F. Contrasting the Two Visits to Jerusalem. There appears to be a strong contrasting between this visit and the previous visit to Jerusalem. The previous visit was a direct and very public challenge to the leadership in Jerusalem. Jesus cleansed the temple, and then He answered their challenge with a verbal challenge. Both the act and the answer to their question were such bold statements that the leaders were at a loss as to how they should respond.

The pool also was a very public place. But, beyond that comparison, there are very few similarities in the two visits. Jesus quietly selects one person among the many, heals him, and sends him away. Then Jesus leaves. As far we are told the act of healing went unnoticed. It was the man carrying his pallet that was noticed. And by that time Jesus was gone. It all happened so quickly, the man did not even know the name of who had healed him!

2.01.01-G. Hopeless Without Hope. The man had been ill for 38 years (5:5). By this time, he surely could have no hope of getting well on his own. Further, he realized that he was too weak to jump into the pool ahead of those in better health. In fact, he was so weak that he needed someone to put him in the pool; he could not do it on his own. The very act of relatives leaving him alone (5:7) at the pool mocked his need. He was indeed without hope of any cure for his illness. We might not be wrong to think that Jesus had selected the most hopeless person at the pool that day.

2.01.01-H. Do You Wish to Get Well? Some have understood that Jesus is asking the man if he really wants to lead a normal life with all its responsibilities. Of course that is a possibility, but it is probably going beyond what is intended. Clearly, it is beyond our abilities, without more information, to know what was in the mind of Jesus when He asked the question. Perhaps the basic reason for the question is to grab the attention of the man. If we want to know why John includes it here, we need to look carefully at the answer to the question. There is nothing in the answer regarding Jesus as a possible source of healing. The answer is merely an explanation of the "impossible" situation, i.e., he has no one to help him into the pool. Is his answer a reason or an excuse? No clear indication of his real desire is given. We are left to wonder if he really wanted to get well.

2.01.01-I. The Command. Jesus does not state that He has healed the man. He simply commands him to "Get up, pick up your pallet, and walk" (5:8). And the man responds immediately, obeying the three commands. We would expect him to head for home, but we are not actually told where he went. We do see that he departs from Jesus. Now finally, we are told that it was the Sabbath. So Jesus has healed on the Sabbath without doing any visual work (which He will deliberately do when He heals the blind man in chapter nine). He does not even declare that the man is cured (but John does at 5:10). In addition, it was a very private conversation so there have been no witnesses to the healing (except for possible disciples of Jesus). It will not be possible for Jesus to be convicted of working on the Sabbath. (Remember the Law requires two witnesses.) By not giving them any basis for a charge

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 2 against Him, Jesus could have avoided any conflict with Jewish leaders. However, as we will see, He deliberately creates controversy.

2.01.01-J. The Excuse. The cured man will take no responsibility for the situation. When charged with breaking the Sabbath rules, he immediately excuses himself by stating he was ordered to pick up his pallet and walk. However, he was unable to tell them who had given these orders. We are told that Jesus had slipped away into the crowd (5:13). Later, after an encounter with Jesus in the Temple, the cured man will give His name to those who had asked for it (5:15). At that point the man disappears from the story.

2.01.01-K. Sin No More. But Jesus was not finished with the man He had healed. He sought him in the Temple where, perhaps, he had gone to show his gratitude for the healing. Jesus declares him to be made completely cured (physically), but expresses concern for his spiritual health. No direct connection is made with sin and the physical illness. And we should not guess at any such connection. For example, there is no statement about his sin being forgiven. By not giving us sufficient information, the writer John has left us to wonder about both the near future (will he continue to sin?) and the eternal destiny of this person. John has done this before! We find some support that the "nothing worse happens to you" (5:14) warning refers to eternal destiny by the focus on judgment later in the chapter (5:22-30). It is interesting, and perhaps significant, that here is the first mention of sin in the Gospel of John. Jesus did not include the topics of sin in any of the previous encounters. However, it was clearly a matter of importance in a similar story recorded in the other gospel accounts (Mk 2:3-12 = Mt 9:2-8 = Lk 5:18-26). See my notes at 1.06.01.

2.01.01-L. For This Reason [dia touto]. It is best if we see John 5:16 as describing a general strategy for much of the entire . For example "because He was doing these things on the Sabbath" gathers together the many times Jesus challenged the concept of the Sabbath. John does not plan to record all these incidents (but see chapter 9). However he wants us to know that it became a familiar pattern in the strategy of Jesus. It is "for this reason" (the repeated violations of their many rules regarding the Sabbath) that they were "persecuting" Jesus. Although "persecuting" is a possible translation of this Greek word [edio_kon from G1377, dio_ko_] (and is correctly used this way often in the NT), I think that the meaning here is closer to the basic meaning of the word ('to put to flight" or "to pursue"). The word also has an intensity about it. These leaders kept on pursuing Jesus, attempting to catch Him doing something for which they could formally charge Him. But He continued to escape their traps. The word is in the imperfect tense indicating repeated actions. Some translations have continued to add "and sought to kill Him" to John 5:16 [NKJV], but these words do not appear until 5:18 in the Greek Text.

2.01.01-M. Answered Them. No statement is recorded here suggesting the need of an answer from Jesus. Again, it is best to see John "stepping back" to gain a larger perspective. The story that follows (5:17-47) could have happened that day or several days later. John wants us to see that, at some point in their "pursuit" of Him for violating one of their Sabbath rules, Jesus changes the whole character of the discussion. Jesus does not seek to defend His actions by finding some loophole in the Law so He can maintain that He has not broken their rules. Instead, Jesus challenges the concept of the Sabbath as embedded in, and central to, the Old Covenant. He is probably stating a general principle. Support for the importance of this "answer" [G611, apokrinomai] is that only here and at 5:19 does John use the aorist tense, middle voice of "answer" (apekrinato). In all other dialogues in his Gospel, he uses the aorist passive (apekrithe_) (J. Ramsey Michaels). The aorist middle is most often found in legal documents. Jesus is making a formal statement regarding His actions, not entering into debate with equals.

2.01.01-N. Working Until Now. The "answer" is given in the briefest form possible with the intention of declaration, challenge, and mystery. ho pate_r mou eo_s arti ergazetai (The Father of me until now works) kago_ ergazomai (and-I I-work)

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 3 The "and-I" [G2504, kago_] is a combination of "and" [G2532, kai] and "I" [G1473, ego_]. The double use of "I" is often translated as "I, Myself" in English to try to project the emphasis indicated by the Greek. The "My Father" opening is deliberate in claiming a special relationship with God (but that relationship will need clarification). Although it is immediately interpreted as claiming equality with God, it is far more complicated than that simplification. This special relationship with the Father not only allowed Him to work on the Sabbath, it requires Him to do so. There is a correspondence between the Father "working until now" and Jesus working. What is this work, and how does the work of Jesus correspond to the work of the Father? Well, that is exactly what Jesus will discuss in the next section (5:19-30). In chapter nine, Jesus will move that correspondence down another level to include us (9:4). This verse helps clarify a statement Jesus made earlier: "My food is to do the will of Him who sent Me and to accomplish His work" (John 4:34).

2.01.01-O. Release. I think that many English translations make a serious error at 5:18. Jesus was not "breaking the Sabbath" but releasing us from its requirements and, by extension, He was releasing us from the entire Law. The word translated "breaking" [G3089, luo_] ("to loose" or "to release") should have been translated "releasing" to indicate that the Sabbath Law was no longer binding. "The word (luo_) expresses, not the violation of the sanctity of the day in a special case, but the abrogation of the duty of observance" (Westcott). I realize that it would take many pages to try to explain this complicated claim. Yes, and I remember that Jesus said, "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill" (Mt 5:17). But for Jesus to fulfill the Law included abolishing the Law as they perceived it (and as many people today, including Christians, perceive it).

2.01.01-P. Equal with God. Does Jesus actually claim to be equal with the Father in this chapter? That question is open to debate. What is more important is to understand what Jesus is trying to do in this chapter. And it is not to claim equality with the Father. Instead, Jesus is trying to get the people to understand His mission and the relationship of this mission to the mission of the Father. What is this work that both Father and Son are doing and what are the tasks for each? And how are they to respond? ------

2.01.02. DISCOURSE: THE FATHER AND THE SON (John 5:17-47).

******* NOTES ******* 2.01.02-A. Since the focus of this study is on the narrative portions in the Gospel accounts, extensive notes will not be provided for this teaching section. However, a summary will be given.

2.01.02-B. A Clarification of 5:17. As stated in the notes at 2.01.01-P, Jesus will attempt to clarify what He meant by "My Father is working until now, and I Myself am working" (5:17). This "answer" (5:19) is given in 5:19-30, which provides a number of startling claims by Jesus. Anticipating that the people will not accept this testimony about Himself, He provides other testimonies (5:31-47).

2.01.02-C. Dependence on the Father. Of first importance is the need to emphasize that the Son is dependent upon the Father. This clarification is given at both the beginning and ending of this section: "The Son can do nothing of Himself" (5:19) and "I can do nothing on My own initiative" (5:30). This framing suggests the possibility of a chiastic structure. A. Dependence of the Son on the Father (5:19) B. Mission of the Son: From Dependence to Independence (5:19-22) C. All Will Honor the Son (5:23) B' The Significance of the Mission of the Son for People (5:24-29) A' Dependence of Jesus on the Father (5:30)

2.01.02-D. Mission of the Son: From Dependence to Independence (5:19-22). The corresponding missions of Father and Son are indicated by four "for" [gar] statements.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 4 1. "for whatever the Father does, these things the Son also does in like manner" (5:19b). There is a clear correspondence of the work of the Father and Son, but it is only because the Son sees what the Father does. He does what is revealed to Him by His Father. 2. "For the Father loves the Son, and shows Him all things that He Himself is doing; and {the Father} will show Him greater works than these, so that you will marvel" (5:20). Here we are told to continue to expect a correspondence, but there will be a uniqueness to what each is doing. 3. "For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes" (5:21). The Father gives life. Now we see that the Son also gives life and is given the authority to choose to whom He will give life - an independent action (but, of course, not outside the will of the Father [5:30]). 4. "For not even the Father judges anyone, but He has given all judgment to the Son" (5:22). Now we have reached the point of action done only by the Son, but still within the will of the Father (5:30).

2.01.02-E. Honor the Son. "... so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him" (5:23). Now we see the challenge of the New Covenant. The Father can no longer be honored under the Old Covenant. Another way of saying this is that, under the New Covenant, access to the Father is only through the Son (Jn 14:6; 8:19; Lk 10:16; 1 :23; Mt 11:25-30).

2.01.02-F. The Significance of the Mission of the Son for People (5:24-29). These statements match the mission statements given above (2.01.02-D) quite well - in reverse order, of course, following a chiastic pattern. B-4' 5:24 with 5:22 (B-4). key words: judges/judgment B-3' 5:25-27 with 5:21 (B-3). key words: give/gave; life/live B-2' 5:28-29 with 5:20 (B-2). key word: marvel B-1' 5:30 with 5:19 (B-1) key words: can do nothing; Son also does in like manner; I do ... the will of Him who sent Me.

B-4'. "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life" (5:24). B-3'. "Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the , and those who hear will live. For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; and He gave Him authority to execute judgment, because He is {the} Son of Man" (John 5:25-27). B-2'. "Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, and will come forth; those who did the good {deeds} to a resurrection of life, those who committed the evil {deeds} to a resurrection of judgment" (5:28-29). B-1'. "I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me" (5:30).

Note several important features. - After the midpoint (5:23), Jesus switches from third person ("the Son") to first person ("I"). - Jesus uses "Truly, truly, I say to you" to begin two statements of critical importance to people. - Two aspects of the mission of Jesus are compared and contrasted using two titles (Son of God, Son of Man). - The marvelous thing (see "marvel" at 5:20, 28) the Son will do is the calling of the dead to life - some to a resurrection of life and some to a resurrection of judgment.

2.01.02-G. Supporting Testimony (John 5:31-47). Jesus identifies witnesses who support the startling claims He has just made. 1. Witness of John (5:33-35). John's witness was true, but his witness did not include most of the major claims Jesus has made. So he cannot be a witness for the claims Jesus has made in this section. 2. Witness of Works (5:36). The works that Jesus does testify that the Father has sent Him.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 5 3. Witness of the Father (5:31-32, 37-38). The Father testifies for the Son, but it is only for those who hear His voice. He does not force people to hear and obey Him. 4. Witness of Scripture (5:39-47). The Scriptures testify for the Son. But since many people are unwilling to come to Jesus, they will search in vain for eternal life in the Scriptures - hoping to find it while rejecting the mission of Jesus. Some of these people have set their hopes in . However, at the judgment, Moses will be their accuser.

2.01.03. THE DISCIPLES "HARVEST" GRAIN ON THE SABBATH (Mark 2:23-28; Luke 6:1-5; :1-8).

And it happened that He was passing through the grainfields on the Sabbath, and His disciples became hungry and began to make their way along while picking the heads {of grain}, rubbing them in their hands, and eating {the grain}. But when the saw {this}, they said to Him, "Look, why are Your disciples doing what is not lawful to do on a Sabbath?" (Mark 2:23-24; Luke 6:1-2; Matthew 12:1-2).

And Jesus answering them said, "Have you never read what David did when he was in need and he and his companions became hungry; how he entered the house of God in the time of Abiathar {the} high priest, and ate the consecrated bread, which is not lawful for {anyone} to eat except the priests alone, and he also gave it to those who were with him?" (Mark 2:25-26; Luke 6:3-4; Matthew 12:3-4).

"Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? But I say to you that something greater than the temple is here. But if you had known what this means, 'I desire compassion, and not a sacrifice' (Hosea 6:6), you would not have condemned the innocent" (Matthew 12:5-7).

Jesus said to them, "The Sabbath was made for man, and not man for the Sabbath (Mark 2:27). So the Son of Man is Lord even of the Sabbath" (Mark 2:28; Luke 6:5; Matthew 12:8).

******* NOTES ******* 2.01.03-A. The Sabbath. The commandment "Remember the sabbath day, to keep it holy" (Exod 20:8) is the most central command in the Decalogue ("Ten Commandments"). It goes on to say "you shall not do any work" (20:10b). Plowing and harvesting on the Sabbath were specifically prohibited in the Law (Exod 34:21). Since the Sabbath was the sign of the covenant YHWH made with Israel and was central to the Ten Commandments, it was zealously regulated by the leaders. They had identified 39 categories of activities people were forbidden to do. Literally thousands of rules were then added to clarify these categories. When Pharisees spoke about doing what is not lawful on the Sabbath, they could be referring to either the Scriptures or any of these additional rules. The rules for a "Sabbath's day journey" limited travel to 2000 cubits, a little over half a mile. Since Jesus and His disciples were "passing through some grainfields" they might have broken that rule if they continued walking. (Although there is no mention of it here.) But they were "picking the heads of grain" (reaping was forbidden) and "rubbing them in their hands" (threshing was forbidden). In passing, we should note that it was lawful to do these things to another person's field any other day of the week. It was okay to harvest from your neighbor's field with the hands but not with a sickle (Deut 23:25). However that provision was intended for the poor and the alien (Lev 23:22).

It was the disciples, not Jesus, who were working on the Sabbath that generated the charge against Jesus. Teachers were held responsible for the behavior of their disciples. It is quite possible that the Pharisees were anticipating a debate regarding their rules for the Sabbath, expecting Jesus to attempt to prove that the disciples were not working. However, Jesus does not deny that His disciples were working on the Sabbath. With two counter-questions, He moves the debate to a higher level.

2.01.03-B. Jesus Responds. Jesus draws upon three areas of the OT in response to the charge: the Former Prophets regarding David (1 Samuel 21:1-6), the Law regarding priests (Lev 24:5-8; Num 28:9-10), and the Later Prophets regarding compassion (Hosea 6:6). By using "Have you never read?" twice in His response, Jesus chides these Pharisees for not having found the answer to their charges in

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 6 the Scriptures they study so diligently. It should be obvious to them. Perhaps we are getting a glimpse of Jesus in his teen or young adult years seeing the easy connection of ideas they should have found.

2.01.03-C. Background for the David Account. A brief look at the background for the story of David eating the consecrated bread should be helpful. Saul was king over the nation Israel. But due to his disobedience, YHWH had rejected him as king even though He allowed him to remain in that position until his death. But this rejection meant that none of his sons would be heir to the throne (1 Samuel 15:23, 26-29; 13:13-14). YHWH sent Samuel to to anoint David, son of Jesse, as king over Israel (1 Samuel 16:1-13). Even though Saul knew that David had been anointed king, he sought to kill him so one of his sons could reign after him. So when David came to the temporary Tabernacle at Nob (the Philistines had destroyed the Tabernacle at Shiloh), he was fleeing from Saul with neither food nor weapon (1 Samuel 21:1-10). David had companions with him, and they were hungry. One of the ways the stories of Jesus and David tie together is that David had hungry companions and Jesus had hungry disciples. However, the more significant reason that justifies the use of this story of David in answering a charge of breaking the Sabbath might be obvious to Jesus, but is not so easy for us.

2.01.03-D. The Consecrated Bread. The twelve loaves of the Showbread were changed every Sabbath, and the bread that was removed could only be eaten by priests, since the loaves were holy (Lev 24:6-9). Ahimelech the high priest gave five loaves of this holy bread to David and his companions. Note that Mark's Gospel says that this story took place "in the time of Abiathar {the} high priest" (:26). Abiathar was the son of Ahimelech who escaped the slaughter of 85 priests by Saul (1 Samuel 22). Perhaps Mark used the son's name since he was more well-known to his readers than his father. He was closely associated with David from that day on. Mark does not say that Abiathar was the one giving the bread to David.

Jesus knew that the scribes and Pharisees did not condemn David for this violation of the holy sanctuary. One level of His counter-question is asking them to explain why David was not condemned by them. If they can answer that question, then, perhaps, they can see the "obvious" connection between the two stories.

David had been anointed king of Israel. In fact, YHWH will make covenant with him for an enduring house. From his line will come the Messiah. He was holy. His survival and his mission were more important than the holiness of the bread and sanctuary. And that includes those with him who were part of his mission. By relating this story of David, Jesus was inviting the Pharisees that day (and us today) to see the parallel of His story with David's story. Jesus comes as the anointed one of God (Messiah) with the mission to create a new covenant. Under the New Covenant, all believers will enter into the Holy Place and share a fellowship meal with God (eat the "Showbread"). This event was "foretold" by the Temple curtain being rent in two at the death of Jesus (:38). Jesus will also fulfill the concept of Sabbath by providing "a Sabbath rest for the people of God" (Hebrews 4:9).

2.01.03-E. The Priests. The Law commands the priests to "break the Sabbath" and yet they "are innocent" (Mt 12:5). Every Sabbath they changed the consecrated bread, replacing the week-old bread with fresh bread (Lev 24:5-9). Also, every Sabbath, they provided a special double burnt offering in addition to the daily morning and evening offerings (Num 28:9-10). So the Law provides an example of when it is proper and necessary to work on the Sabbath, i.e., fulfilling assigned temple duties. The mission in the Temple is of higher priority than the law of the Sabbath. What is done for the people (sacrifices for their sins) is more important than what they do.

2.01.03-F. Something Greater. Jesus claimed that "something greater than the temple is here" (Mt 12:6). "Something greater" [mezo_n from G3187, meizo_n] is neuter (so it is "something" not "someone"). Jesus will use this term again at Matthew 12:41 and 42. It is likely that He is referring to His mission not His person. If so, then Jesus is saying that His mission is greater than the "mission" (or purpose) of the temple. And, since the purpose of the Temple is more important than the purpose of the Sabbath, then His mission is more important than the Sabbath.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 7 2.01.03-G. If You Had Known. For His third example, Jesus chooses the first portion Hosea 6:6 ("I desire compassion and not a sacrifice"). Jesus would have expected these Pharisees to recall the context of this statement. This challenge ("If you had known") tells the Pharisees (and us) that we need to examine, not just this expression, but its context. But before we look at that passage, we need to know that the word translated "compassion" (also at 9:3) is normally translated "mercy" [G1656, eleos]. The word "compassion" was probably chosen to emphasize it as a positive, personal, loving action. We too often think of mercy as a reaction to a situation of need, which can be impersonal (such as forgiving people who have wronged you, but still not loving them). This Greek word "mercy" [G1656, eleos] was used in the Greek OT [LXX] to translate Hosea 6:6. Neither "compassion" nor "mercy" can do justice to the really great Hebrew word actually found in Hosea 6:6. It is a word God uses to describe Himself (Exod 34:6)! There is no single word in either Greek or English that can capture the richness of meaning for this wonderful word. The NASB typically translates it as "lovingkindness" [H2617a, chesed], although in Hosea 6:4 and 6:6, "loyalty" is used instead.

Hosea: "So let us know, let us press on to know YHWH. His going forth is as certain as the dawn; And He will come to us like the rain, Like the spring rain watering the earth" (6:3).

YHWH: What shall I do with you, O Ephraim? What shall I do with you, O Judah? For your loyalty [H2617a, chesed] is like a morning cloud And like the dew which goes away early (6:4). For I delight in loyalty [H2617a, chesed] rather than sacrifice, And in the knowledge of God rather than burnt offerings (6:6). But like Adam they have transgressed the covenant; There they have dealt treacherously against Me (6:7).

What we have here are several two-line poetic parallelisms, with some of them looking back to former statements. Note, for example, the repetition of the concept of knowing God (6:3, 6), as well as the contrasting of their type of lovingkindness to God's type. Theirs is pictured as a morning cloud that promises rain but yields nothing. God's lovingkindness is pictured as the spring rains watering the earth. It also includes "faithfulness" or "loyalty" ("His going forth is as certain as the dawn").

In this context, the people are admonished, first, to have a personal, intimate knowledge of God - a subjective knowledge that transforms them so that they take on the character of God. Then they are to express that character (lovingkindness) in their actions. Such a lifestyle is what God desires, not sacrifices, not continual burnt offerings. If these Pharisees had taken on the character of God, they would not be finding fault with the disciples of Jesus ("not have condemned the innocent").

2.01.03-H. Summary Statements. Jesus makes two summary statements. The first one addresses the place of the Sabbath in the Old Covenant, and the second one addresses its place in the New Covenant. However, only Mark records the first one. Jesus said to them, "The Sabbath was made for man, and not man for the Sabbath" (Mark 2:27). With this simple statement, Jesus gives us a clue to the interpretation of all the commandments in the OT. The commandments are expressions of the character of God. And lovingkindness is one of the most important aspects of His character as expressed in commandments. The Pharisees viewed the Sabbath as a restriction made by a demanding God as an arbitrary chosen indicator of the people's obedience to His covenant with them. (After all, it is the sign of the Old Covenant!) Instead, they should have viewed the Sabbath as being freed from labor - an expression of the lovingkindness of God. His promise to Israel was that He would bless their six days of labor with an outcome equivalent to seven days of labor. On the seventh day they could rest, rejoice, worship, etc.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 8 The second summary statement is given in Mark, Matthew, and Luke. "So the Son of Man is Lord even of the Sabbath" (Mark 2:27-28; Luke 6:5; Matthew 12:8). "Son of Man" shows us that the New Covenant is being addressed. The statement "even of the Sabbath" is declaring that when Jesus fulfills the mission assigned to the Son of Man all the commandments of the Old Covenant have been fulfilled. (The Sabbath, being the sign of the Old Covenant, represents the entire Old Covenant). Does that mean that, being under the New Covenant, we can simply ignore the commandments of the Old Covenant? By no means. "The Law is holy, and the commandment is holy and righteous and good" (Rom 7:12). But these commandments have been transformed with a newer, richer meaning. "Such confidence we have through Christ toward God. Not that we are adequate in ourselves to consider anything as {coming} from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life" (2 Cor 3:4-6). ------

2.01.04. JESUS HEALS A MAN WITH A WITHERED HAND ON THE SABBATH (Mark 3:1-6; Luke 6:6-11; Matthew 12:9-14).

On another Sabbath He entered the synagogue and was teaching; and there was a man there whose right hand was withered. The scribes and Pharisees were watching Him closely {to see} if He would heal him on the Sabbath, so that they might accuse Him (Luke 6:6-7; Mark 3:1-2; Matthew 12:9-10).

And they questioned Jesus, asking, "Is it lawful to heal on the Sabbath?" And He said to them, "What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath" (Matthew 12:10b-12).

But He knew what they were thinking, and He said to the man with the withered hand, "Get up and come forward!" And he got up and came forward. And Jesus said to them, "I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?" But they kept silent. After looking around at them with anger, grieved at their hardness of heart, He said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored to normal, like the other (Mark 3:3-5; Luke 6:8-10; Matthew 12:13).

The Pharisees themselves were filled with rage, and discussed together what they might do to Jesus. And the Pharisees went out and immediately {began} conspiring with the Herodians against Him, {as to} how they might destroy Him (Mark 3:6; Luke 6:11; Matthew 12:14).

******* NOTES ******* 2.01.04-A. Lord of the Sabbath. All three place this story immediately following the one we have just studied. And all three places "So the Son of Man is Lord even of the Sabbath" between the two stories so that it will be seen as the statement controlling both accounts (Mark 2:28; Luke 6:5; Matthew 12:8). It is most likely that this statement was the major incentive behind the desire of the Pharisees to find a reason to accuse Jesus.

2.01.04-B. Watching Him Closely. Jesus was teaching in the synagogue that day, but the scribes and Pharisees were not there to learn from Him. They were there to accuse Him. So they were watching Him closely [G3906, parate_reo_] to see if He would heal on the Sabbath. Note the irony. They had no doubts about His ability to heal. What they did not know is whether Jesus would choose to do so. Why didn't they wonder where this power to heal on the Sabbath came from? How could it be possible for Jesus to heal and break God's law in the very same act? Remember Jesus had said that His works testify that He was doing His Father's will.

2.01.04-C. A Withered Right Hand. The presence of a man with a withered right hand is one of the first things noted in this story. Before discussing this man, I wanted us to consider the prior planning of the Pharisees. Since they came to the synagogue that day with the purpose of accusing Jesus, perhaps the presence of this man was included in their evil plans. Did they know he would be there?

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 9 Maybe they even made sure he was there. Did they place him in a position so that Jesus could easily notice him? We can only wonder and perhaps suspect; we know none of these things. One reason to be suspicious is that his situation was perfect for their plans. The many Sabbath rules obeyed by these Pharisees allowed for healing on the Sabbath only when life was in danger. This man clearly could wait one more day for his healing without the threat of death.

2.01.04-D. A Leading Question. The Pharisee question Jesus about healing on the Sabbath. "Is it lawful to heal on the Sabbath?" The question was more than a legal challenge; it was intended to get Him to actually demonstrate His position on the legal issue. They wanted Him to perform healing on this man whose life was not in danger.

The answer Jesus gave them followed a pattern He used on several occasions. He starts with something acceptable to both sides as a foundation for a statement not accepted by all. He basically is asking them if they know of anyone who had left his sheep in a pit to wait for rescue on the day after the Sabbath. He then adds another generally acceptable statement ("How much more valuable then is a man than a sheep!"), but one that adds numerous levels of uncertainty. His concluding statement ("So then, it is lawful to do good on the Sabbath") challenges the underlying basis for all the rules created by the Pharisees. They viewed the Sabbath as a day of prohibitions and restrictions. Jesus saw the Sabbath as a day of rest and restoration - a type of the Sabbath Rest of the New Covenant which is available now in part but with a greater fulfillment in the age to come.

2.01.04-E. Hidden Thoughts - Public Healing. Perhaps they were stunned into silence. If the people accept the new concept from Jesus, the scribes and Pharisees, with the loss of most of their Sabbath rules, will lose control over the people. They cannot let that happen. However, Jesus knows what they were thinking, e.g., many evil thoughts about Him. He will demonstrate this new concept by a very public healing of the man with the withered hand. The man is told to get up and come forward (so all can see).

2.01.04-F. To Do Good. But, before He performs the healing, Jesus repeats and makes even more emphatic the principle under which He is operating. Jesus said to them, "I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?" - probably addressing the entire congregation. There is no such thing as a "do nothing day" in the kingdom of God. Jesus had earlier established the principle that if the Father is working, He is working (see 2.01.01-N). Later He will say that His disciples are also working. Here He is introducing the idea that everyone is working. All people are either doing good or doing harm every waking moment of their lives. There is no neutral territory. And then He raises the principle to another level. We not only should be choosing to do good, we are challenged to be deliberately focused on individual needs (to seek to save a life). And we should avoid doing harm. But more specifically, we must avoid, as much as we possibility can, being the instrument of destruction of any aspect of the life of another person (such as destroying their joy and peace). Although Jesus was stating a general principle, He also was aware that these Pharisees were seeking His destruction.

2.01.04-G. Response to Silence. Now was the time for the Pharisees to respond with repentance for the evil in their hearts. Instead, they remained silent. Jesus looked around at them. What a look that must have been! (The aorist tense is used probably to emphasize the fullness and intensity of the look.) Two present-tense verbs are then used to show His ongoing response. He was angry [G3709, orge_] and grieved [G4818, sullpeo_] at their hardness of heart. Hardness of heart is an expression which was characteristic of the people of the Old Covenant (Psalm 95:8; cf. Heb 3:8, 15, 4:7).

2.01.04-H. The Healing. Jesus had the man come up front so all could see the healing. Jesus does not touch the man. He simply tells him to stretch out his hand. Therefore Neither are technically working. Luke notes that it was the right hand that was withered, perhaps to stress the difficulty in doing manual labor. The man is now ready to work the very next day. His Sabbath had been a day of restoration.

2.01.04-I. Destroy Jesus. The refocusing of Sabbath on doing good and saving lives would destroy the massive structure of regulations for keeping the Sabbath the Pharisee jealously guarded. It is so

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 10 easy (and so satisfying) to list the many things people should not do. It is very difficult to evaluate the good that people attempt to do. These Pharisees saw that they would lose much of the control they had over people. "The Pharisees themselves were filled with rage, and discussed together what they might do to Jesus" (Lk 6:11). The word translated "rage" [G454, anoia] literally is "to be without a mind" and came to mean an anger so powerful that there was a loss in the ability to think clearly ("mindless rage"). The word "filled" is added to emphasize that the rage had taken control of them. "At their wit's end" would be another possible way to describe them.

Jesus had said to them, "I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?" (Luke 6:9). Now we are told that "the Pharisees went out and immediately {began} conspiring with the Herodians against Him, {as to} how they might destroy Him" (Mark 3:6; Matthew 12:14). So they are doing exactly what Jesus warned them against. They were breaking the Sabbath principle. Its purpose is to do good and to save, not to be planning how to do harm and to destroy. They joined up with the Herodians in seeking ways to destroy Jesus. Herodians were not organized as a religious party. Instead they formed a political party with a major purpose of maintaining the rule of Herod. They probably saw Jesus as a threat to the stability of Herod's governing the region. If the region became too unstable, then Rome would step in, remove Herod, and appoint a new ruler. They did not want that to happen. ------

2.02. THE GALILEAN MINISTRY - FIRST WITHDRAWAL

2.02.01. MINISTRY BY THE SEASIDE (Mark 3:7-12; Matthew 12:15-21).

But Jesus, aware of this, withdrew from there to the sea with His disciples; and a great multitude from Galilee followed; and {also} from , and from Jerusalem, and from Idumea, and beyond the Jordan, and the vicinity of Tyre and Sidon, a great number of people heard of all that He was doing and came to Him and He healed them all (Mark 3:7-8; Matthew 12:15).

And He told His disciples that a boat should stand ready for Him because of the crowd, so that they would not crowd Him; for He had healed many, with the result that all those who had afflictions pressed around Him in order to touch Him. Whenever the unclean spirits saw Him, they would fall down before Him and shout, "You are the Son of God!" And He earnestly warned them not to tell who He was (Mark 3:9-12; Matthew 12:16).

This was to fulfill what was spoken through Isaiah the prophet: "Behold, My Servant whom I have chosen; My Beloved in whom My soul is well-pleased; I will put My Spirit upon Him, And He shall proclaim justice to the Gentiles. He will not quarrel, nor cry out; Nor will anyone hear His voice in the streets. A battered reed He will not break off, And a smoldering wick He will not put out, Until He leads justice to victory. And in His name the Gentiles will hope" (Matthew 12:17-21; quoting Isaiah 42:1-4).

******* NOTES ******* 2.02.01-A. Jesus Withdraws. Jesus, aware that the Pharisees and Herodians had joined forces to destroy Him (Mark 3:6), withdraws from the cities. He had revealed enough of who He was and the nature of His mission to challenge the leadership in Jerusalem and in Galilee. In both places He had been strongly opposed. So Jesus returns to the ministry of healing but does so along the shores of the . Remember, He claimed that the works that He does is a witness that He was sent by His Father (John 5:36). There is no mention of a teaching ministry at this point. Word spread about

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 11 what Jesus was doing, so Jesus was followed by a great multitude from the region (Galilee), from the south (Jerusalem, Idumea), east (beyond the Jordan), and northwest (Tyre, Sidon). And He healed all who came to Him.

2.02.01-B. A Boat. The crowd was so great and those who had afflictions pressed around Him in order to touch Him. Jesus told the disciples to have a boat ready in case He needed to get away from the press of the crowd.

2.02.01-C. Encounter with Unclean Spirits. Although we are not told directly that Jesus was also casting out unclean spirits, we are expected to realize it from the nature of the encounters. In the presence of Jesus, the unclean spirits would fall down before Him and shout, "You are the Son of God!" in an acknowledgment of His authority. It is popular for scholars to explain this proclamation as an attempt to gain authority over Jesus. But I do not think so. The falling down already is an expression of defeat. The proclamation not only is a recognition of His authority, it is an acceptance of the source of that authority.

2.02.01-D. Son of God. Many (All?) of the commentaries I have read see in the acknowledgment of Jesus as the Son of God a revelation of His mission. So, for them, the command for silence by Jesus is an attempt to hide the nature of His mission from the people. However, I see this acknowledgment of Jesus as "the Son of God" (although true) is to fail to recognize the nature of His mission. In fact, the reason for the command to silence is because the title "Son of God" is a distraction. He has not come to seek acceptance as God. He comes as the Son of Man. The power that casts out demons is not the power of the Son of God. It is the power of the Holy Spirit under whose control Jesus has placed Himself. If the crowd focuses on Jesus as the Son of God, they will be blinded to His Son of Man role, and the demons will have had a small victory. So Jesus "earnestly warned them not to tell who He was" (Mark 3:12). Matthew, with some of the typical deep insight into the OT he often has, recognizes this truth and gives us a passage from Isaiah (42:1-4 and elsewhere) for us to read and discover it. His Gospel has earned the right to first place in the NT, providing the transition from Old Covenant to New Covenant.

2.02.01-E. The Servant. Matthew starts with intentional ambiguity. The Greek word translated "Servant" [G3816, pais] can also mean Son, although in the Hebrew text it is clearly "Servant" [H5650, ebed]. It appears that he is telling us that he is somehow combining two great themes from Isaiah: Son (cf. Isaiah 7-11) and Servant (cf. Isaiah 40-61). For example, by choosing the first "servant song" (Isaiah 42), Matthew tells us to consider all of them (especially Isaiah 53). In fact, typical of Matthew's OT references, he wants us to think globally from Isaiah. In order to impress this upon us, he deliberately modifies the Isaiah 42:1-4 passage, drawing on materials from elsewhere in Isaiah.

Jesus comes as the Son but comes in the role of the Servant. These are combined in the opening verse. "Behold, My Servant whom I have chosen; My Beloved in whom My soul is well-pleased; I will put My Spirit upon Him, And He shall proclaim justice to the Gentiles. The first line is intended to see the mission of Jesus. He is the Servant, chosen by God for this mission. The second line identifies the Person sent. It takes us back to the where the Father proclaimed from heaven: "This is My Beloved Son, in whom I am well-pleased" (Mt 3:17). Here "Servant" is matched with "My Beloved" (the Son) and "chosen" (the Servant) is matched with "well-pleased" (the Son). The third line also points to the baptism of Jesus where the Spirit descended on Him as a dove (Mt 3:16). The fourth line expands the Spirit theme to include Isa 61:1-2, where the Spirit aids the Anointed (the chosen Servant) to proclaim liberty to captives and the favorable year of YHWH as well as treating the afflicted, etc. So "justice" focuses on mercy rather than judgment. And this justice ("mercy") extends to the Gentiles (who were among those coming to Jesus for healing).

2.02.01-F. The Nature of the Mission. Jesus withdrew from an open battle with those seeking Him harm. He does not do this out of fear of them. He has given them insight into His person and His mission. He has offered them the opportunity of repentance. He will not escalate the conflict.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 12 He will not quarrel, nor cry out; Nor will anyone hear His voice in the streets.

2.02.01-G. The Strategy of the Mission. Jesus will accept all who will come to Him, especially those rejected by society. A battered reed He will not break off, And a smoldering wick He will not put out, Until He leads justice to victory. And in His name the Gentiles will hope. These lines picture items which have lost their usefulness and are ready to be thrown out and replaced. Jesus has come to reclaim the lost and discarded. His justice (mercy) will bring victory for them. This victory will include Gentiles. His mission provides hope even for them (Isa 49:5-6). (From the viewpoint of the Pharisees, there is no place for the Gentiles in the kingdom of God.) All this is made possible because this Servant of YHWH is the Suffering Servant of Isaiah 52:13 - 53:12. Israel failed in its mission (Isa 42:18-19) and deserves punishment (40:2), so God chose one Person to bear the punishment (40:2), and restore all the nations back to God (49:5-7). ------

2.02.02. APPOINTMENT OF THE TWELVE APOSTLES (Mark 3:13-19; Luke 6:12-16).

When Jesus saw the crowds, it was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God. And He summoned those whom He Himself wanted, and they came to Him. And when day came, He called His disciples to Him, and He appointed twelve, so that they would be with Him and that He {could} send them out to preach, and to have authority to cast out the demons.

And He appointed the twelve, whom He also named as apostles. Now the names of the twelve apostles are these: The first, Simon (to whom He gave the name Peter), and Andrew his brother; and James the son of , and John the brother of James (to them He gave the name Boanerges, which means, "Sons of Thunder"), and Philip, and Bartholomew, and Matthew (the tax collector), and Thomas, and James the son of Alphaeus, and Judas {the son} of James (Thaddaeus), and Simon (who is called the Zealot), and , the one who betrayed Him.

******* NOTES ******* 2.02.02-A. To Pray. Jesus praying is noted quite often in Luke. However, it would appear, that Mark mentions it when there is a change in the focus of mission. Jesus prayed for direction, for confirmation, and for anything His Father might choose to reveal to Him. He spent the entire night in prayer, all alone on "the mountain" (probably in the hill country in Galilee, near the lake). He probably spent time praying about who should be chosen as apostles. In the morning Jesus was ready to move forward into a new phase of ministry.

2.02.02-B. Twelve Apostles. Jesus chose twelve disciples and called them "apostles" (i.e., authorized representatives to be sent with the full authority of the person sending). The choice of twelve, of course, is significant. YHWH established the Old Covenant with the twelve tribes of Israel. These twelve apostles represent the entire people of the New Covenant (the New Israel). The initial task of the Twelve has three elements to it: (1) that they would be with Him and (2) that He could send them out to proclaim, and (3) that they would have authority to cast out demons.

2.02.02-C. With Him. Notice the criterion given in Acts (that an Apostle must have been with Jesus from the beginning [:21-22]). They must learn from Him. The learning must be more than facts. Jesus will not just tell them the Good News; He is that Good News. They must get to know the entire Person who is the Way, the Truth, and the Life (:6).

2.02.02-D. Sent Out to Proclaim. Under the Old Covenant, the Twelve tribes of Israel had been commissioned as a "kingdom of priests" to the world. They failed in that task. "[YHWH said to Moses], 'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 13 own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.' These are the words that you shall speak to the sons of Israel" (Exodus 19:5- 6). The Twelve (symbolic of the remnant of Israel) will now be given a new message, far greater than that given to Israel. "The kingdom of God is at hand" (Mt 10:7). "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mk 1:15).

2.02.02-E. Cast Out Demons. Here again is symbolism. Casting out demons anticipates the time when "through death He [Jesus] might render powerless him who had the power of death, that is, the devil" (Heb 2:14b). The New Covenant, established through the "blood of the covenant" (Mt 26:28), "the new covenant in My blood" (Lk 22:20) will destroy the work of the devil and will rescue people from his kingdom. "For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins" (Col 1:13-14).

2.02.02-F. The Three Basic Elements of Covenant. This commissioning of the Apostles symbolizes the three basic elements of covenant. 1. Proclaiming the Kingdom of God ("I will be your God") 2. Casting out demons ("You will be my people") 3. Being with Jesus ("I will dwell with you")

2.02.02-G. The Lists of Apostles. There are four lists of the Apostles in the Bible (Mk 3:16-19; Lk 6:14-16; Mt 10:2-4; Acts 1:13). No two are alike! However, the differences are slight. 1. We would expect Luke and Acts to be the same since both books were written by Luke. They differ only in the order of names and with the name of Judas Iscariot missing in Acts 1:13 (since he was already dead at this point). 2. There appears to be three groups of four apostles. The four lists agree on who starts each group: Simon Peter, Philip, James the son of Alphaeus. 3. All four lists agree on the members in the first two groups, except the order of appearance differs. There is one significant difference in the third group. a. First Group (the four fishermen): Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother b. Second Group: Philip, Bartholomew, Thomas and Matthew the tax collector c. Third Group: James the son of Alphaeus, Simon the Zealot, and Judas Iscariot, the one who betrayed Him. Judas Iscariot is always listed last. The fourth person in this group (found in position #10 or #11) is called Thaddaeus in Matthew and Mark. Luke and Acts use Judas the son of James. 4. Additional Possibilities. a. Some scholars identify Bartholomew with Nathanael (:45-51; 21:2). See my notes at 1.02.11-K. b. It has commonly been accepted that Levi (Mk 2:14; Lk 5:27, 29) is another name for Matthew. And since Levi is called the son of Alphaeus, some people have guessed that Matthew/Levi is a brother of James the son of Alphaeus. See my notes at 1.06.02-C. 5. The sons of Zebedee (James and John) are given the name Boanerges by Jesus (Mk 3:17). It appears to mean "Sons of Thunder" but no reason is given for them being so called. 6. Peter is pictured in all four gospels as the (self-appointed?) leader of the Apostles. However, when Jesus speaks of any form of leadership by Peter, usually it is mentioned as a future possibility. Peter's assumption of leadership appears to have been resented by the group. At times, the question of leadership was raised (Mk 9:33-37; 10:35-45; Mt 18:1-5; 20:20-28; Lk 9:46-48; 22:24-30). 7. It appears that there was an inner circle of three: Peter, James, and John (with Andrew sometimes included [e.g., Mk 13:3]). Two outstanding examples are the Transfiguration (Mt 17:1; Mk 9:2; Lk 9:28) and in the Garden (Mt 26:37; Mk 14:33). Look for the mention of this inner group as you continue to read. 8. Some people have attempted to lessen the importance of the number twelve by showing that there are several other people called "apostles" in the NT. However, the importance of this group is shown by the use of the title "The Twelve" and by the acknowledged need to replace Judas Iscariot in Acts 1:15-26 (to bring the number back up to twelve). Note how often the title

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 14 "The Twelve" is used (especially by Mark): Mark 3:16; 4:10; 6:7; 9:35; 10:32; 11:11; 14:10, 17, 20, 43; Mt 10:2, 5; 11:1; 20:17; 26:14, 20, 47; Lk 8:1; 9:1, 12; 18:31; 22:3, 47; Jn 6:67, 70, 71; 20:24; Acts 6:2; 1 Cor 15:5; Rev 21:14. Note also "The Eleven" Mt 28:16; {Mk 16:14}; Lk 24:9, 33; Acts 1:26; 2:14. ------

2.02.03. JESUS INTRODUCES THE NEW RIGHTEOUSNESS (Luke 6:17-49; -7).

Jesus came down with them and stood on a level place; and {there was} a large crowd of His disciples, and a great throng of people from all Judea and Jerusalem and the coastal region of Tyre and Sidon, who had come to hear Him and to be healed of their diseases; and those who were troubled with unclean spirits were being cured. And all the people were trying to touch Him, for power was coming from Him and healing {them} all. And turning His gaze toward His disciples, He {began} to say, ... (Luke 6:17-20).

Discourse: , etc. (Luke 6:20-49) Discourse: "" (Matthew 5-7)

When Jesus had finished these words, the crowds were amazed at His teaching; for He was teaching them as {one} having authority, and not as their scribes (:28-29).

When Jesus came down from the mountain, large crowds followed Him (Matthew 8:1).

******* NOTES ******* 2.02.03-A. Since the focus of this study is on the narrative portions in the Gospel accounts, notes will not be provided for this teaching section. However some general statements should be made.

2.02.03-B. The Setting. Some people are bothered by the initial statements in Matthew and Luke. "When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him" (Mt 5:1). "Jesus came down with them and stood on a level place" (Lk 6:17). But in order to see the setting for this teaching section we need to go back a bit further. Jesus has gone up on the mountain to pray and to appoint the Twelve (Mark 3:13-19; Luke 6:12-16). See section 2.02.02 above. He then descended from a higher section of the mountain to a place that was level enough for teaching the apostles along with other disciples who were present. Here he sat down to teach. We might not be too far off by picturing three groups. Nearest to Jesus would be the Twelve. Behind them would be other disciples who have followed Him closely. And farther back would be those who are there for their own personal interests (healing, etc.).

2.02.03-C. Comparing Matthew 5-7 with Luke 6:17-49. The day Jesus appointed the twelve apostles was a significant time in the mission of Jesus - a change of focus. By this time it was clear that there would be no wide acceptance of Jesus. Jesus will work with those who have chosen to believe in Him. One thing that needed to be emphasized in this new phase of His mission is the training of the Twelve and other disciples. From this point on, Jesus will spend time teaching them so that they will be ready for the time when Jesus will leave. Both Matthew and Luke realized the teaching that day had a great symbolic importance, and therefore they showed this emphasis by including a large block of teaching material (Matthew 5-7; Luke 6:17-49). However, by comparing the material each chose to use, it is obvious that each included material which suited their purposes. Therefore the two passages are very different.

"Roughly 27 percent of Matthew's discourse is shared with Luke 6:20-49, a further 33 percent has parallels elsewhere in Luke, and 5 percent in Mark, while the remaining 35 percent has no parallel in either Mark or Luke" (R. T. France). It appears clear that both Matthew and Luke have gathered material from throughout the years of the teaching ministry of Jesus. They have placed this material in their stories where it best suited their objectives. Matthew has made a practice of gathering material and placing this material into five teaching sections of his Gospel (chapters 5-7, 10, 13, 18, 24-25).

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 15 Luke also gathers some material together, but he spread small bits of teaching material throughout his Gospel.

The material that has come to be known as "The Sermon on the Mount" (Matthew 5-7) is one of the greatest documents within the NT. However, it is highly unlikely that Jesus would teach all this material in one session. Material as profound as Matthew 5-7 would need lots of sessions to teach it productively. It is just too deep for people to grasp if they were given it all at once. But Matthew has done us a great service in organizing this large block of teaching material. He has made it into something like a charter for the New Covenant. It introduces the New Righteousness, including some contrasting with the righteousness found in the Old Covenant.

2.02.03-D. Teaching, Proclaiming, Healing Ministries. Matthew structures 5:1 to 9:34 around an opening (4:23-25) and a closing (9:35-38). Both opening and closing include the same statement: "Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people" (4:23, cf. 9:35). Matthew 5-7 gives samples of His teaching ministry (cf. 7:28-29), and Matthew 8:1 - 9:34 gives samples of His healing ministry. The next chapter opens with Jesus sending out the Twelve to proclaim the message of the kingdom (10:1-23).

2.02.03-E. Suggested Structure for Matthew 5-7. This material is structured to highlight the New Righteousness of the New Covenant. Here we see that righteousness is presented as right relatedness, not as a long list of things to do or not to do. It emphasizes being instead of behavior. The New Righteousness must be viewed from a whole different perspective than the righteousness of the Pharisees. "For I say to you that unless your righteousness surpasses {that} of the scribes and Pharisees, you will not enter the kingdom of heaven" (5:20).

There are three major sections in Matthew 5-7 (along with an opening, closing, etc.). Each major section closes with a summary commandment. Here is a suggested title for each of the major sections along with the summary commandment for each section. 1. Right Relatedness to the Law (Matthew 5:13-48). "Therefore you are to be perfect, as your heavenly Father is perfect" (Mt 5:48). 2. Right Relatedness to God (:1-34). "But seek first His kingdom and His righteousness, and all these things will be added to you" (Mt 6:33). 3. Right Relatedness to Others (Matthew 7:1-12). "In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets" (Mt 7:12).

2.02.03-F. Luke's Selection of Material. Matthew selected material which deals with the more fundamental aspects of being in the kingdom (The New Covenant). Luke selected material which has more to do with the daily live of a with its environments and its interactions with people. For example, being disciples they should expect some mistreatment. They need to learn how to respond to such treatment. This major difference between Matthew and Luke shows up right away in the way they present the Beatitudes. Matthew presents the Beatitudes as fundamental qualities of relatedness. For example disciples relate to God with humility (poor in spirit), brokenness (mourn), and meekness (loving obedience). Disciples relate to others with mercy, pure motives, and a desire for peace with them. Luke presents the Beatitudes as descriptions of the everyday life of a disciple: poor, hungry, hated, ostracized, insulted, scorned. And those who treat these disciples are warned that their way of life will fail them. For example, those who are well-fed will go hungry. Those who laugh will weep.

It is quite likely that the focus of the teaching on that particular day was more from the perspective given by Luke than by Matthew. Luke warns of difficulties and gives proper ways to respond (e.g., respond to hate with love). From the perspective given in Luke, love must be a verb. "Love your enemies, and do good, and lend, expecting nothing in return" (Luke 6:35). Matthew's perspective clearly agrees with this, but also goes behind it and discovers that love must first be a noun. "Therefore you are to be perfect as your heavenly Father is perfect" (Matthew 5:48). ------

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 16

2.03. AMAZING WORKS AND MORE DISTURBING TEACHING.

2.03.01. JESUS HEALS FROM A DISTANCE AND TEACHES ON FAITH (Luke 7:1-10; Matthew 8:1, 5-13).

When He had completed all His discourse in the hearing of the people, Jesus came down from the mountain and great crowds followed Him. He went to . And a centurion's slave, who was highly regarded by him, was sick and about to die. When he heard about Jesus, he sent some Jewish elders asking Him to come and save the life of his slave ("Lord, my servant is lying paralyzed at home, fearfully tormented" [Matthew 8:6]). When they came to Jesus, they earnestly implored Him, saying, "He is worthy for You to grant this to him; for he loves our nation and it was he who built us our synagogue" (Luke 7:1-5). Jesus said to him, "I will come and heal him" (Matthew 8:7).

Now Jesus {started} on His way with them; and when He was not far from the house, the centurion sent friends, saying to Him, "Lord, do not trouble Yourself further, for I am not worthy for You to come under my roof; for this reason I did not even consider myself worthy to come to You, but {just} say the word, and my servant will be healed. For I also am a man placed under authority, with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it" (Luke 7:6-8; Mt 8:8-9)

Now when Jesus heard {this}, He marveled and said to those who were following, "Truly I say to you, I have not found such great faith with anyone in Israel. I say to you that many will come from east and west, and recline {at the table} with Abraham, Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth" (Matthew 8:10-12; Luke 7:9).

And Jesus said to the centurion, "Go; it shall be done for you as you have believed." And the servant was healed that {very} moment. When those who had been sent returned to the house, they found the slave in good health (Matthew 8:13; Luke 7:10).

******* NOTES ******* 2.03.01-A. Return to Capernaum. The statement "When He had completed all His discourse in the hearing of the people" gives us the sense that the "Sermon of the Mount" was an extended discourse and that it was heard, not only by the disciples of Jesus, but by some of the people from the great crowds following Him during His withdrawal from the cities to the lakeside. Jesus comes down from the mountain and returns to Capernaum with the great crowds following Him. It appears that both Matthew and Luke want us to tie the stories that follow with the teaching on the mountain. Will we, the readers, be able to make the connection?

2.03.01-B. Differing Accounts. This story is found in Matthew and Luke, but there are some differences in their stories. In Matthew, the centurion speaks directly to Jesus, but, in Luke, he sends two delegations to Jesus. However, it is typical of gospel writers to shorten stories so that they can include more teaching. Matthew is well-known for doing just that. For example, we saw this happen with the healing of the paralyzed man (Mt 9:2-8). Mark often gives more details to the stories since he does not include large blocks of teaching.

Comparing the two accounts of the story we are now studying is a good lesson in the differences in our culture and the culture of that day. They saw nothing wrong with altering the unimportant details of a story as long the truth being taught by the story remains intact. In this story it does not matter whether the centurion spoke directly to Jesus or whether he sent others to Jesus with his request. Our culture, at the very least, would frown upon such a modification.

So, if the central lessons remain intact in Matthew's shorter version, is there any reason for Luke's longer version? Yes. It gives added emphasis to a major point and ties it more closely with Luke's goals in his overall account (Luke-Acts). Luke wants us to compare this story with the OT story of the

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 17 healing of Naaman by Elisha (2 Kings 5:1-14). Remember, Luke records Jesus mentioning the story of Naaman the Syrian when He introduced a major aspect of His mission in (Luke 4:27). (Naaman never saw the person who did the healing.) He also wants us to connect this story with another later story of another centurion (Cornelius) sending a delegation to Peter in Acts 10.

2.03.01-C. The Critical Need. Luke introduces "a centurion's slave, who was highly regarded by him, was sick and about to die" (Lk 7:2). Matthew uses direct address, with the centurion saying, "Lord, my servant is lying paralyzed at home, fearfully tormented" (Mt 8:6). Luke describes the sick person as a "slave" [G1401, doulos], while Matthew uses "servant" [G3816, pais] (a word which can also mean "son"). However, Luke, at one point, will use "servant" to describe this person (Luke 7:7). It is quite likely that the centurion treated this slave almost as he would a son. The centurion must have suffered greatly to see this "highly regarded" slave in such pain and near death.

2.03.01-D. The First Delegation. It is not possible for us to determine all the reasons behind the centurion's decision to have the Jewish elders carry his request to Jesus. Nevertheless, it is probably safe to say that he thought he had a better chance of getting Jesus involved by speaking through these highly respected people. If that is true, then we see a reason for Luke's extended account. Matthew, with the all-business approach of a former tax collecter, simply wants to get to the heart of the story and make his point. But Luke is a lover of a good story, especially one full of irony. It is the local Jewish elders who would be the authority behind the operation of the local synagogue. And it is in these synagogues that Jesus has chosen to heal on the Sabbath. These Jewish elders may not be as angry with Jesus as some of the Pharisees are (angry enough to kill!), but surely they are upset by the actions of Jesus. We certainly do not have any evidence of their defending the ministry of Jesus. However, since this centurion had built their synagogue, they were obligated to make his request known to Jesus. So, we have a double irony. They are obligated to beg Jesus for a favor. They are required to brag about the worthiness of the centurion (a Gentile!), giving us a triple irony! It must have been a humbling, embarrassing assignment. At this point, we are expected to make some connections to the discourse ("Sermon on the Mount") given just prior to this story.

2.03.01-E. The Response by Jesus. Most English versions record Jesus as saying "I will come and heal him" (Matthew 8:7). However, many Greek scholars suggest that Jesus is asking a question not making a statement (perhaps something like "You want me to come and heal him?"). Maybe one of the reasons translators avoid expressing the question is that they do not understand how we are to interpret the question. To complicate things, since only Matthew records this question by Jesus, am I allowed to see it as a response to the Jewish elders (who are mentioned only by Luke)? A typical biblical scholar would say "no", but it would help to make sense of the question.

There is an emphatic, redundant "I" [ego_] in the Greek sentence. Although the full nature of the question is puzzling, this "I" does introduce an element of surprise into the conversation. A typical answer by scholars is that Jesus is surprised that a Gentile would ask a Jewish healer for help. But how can that be a surprise? Not only Matthew and Luke, but also Mark has been emphasizing that people had been coming to Jesus from all the surrounding areas (which included Gentiles), and He was healing them all. I see two possible answers. The first and more improbable is that the response is for the Jewish leaders. Why would they expect Him to answer their request after the way they have rejected His ministry? The other answer involves Jesus actually being expected to enter the home of a Gentile in order to heal. The surprise is that this centurion should know that Jesus would have to break Jewish rules of conduct by coming into his home.

2.03.01-F. Worthy and Not Worthy. The Jewish elders had described the centurion as being worthy. But the centurion responds to the problem of Jesus entering his home by stating that he is not worthy for Jesus to violate Jewish customs to enter his home. But the sense of not being worthy goes deeper than that - such that he considered himself to be unworthy to even make the request in person.

2.03.01-G. Authority. Many see the key teaching of this story is to highlight the faith of the centurion, i.e., being able to believe that Jesus could heal without the need to enter his home. But the faith that

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 18 amazes Jesus goes much deeper than that. And we must see the role authority plays in this faith in order to appreciate the amazement of Jesus.

The centurion understood the concept of authority. He describes himself as a "man under authority with soldiers under me" (not "a man with authority over people"). He is part of a chain of command. When he gives a command, it has the full authority of not just the person directly above him in the chain, but he speaks with the full authority of whoever is at the top of the chain of command. He has the responsibility of making his command align with the will of that person. He must not violate that trust.

When the centurion heard about what Jesus was doing (Lk 7:3), he recognized a person under the authority of God. He understood, from the evidence, that Jesus, doing the good work of God, could speak with the authority of the good God. From this evidence regarding authority, he projected a faith that Jesus could do many other things beyond what he could even imagine. So his faith declared that Jesus could heal from a distance, thus avoiding the social issue of entering the home of a Gentile. As much as I find myself identifying with the father of the sick child who said, "Lord I do believe; help my unbelief" (:24), it must be seen as a very weak faith. I need the deep faith of this centurion who grounded his faith on solid evidence and then projected it into yet untried areas.

2.03.01-H. Marveled. Jesus marveled [G2296, thaumazo_] at the man's faith (Mt 8:10; Lk 7:9). By contrast, Jesus had wondered [G2296 again] at the unbelief of the people of Nazareth (Mk 6:6). Here are people who have been raised in the Jewish religion with its expectation of a Messiah and knowing many of the evidences to look for. Also, these people had the additional evidence of the presence of Jesus in their village throughout His childhood up to His young adulthood. Yet they were filled with unbelief.

One of the main features of this story is that it is telling us that Christian faith is based on evidence. And anyone willing to follow the evidence will come to believe in God. That is why Paul can say that all people are without excuse (Rom 1:20) if they do not honor God and give thanks (Rom 1:21).

Of course, we must keep all this in perspective. The faith we are talking about here (e.g., the centurion's faith) does not create a "saving" relationship with God. However, rational people, seeing the evidence, should be seeking God until they encounter the God who is seeking them (Deut 4:29; Isa 55:6; Gal 4:8-9).

2.03.01-I. Truly I Say to You. Jesus often highlighted important statements by beginning them with the word "truly" [G281, ame_n]. The single "truly" is intended to emphasize both of the "I say to you" statements. The first statement declares that the faith of this Gentile has been greater than any expression of faith Jesus has observed among the Jewish people ("in Israel"). (See above to understand it as a faith built on evidence.) The second "I say to you" statement focuses on the end-times kingdom of heaven/God.

2.03.01-J. Recline with the Patriarchs. The description "many will come from east and west" in this context pictures a vast multitude of Gentiles. These Gentiles will be reclining with Abraham, Isaac, and Jacob, which is a picture of table-fellowship. The Jewish people might sometimes picture Gentiles as servants at the banquet, but never in table-fellowship with the patriarchs. Jesus is indicating that Gentiles will not only be invited guests at this banquet, they will be seated close enough to the patriarchs for personal conversation. The Jews hearing Jesus that day would not miss the reference to the messianic banquet pictured in Isaiah 25:6-9. "YHWH of hosts will prepare a lavish banquet for all peoples on this mountain" (Isa 25:6a). "He will swallow up death for all time, and the Lord [Adonai] God [YHWH] will wipe tears away from all faces, and He will remove the reproach of His people from all the earth; for YHWH has spoken. And it will be said in that day, 'Behold, this is our God for whom we have waited that He might save us. This is YHWH for whom we have waited; let us rejoice and be glad in His salvation'" (Isaiah 25:8-9).

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 19 2.03.01-K. Vivid Pictures of Rejection. It would be wrong for us to see Jesus, in these pictures, giving us a physical description of hell. He is giving pictures to contrast with the pictures given in Isaiah 25. Instead of close table-fellowship some of the "sons of the kingdom" (descendants of those who made covenant with YHWH at Sinai) will be cast out into outer darkness. The word "outer" [G1857, exo_teros] emphasizes the "distance" of separation. And "darkness" [G4655, skotos] emphasizes the totality of separation. The Jewish hope of a Messiah who would come and bring them "salvation" from their enemies (Rome) will be disappointed. Those who refuse the One sent (Jesus) to "remove the reproach of His people" will not be saved. Instead of "rejoicing and being glad" there will be "weeping" and "gnashing" [G1030, brugmos] of teeth. "Gnashing" is a picture of extreme mental anguish. The word is found only seven times in the NT, always with this same picture (Mt 8:12; 13:42, 50; 22:13; 24:51; 25:30; Lk 13:28). Other references to this banquet or to similar pictures are found in :1-14; 25:1-13; 26:29; Lk 12:35-38; Rev 19:7-9. The expression "outer darkness" is found only three times in the NT (Mt 8:12; 22:13; 25:30). ------

2.03.02. AT NAIN, JESUS RAISES A WIDOW'S SON FROM THE DEAD (Luke 7:11-17).

Soon afterwards He went to a city called Nain; and His disciples were going along with Him, accompanied by a large crowd. Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizable crowd from the city was with her. When the Lord saw her, He felt compassion for her, and said to her, "Do not weep." And He came up and touched the coffin; and the bearers came to a halt. And He said, "Young man, I say to you, arise!" The dead man sat up and began to speak. And {Jesus} gave him back to his mother. Fear gripped them all, and they {began} glorifying God, saying, "A great prophet has arisen among us!" and, "God has visited His people!" This report concerning Him went out all over Judea and in all the surrounding district.

******* NOTES ******* 2.03.02-A. Soon Afterwards. Luke used this time reference to tie this story closely to the previous one (healing the servant of a centurion). Remember, Luke intended that story to remind us of the healing of Naaman by Elisha (2 Kings 5:1-14). Now he gives us a story similar to the raising of the son of the widow of Zarephath in Sidon by (1 Kings 17:8-24). These stories are also tied to the sermon at Nazareth where Jesus used both Elijah and Elisha as examples (Lk 4:25-27). Some scholars suggest that we should also note a pattern used by Luke of pairing a "male" story (centurion) and a "female" story (widow).

2.03.02-B. Witnesses. Luke is an excellent historian. He notes that "His disciples were going along with Him, accompanied by a large crowd" and a "sizable crowd from the city" (7:13) providing a large number of witnesses. Luke would expect that anyone wanting to check out his story could still locate some of these witnesses. Even the possibility of secondary witnesses is suggested in the closing of the story. "This report concerning Him went out all over Judea and in all the surrounding district" (7:17). So Luke frames this story with an emphasis on a large number of witnesses.

2.03.02-C. Dead Man and his Mother. Luke also provides an inner frame using the words "dead man" and "his mother" (7:12, 15).

2.03.02-D. The Setting. "Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizable crowd from the city was with her" (7:12). Luke, the master story-teller, with these few words, draws us into the story. Most readers will form a dynamic picture in their mind's eye. Jesus was about to enter the village, but He must pause because a large crowd is coming out of the gates of the city. Luke likes to set the stage for his stories. He even likes for the reader to know things unknown to some people in the story. By contrast, John likes to surprise/shock us by saving some important details until later. John makes us go back and adjust the setting we had created in our minds.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 20 2.03.02-E. The Widow. Readers of the writings of Luke probably are not surprised that the widow, not the son, is the focus of this story. For example, notice all the "she" and "her" references. Luke makes this fact further apparent by placing 7:13 at the center of the story framed by "dead son" in 7:12 and 7:15. "When the Lord saw her, He felt compassion for her, and said to her, 'Do not weep'" (7:13). And compassion, not healing, is the highlight in the response of Jesus.

Not only has the widow lost her only means of support for her old age, she has failed in her most fundamental task (according to the culture of her day). She has failed to give her dead husband a descendant to carry on his name. Many people in her culture would see this death as the judgment of God (on both father and mother). So she would not only have trouble surviving, but she would be excluded from the social activities of her village.

It was the custom of that day for the family to walk ahead of the coffin. So, probably the first thing Jesus would have seen would be this woman walking alone ahead of the procession with the men carrying her dead son behind her. The name "coffin" [G4673, soros] is misleading, since most readers today would picture the large coffins with lids we see today at funerals. It is much more likely that there was only a shrouded body, being carried on a home-made litter.

2.03.02-F. Do Not Weep. Notice Luke's choice of words: Jesus saw, felt, said. There is no request for faith from the heart-broken widow. Jesus acts swiftly, but not without first giving this expression of His compassion. As we the readers enter into this story, we easily imagine there was so much compassion and confidence in the "Do not weep" statement that hope was awakened in the widow.

2.03.02-G. Jesus Touches the Litter. Showing an unconcern for the ritual defilement from touching the litter of a dead person, Jesus stops the procession with His hand ("the bearers came to a halt"). It was not a touch of healing. There was no ritual to the healing - only a command. "Young man, I say to you, arise!" And the young man sat up and began to speak. It was as simple as that. We are expected to compare this healing with the one done by Elijah. Elijah found it very difficult to heal the widow's son!

2.03.02-H. Gave Him Back to His Mother. First, we need to know that Luke uses the very same words as found in the Greek OT passage from the story of Elijah (Luke 7:15; 1 Kings 17:23). Perhaps we are expected to see this statement at more than one level. First, there is the cultural sense that a life saved belongs to the person who saved the life. At this level, Jesus is releasing the son from any obligation to discipleship. Life is His gift to him and his mother. No strings attached. At another level, Jesus gives the widow back her life. She will not be excluded from the social life of the village. Since a major emphasis in Luke's gospel is Jesus' concern for the disenfranchised, the second level would perhaps interest Luke more.

2.03.02-I. The Reaction of the Crowd. Let's remember that, in one sense, Jesus is just one of us. The people reacted with fear and then glorified God. The reaction He received is the way we should desire people to react to our ministries. They should see God at work (fear) and then glorify God, not us.

Beyond that, what Jesus did that day should and did produce two important statements about His ministry. In the OT, the widow responded to Elijah with the declaration: "Now I know you are a man of God and the word of YHWH in your mouth is true" (1 Kings 17:24). In Luke's story the crowd declares, "A great prophet has arisen among us!" and, "God has visited His people!" (Luke 7:16). They were declaring Jesus a greater prophet than Elijah. In addition, they came very close to declaring Jesus as the Messiah using the Exodus motif (Ex 4:31; Jer 29:10). ------

2.03.03. JOHN ASKS, "ARE YOU THE EXPECTED ONE?" (Luke 7:18-23; :2-6).

While John was imprisoned, his disciples reported to him about all these things. When John heard of the works of Christ, he summoned two of his disciples and sent them to the Lord, saying, "Are You the Expected One, or do we look for someone else?" When the men came to Him, they said, "John the

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 21 Baptist has sent us to You, to ask, 'Are You the Expected One, or do we look for someone else?'" At that very time He cured many {people} of diseases and afflictions and evil spirits; and He gave sight to many {who were} blind. Jesus answered and said to them, "Go and report to John what you hear and see: {the} blind receive sight (Isa 35:5-6) and {the} lame walk, {the} lepers are cleansed and {the} deaf hear, {the} dead are raised up, and {the} poor have the gospel preached to them (Isa 61:1). And blessed is he who does not take offense at Me."

******* NOTES ******* 2.03.03-A. Works of Christ. For John, the report from his disciples about "all these things" (Lk 7:18) is confusing. Jesus is not doing the things John expected the Messiah [Christ] to be doing. Matthew deliberately uses "works of the Christ" (Mt 11:2) as a description of the activities of Jesus, assuring the reader in advance that Jesus is actually doing the work of the Messiah. Luke basically produces the same background for the reader by using "the Lord" (7:19) as a title for Jesus.

2.03.03-B. The Expected One. "The Expected One" is not a title taken from the OT. However, a great messianic passage in Isaiah 59:16 - 60:3 contains expressions such as "Then His own arm brought salvation" (59:16), "For He will come like a rushing stream" (59:19), "A Redeemer will come to Zion" (59:20), and "Nations will come to your light, and kings to the brightness of your rising" (60:3). On the other hand, it is more likely that John is reflecting the expectation of his culture. Jesus is not what he and they expected.

2.03.03-C. Look for Someone Else? The way this question is worded shows that John is not denying the experiences he has had in the past. He knows that Jesus is someone very special (e.g., "Behold the Lamb of God" [John 1:29, 36]). He is not even denying that Jesus has been sent by God and is carrying out the mission assigned to Him. Nevertheless, John has a serious problem. It is not just that Jesus does not fit the expectations of the Jews of that time. Jesus does not appear to be the person ("the One coming behind me" [Mt 3:11]) John came to announce! And that is a dilemma he cannot resolve! No doubt this dilemma included the fact that John was in jail and the ministry of Jesus was being challenged by Jewish leaders. How could such things be happening to the One whose coming John had announced with such powerful pictures?

John came with a message of a coming judgment, and received a great response to that message. He announced the coming of a Person who would far outrank him. John assumed that the coming Person would bring the judgment John predicted. For example, John had proclaimed, "You brood of vipers, who warned you to flee from the wrath to come?" (Mt 3:7) and "The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire. As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire" (Mt 3:10-12).

What a lesson for all of us! God gives us a mission. We think that we have a pretty clear idea of the purpose and expected outcome of that mission. We then make the mistake of measuring success in terms of our insights. But God had plans we know nothing about. We are to trust Him and be faithful as He guides us. And we should not look back with regrets.

The "someone else" here suggests that John is thinking that perhaps there is still someone (other than Jesus) who will come and bring the judgment he thought he was announcing. But John does not realize that the message he delivered has levels of meaning. For example, he probably saw wheat as righteous people and chaff as evil people. But God meant more than that. He saw fire as destruction and judgment, perhaps never considering that it could include cleansing the heart. Perhaps he saw the Holy Spirit as Power in judgment, not realizing that the reference could also mean Presence and Advocate/Helper.

2.03.03-D. At That Very Time. The timing of the arrival of the disciples of John coincided with an active healing ministry being done by Jesus. It appears that they stayed long enough to see many

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 22 people cured of diseases, afflictions, and evil spirits. They also got to observe Jesus giving sight to many who were blind (Luke 7:21).

2.03.03-E. Seen and Heard. These disciples of John are now charged with the task of being witnesses of what they have seen and heard. We are expected to catch the order in the list of healing activities by Jesus. The list begins with the blind seeing, then the deaf hearing and finally with the poor hearing the good news. The "blind" and "deaf" disciples of John must now become the seeing and hearing witnesses of the works of the Christ. They are to carry the "good news" back to John!

2.03.03-F. The Arrangement of Activities. The list of the activities of Jesus is arranged in poetic form with three pairs of parallel clauses. In addition, the arrangement includes three items taken from Isaiah [29:18-19]; 35:5-6; [42:18; 43:8]; 61:1 (blind receive sight, deaf hear, poor have the gospel preached to them) and three additional items (lame walk, lepers are cleansed, and dead are raised). Note that each line has one from each set (i.e., more than expected). blind receive sight and lame walk, lepers are cleansed and deaf hear, dead are raised up and poor have the gospel preached to them.

2.03.03-G. The Poor and the Good News. Why is the "poor have the gospel [good news] preached to them" in this list of physical healings? It is intended to make us see more to the healing ministry of Jesus than simply physical healing. Just as the poor (the marginalized) receive the good news of their acceptance into the kingdom, the spiritual blind will see God, the spiritual lame will serve God, the spiritually dead will become alive with the Presence of God, the spiritual deaf will hear God once more, the spiritually unclean will be cleansed. I do not think that the word "gospel" should be used here since it has taken on a more specific meaning than "good news" has.

2.03.03-H. Take Offense at Me. Jesus pronounces a blessing on those who do not take offense at Him. "Offense" comes from a Greek verb [G4624, skandalizo_] which has a range of meanings, such as "stumble over" or "fall into a trap" or (as here) "respond in disbelief" because of an unwillingness to evaluate prior beliefs in light of new evidence. The new evidence "offends" the old beliefs and thus is rejected. This word "offense" [G4624, skandalizo_] reflects several of these meanings from Isaiah. "Then He shall become a sanctuary; but to both the houses of Israel, a stone to strike and a rock to stumble over, {and} a snare and a trap for the inhabitants of Jerusalem. Many will stumble over them, then they will fall and be broken; they will even be snared and caught" (Isaiah 8:14-15; cf. Mt 21:44; Lk 20:18; Rom 9:33; 1 Pet 2:8). ------

2.03.04. JESUS PRAISES JOHN AND CLARIFIES HIS ROLE (Luke 7:24-35; Matthew 11:7-19) - Includes The Parable of the Children in the Marketplace (Luke 7:32; Matthew 11:16-17).

When the messengers of John had left, He began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are {found} in royal palaces! But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet. This is the one about whom it is written, 'Behold, I send My messenger ahead of You, Who will prepare Your way before You' (Mal 3:1). Truly I say to you, among those born of women there has not arisen {anyone} greater than ! Yet the one who is least in the kingdom of heaven is greater than he" (Luke 7:18-28; Matthew 11:2-11).

"From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force. For all the prophets and the Law prophesied until John. And if you are willing to accept {it}, John himself is Elijah who was to come. He who has ears to hear, let him hear" (Matthew 11:12-15).

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 23 When all the people and the tax collectors heard {this}, they acknowledged God's justice, having been baptized with the baptism of John. But the Pharisees and the lawyers rejected God's purpose for themselves, not having been baptized by John (Luke 7:29-30).

[Jesus said,] "But to what shall I compare this generation? It is like children sitting in the market places, who call out to one another and say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.' For John came neither eating bread nor drinking wine, and they say, 'He has a demon!' The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is vindicated by her deeds [all her children]" (Matthew 11:16-19; Luke 7:31-35).

******* NOTES ******* 2.03.04-A. What Did You Go Out to See? In a very deliberate way, Jesus heightened the importance of the mission of John the Baptist by asking this rhetorical question three times. Jesus is asking the people to remember why they traveled out into the wilderness to see John the Baptist. Was it worth the trip?

2.03.04-B. A Reed Shaken by the Wind. Reeds could be found in abundance along the where John was baptizing. Were they taking a scenic journey to see the reeds swaying in the wind? Maybe John was just one interesting sight among many other things to see.

A popular interpretation of this suggested answer given by Jesus to His own question is that it was a question about the character of John. Since just a light wind can shake a reed, a swaying reed was used by some as a picture of fickleness. If this is a possible interpretation, then Jesus is being a bit sarcastic. Why would anyone want to travel all that way to hear someone whose message would change to fit some new whim?

2.03.04-C. A Man Dressed in Soft Clothing. The culture of that day considered rich people to be blessed by God. Such a viewpoint heightened the enjoyment people had when they saw rich people in all their fine clothes. Did they go out into the wilderness to see someone blessed by God with riches? No, of course not. People visited palaces to see such people. John's attire (Mt 3:4) suggested poverty not wealth.

2.03.04-D. A Prophet. After the building up of tension with the first two answers to the basic question, Jesus now provides the answer the crowd would have given Him if He had waited for an answer. They went out to see a prophet! But that prophet (John) was at that time "enjoying" the hospitality of Herod in his palace - not in the fine clothes of the false prophets found so often in the OT stories. He was in the dungeon! And, as we will learn later, John will die there. Does any of this make the people doubt that John was a prophet. No! The message of judgment is what they expected from prophets. The killing of true prophets by kings was part of their history.

2.03.04-E. More Than a Prophet. But now Jesus declares John to be more than a prophet. First, John is more than a prophet because he is the fulfillment of two prophecies. He is the first messenger predicted by Malachi. "Behold, I am going to send My messenger, and he will clear the way before Me" (Mal 3:1). But Jesus changes "before Me" to "before You" and changes "the way" to "your way" thus identifying John as the messenger sent to announce the coming of Jesus as the Messiah. Some also see a reference here to Exodus 23:20. (The second fulfillment of prophecy by John will be addressed later.)

2.03.04-F. No One Greater than John. The words "Truly I say to you" introduce an important statement. In all the human race ("among those born of women") there is no one greater than John. What makes it possible for Jesus to make this claim? Was it because John was a better person than anyone who ever lived or will live? No. John not only announced the coming of the Messiah (as many other prophets had done), he actually introduced Him.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 24 2.03.04-G. The Least is Greater. Jesus has shocked the crowd with the statement of the greatness of John. Now He adds a greater shock. Jesus said, "Yet the one who is least in the kingdom of heaven is greater than he" (Matthew 11:11b). Who is the least in the kingdom of heaven? First, I think we should realize that Jesus meant for this statement to be pondered, not readily understood. Its main purpose was to encourage them to want to be part of the kingdom of heaven. So should we even try to solve the puzzle? I am not really certain that we should.

If you have been comparing the two accounts, you may have noticed that Luke typically uses "kingdom of God" while "kingdom of heaven" is used by Matthew. Matthew knows that many Jews will be reading his Gospel. In writing and in conversations, Jews usually avoid using the name "God" and searched for a suitable substitute (heaven = God). So, in reality, Matthew and Luke are writing the same thing.

Even though we may not understand the details (and get something wrong if we try to explain them all), we must not miss the radical claim Jesus is making here. (See below at 2.03.04-I.) But, first, let's understand what he is not saying. Jesus is not saying that John the Baptist will miss out on the end- times kingdom of God when it becomes a realm (the "not yet" of our salvation). Jesus has come to set up His kingdom as a reign (the "now" of our salvation) in the hearts of His followers. Even the very least of these followers have Jesus reigning in their hearts. The OT prophets saw the Messiah from a distance. Read the great first chapter of First Peter to see the contrast between the Old Covenant expectation and the New Covenant realization, but with the prospects of an inheritance yet to come for both groups. The many faithful people of the OT lived in expectation of this kingdom but never received it. "And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect" (Heb 11:39-40).

Back to the question about who is the least in the kingdom of God. I do not think that Jesus was picturing a group of people who just barely qualify to be members of the kingdom. Instead, He used this expression to emphasize that every member of the New Covenant is included in this blessed privilege. One dimension of this privilege which might be mentioned here is a contrast to all the OT prophets. Those who are in direct fellowship with Jesus are all better prophets than any of those in the OT including John the Baptist (Acts 2:17-18; 1 Cor 14:1).

2.03.04-H. The Kingdom of Heaven Suffers Violence. "Suffers violence" (one word) [G971, bizo_] is found only here and at Luke 16:16. That is one of the reasons some scholars (e.g., NIV) attempt to align Matthew 11:12 with Luke 16:16. Major translations (NASB, ESV, NKJV, NRSV) see that as a mistake. The kingdom of heaven is "being taken by force" (one word) [G726, harpazo_] by "violent men" (one word) [G973, biaste_s]. Both verbs are in the present tense. The one (John) who introduced the Person creating the New Covenant (Jesus) is in prison and will soon be killed. Jesus and His disciples are under attack. The violence against the kingdom continues today.

2.03.04-I. Prophets and Law Prophesied. "For all the prophets and the Law prophesied until John. And if you are willing to accept {it}, John himself is Elijah who was to come. He who has ears to hear, let him hear" (Matthew 11:13-15). These verses bring to an end the passage Jesus started at 11:11. Notice how the passage closes with "let him hear" (11:15) to match the "Truly" at the opening of the passage. Jesus deliberately placed "prophets" before "law" and that both prophesied until John. Here is the radical claim by Jesus of the closing of the Old Covenant. He further emphasizes the closing of the Old Covenant by identifying John, not only as the messenger (Mal 3:1), but as "Elijah who was to come" (11:14). The coming of Elijah statement is found in the last two verses in the OT (Mal 4:5-6). If you have "ears to hear" then get this message. The Old Covenant is closed (terminus ad quem)! The New Covenant has begun (terminus a quo)! And it provides a much greater revelation of God so that even the least member in the New Covenant is greater than the greatest in the Old Covenant.

2.03.04-J. God's Purpose. Luke records the response of the people listening to the evaluation of the ministry of John that day. "All the people" should be taken to mean that there was an affirmation by

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 25 the vast majority of the listeners to what Jesus was saying about John. Even the tax collectors in the crowd agreed. However, they were a select group, being the people who had responded to John's call for repentance and who had allowed John to baptize them. This select group "acknowledged God's justice" (lit. "justified God" [NKJV, ESV]).

Luke again uses a generalization so as to produce two groups and two responses. The Pharisees and the lawyers [G3544, nomikos] (i.e., experts in the Jewish Law) make up the second group. They rejected God's purpose for themselves since they refused to be baptized by John.

Those in the first group were ready to consider the next step involved in moving from the Old Covenant to the New Covenant. Those in the second group refused to acknowledge their need for repentance and for a new way of life (the meaning behind John's baptism). These people wanted a Messiah who would affirm the Old Covenant, not one who would bring the New Covenant with different conditions.

In Luke's simple picture, the first group justified God by realizing that John's ministry had been one of preparing them to accept the greater ministry of Jesus. They saw in it the purposes of God.

2.03.04-K. Disposed to Reject. Reject the message by rejecting the messengers. Interpretation of the little parable (Luke 7:32) is elusive. Structure helps us. Luke has created a chiastic structure here with justify and vindicate (same word in the Greek) showing the outer frame. And the rejection of God's purpose and messengers being the inner frame. A. People and tax collectors justify [G1344, dikaioo_] God (7:29) B. Pharisees and lawyers reject God's purpose (7:30) B' The people of this generation reject God's messengers (7:31-34) A' Wisdom is vindicated [G1344, dikaioo_] by all her children (7:35)

So, no matter how you interpret the parable, its message must be that of rejection. And the parable shows a disposition to rejection. It does not matter what is offered (a chance to play either "wedding" or "funeral") they simply will not participate.

It is a pattern God has allowed throughout the history of the church. People are allowed to find something they do not like about the messenger and use their dislike to block the message. To avoid the message they declare John to have a demon, while Jesus is viewed as a gluttonous man and a drunkard. Even worse (in their eyes), Jesus is a friend of tax collectors and sinners! To listen to their messages would be a waste of their time.

2.03.04-L. The Children of Wisdom. People of the kingdom of God are fulfilling God's purpose for humans. These people, by their new way of life, are demonstrating the wisdom of God's plan of salvation carried out through His Son. ------

2.03.05. A SINFUL WOMAN ANOINTS JESUS (Luke 7:36-50) - Includes The Parable of the Two Debtors (Luke 7:41-42).

Now one of the Pharisees was requesting Him to dine with him, and He entered the Pharisee's house and reclined {at the table}. And there was a woman in the city who was a sinner; and when she learned that He was reclining {at the table} in the Pharisee's house, she brought an alabaster vial of perfume, and standing behind {Him} at His feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and kissing His feet and anointing them with the perfume. Now when the Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner."

And Jesus answered him, "Simon, I have something to say to you." And he replied, "Say it, Teacher." "A moneylender had two debtors: one owed five hundred denarii, and the other fifty. When they were unable to repay, he graciously forgave them both. So which of them will love him more?" Simon

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 26 answered and said, "I suppose the one whom he forgave more." And He said to him, "You have judged correctly." Turning toward the woman, He said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair. You gave Me no kiss; but she, since the time I came in, has not ceased to kiss My feet. You did not anoint My head with oil, but she anointed My feet with perfume. For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little."

Then He said to her, "Your sins have been forgiven." Those who were reclining {at the table} with Him began to say to themselves, "Who is this {man} who even forgives sins?" And He said to the woman, "Your faith has saved you; go in peace."

******* NOTES ******* 2.03.05-A. Dining with a Pharisee. This story shows that there has not been a complete break between Jesus and all Pharisees. Some Pharisees at least were still interested in dialogue. And there can be little doubt that Jesus wanted Pharisees to enter the kingdom.

2.03.05-B. Reclining at Table. This event turns out to be more than just eating a meal together. It is a banquet. We know it was a banquet because those participating in the dinner were reclining on couches and not sitting on chairs. And since it was a banquet we know a few more facts. Banquets were intended to last many hours. The arrangement of tables would typically be U-shaped, to allow more people to interact with others. It would be expected that the host would have topics for discussion. Banquets usually happened on special occasions. Perhaps the host (master of the house) has accomplished some great task worthy of celebration and sharing of details. Or sometimes the banquet was given to honor a special guest. At such times the host and the special guest would be expected to interact in ways so all could see, hear, and participate. For example, the host would brag on the special guest and relate appropriate details showing why the special guest was worthy of being honored.

Another important detail about a banquet was that visitors were welcome to come and stand around the walls listening and observing all that was going on (but not participating in any way). The master of the house encouraged such attendance since it gave him a chance to show off his importance in the city. And if there was an honored guest, it was a way of showing the importance of this person to a larger group. However, to even be among those dining at a banquet of an important person in the society was to be honored.

The invited guests would be reclining on their left sides supporting themselves with their left arm on pillows so that the right arm could be used for eating. The feet of those eating would stick diagonally (not at right angles) out away from the tables. This arrangement made it easy for the woman to anoint the feet of Jesus.

2.03.05-C. A Sinner. Luke begins this story by immediately introducing the characters. There is a Pharisee, Jesus and "a woman in the city who was a sinner" (Luke 7:36-37). Many assume that "sinner" means that she is a prostitute, and that is probably true. But that is not necessarily the case. The term "sinner" can simply mean a person who does not obey the Jewish purity laws, and therefore she would be viewed as unclean.

2.03.05-D. Shock! It is almost impossible for us to grasp the shock the dinner guests experienced that day. Luke hits us with one shocking feature after another. Visitors lining the walls of the home were not guests. It was required that they do nothing to distract the guests. They must be invisible. If the woman had brought a basin to wash the feet of Jesus, such a common act might have been ignored. But the woman was weeping. And there were enough tears from this weeping to wash the feet of Jesus. The next shock comes when she lets down her hair - something women were not allowed to do in public. Then the hair is used to dry the feet. Such intimate touching would have aroused the entire dinner party. All eating and conversation would have ceased. (Some would have interpreted these actions as sexual advances.) Finally the woman anointed the feet with perfume. And all this is in

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 27 addition to the fact that she was immoral and unclean according to the standards of the Pharisees. It is a serious insult to the master of the house. The final shock would be that Jesus did not rebuke the woman and command her to stop the moment she approached Him.

2.03.05-E. The Pharisee Evaluates. Finally we get a hint regarding the reason Jesus was invited to the banquet. The Pharisee probably invites Jesus because he wanted to know if He was a prophet. No doubt this Pharisee had already dismissed the idea that Jesus could be the Messiah. It appears that he was looking for evidence that supported his bias that Jesus was not a prophet. In this regard, he was like many of the Pharisees Jesus had already encountered. He was disposed to reject. (See the previous stories.)

2.03.05-F. The Prophet Challenges the Pharisee. Jesus, acting as a prophet, knows what is in the mind of the Pharisee. He says to him, "Simon, I have something to say to you" (Luke 7:40). "Say it, Teacher" was the response. Jesus then relates a story of a moneylender who forgave the debts of two people. He then adds the question, "So which of them will love him more?" (Luke 7:41-42). Simon, probably realizing that Jesus had read his thoughts, responds with a reluctant acknowledgment of the obvious ("I suppose the one whom he forgave more"). At this point, it would appear that Simon knew he had made a serious mistake inviting Jesus to the banquet. If Jesus could read his thoughts, then Simon is probably thinking that Jesus also knew His host's skeptical attitude even before He was invited into his home.

2.03.05-G. An Expression of Love Contrasted With a Lack of Love. While still addressing Simon, Jesus turns toward the woman, letting Simon know that his actions are about to be compared and contrasted with this sinful woman. With three devastating "to me not" [Greek: mou ouk] statements, Jesus exposes Simon's lack of love for Him (no water, no kiss, no anointing). However, the woman did not simply supply what Simon failed to give. Instead, her expressions of love were extravagance in all three areas. She used her tears instead of a basin of water. She used her hair instead of a towel. She kissed the feet of Jesus repeatedly in contrast to the customary single peck on the cheek. She anointed His feet with costly perfume in contrast to an anointing of His head with inexpensive olive oil. If Simon had performed the customary acts, these would have indicated respect. Washing, kissing and anointing of the feet were indicators of worship.

2.03.05-H. When was the Woman Forgiven? Although we cannot know for certain, many scholars today think that the woman had already been forgiven prior to the banquet. She "loved much" because her many sins had been forgiven (Luke 7:47). She was not forgiven because of her acts of love. These actions were expressions of gratitude for a forgiveness already experienced.

We need to ask. If the actions of the woman are intended to correspond to the debtor who owed the most, then is Simon represented by the debtor was owed the lesser amount? Not likely. Simon and the readers are expected to ponder their actions. It is possible that Simon was not capable of placing himself in the story. Most likely, he was all caught up in the social structure of his day, where social debts were highly important to rich people. They were more interested in maintaining a social structure where the poor lived out lives of obligation to the rich. He probably was not interested in trading that for people who "merely" loved him. He wanted people who served his purposes. Anyway, from Simon's viewpoint, how could he possibly be in debt to Jesus? Luke now places all His attention on the woman, leaving Simon to ponder his place in the parable.

2.03.05-I. The Nature of Love. This story basically only addresses one area of love. At one level of truth, an act of grace (Lk 7:42) frees the recipient of that grace from any response. Since the recipient is not obligated to respond, a response of love is also a free gift. On the other hand, love will respond spontaneously.

2.03.05-J. Saved. Although the concept of love dominated this story, it ends with a different focus: faith. The woman is saved out of her old life and into a new one because she responded to Jesus with faith. We are left to ponder the nature of this faith that saves. She is told to go in peace, which provides some food for thought. This traditional farewell is given added meaning. How are faith and

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 28 peace related? To help us in our thinking, the word "saved" is in the perfect tense, indicating an event in the past with a continuing dimension. Avoid easy answers to this issue!

Why are we given Simon's name but no name is given for the woman? It is quite possible that she is not named because her past is forgiven. And it should be forgotten. She has a new name. Simon is named at a critical junction to indicate that Jesus knew him completely. ------

2.03.06. JESUS DENOUNCES CITIES BECAUSE THEY DID NOT REPENT (Luke 8:1-3; Matthew 11:1, 20-24).

When Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and preach in their cities (Matthew 11:1).

Soon afterwards, He began going around from one city and village to another, proclaiming and preaching the kingdom of God. The twelve were with Him, and also some women who had been healed of evil spirits and sicknesses: Mary who was called Magdalene, from whom seven demons had gone out, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who were contributing to their support out of their private means (Luke 8:1-3).

Then He began to denounce the cities in which most of His were done, because they did not repent. Woe to you, Chorazin! Woe to you, ! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in {the} day of judgment than for you. And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Nevertheless I say to you that it will be more tolerable for the land of Sodom in {the} day of judgment, than for you" (Matthew 11:20-24).

******* NOTES ******* 2.03.06-A. Women Supporters. It becomes a common practice with Luke to mention some typically unnoticed disciples. The unnamed woman in the last story is an example. Here Luke names a few women who actually traveled (at times at least) with Jesus and the Twelve along with many others. Some were even wealthy enough to "contribute to their support out of their private means" (Luke 8:3). It is highly probable that the three named women disciples, along with many others, were with Jesus for a major portion of His earthly ministry (Luke 23:49). Probably many of them were at the crucifixion although only two of the three are identified as being there: and Joanna (Lk 24:10). Susanna is mentioned by name only here.

Mary Magdalene is a key figure in the resurrection stories. Only here is it mentioned that seven demons had been cast out of her (presumably by Jesus). Along this line, Luke also mentions that some of these women ministering to Jesus had been healed of evil spirits and sicknesses.

Why does Luke make special mention of Joanna? Perhaps it was important to some of the readers for her to be identified as "the wife of Chuza, Herod's steward" (Luke 8:3). Some scholars have conjectured that both husband and wife were disciples and maybe well known in the early church, which would help explain why these additional details are given here. Further speculation suggests that Chuza was the royal official whose son was healed in John 4:46-53. Note that John mentions the official "believed and his whole household" (John 4:53). Luke could have made these connections from Manaen through Paul (Acts 13:1). Speculation can be exciting and fun, but no historical documentation is available for support of these connections.

It is quite possible that one of the reasons this little summary is given at this point is to tie it with the woman who was forgiven in the last story. Perhaps she is given as a typical follower of Christ who continues to be an outcast in her community even after being forgiven. Such women would have no reason to remain in the communities which have isolated them. So they join the band of disciples

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 29 around Jesus. This would help explain why no mention is given here of male disciples beyond the Twelve. Surely there were several additional male disciples. Luke actually mentions two of these men (Acts 1:23).

2.03.06-B. Cities Denounced. Denounce [G3679, oneidizo_] is a powerful verb used here to express indignation and reproach. Three cities are mentioned (perhaps chosen because they were visited on numerous occasions by Jesus): Chorazin, Bethsaida, Capernaum. Often in the Bible the number three is used to represent a larger number. Any attempt to provide a complete list would likely miss some as well as reduce the impact of the message. It also makes people wonder who else would be on the total list. Jesus then contrasts the three representative cities with three representatives OT Gentile cities: Tyre, Sidon, Sodom. These cities were chosen to represent an arrogant opposition to God.

The word "woe" [G3759, ouai] can mean doom or pity or both. Sackcloth and ashes were traditional symbols of mourning.

We are left with many questions. But this passage is not intended to provide us with information about the day of judgment or even to give us any details about judgment pronounced on cities and individuals. Instead, Jesus is warning that failure to repent and enter the kingdom has severe consequences for any and all - and especially for "religious" people. The arrogance of the established "enlightened" to refuse new light probably plagues all religions. It certainly plagues Christianity. If we criticize the Jews for not accepting the Messiah, we need to look in the mirror since the church so often does the same. ------

2.03.07. DISCOURSE: THE SON IS THE ONLY WAY TO THE FATHER (Matthew 11:25-30).

At that time Jesus said, "I praise You, Father, Lord of heaven and earth, that You have hidden these things from {the} wise and intelligent and have revealed them to infants. Yes, Father, for this way was well-pleasing in Your sight. All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal {Him}" (Matthew 11:25-27).

"Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am meek and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light" (Matthew 11:28-30).

******* NOTES ******* 2.03.07-A. Since the focus of this study is on the narrative portions in the Gospel accounts, extensive notes will not be provided for this teaching section. However, some general observations should be made. The first is that the unit just completed pictures those denounced by Jesus. This section pictures the possibility of avoiding that condemnation.

2.03.07-B. Father, Lord of Heaven and Earth. This little two-verse unit begins with this title for God and ends with "Yes, Father, for this way was well-pleasing in Your sight" (Mt 11:25-26). Both beginning and ending emphasize God's sovereign choice. But these are not expressions of predetermined choices for the destiny of individuals. The Father, who is Lord of heaven and earth, has put in place a plan for the salvation of humankind. He is very pleased with the plan.

2.03.07-C. Hidden and Revealed. This plan is hidden from the wise and intelligent and revealed to infants. Does that mean the plan excluded all those who are wise and intelligent and included all those who are infants? If you think so, then you are using the wrong picture. Jesus is not referring to two groups of people but two attitudes of people. The wise and intelligent are to be pictured as those who, through their own abilities, have come to understand what they think is the plan of God. They are not open to the revelation of God. The infants are those who are wanting to learn the nature of the plan but know that only God can reveal the plan. They cannot discover it on their own. Jesus is identifying the

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 30 arrogant, closed-minded, know-it-all teacher and the humble, open-minded learner. "God is opposed to the proud, but gives grace to the humble" (James 4:6).

2.03.07-D. These Things, This Way. The demonstrative pronoun "these things" (one word) [G3778, tauta] and its adverb "this way" [G3779, houto_s] refer to the plan the Father has devised. This plan included the Father being revealed through the Son. It also included the truth that salvation is only possible through the completed mission of Jesus (suffering, death, resurrection).

2.03.07-E. All Things. The Father's entire plan ("all things" [G3956, panta]) has been handed over to the Son to administer. The Son is not allowed to change the plan. His task is to do the will of His Father. Books could be written spelling out the details of the plan. (In fact, one was written many years ago - the Bible.)

2.03.07-F. The Son Reveals the Father. The God of the Old Covenant is revealed through the Law. In the New Covenant God is revealed as Father to us through the Son. We cannot know Him as Father until we become sons. But we can only become sons by accepting the reconciliation made possible through the Son. But if "no one knows the Son except the Father" how can we be reconciled through the Son? That is the assignment of the Holy Spirit. But we are getting way ahead of the story. Those answers come later.

2.03.07-G. Jesus Invites All to Come to Him. This marvelous invitation will not be explored in detail. That task could take some time. However, we should note that the invitation to "all" is conditional and is consistent with the limitations cited at 11:25-26. The conditions are not based on some arbitrary choice by God but by our attitude. The "infants" now become the "weary and heavy-laden" giving us further insight into the plan of God. Unless people will recognize (through revelation) their need for God, further revelation is not possible. Jesus gives Himself as an example of those open to this fuller revelation. He is meek and humble in heart (11:29). The meek are open to accepting the easy yoke. The humble do not make demands upon God or attempt to bargain with Him. They joyfully accept the light burden (11:30). ------

2.04. JESUS EXPERIENCES STRONG OPPOSITION FROM FAMILY AND FOES

2.04.01. THE FAMILY OF JESUS ATTEMPT TO TAKE CUSTODY OF HIM (Mark 3:20-21).

And He came home, and the crowd gathered again, to such an extent that they could not even eat a meal. When His own people heard {of this}, they went out to take custody of Him; for they were saying, "He has lost His senses."

******* NOTES ******* 2.04.01-A. Story Within a Story. This beginning of a story is a good example of a technique used by Mark in his gospel (technically known as intercalation). He begins one story (3:20-21), interrupts it by inserting another story (3:22-30), and then finally finishing the first story (3:31-35). Other examples are at 5:21-42; 6:7-32; 11:12-25. Perhaps he does this so that we will look for a relationship between the stories. Or maybe it is a touch of realism showing us that Jesus was often interrupted by the demands of the crowds. See 2.04.04 below for the rest of the story.

2.04.01-B. Home. The Greek word here could refer simply to a house, His own personal home, or to His hometown (probably Capernaum).

2.04.01-C. Came. The Greek text uses the same word for Jesus coming home as for the crowd coming together. It provides more impact to the overwhelming presence of people around Jesus.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 31 2.04.01-D. Could Not Eat. Mark uses a double negative here for emphasis. The "they" in the sentence probably refers to the Twelve Apostles. Perhaps the picture here is that it was impossible to get any food to them because the press of the crowd.

2.04.01-E. His Own People. The Greek is quite vague (lit. "those with Him"). It is clear from the story that these people were not present initially. They came only after hearing about the situation. So "His own people" are usually considered to be immediate family, relatives, or friends (or some combination of these). However, if we look ahead to Mark 3:31-35, it is reasonable to assume that "His own people" refers to His mother and brothers.

2.04.01-F. Take Custody. The Greek word here [2902, krateo_] refers to the use of force ("seize" or "take hold").

2.04.01-G. Lost His Senses. The single word in the Greek [G1839, existe_mi] literally means "to be beside Himself" and can refer to several different situations. For example, it is used quite often to express astonishment or amazement (e.g., being overwhelmed over some impressive incident). However "out of His mind" appears to be a popular translation (ESV, NKJV, NIV, NRSV). This interpretation is consistent with Mark's matching of the two stories ("for they [the family] were saying, 'He has lost His senses'" [3:21] and "because they [the scribes] were saying, 'He has an unclean spirit'" [3:30]. ------

2.04.02. JESUS IS ACCUSED OF SERVING SATAN (Matthew 12:22-37; Mark 3:22-30; cf. Luke 11:14-22). Discourse: Can Satan Cast out Satan? (Matthew 12:25-30; Mark 3:23-27; cf. Luke 11:16-23) Discourse: The Unpardonable Sin (Matthew 12:31-32; Mark 3:28-30; cf. Luke 12:10) Discourse: Good and Evil (Matthew 12:33-37)

Then a demon-possessed man {who was} blind and mute was brought to Jesus, and He healed him, so that the mute man spoke and saw. All the crowds were amazed, and were saying, "This man cannot be the Son of David, can he?" But when the Pharisees heard {this}, they said, "This man casts out demons only by Beelzebul the ruler of the demons" (Matthew 12:22-24). The scribes who came down from Jerusalem were saying, "He is possessed by Beelzebul," and "He casts out the demons by the ruler of the demons" (Mark 3:22).

And knowing their thoughts Jesus called them to Himself and began speaking to them in parables, "How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand and is laid waste; and any city or house divided against itself will not stand. If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? If Satan has risen up against himself and is divided, he cannot stand, but he is finished! If I by Beelzebul cast out demons, by whom do your sons cast {them} out? For this reason they will be your judges. But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you" (Matthew 12:25-28; Mark 3:23-26).

"Or how can anyone enter the strong man's house and carry off his property, unless he first binds the strong {man}? And then he will plunder his house. He who is not with Me is against Me; and he who does not gather with Me scatters" (Matthew 12:29-30; Mark 3:27).

"Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" - because they were saying, 'He has an unclean spirit.' Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come" (Matthew 12:31-32; Mark 3:28-30).

"Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit. You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart. The good man brings out of {his} good treasure what is good;

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 32 and the evil man brings out of {his} evil treasure what is evil. But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. For by your words you will be justified, and by your words you will be condemned" (Matthew 12:33-37).

******* NOTES ******* 2.04.02-A. Since the focus of this study is on the narrative portions in the Gospel accounts, the discourse sections of this passage will not be addressed in detail.

2.04.02-B. Demon-Possessed, Blind, Mute. The text appears to be saying that "blind and mute" was a result of the demon-possession.

2.04.02-C. Amazed. It is interesting that the Greek word used for "amazed" is the same one used for Jesus (when He was said to be beside Himself). The amazement prompted the question, which in turn caused the reaction by the Pharisees.

2.04.02-D. The Question. "This man cannot be the Son of David, can he?" The healing prompts a question containing a puzzle and expects a negative response. A of this magnitude is what would be expected of the Messiah. However, there are so many other details about the mission of Jesus that do not match with their concept of the coming Messiah. So the question is full of doubt and the use of "Son of David" instead of "Messiah" probably is a reflection of that doubt.

2.04.02-E. The Reaction. However, there is no doubt in the minds of those present that the miracle is a result of using supernatural power. And, in their thinking, there can be only two sources of that power. If it is not divine, then it is satanic. Since the Pharisees refuse to acknowledge Jesus as coming from God, then they must declare that His source of power is from the ruler of demons. Beelzebul was a popular local name used for Satan. Other names for Satan included Belial (2 Cor 6:15), Great Dragon, the serpent of old or simply the devil (Rev 12:9).

2.04.02-F. Scribes from Jerusalem. These scribes from Jerusalem probably represented the . It appears that they are giving their professional evaluation of Jesus. Their report back to Jerusalem will contain two charges: (1) He is possessed by Beelzebul, and (2) He casts out the demons by the ruler of the demons (Mark 3:22). These are serious charges (a capital offense) and will linger with Him the rest of His earthly ministry. But they realize that to actually place Jesus on trial from these charges would be risky. At this point they would just like to destroy Jesus' credibility with the people.

There is a certain logic to the charges. Demons will only obey someone stronger than themselves. So they are either obeying God or they are obeying their own ruler (Satan).

2.04.02-G. Discourse: Can Satan Cast out Satan? (Matthew 12:25-30; Mark 3:23-27; cf. Luke 11:16- 23). Jesus answers the charges against Himself with this discourse. He asks three key questions. 1. If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? Jesus and the demons cannot be serving the same master (Satan) or they would not be in conflict. 2. If I by Beelzebul cast out demons, by whom do your sons cast {them} out? Their evaluation of the situation opens up all those who cast out demons by the power of God to the same charges. How will these leaders be able to distinguish the power of God from the power of Satan? These judges will be judged by their own children! Jesus warns them that they are placing themselves in a dangerous position. He concludes, "But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you" (Matthew 12:28). 3. How can anyone enter the strong man's house and carry off his property, unless he first binds the strong {man}? These scribes who are evaluating Jesus need to be very careful. At one level, Satan is the strong man whose house Jesus is plundering, one person at a time. This binding is not total (yet!) nor is the plundering (transferring people from Satan's kingdom to His). At another level these scribes see themselves as the strong man, but Jesus will plunder their house. Jesus warned them, "He who is not with Me is against Me; and he who does not gather with Me scatters" (Matthew 12:30).

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 33 2.04.02-H. Discourse: The Unpardonable Sin (Matthew 12:31-32; Mark 3:28-30; cf. Luke 12:10). As already stated, since the focus of this study is on the narrative portions in the Gospel accounts, an indepth study of this discourse will not be made. However, some general statements should be made. The use of "truly" [amen] indicates that an important statement follows. First, it is significant to note that Jesus clearly states that forgiveness is possible for all sin and blasphemy. So this sin against the Holy Spirit is not an "eternal sin" simply because it is blasphemy. In addition, words spoken against the Son of Man may be forgiven. Note that Jesus does not mention God or the Son of God. "Son of Man" refers to the mission of Jesus. It is not an "eternal sin" to fail to evaluate the mission of Jesus correctly. However, it is an eternal sin to assign the work of the Holy Spirit (as done through Jesus) to unclean spirits. Eternal sin against the Holy Spirit should be a serious concern of everyone. However, for those people who are at a place of sorrow over their sins, their chief concern should be whether their sorrow is a godly sorrow (sorrow towards God) or a worldly sorrow (merely sorry for the consequences they are suffering). A godly sorrow comes from God through the interaction with the Holy Spirit and indicates the possibility of forgiveness. Read 2 Corinthians 7:8-11. Hopefully these few remarks provide some focus, although many questions remain.

2.04.02-I. Discourse: Good and Evil (Matthew 12:33-37). Again, since this is a discourse, I will only make a few comments. The focus is on the connection between character and conduct and the connection between attitudes and actions. This little discourse fits well with the previous discourse, since it includes a serious warning that people must give an accounting on the Day of Judgment for every careless word spoken throughout their lives. ------

2.04.03. SCRIBES AND PHARISEES ASK FOR A SIGN FROM JESUS (Matthew 12:38-45; cf. Luke 11:16, 24-32). Discourse: The sign of Jonah (Matthew 12:40-41) Discourse: Unclean Spirits and the Unoccupied House (Matthew 12:43-45; cf. Luke 11:24-26).

Then some of the scribes and Pharisees said to Him, "Teacher, we want to see a sign from You." But He answered and said to them, "An evil and adulterous generation craves for a sign; and {yet} no sign will be given to it but the sign of Jonah the prophet; for just as Jonah was three days and three nights in the belly of the sea monster (Jonah 1:17), so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. {The} Queen of {the} South will rise up with this generation at the judgment and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here (Matthew 12:38-42).

"Now when the unclean spirit goes out of a man, it passes through waterless places seeking rest, and does not find {it}. Then it says, 'I will return to my house from which I came'; and when it comes, it finds {it} unoccupied, swept, and put in order. Then it goes and takes along with it seven other spirits more wicked than itself, and they go in and live there; and the last state of that man becomes worse than the first. That is the way it will also be with this evil generation" (Matthew 12:43-45).

******* NOTES ******* 2.04.03-A. Since the focus of this study is on the narrative portions in the Gospel accounts, the discourse sections of this passage will not be addressed in detail.

2.04.03-B. Seeking for a Sign. The scribes and Pharisees want a sign from Jesus. From their viewpoint, the Messiah was to come with signs that would verify that He is actually the Messiah. However there are two problems here. Jesus has not directly claimed to be the Messiah. And they do not get to choose the authenticating sign. They need to recognize the signs He is already showing them. Jesus charges them with being an evil and adulterous generation. Such a description identified their lack of faithfulness to God ("adulterous") in addition to having a life centered in things that are contrary to the purposes of God ("evil").

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 34 2.04.03-C. Discourse: The sign of Jonah (Matthew 12:40-41). The experience of Jonah being alive after three days and three nights in the sea monster is given as a type, with the from the tomb as the antitype. It will be the ultimate sign. However, hearts hardened in unbelief will not accept that sign either.

2.04.03-D. Two Gentile Witnesses at the Judgment. Jesus provides the two witnesses (as required under the Law) against this evil and adulterous generation. The men of Nineveh will condemn them since they repented at the preaching of Jonah. And the preaching of Jesus is greater than his. The Queen of the South will condemn them since she recognized wisdom in Solomon. And the wisdom of Jesus is greater than Solomon's. Catch the irony. Instead of these two witnesses receiving judgment because they are Gentiles, they are the accusers of Israel for its deliberate refusal to repent. Jesus was not very tactful!

2.04.03-E. Discourse: Unclean Spirits and the Unoccupied House (Matthew 12:43-45; cf. Luke 11:24- 26). The interpretation of this little parable is very difficult and will not be addressed since our focus is on the narrative portions. It concludes the passage beginning at 2.04.02 where Jesus heals a demon- possessed man who was blind and mute. So unclean spirits are an underlying theme of this passage. Another theme is that of the evil generation Jesus is encountering in His ministry. Therefore, it is possible that Jesus is not picturing a person in this parable. One approach to interpretation then would be to see Him addressing the nation which is unoccupied, swept, and put in order. When Jesus finishes His earthly ministry, the nation will become worse than when He came. It did not accept His gift of the Holy Spirit. ------

2.04.04. THE FAMILY OF JESUS: OLD AND NEW (Mark 3:31-35; Matthew 12:46-50; Luke 8:19- 21).

While He was still speaking to the crowds, behold, His mother and brothers were standing outside, seeking to speak to Him. A crowd was sitting around Him, and they were unable to get to Him because of the crowd. They sent {word} to Him and called Him. And it was reported to Him, "Your mother and Your brothers are standing outside, wishing to see You and seeking to speak to you." But Jesus answered the one who was telling Him and said, "Who is My mother and who are My brothers?" And stretching out His hand toward His disciples, He said, "Behold My mother and My brothers! For whoever hears and does the will of My Father who is in heaven, he is My brother and sister and mother."

******* NOTES ******* 2.04.04-A. Story Within a Story. We now return to the story which began at 2.04.01. That story was interrupted by the insertion of another story. See my notes at 2.04.01-A. In this earlier passage we were told that His family came to take custody of Him since they believed that "He has lost His senses" (Mk 3:21). This information helps us understand something of the response by Jesus given here.

2.04.04-B. Rejection of the Authority of His Earthly Family. By refusing to acknowledge the summons of His mother and brothers, Jesus shows that He is rejecting their authority when it conflicts with the authority of His Heavenly Father. He did this even when He was a child (Lk 2:41-52). In His call to discipleship He will place that demand upon His disciples as well (Mt 19:29; cf. Mt 10:35-37). In addition, we are told that even His brothers did not believe in Him (:3-5). Of course, Jesus does not deliberately deny or dishonor His earthly family (Lk 2:51; Jn 2:3-5; 19:25-27).

2.04.04-C. The New Family. The New Covenant creates a new family which is the antitype of the earthly type of family. Jesus, through His death, will be the One who makes this new family possible (Heb 2:9-11). We can only address God as "Our Father" (Rom 8:15; Gal 4:6; Mt 6:9) because Jesus first became our Brother. The disciples of Jesus are called "brethren" often throughout the NT. Jesus calls them brothers (Mt 25:40; 28:10). The bonds in this New Covenant family are far greater than those of an earthly family.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 35 2.04.04-D. The True Family of God. Jesus gives us the basic criterion for being a member of the family of God. "For whoever hears and does the will of My Father who is in heaven, he is My brother and sister and mother" (Mt 12:50; cf. 7:21). Note that "sister" is included here. Jesus wants us to know that everyone is welcome to join the true family of God. ------

2.05. THE GALILEAN MINISTRY - CLOSING DAYS

2.05.01. TEACHING IN PARABLES ONLY (:1-53; :1-34; Luke 8:4-18).

That day Jesus went out of the house and was sitting by the sea, and those from the various cities were journeying to Him. And large crowds gathered to Him, so He got into a boat and sat down, and the whole crowd was standing on the beach. And He spoke many things to them in parables, saying (Matthew 13:1-3a; Mark 4:1-2; Luke 8:4),

Parable: The Sower, The Seed and the Soils (Matthew 13:3b-8; Mark 4:3-8; Luke 8:5-8a)

As He said these things, He would call out, "He who has ears to hear, let him hear" (Luke 8:8b; Mark 4:9; Matthew 13:9).

As soon as He was alone, His followers, along with the twelve, {began} asking Him {about} the parables, saying, "Why do You speak to them in parables?" Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. Those who are outside get everything in parables. For whoever has, to him {more} shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand" (Matthew 13:10-13; Mark 4:10-11).

"In their case the prophecy of Isaiah is being fulfilled, which says,

'You will keep on hearing, but will not understand; You will keep on seeing, but will not perceive; For the heart of this people has become dull, With their ears they scarcely hear, And they have closed their eyes, Otherwise they would see with their eyes, Hear with their ears, And understand with their heart and return, And I would heal them'" (Isaiah 6:9-10).

"But blessed are your eyes, because they see; and your ears, because they hear. For truly I say to you that many prophets and righteous men desired to see what you see, and did not see {it}, and to hear what you hear, and did not hear {it}" (Matthew 13:14-17: Mark 4:12; Luke 8:10).

His disciples {began} questioning Him as to what this parable meant. And He said to them, "Do you not understand this parable? How will you understand all the parables? Hear then the parable of the sower" (Luke 8:9; Mark 4:13; Matthew 13:18).

Parable: The Sower, The Seed and the Soils - explained (Matthew 13:19-23; Mark 4:14-20; Luke 8:11-15). Parable: The Lamp and the Lampstand (Luke 8:16-18; Mark 4:21-22)

"If anyone has ears to hear, let him hear." And He was saying to them, "Take care what you listen to. By your standard of measure it will be measured to you; and more will be given you besides. For

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 36 whoever has, to him {more} shall be given; and whoever does not have, even what he has shall be taken away from him" (Mark 4:23-25; Luke 8:18).

Parable: The Self-Growing Seed (Mark 4:26-29) Parable: The Wheat and the Tares (Matthew 13:24-30) Parable: The Mustard Seed (Matthew 13:31-32; Mark 4:30-32; Luke 13:18-19) Parable: The Hidden Leaven (Matthew 13:33; Luke 13:20-21)

With many such parables He was speaking the word to the crowds, so far as they were able to hear it; and He did not speak to them without a parable. {This was} to fulfill what was spoken through the prophet: "I will open My mouth in parables; I will utter things hidden since the foundation of the world" (Matthew 13:33-35; Mark 4:33-34, quoting Psalm 78:2).

Parable: The Wheat and the Tares - explained (Matthew 13:24-30, 36-43) Parable: The Hidden Treasure (Matthew 13:44) Parable: The Pearl of Great Price (Matthew 13:45-46) Parable: The Dragnet (Matthew 13:47-50) Parable: Old and New Treasures (Matthew 13:51-52)

When Jesus had finished these parables, He departed from there (Matthew 13:53).

******* NOTES ******* 2.05.01-A. Structure in Matthew 13. 1. Framing for the Parables. The set of parables in Matthew 13 is framed by family (12:46-50) and hometown (13:53-58). Neither His family nor the people of His hometown recognized Him. 2. Pattern of Numbers. In a manner similar to the way he structured the Beatitudes, Matthew has used the numbers three and seven. And, again, what at first glance appears to be "eight" turns out to be something different. In one sense there are seven parables followed by a "parable" on parables. This "extra parable" is needed to complete certain patterns.

2.05.01-B. Overall Structure of the Set of Parables. 1. Focus on Audience. Considering the audience, there are two sets of four: the first four parables (13:3-33) are addressed to the multitude, the last four (13:44-52) are addressed to the disciples.

A. Introductory Parable (13:3-9) B. Purpose of parables; disciples helped to understand (13:10-23) C. Three "kingdom of Heaven" parables (13:24-33) D. Function of parables; disciples helped (13:34-43) C' Three "kingdom of Heaven" parables (13:44-50) B' Disciples understand (13:49-51) A' Concluding "parable" (13:52)

2. Three Sets of Three. But an arrangement of three sets of three (when both parables and explanations are considered) is also possible.

A. The Sower, The Seed, and the Soils (13:1-9) B. Reason for Parables (13:10-17) A' The Sower Parable explained (13:18-23) C. The Tares [Darnell] (13:24-30) D. Mustard Seed & Leaven - same message (13:31-33) D' The Parable concept (13:34-35) C' The Parable of Tares [Darnell] explained (13:36-43) E. Hidden Treasures & Costly Pearl - same message (13:44-46) F. The Dragnet (13:47-50) E' "Parable" on parables: Treasures - Things Old and New (13:51-52)

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 37 2.05.01-C. Structure for the Quotation. One of the most obvious chiastic structures in this chapter is the way the quotation from Isaiah 6:9-10 is structured.

A. seeing do not see; hearing they do not hear (v.13b) B. prophecy of Isaiah being fulfilled (v.14a) C. keep on hearing, but will not understand (v.14b) D. keep on seeing, but will not perceive (v.14c) E. heart has become dull (v.15a) F. ears scarcely hear (v.15b) G. closed their eyes (v.15c) G' lest they see with their eyes (v.15d) F' hear with their ears (v.15e) E' understand with the heart (v.15f) D' your eyes, because they see (v.16a) C' your ears, because they hear (v.16b) B' many prophets desired (i.e., fulfilled prophecy) (v.17a) A' see ... see ... not see; hear ... hear ... not hear (v.17b)

2.05.01-D. Chiastic Patterns. The following examples of chiastic patterns illustrate the way people thought and taught in that day. 1. Long and Short Pattern. A. One Long: Tares [Darnell] (13:24-30) B. Two Short - same message: Mustard Seed, Leaven (13:31-33) C. Long Explanations: Parables, Tares (13:34-43) B' Two Short - same message: Hidden Treasure, Costly Pearl (13:44-46) A' One Long: Dragnet (13:47-50)

2. Focus on Treasure. A. Hidden treasures (13:44); Costly Pearls (13:45-46) B. Dragnet: fish both good and bad (13:47-50) A' Treasures Both New and Old (13:51-52)

3. Focus on Surprise. A. Tares [Darnell] (13:24-30) B. Mustard Seed (13:31-32) & Leaven (13:33) B' Parables Concept (13:34-35) A' Tares [Darnell] - explained (13:36-43)

2.05.01-E. Examples of Echoes. Words and phrases are repeated to tie passages together. For example, The Parable of the Tares and The Parable of the Dragnet are judgment parables and are purposely tied together with matching words, phrases, ideas. 1. End of the age (v.39, v.40) 2. Harvest, gather (v.30, v.49) 3. Fire, burn (v.30, v.40, v.42, v.50) 4. weeping and gnashing of teeth (v.42, v.50) 5. (v.41, v.49) 6. Separation (vv.28-30, vv.40-43, vv.48-50)

2.05.01-F. Why Use Parables? The followers of Jesus (i.e., the Twelve and others) ask Jesus why He speaks to the people in parables. His answer is probably more difficult to understand than the parables are! Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. Those who are outside get everything in parables. For whoever has, to him {more} shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand" (Matthew 13:10-13; Mark 4:10-11).

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 38

Since we are focusing on the narrative portions of the Gospels, this very difficult teaching will not be studied in detail. But to see the changing mission strategy of Jesus a few items should be mentioned. The theme of the parables is the kingdom of heaven. It is finally becoming clear that one of the "mysteries of the kingdom of heaven/God" is that it is a way of describing some of the elements of the New Covenant.

A major purpose of the parables is separation ("whoever has" in contrast to "whoever does not have"). At first hearing the above explanation, we might think that parables are given only for those who are on the "inside" (i.e., at various stages of entering the kingdom). But parables are also for those "outside" who get everything in parables so that even what they have shall be taken away from them. The two different responses to the parables will increase the separation of the two groups. Those hearing the good news of the kingdom of God (i.e., the New Covenant) must either accept it or they lose both the Old Covenant and the New. It is the Old Covenant that is being taken away from them by their unwillingness to probe the mysteries of the kingdom. This concept also extends to Gentiles but with different parameters (Romans 2:11-16). But a study of that concept will need to be done another time.

2.05.01-G. The Prophecy of Isaiah. Jesus uses the prophecy from Isaiah to show that what is taking place here with the New Covenant is not a new strategy with God. He used the utterances of the prophets in the same way Jesus uses the parables. Both revelations are presented in such a way that those who do not really want fresh revelation from God will increasingly become dull and will understand less and less, while probably thinking they are understanding more and more. They neither hear nor see the truth in the revelation.

It is much more complicated than the following explanation, but perhaps it will help a little.

Jesus explained, "But blessed are your eyes, because they see; and your ears, because they hear. For truly I say to you that many prophets and righteous men desired to see what you see, and did not see {it}, and to hear what you hear, and did not hear {it}" (Matthew 13:14-17: Mark 4:12; Luke 8:10). The OT prophets began the transition from Old Covenant to the New with God speaking more directly to people. They were moving beyond precepts (Law) to principles (grasping more of the character of God). And the righteous people of the nation saw, heard, and understood the message of the prophets. They knew that God was giving them a little taste of what it will be like under the New Covenant. But they did not experience it the way the disciples of Jesus could. Now, under the New Covenant, the revelation of God moves from precepts (Law) to principles (Character) and on to Person (Relationship). It is parallel to a child becoming an adolescent, and the adolescent becoming an adult. Our focus is not on obeying a set of laws of the kingdom but on relating to the King.

2.05.01-H. Parables are Dangerous. "If anyone has ears to hear, let him hear." And He was saying to them, "Take care what you listen to. By your standard of measure it will be measured to you; and more will be given you besides. For whoever has, to him {more} shall be given; and whoever does not have, even what he has shall be taken away from him" (Mark 4:23-25; Luke 8:18). Why are parables so dangerous ("Take care")? Of major importance is our need to recognize that parables embody a core concept of the New Covenant. They cannot be interpreted the way Law is interpreted! There is no final collective interpretation of a parable. I, the individual hearer, am responsible for what I hear. "Take care what you listen to" means that God is speaking to me through this parable and I am responsible, not for what He forces me to understand, but to understand what He wants me to understand in this moment of time. I get to set the standard of measure. I can chose to make the parable say what I want it to say. But, in the end, it will be my standard of measure that will be judged as perhaps even more significant than the degree of my obedient response to the truth. I ignore revelation at the peril of loss of eternal life. God has a lot more mercy and patience with inadequate obedience than He does with our refusal to value and honor revelation. Especially since the principal revelation is His Son! Doesn't it frighten you a little at least that, "after receiving the knowledge of the truth" (Heb 10:26), you may be "trampling under foot the Son of God" by regarding as unclean the blood of the covenant by which you are sanctified (Heb 10:29)?

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 39

2.05.01-I. Must God Heal Them? The elements of the New Covenant (Righteousness, Sanctification, etc.) cannot be defined. If they could be defined, then those interested in heaven might find ways of meeting the definition (theoretically) and God would be forced to heal them. But under the New Covenant, these people with the wrong focus (e.g., reaching heaven but not serving in the kingdom) cannot find the standard of measurement to assure them of the kingdom of heaven. ------

2.05.02. JESUS CALMS A STORM (Mark 4:35-41; Matthew 8:18, 23-27; Luke 8:22-25).

On that day, when evening came, He said to them, "Let us go over to the other side of the lake." Leaving the crowd, they took Him along with them in the boat, just as He was; and other boats were with Him. So they launched out. And there arose a fierce gale of wind descended on the lake, and the waves were breaking over the boat so much that the boat was being covered with the waves and already filling up. And they {began} to be swamped and to be in danger. Jesus Himself was in the stern, asleep on the cushion; and they came to Jesus and woke Him up and said to Him, "Master, Master, save us Lord; we are perishing! Teacher, do You not care that we are perishing?" He said to them, "Why are you so afraid, you men of little faith?" And He got up and rebuked the wind and the surging waves, and said to the sea, "Hush, be still." And the wind died down and it became perfectly calm. And He said to them, "Where is your faith? Why are you afraid? How is it that you have no faith?" They became very much afraid and amazed and said to one another, "Who then is this, that even the wind and the sea obey Him?"

******* NOTES ******* 2.05.02-A. Eye-Witness Account. The many details in the story as provided by Mark suggest an eyewitness account. Peter is the likely source of these details. He was an experienced fisherman on this lake and was well acquainted with boats and storms.

2.05.02-B. Let Us Go. This event takes place in the evening on the day where Jesus was seated in a boat telling parables. Jesus said to His disciples, "Let us go over to the other side of the lake" giving the readers an important detail of the story. The danger they will encounter is the result of obeying this command from Jesus. There were several boats traveling together. All would have been in danger.

2.05.02-C. Just as He Was. It appears that Jesus traveled in the same boat He was teaching from. It would also appear that it was a decision of the moment by Jesus. No one else knew that they would be traveling, so there were no preparations made for this journey. From the viewpoint of those familiar with travel on the lake, it would not have been a wise choice. Why? Because afternoon and evening storms on the lake were the most dangerous. The region was notorious for sudden violent storms.

2.05.02-D. Jesus is Asleep. While Jesus was asleep in the stern of the boat, "there arose a fierce gale of wind descended on the lake" and the boat was filling up with water. The disciples saw that they were losing the battle with the storm and woke Jesus up. Jesus hears, not only their cry for help, but a rebuke from them for what appears to be His unconcern for their plight ("Teacher, do You not care that we are perishing?"). How could He be sleeping when He could at least have been bailing water like others were doing!

2.05.02-E. Jesus Rebukes Disciples and Storm. Jesus responds, "Why are you so afraid, you men of little faith?" Jesus does not use the common word for "afraid" here. Instead He uses a word meaning "cowardly" [G1169, deilos]. His charge that they are "men of little faith" will be repeated after He calms the storm. He rebukes the wind, and it dies down. He says "Hush, be still" to the sea, and it becomes calm.

2.05.02-F. No Faith. I may be reading too much into this combined story, but I think there is a different focus to this "no faith" rebuke following the calming of the storm and the "little faith" rebuke prior to the calming. The "little faith" is directed at Jesus while the "no faith" is directed at God. How could they rebuke Jesus for their situation? Was their faith in Him so little that they did not know that,

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 40 if He had commanded them to go over the lake, He would make sure they would arrive? But the "no faith" refers to their lack of trust in God. They should have prayed to the Father that He would deliver them. In other words, they should not have awakened Jesus. They should have exercised faith in God.

2.05.02-G. Very Much Afraid. Having experienced the violent storm and then seeing it subsiding so quickly, the disciples experienced a different kind of fear. More literally "they feared with a great fear" is the expression used. They asked themselves, "Who then is this, that even the wind and the sea obey Him?" They had seen His power over demons, but other men had been known to cast out demons. They had seen Him cure people of many types of illness and even raise the dead, but other people (e.g., Elijah and Elisha) had done that also. But they had never seen anyone command a storm and the sea immediately becomes "perfectly calm" (normally high waves continue long after the dying down of the wind). Note that Jesus did not pray to the Father asking for the storm to cease. He commanded it to stop. Only God could do such a thing.

The especially stresses the lack of understanding by the Twelve (7:18; 8:14-21, 32-33; 9:14-29). ------

2.05.03. JESUS CASTS DEMONS OUT OF TWO MEN (:1-20; Matthew 8:28-34; Luke 8:26- 39). (Note the story in Mark and Luke focuses on just one of the two men. In the following attempt to combine the three Gospel accounts into one account, I refer to only one man.)

They sailed to the other side of the sea, into the country of the Gerasenes, which is opposite Galilee. And when He came out onto the land, He was met by a man from the city who was possessed with demons [unclean spirit]; and who had not put on any clothing for a long time, and was not living in a house, but in the tombs. And no one was able to bind him anymore, even with a chain; because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him. Constantly, night and day, he was screaming among the tombs and in the mountains, and gashing himself with stones - so extremely violent that no one could pass by that way (Mark 5:1-5; Luke 8:26-27; Matthew 8:28).

Seeing Jesus from a distance, he ran up and bowed down before Him; and shouting with a loud voice, he said, "What business do we have with each other, Jesus, Son of the Most High God? I implore You by God, do not torment me! Have You come here to torment us before the time?" For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and {yet} he would break his bonds and be driven by the demon into the desert. And He was asking him, "What is your name?" And he said to Him, "My name is Legion; for we are many." And he {began} to implore Him earnestly not to send them out of the country or to command them to go away into the abyss (Mark 5:6-10; Luke 8:28-31; Matthew 8:29).

Now there was a large herd of swine feeding nearby on the mountain. The demons began to entreat Him, saying, "If You {are going to} cast us out, send us into the herd of swine so that we may enter them." Jesus gave them permission. And coming out, the unclean spirits [demons] entered the swine; and the herd rushed down the steep bank into the sea, about two thousand {of them}; and they were drowned in the sea (Mark 5:11-13; Luke 8:32-33; Matthew 8:30-32).

Their herdsmen ran away and reported everything in the city and in the country, including what had happened to the demoniacs. And {the people} came to see what it was that had happened. They went out to see what had happened; and they came to Jesus and observed the man who had been demon- possessed sitting down, clothed and in his right mind, the very man who had had the "legion"; and they became frightened. Those who had seen it described to them how it had happened to the demon- possessed man (who had been made well), and {all} about the swine (Mark 5:14-16; Luke 8:34-36; Matthew 8:33-34a).

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 41 And all the people of the country of the Gerasenes and the surrounding district implored Him to leave their region, for they were gripped with great fear. As He was getting into the boat, the man who had been demon-possessed was imploring Him that he might accompany Him. And He did not let him, but He sent him away and said to him, "Go home to your people and report to them what great things the Lord has done for you, and {how} He had mercy on you." And he went away and began to proclaim in Decapolis what great things Jesus had done for him; and everyone was amazed (Mark 5:16-20; Luke 8:37-39; Matthew 8:34b).

******* NOTES ******* 2.05.03-A. A Story of Contrasts. A major feature of this story is that it presents a series of contrasts to us. The reader should be alert for these contrasts. Luke emphasizes some of the contrasts by arranging the story into a chiastic structure. A. Travels from Galilee to the country of the Gerasenes (Lk 8:26) B. A man possessed by demons (Lk 8:27-28) C. Demons in man (Lk 8:29) D. Demons encounter Jesus (Lk 8:30-31) C' Demons in swine (Lk 8:32-34) B' A man freed from demons (Lk 8:35) A' Leaves Gerasene and returns to Galilee (Lk 8:36-37) A-1' Added feature: man proclaims Jesus (Lk 8:38-40)

2.05.03-B. Jewish vs. Gentile. The first contrast is that Jesus has left Galilee (mainly Jewish territory) and sailed to the other side of the lake to the country of the Garasenes, opposite Galilee, a Gentile territory. We are to picture it symbolically as a place without God. They were "in the region" of a major city, but the actual city was many miles from the lake. However, there were smaller villages nearby.

2.05.03-C. Two Stories Paired Together. Before we get into this story, we need to recognize that it is paired with the previous story (the storm on the lake). Power is the focus of both stories as well as the response to this power (afraid, frightened). The first story is a demonstration of power over the forces in the physical realm, while the second story gives the spiritual realm. Key to the pairing of these two is that neither demonstration of power produces faith.

2.05.03-D. Demons Destroy Humanity. We are giving an almost excessive description of the condition of the man who is possessed by demons. We will not deal with all the elements here. This description is for the purpose of showing how totally devastated the man is under the rule of demons. For example, he is impacted physically, mentally, emotionally, and socially. He is pictured more as an animal than a human. He is symbolic of all humanity without God.

2.05.03-E. The Demons Recognize Jesus, Then Debate and Plead With Him. The demons immediately recognize Jesus as the Son of the Most High God. The demons then attempt to debate with Jesus, saying that He has come "before the time" meaning that they should be given more time to continue to have power over humans ("What business do we have with each other"). This shows that they know there will be a time when they will be confined to the abyss (Rev 20:1-3), but that should come later. When Jesus demands to know their name, they realize that Jesus has come to cast them out, they began to implore Him not to send them out of the country or into the abyss.

The demons have answered the question by the disciples in the previous story (Who is this?" [Mk 4:41]). Jesus is the Son of the Most High God. Please note that this is not a typical Jewish way of identifying God. It is an expression used by Gentiles (Num 24:16; Dan 4:17; 7:18, 22, 25, 27; cf. Gen 14:17-24) and demons (Acts 16:17). It does not identify a covenant God. But it is a recognition of superior power.

2.05.03-F. Legion. Jesus asked, "What is your name?" And he said to Him, "My name is Legion; for we are many." Note the singular "he said" and the plural "for we are many" showing the total domination of the demons over the man. He has no personal identity until it is restored to him by

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 42 Jesus. Technically a Roman legion consisted of 6000 foot soldiers; 120 horsemen along with technical personnel. No doubt the name "Legion" meant a powerful army somewhat equivalent to a Roman legion. On other occasions, Jesus has typically dealt with only one demon at a time. Here He has a powerful army opposing Him. But there was no attempt to enter into combat with this Son of the Most High. Instead He (singular again!) began to implore Jesus earnestly not to send them (plural) out of the country or to command them to go away into the abyss.

2.05.03-G. Demons in Swine. When asked to be allowed to enter the swine, Jesus agreed to the requests of the demons. But when the demons entered the pigs, they ran into the sea, and 2000 were drowned. Did you ever wonder why the pigs drowned since pigs can swim? It appears that the demons remained with them until they were dead. If they could not reside in the pigs, then they would destroy them. But why does Jesus allow them to go into the pigs in the first place? We can only guess at a few possible answers. Perhaps this strange behavior of the pigs gave visible evidence that they had left the man. Also, it was a very dramatic way of showing that their purpose is to destroy.

Perhaps the harder question is to wonder why Jesus allowed the demons any options at all. Does this choice make Jesus responsible for the destruction of the pigs (and loss of income for the people)? Actually, Jesus did not have very many options. The demons had implored Him earnestly not to send them out of the country or to command them to go away into the abyss. It was not the time for sending demons into the abyss. And the demons had a right to be in the area. It is both actually true and symbolically true here. There is a deliberate contrasting this Gentile region with the Jewish region. The Jewish territory symbolically represents the kingdom of God. The Gentile region represents the kingdom of Satan. The demons are there to destroy. Although Jesus will demonstrate His power in the spiritual realm here, He has not come to destroy. So the demons remain in the territory which both symbolically and actually belongs to Satan. And they are allowed to continue to destroy. (The demons are responsible for the death of the pigs, not Jesus.) The death of the swine is a lesson to those who think that what has happened to the demon-possessed man cannot happen to them. Indeed the demons had left the man, but they could at any moment take possession of other people. And they are a legion!

2.05.03-H. The People are Frightened. At this point many commentaries focus on the loss of pigs as the reason the people asked Jesus to leave. But that is not the way I read the story. The record clearly shows that they became frightened when they "observed the man who had been demon-possessed sitting down, clothed and in his right mind" (since the transformation was amazing). The report "about the swine" only confirmed what they feared. They knew a "battle" had taken place here. But Jesus had not destroyed the enemy. On the contrary, He had driven them from the man and had released the demons on them. They wanted Jesus to leave! Things were better for them before He came!

2.05.03-I. A Witness to His People. As Jesus was getting into the boat, the man who had been demon- possessed was imploring Him that he might accompany Him. And Jesus did not let him, but He sent him away and said to him, "Go home to your people and report to them what great things the Lord has done for you, and how He had mercy on you." In a land dominated by Satan there is hope in Jesus. And he went away and began to proclaim in Decapolis what great things Jesus had done for him; and everyone was amazed. Note that Jesus did not ask him to be silent, since he would be witnessing in a Gentile region, not Jewish. The expression "that he might accompany Him" in the Greek text is a technical term meaning he was asking to be a disciple of Jesus (i.e., to travel with Him and learn from Him). The name "Decapolis" literally means "ten cities" and was the name for a large Gentile region southeast of Galilee.

2.05.03-J. Son of God. These two stories that focus on the power of Jesus as the Son of God stand in contrast to most of the rest of the stories with a focus on Jesus as the Son on Man. Here we are to see that being revealed as Son of God produces amazement but not faith. The true mission of Jesus is that He be revealed first as the Son of Man from which faith can develop.

2.05.03-K. Immediately. I want to make a brief comment on Mark's use of the word "immediately" [G2117, euthus] in his Gospel. The translation "immediately" is a bit misleading since the word does

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 43 not always mean that something happens in the very next moment after a former happening. This story is a good example. The boats actually landed late in the day, perhaps even after dark. The party probably set up camp on the beach, built a fire, ate, and slept. The events recorded in the story probably were the first major events of the new day. Thus, it happened "immediately" after the boats had arrived safely. ------

2.05.04. JESUS HEALS WOMAN SUFFERING FROM A HEMORRHAGE (Mark 5:21-34; :18-22; Luke 8:40-48).

When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him and welcomed Him, for they had all been waiting for Him; and so He stayed by the seashore (Mark 5:21; Luke 8:40).

One of the synagogue officials named Jairus came up, and on seeing Him, fell at His feet, and {began} to implore Him to come to his house; for he had an only daughter, about twelve years old, and she was dying. He implored Him earnestly, saying, "My little daughter is at the point of death; {please} come and lay Your hands on her, so that she will get well and live." Jesus got up and {began} to follow him, and so {did} His disciples. And He went off with him; and a large crowd was following Him and pressing in on Him (Mark 5:22-24; Luke 8:41-42; Matthew 9:18-19).

A woman who had had a hemorrhage for twelve years, and could not be healed by anyone. She had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse. After hearing about Jesus, she came up in the crowd behind {Him} and touched the fringe of His cloak; for she was saying to herself, "If I only touch His garment, I will get well." Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. Immediately Jesus, perceiving in Himself that the power {proceeding} from Him had gone forth, turned around in the crowd and said, "Who touched My garments?" And Jesus said, "Who is the one who touched Me?" And while they were all denying it, Peter said, "Master, the people are crowding and pressing in on You." And His disciples said to Him, "You see the crowd pressing in on You, and You say, 'Who touched Me?'" But Jesus said, "Someone did touch Me, for I was aware that power had gone out of Me." And He looked around to see the woman who had done this. When the woman saw that she had not escaped notice, fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth declaring in the presence of all the people the reason why she had touched Him, and how she had been immediately healed. And He said to her, "Daughter, take courage, your faith has made you well; go in peace and be healed of your affliction" (Mark 5:25-34; Luke 8:43-48; Matthew 9:20-22).

******* NOTES ******* 2.05.04-A. Connection of Stories. We are expected to see some connections among these stories. For example, in the previous story Jesus is asked to leave. When He arrives back on the Galilee side of the lake the people are so glad to see Him that He remains on the shore to minister to them. Also the previous story and the two here are connected with the theme of uncleanness and touching. Three people fall on their knees before Jesus (one in each story). Jesus ministers to three people who are unimportant in their society (a demonic and two "daughters" - an unclean woman, a young girl). Even the mention of "twelve years" is used to connect the last two stories together.

2.05.04-B. Another Story Within a Story. Again, we are treated with a story (healing of the woman suffering from a hemorrhage) within a story (raising of the daughter of Jairus).

2.05.04-C. A Synagogue Official. Jairus is identified as a synagogue official. He would be in charge of the administration of a synagogue, but not performing priestly duties. Sometimes it was an honorary title. He could have been an overseer while others did the actual work of general care of the facilities and preparing it each week for the sabbath services. The man fell at the feet of Jesus and begged Him to come and lay hands on his little daughter, since she was at the point of death. Jesus

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 44 went away with him. However, the crowd was unwilling to let Him leave them, so they moved with him, pressing in upon Him.

2.05.04-D. A Desperate Woman and a Desperate Strategy. Mark provides considerably more detail of the woman's distress (5:25-26). She had been ceremonially unclean for twelve years with a blood flow. All her money had been spent seeking a cure, but she continued to get worse. Being ritually unclean all this time meant that she was excluded from all the religious and social activities of the community. Any one she touched or touched her would be unclean. In this regard she was in the same status as the man possessed by a demon. She should not even be there. In a group so tightly packed she could not avoid touching and being touched by others. She is willing to risk a sharp rebuke from the crowd and perhaps even a stronger one later from the religious leaders in her community. But she must not offend Jesus! So she approaches Him from behind and merely touches the fringe of His robe (perhaps one of the tassels) so that He would feel no pressure. Her strategy worked! She knew immediately that she had been healed. And no one (not even Jesus) knew what she had done!

2.05.04-E. Caught! She had fooled everyone - almost. The Holy Spirit knew everything. He knew her need. He knew her faith. He knew her actions. He responded with the power He had given Jesus to heal. Even Jesus was unaware of the details in the beginning moments. He first experienced the power going out from Him. Then the Holy Spirit informed Him that His garment has been touched (even though He had not felt the touch). He turns and asked who had touched Him. All were denying it. Peter, always ready to fix every distraction, reminded Jesus of the pressure of the crowd. No doubt, Peter was anxious to get Jesus to the home of Jairus. Jesus still does not know who received the power from Him. Disclosure becomes the woman's choice. When He asks again, she declares openly and clearly so all can hear what she had done and the healing that had occurred.

2.05.04-F. Why the Need for Public Confession? Many scholars focus on the women's need to know that what happened to her was not magic. But the response by Jesus does not appear to be focused on that problem. If so, then she should have been clearly told that God made the choice to heal, i.e., she did not make it happen. But the answer Jesus gives her leaves the door open. She is told that it is her faith that made her well. It is left up to her to realize that it is her faith in Jesus, not in her strategy that brought about the healing.

2.05.04-G. Saved! We need to look more closely at the response by Jesus. The Greek word translated here as "made you well" [G4982, so_zo_] is more typically translated as "saved" although "make well" is an acceptable translation. It appears that Jesus wants her to recognize that both meanings apply. In order for her to recognize this truth, the title "daughter" is given to her. Such a title given by someone who is not her father means that she is being addressed as a daughter of Israel, a member of the covenant community. To further make her understand what Jesus has done, He tells her to "go in peace" which is both a normal greeting and a blessing of peace - the end result of salvation as understood by the Jews. The Shalom blessing refers to more than freedom from conflict, anxiety, etc. It refers to the wholeness, completeness, richness of life, etc. that comes with being in right relationship with God, i.e., Old Covenant salvation. It is interesting that here is the only place in the Bible where Jesus uses "daughter" to address a woman.

2.05.04-H. Final Declaration. The declaration "Be healed of your affliction" ends the interaction of Jesus with the woman. To be fully restored back into her society, she needed to make her public confession and to have this declaration from Jesus that her healing was permanent. Otherwise it might have taken weeks before she would be welcomed back. ------

2.05.05. JESUS RAISES JAIRUS'S DAUGHTER FROM THE DEAD (Mark 5:35-43; Matthew 9:23- 26; Luke 8:49-56).

While He was still speaking, they came from the {house of} the synagogue official, saying, "Your daughter has died; why trouble the Teacher anymore?" But Jesus, overhearing what was being spoken, said to the synagogue official, "Do not be afraid {any longer}, only believe, and she will be made

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 45 well." They came to the house of the synagogue official; and He saw a commotion (the flute-players and the crowd in noisy disorder), and {people} loudly weeping and wailing for her. And He allowed no one to accompany Him, except Peter and James and John the brother of James. And entering in, He said to them, "Why make a commotion and weep? Stop weeping, for she has not died, but is asleep." They {began} laughing at Him, knowing that she had died. But putting them all out, He took along the child's father and mother and His own companions, and entered {the room} where the child was. Taking the child by the hand, He said to her, "Talitha kum!" (which translated means, "Little girl, I say to you, get up!"). Her spirit returned and immediately the girl got up and {began} to walk, for she was twelve years old. And immediately they were completely astounded. And He gave them strict orders that no one should know about this, and He said that {something} should be given her to eat. Her parents were amazed; but He instructed them to tell no one what had happened.

This news spread throughout all that land.

******* NOTES ******* 2.05.05-A. Too Late? While Jesus was still speaking to the woman who had been healed, Jairus is informed that his daughter had died. Those bringing the news also suggested that he not trouble the Teacher anymore. It was too late for Jesus to do anything. Don't you wonder what was going through the mind of Jairus and the disciples of Jesus? If only they had come sooner. If only they had not been delayed by the woman with the flow of blood. Why couldn't a woman who had been ill for twelve years have waited a little while longer to approach Jesus? On the other hand, Jesus had healed the woman. Was it possible that He could still do something? We know that the heart of Jairus was full of fear. Jesus said, "Do not be afraid {any longer}, only believe, and she will be made well" (Lk 8:50).

2.05.05-B. Only Three Apostles. Jesus allowed no one to accompany Him, except Peter and James and John the brother of James. This inner circle of apostles were also selected from among the others to be with Jesus at the Transfiguration (Mt 17:1; Mk 9:2; Lk 9:28) and in the Garden of Gethsemane (Mt 26:37; Mk 14:33).

2.05.05-C. Professional Mourners. The Talmud specified that even a poor family was expected to provide at least two flute players and one wailing woman. For a person as important as Jairus, there would have been a large group of mourners hired. Why were they there so quickly? In that culture and climate, corpses were usually buried with a few hours of death.

Following the lead of the flute players, wailing consisted of choral or antiphonal song accompanied by handclapping. Slow, mournful dancing sometime took place. The women mourners would let down their hair. The movement of hair as the body swayed back and forth accompanied by loud wailing and much weeping intensified the sense of grief. (It was one of the few times women were allowed to let down their hair in public.) The high level of noise was intentional. It announced the death and sorrow of the family to the neighborhood.

2.05.05-D. Jesus Interacts with the Mourners. Jesus told the mourners to stop making such a commotion. He declared, "Stop weeping, for she has not died, but is asleep" (Lk 8:52). The mourners were laughing at Him, knowing that she had died. Jesus removed from the house all the mourners who were inside the house. Since the story states (or at least strongly suggests) that the daughter had died, why does Jesus say that she is asleep? The word used here for sleep can be used as an euphemism for death (cf. 1 Thess 5:10). But that cannot be what Jesus meant. He was indicating that He had come to raise her from death as simply as a person would awaken another from sleep. He showed this by the words He used in calling her back to life. Taking the child by the hand, He said to her, "Talitha kum!" (which translated means, "Little girl, I say to you, get up!").

2.05.05-E. The Response. The parents were completely astounded. Their daughter was not only alive, she was also in good health. People who have been deathly ill take many days to get their strength back. She got up and walked around. Jesus even told them to give her something to eat - another sign that a miracle had taken place.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 46 2.05.05-F. Twelve Years. The Gospel writers probably want the readers to note that the daughter was twelve years old and the woman had been having the blood flow for twelve years. The girl was at the transition point in Jewish society. She would be considered an adult at the age of twelve and one-half. Both "daughters" were now ready to enjoy a rich life of social well-being. Both had been culturally saved as well as physically healed. ------

2.05.06. JESUS HEALS THREE MEN (Matthew 9:27-34).

As Jesus went on from there, two blind men followed Him, crying out, "Have mercy on us, Son of David!" When He entered the house, the blind men came up to Him, and Jesus said to them, "Do you believe that I am able to do this?" They said to Him, "Yes, Lord." Then He touched their eyes, saying, "It shall be done to you according to your faith." And their eyes were opened. And Jesus sternly warned them: "See that no one knows {about this}!" But they went out and spread the news about Him throughout all that land.

As they were going out, a mute, demon-possessed man was brought to Him. After the demon was cast out, the mute man spoke; and the crowds were amazed, {and were} saying, "Nothing like this has ever been seen in Israel."

But the Pharisees were saying, "He casts out the demons by the ruler of the demons."

******* NOTES ******* 2.05.06-A. Only in Matthew. These two stories are found only in Matthew's Gospel. Many scholars wonder why he included them. He records other accounts of similar healings (e.g., 20:29-34; 12:22- 24). And He has a tendency to exclude or shorten other stories to make space for more teachings of Jesus.

2.05.06-B. Followed, Crying Out. As Jesus went from there (presumably, the home of Jairus), two blind men followed Him, crying out, "Have mercy on us, Son of David!" Their cries were loud and repeated. (They kept on following and kept on crying out.) Jesus appears to have ignored them!

2.05.06-C. Son of David. Here is the first record of this title being given to Jesus. These blind men were probably using it in its fullest meaning (i.e., Messiah). And I think their declaration is the reason this story is included here (see below). The title is found seven times in Matthew (9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; cf. 22:42) and only twice each in Mark and Luke (parallels to Mt 20:30, 31).

2.05.06-D. In Private. Only after the two blind men followed Jesus into the privacy of a house does He address their need.

2.05.06-E. Faith. Notice the strong focus on the faith of the two (mentioned twice). He touched their eyes, saying, "It shall be done to you according to your faith." We are to notice what He did not say. He did not heal them because He is the Son of David. They were healed because they had faith.

2.05.06-F. Sternly Warned. "Sternly warned" is one word in the Greek text [G1690, embrimaomai]. It is found only five times in the NT (Mt 9:30; Mk 1:43; 14:15; Jn 11:33, 38). It is an expression of very strong emotion, usually anger. Jesus said "See that no one knows!" Translations typically add something like "about this" but that only confuses the issue. If "this" is the fact that they have been healed from blindness, it would be impossible to keep it a secret. So what is it that Jesus does not want anyone to realize? It is that He healed them, even though they used the wrong title in their request. Jesus has been healing as the Son of Man, not the Son of David (the Christ, Messiah). He does not want anyone to connect His healing ministry with their concept of the Messiah.

2.05.06-G. Revealing the Christ. This story is very similar to the one given when Jesus traveled to Jerusalem for the last time (Mt 20:29-34). In fact, it is so similar that some scholars consider it a doublet (the same story told twice). However, I think the open acceptance of the title "Son of David"

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 47 in the later story is the reason this story is included here. Jesus wants to keep His title "Christ/Messiah" secret until it is time to reveal it. When does that happen? It is first officially revealed in "Peter's Confession" (as the event has come to be known) found in :13-20 and the parallels. (Which, by the way, is the center of the three synoptic gospels.) But that revelation is only to His closest disciples. It is publicly acknowledged in the second story of a healing of two blind men (Mt 20:29-34). And then "officially" announced in the triumphal entry into Jerusalem (note "Son of David" at Mt 21:9, 15). Perhaps it might be of interest to note that Part Three of this study (The Combined Gospel Story) begins with the revelation of the Christ to the Apostles (3:01.03) and ends with the public acknowledgment at the second healing of two blind men (3:09.04).

2.05.06-H. Healing a Mute, Demon-Possessed Man. Matthew adds this tiny story as he closes out a major section of his Gospel (chs. 8-9) which has focused on the healing ministry of Jesus.

2.05.06-I. Mute. The Greek word translated "mute" [G2974, ko_phos] can mean deaf or unable to speak or both.

2.05.06-J. Reaction of the Crowd. Matthew shows little interest in the actual healing or even in the man healed for that matter. He is closing out this major section and he wants something that sums up the section. The previous section (Mt 5-7) closes with "the crowds were amazed at His teaching" (Mt 7:28). Here he uses almost the same evaluation ("the crowds were amazed"). Even more significant is that 9:35 repeats 4:23. - "Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people" (Mt 4:23). - "Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness" (Mt 9:35). Then we have the two comments by the crowds. "He was teaching them as one having authority" (7:29). "Nothing like this has ever been seen in Israel" (9:33). So this final commentary was not intended for just the healing of the mute; it includes all that is recorded in chapters 8-9.

2.05.06-K. The Pharisees React. This time Matthew included a general reaction by the Pharisees towards all of the healing ministry of Jesus. The Pharisees were saying, "He casts out the demons by the ruler of the demons" (9:34). "Were saying" is in the Greek imperfect tenses indicates an ongoing repetition of the charge. So, here again we have a commentary on chapters 8-9 (a negative one of course).

2.05.06-L. Sets of Three. All that still does not explain why this little two-verse story was included. Perhaps the answer is to be found in Matthew's love for sets of three. He has so very many of them in his Gospel. Here he has the healing of (1) two daughters, (2) of two blind men and (3) of one mute. ------

2.05.07. JESUS VISITS HIS HOMETOWN (NAZARETH) AGAIN (:1-6; Matthew 13:54-58; cf. Luke 4:16-30).

Jesus went out from there and came into His hometown; and His disciples followed Him. When the Sabbath came, He began to teach them in their synagogue; and the many listeners were astonished, saying, "Where did this man {get} these things, and what is {this} wisdom given to Him, and such miracles as these performed by His hands? Is not this the carpenter, the son of Mary, and brother of James and Joses [Joseph] and Judas and Simon? Are not His sisters here with us?" Where then {did} this man {get} all these things?" And they took offense at Him. Jesus said to them, "A prophet is not without honor except in his hometown and among his {own} relatives and in his own household." And He could do no miracle there because of their unbelief, except that He laid His hands on a few sick people and healed them. And He wondered at their unbelief.

And He was going around the villages teaching.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 48

******* NOTES ******* 2.05.07-A. Hometown. The Greek word [G3968, patris] more literally means "of one's fathers" and can refer to an entire country ("fatherland"). Here it indicates the village of Nazareth. Additional support for "hometown" being Nazareth is given by the mentioning of the sisters of Jesus residing there.

2.05.07-B. Luke's Account. In Luke 4:16-30 we are given an account of an earlier visit. Some have wondered if Luke's account is a revision of the one given by Mark. However, the two accounts are different in many details. We will not take time for a detailed comparison of the two. But, here are two general observations. The reaction to Jesus is much more violent in Luke's gospel. This later visit shows a more settled pattern of unbelief and lack of serious concern.

2.05.07-C. Disciples. In this account Jesus comes with His disciples which is an implied declaration that Jesus is an accepted teacher of the message of God.

2.05.07-D. Their Synagogue. Matthew uses "their synagogue" (not "His synagogue") to suggest that Nazareth is no longer the home of Jesus. He has moved to Capernaum (probably along with His mother and some of the brothers).

2.05.07-E. These Things. We are not told what all is involved in the "these things" the people noticed about Jesus. However, two items are brought into focus: (1) wisdom given to Him, and (2) miracles performed by His hands. The miracles probably refer to the reports they have heard about the healing ministry of Jesus. There can be little doubt that a few people from Nazareth had actually witnessed some of these miracles on trips away from Nazareth. However, the "wisdom given to Him" may not mean that they recognize wisdom in what Jesus has been teaching. It is more likely that it is a reaction against the shocking way Jesus taught. He spoke with authority, often beginning a statement with "Truly, truly" ("Amen, Amen") declaring that His message is true. Other teachers did not speak with such authority. "He was teaching them as {one} having authority, and not as their scribes" (Mt 7:29).

2.05.07-F. The Many Listeners. The expression is probably inclusive ("all the listeners"). All were astonished. All were unwilling to believe. All were rejecting.

2.05.07-G. The Carpenter. Matthew uses "the carpenter's son" while Mark actually has Jesus identified as a carpenter. "Carpenter" [G5045, tekto_n] refers to any worker in any hard material such as wood, metal, and stone. It came to mean "builder" as a more general term. (He probably worked as a mason more often than as a carpenter since wood was scarce.) Both descriptions help us with the background of Jesus. He is the legal son of Joseph the carpenter. But He also took over the family business at the death of Joseph, supporting the idea that Jesus is the oldest child in the family.

2.05.07-H. Son of Mary. It is highly unusual in that culture to refer to a man as being the son of his mother. It is probably a slur on His birth, suggesting that Jesus is the illegitimate child of Mary. In the early centuries, when many Jewish leaders were strongly rejecting Jesus, some of their writings suggested that Jesus was an illegitimate child.

2.05.07-I. Siblings of Jesus. James, Joses [Joseph], Judas and Simon are listed as brothers of Jesus. James became a leader in the early church (Acts 12:17; 15:13; 21:18; 1 Cor 15:7; Gal 1:19; 2:9, 12) and wrote the Epistle of James (James 1:1). Judas is the Jude who wrote an epistle (Jude 1:1). No information is available regarding Joses and Simon. We can only hope that they were among "His brothers" in the early events in Acts (1:14). The brothers are also mentioned at Mt 12:46; Jn 2:12; 7:3- 10. It is reasonable to assume that His sisters married men in the village of Nazareth and remained living there.

2.05.07-J. Took Offense. The statement "And they took offense at Him" probably included everyone from the village who were at the synagogue that day. The word "took offense" [G4624, skandalizo_] has a wide range of meaning. (See 2.03.03-H for more details.) Here it was probably a blend of

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 49 "stumbled over" and "responsed in disbelief" in their reaction. For example, perhaps some would have liked to believe in Him at least as a teacher or prophet, but they "knew Him" too well. All those years Jesus lived with them, His true relationship with His heavenly Father was hidden from them. This account does help us reject the many fables created about the boy Jesus performing miracles.

2.05.07-K. Rejection of Prophets. Jesus reminds them of an oft-used proverb: "A prophet is not without honor except in his hometown and among his {own} relatives and in his own household" (Mk 6:4). "Familiarity breeds contempt" is the way this proverb is usually interpreted. And that would appear to be an aspect of the application here. One of the reasons the proverb is so true is the unwillingness to admit their failure to see the potential in this "hometown boy" at the time He lived in their village. It is easier to reject the new evidence than to go back and to admit they were wrong about Him. Notice how again the picture is one of total agreement within the village, including relatives (cousins, etc.) and those within His own household (e.g., His sisters).

The use of this proverb broadens the perspective. Israel had a history of rejecting prophets. Jesus has come to Israel at the very least as a prophet. The rejection here at Nazareth looks ahead to the rejection in Jerusalem. But, perhaps even more importantly, it signals the failure of the Galilean Ministry of Jesus. Although the vast majority of those who were the initial disciples are from Galilee, their numbers were very small. For example, only 120 people (identified generally as Galileans) are mentioned as those who gathered in Jerusalem following the Ascension (Acts 1:9-15). Earlier Jesus had appeared to 500 followers (1 Cor 15:6; Mt 28:16-20). In the following passage in Mark 6:6b-13, the disciples will also experience rejection.

2.05.07-L. No Miracle. Jesus could do no miracle there because of their unbelief, except that He laid His hands on a few sick people and healed them. Faith has become a major topic in these stories. It has been an effort to get people to think about what is happening. However, for those who are too sick to think clearly and make choices, Jesus healed them. We must remember that miracles (even those by Jesus) are done in the power of the Holy Spirit. And He does not make mistakes.

2.05.07-M. Jesus Wondered. Jesus wondered at their unbelief. Here is the only place in Mark's gospel where Jesus is described as wondering at their unbelief. One reason for this might be that the events of His earlier visit should have produced faith in some of them. Another reason to wonder would be that they could be so unwilling to change their evaluation about Him.

2.05.07-N. Teaching in Synagogues. It is quite possible that this is the last record of Jesus attending and teaching in a synagogue. ------

2.06. THIRD TOUR OF GALILEE; THE TWELVE SENT OUT

2.06.01. THE NEED FOR WORKERS (Matthew 9:35-38; cf. Luke 10:2).

Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness. Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. Then He said to His disciples, "The harvest is plentiful, but the workers are few. Therefore beseech the Lord of the harvest to send out workers into His harvest."

******* NOTES ******* 2.06.01-A. Transition for Matthew. This passage is found only in Matthew's Gospel. The first sentence is a general statement much like :23-25, which was given before the discourse at Matthew 5-7. It is Matthew's way of showing a transition to another discourse (10:5-42).

2.06.01-B. Compassion. At this point, Jesus has been in ministry for a long time. He sees the overwhelming need of the people, and it brings out a response of compassion from Him.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 50 "Compassion" [G4697, splagchnizomai] is a strongly emotional Greek word. It is difficult to express its magnitude in a single English word. It is both warm and caring while also being full of pity and pain. This emotion stirs the soul of a person and reaches out in an attempt to express it. What should be done?

2.06.01-C. Condition of the People. The people were distressed and dispirited. "Distressed" [G4660, skullo_] refers to being troubled by the circumstances of life. "Dispirited" [G4496, rhipto_] describes people who have been thrown off or cast down. Together the two indicate a helpless condition. They cannot find a way out of their situation.

2.06.01-D. Sheep Without a Shepherd. This description takes us back into the OT where the failure of leaders (the shepherds) to properly care for the people of the land (the sheep) is described in this way (e.g., Num 27:17; 1 Kgs 22:17; 2 Chron 18:16; Zech 10:2-3; cf. 13:7). A picture of the worthless shepherds of Israel is given in Ezek 34:1-10. That picture is followed by one of a compassionate God gathering the scattered flock (Ezek 34:11-16), which, in turn, is followed by God choosing a new Shepherd (the Messiah) to care for the flock (Ezek 34:23-31). This Shepherd/sheep picture is used several times in Matthew (2:6; 10:6; 15:24; 18:12-14; cf. Mk 6:34).

2.06.01-E. The Harvest. Jesus changes metaphors from sheep to farming. Now he pictures the distressed and dispirited people as a plentiful harvest. Jesus also notes that the workers are few. (Jesus probably is addressing a larger group of disciples than simply the Twelve.) He tells His disciples to "beseech the Lord of the Harvest [God] to send out workers into His harvest" emphasizing that the harvest really is in the hands of God. However, it is important to note that the gathering of this harvest is very difficult. People may need the gospel but still not want it. The harvest is not assured by simply finding more workers. The harvest "reaped" by Jesus and His disciples remained exceedingly small throughout His entire ministry! ------

2.06.02. THE TWELVE COMMISSIONED FOR MINISTRY (:1-42; Mark 6:7-13; Luke 9:1-6).

Jesus summoned His twelve disciples and began to send them out in pairs, and gave them power and authority over unclean spirits [demons], to cast them out, and to heal every kind of disease and every kind of sickness. And He sent them out to proclaim the kingdom of God and to perform healing (Matthew 10:1; Mark 6:7; Luke 9:1-2).

Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Zealot, and Judas Iscariot, the one who betrayed Him (Matthew 10:2-4).

And he said to them... (Luke 9:3a; Mark 6:8a; Matthew 10:5a).

Specific Instruction for the Mission (Matthew 10:5b-15; Mark 6:8b-11; Luke 9:3b-4). General Instruction for the Mission (Matthew 10:16-23) Further Instruction in Discipleship (Matthew 10:24-42)

When Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and preach in their cities (Matthew 11:1).

Departing, they {began} going throughout the villages, preaching the gospel and healing everywhere. They preached that {men} should repent. And they were casting out many demons and were anointing with oil many sick people and healing them (Luke 9:6; Mark 6:12-13).

******* NOTES *******

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 51 2.06.02-A. Since the focus of this study is on the narrative portions in the Gospel accounts, the discourse sections of this passage will not be addressed.

2.06.02-B. Send Them Out. The word "apostle" [G652, apostolos] is derived from this word "send" [G649, apostello_]. Here is the reason they were selected earlier - so they could "be with Him" (Mark 3:13-14) and be trained. They now go out as official representatives of Jesus. Twelve apostles were chosen so that they would also represent the true Israel. They not only have full authority to speak on His behalf, they are given authority and power to demonstrate His "presence" with them. They go with the protection of the Father.

2.06.02-C. List of Apostles. Matthew lists the twelve apostles at this point. However, we reviewed the several lists of apostles (included Matthew's list) at the time when the Twelve were appointed (Mark 3:13-19; Luke 6:12-16). See my notes at 2.02.02.

2.06.02-D. Mission Strategy. The apostles are given specific strategy for this particular mission. We must not see this strategy as what Jesus would ask them or us to follow at some later time. (We will not be studying these instructions.)

2.06.02-E. Mission Task. The Twelve were sent out to perform specific tasks which paralleled the mission of Jesus. They were to (1) cast out unclean spirits [demons], (2) heal every kind of disease and sickness, and (3) proclaim the kingdom of God. The first two tasks support and authenticate the third task.

2.06.02-F. Pairs. Mark records that the Twelve were sent out in pairs. One reason for this strategy is that it satisfies the requirement of the Law that there be two witnesses (Deut 17:6). It also appears to be a standard practice (Mk 11:1; 14:13; Acts 13:2, 4; 15:39-40). There is also the practical side to this practice. Travel in those days was difficult. It could take weeks of travel time alone to complete a mission. On important missions, it would be wise to send two people just in case one became sick, injured, etc.

2.06.02-G. Jesus Continues His Mission. After the Twelve were sent out, Jesus continued His mission by "departing from there to teach and preach in their cities" (Matthew 11:1). We might have expected Him to have a private spiritual retreat. One might also wonder if some of the other disciples (men and women who typically traveled with them) stayed with Jesus.

2.06.02-H. Repent. Mark provides an added feature to the proclaiming element of the mission. They called for a response of repentance. We might expect that this message would be the same as that of John the Baptist and Jesus. "Repent, for the kingdom of heaven is at hand" (Mt 3:2 [John]; Mt 4:17 [Jesus]). ------

2.06.03. KILLS JOHN THE BAPTIST AND SEEKS JESUS (Mark 6:14-29; :1-12; Luke 9:7-9).

And King Herod heard the news about Jesus and of all that was happening; and he was greatly perplexed, for His name [Jesus] had become well known; and some were saying, "John the Baptist has risen from the dead, and that is why these miraculous powers are at work in Him." But others were saying, "He is Elijah." And others were saying, "{He is} a prophet, like one of the prophets {of old}", and by others that one of the prophets of old had risen again. But when Herod heard {of it}, he kept saying to his servants, "This is John the Baptist, whom I beheaded; he has risen from the dead, and that is why miraculous powers are at work in him." Herod said, "I myself had John beheaded; but who is this man about whom I hear such things?" And he kept trying to see Him (Mark 6:14-16; Luke 9:7-9; Matthew 14:1-2).

For Herod himself had sent and had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, because he had married her. For John had been saying to Herod, "It is not

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 52 lawful for you to have your brother's wife." Although Herod wanted to put him to death, he feared the crowd, because they regarded John as a prophet. Herodias had a grudge against him and wanted to put him to death and could not {do so}; for Herod was afraid of John, knowing that he was a righteous and holy man, and he kept him safe. And when he heard him, he was very perplexed; but he used to enjoy listening to him (Mark 6:17-20; Matthew 14:3-5).

A strategic day came when Herod on his birthday gave a banquet for his lords and military commanders and the leading men of Galilee; and when the daughter of Herodias herself came in and danced, she pleased Herod and his dinner guests; and the king said to the girl, "Ask me for whatever you want and I will give it to you." And he promised with an oath to her, "Whatever you ask of me, I will give it to you; up to half of my kingdom." And she went out and said to her mother, "What shall I ask for?" And she said, "The head of John the Baptist." Immediately she came in a hurry to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter." And although the king was very sorry, {yet} because of his oaths and because of his dinner guests, he was unwilling to refuse her. Immediately the king sent an executioner and commanded {him} to bring {back} his head. And he went and had him beheaded in the prison, and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. When his disciples heard {about this}, they came and took away his body and laid it in a tomb. And they went and reported to Jesus (Mark 6:21- 29; Matthew 14:6-12).

******* NOTES ******* 2.06.03-A. Placement of this Story. In Mark's Gospel this story is sandwiched between the sending out of the Twelve and their return. We should look for contrast between the two stories. It is natural to assume that the Twelve talked more about Jesus than Jesus would have talked about Himself. This additional news about Jesus, along with reports of the healing ministries of the Twelve, coming to the attention of the court of Herod Antipas could have caused some serious concerns.

2.06.03-B. Speculation. People were speculating about Jesus. We are probably given some of the discussion among the servants of Herod. Some were saying that John the Baptist had come back from the dead, and in this state had been given miraculous powers. Others thought Jesus was Elijah because they were expecting his return (cf. Mal 4:5-6). Others ranked Jesus as a prophet like the prophets of old. Finally some speculated that Jesus was one of the OT prophets who had risen from the dead. With all this wild speculation going around the court of Herod, we might expect Herod (out of fear and guilt) to believe that Jesus was John the Baptist risen from the dead. Especially since Herod was the one who had John killed!

2.06.03-C. Herod Kept Trying to See Jesus. At first we might wonder why Herod "kept trying to see Jesus" and never saw Him. Being the ruler of the area, why should that be so difficult? Herod was responsible to Rome to maintain peace in the area. Jesus stirred up lots of controversy, and Herod must be careful not to show any alignment with movements such as this. To arrest Jesus without a formal charge and plenty of evidence would be foolish. Herod finally got his wish during Jesus' last week at the trials. "Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time" (Lk 23:8).

2.06.03-D. Herodias is Furious and Herod is Afraid. Herod Antipas had married Herodias, the wife of his brother Philip, while Philip was still alive. John the Baptist publicly condemned the marriage as being in violation of Jewish Law (Lev 18:16; 20:21). Herodias held a grudge against John for this humiliation. She succeeded in getting Herod to arrest John, but Herod would not kill him. Herod was both afraid of John and of the crowd.

2.06.03-E. Herod and John Interact. We are shown here a strange fascination by the very unrighteous with the very righteous which happens at times. The very unrighteous get a tiny glimmer in their soul that there is a better life that could have been lived. But they are completely unwilling to pay the price for that life. Nevertheless, they enjoy these moments of imagining what might have been. There is also a blending of fear with these emotions. However, the unrighteous are left perplexed by the utter strangeness of the life of the righteous. Why would people want to "limit" themselves in such a way?

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 53 Look, for example, at Paul's interaction with another Herod (Herod Agrippa II) in Acts 25-26 (note esp. 26:28) and with Felix (24:25). Note also the fascination Pilate had with Jesus.

2.06.03-F. Type and Antitype. We need to wonder why Mark only briefly mentions the actual ministry of John (:4-6) followed with a few more verses about John introducing and baptizing Jesus (Mark 1:7-9). Now he spends more verses than any other Gospel writer on the death of John (Mark 6:14-29). Mark wants us to go back into the OT stories and find a type. Here we find a weak King Ahab with his very strong and evil wife Jezebel interacting with the prophet Elijah (1 Kings 16- 21). Jezebel's story even extends into 2 Kings (chapter 9). Jezebel hated Elijah and wanted him dead (1 Kgs 19:2). Herod, Herodias, and John become the antitype of these OT types. I will not pursue this connection, but you might find it an interesting study. However, don't demand too much of biblical type-antitypes. Look only for a few matching elements. Jesus makes a point of identifying John with Elijah (Mark 9:10-13; Mal 4:5).

But Mark is not done yet. The death of John the Baptist becomes a type for the death of Jesus (the antitype). Note that Mark even mentions the "resurrection" of John (6:16). Also, read the last verse (6:29). Does it sound familiar? (Read Mark 15:46.)

2.06.03-G. A Strategic Day. In the pattern set by Jezebel, Herodias looked for ways to meet her goals. She recognized "her moment" had come when Herod celebrated his birthday in a great banquet with his lords and military commanders and the leading men of Galilee.

2.06.03-H. A Wife's Special Birthday Gift to Her Husband. The name "" is closely identified with the daughter of Herodias by many people. However, her name is not given in any of the four Gospels. When Herod saw that the daughter (by a former marriage) of his wife was going to dance for him and his guests, he realized that his wife was giving him a very special birthday present. And his guests would quickly recognize the giving of this special gift. In that culture, servants were used to perform entertainment such as dancing in a public way. For a "princess" to perform in public would be highly unusual.

2.06.03-I. Acknowledging the Gift. Herod acknowledges this extraordinary gift to him with a proverbial expression ("Whatever you ask of me, I will give it to you; up to half of my kingdom"). Such an expression was not to be taken literally (even when given with an oath). It merely indicated that the speaker was willing to give a generous gift in return for a service or gift given to him. These forms of social protocol may vary from culture to culture and over time within a culture, but there are still a number of similarities. Herod uses an expression to show that he wants to give a generous gift. The person (in this case Salome) would typically respond by suggesting a small gift. This allows the giver latitude to further express his generosity. The giver can then give the requested gift and add something to it. It allows him to impress others with his resources and his generous nature. By straining this accepted protocol, Herodias showed her boldness in contrast to Herod's weakness (compare Jezebel and Ahab).

2.06.03-J. Head on a Platter. The request of having John's head given to her on a platter suggests several things. First, it indicates that it satisfies the need for the gift to be special (so Herod has fulfilled his obligation). Second, it celebrates Herodias' victory over Herod. Herod could not help but realize, especially in later contemplation, that she had orchestrated the entire event so as to get what he was unwilling to give. Third, it showed Herodias (who was excluded from this all-male banquet) having her own special celebratory feast with John's head her main dish and revenge for dessert. ------

2.06.04. THE TWELVE RETURN, REPORT, AND RETREAT (Mark 6:30-34; Matthew 14:13-14; Luke 9:10-11; :1-3).

When the apostles returned and gathered together with Jesus, they gave an account to Him of all that they had done and taught. And He said to them, "Come away by yourselves to a secluded place and rest a while." (For there were many {people} coming and going, and they did not even have time to

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 54 eat.) Now when Jesus heard, taking them with Him, He withdrew from there in a boat to the other side of the Sea of Galilee (or Tiberias), to a secluded place by themselves, {near} a city called Bethsaida. When the people heard {of this}, a large crowd followed Him, because they saw the signs which He was performing on those who were sick. The {people} saw them going, and many recognized {them} and ran there together on foot from all the cities, and got there ahead of them. When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd. Then Jesus went up on the mountain, and there He sat down with His disciples. And welcoming them, He began to teach them many things, speaking to them about the kingdom of God and curing those who had need of healing.

******* NOTES ******* 2.06.04-A. The Apostles Return and Report. The story of the apostles being sent out was interrupted by the account of the death of John the Baptist. We are now told that they return to Jesus and report. Although the details are not given to us, we get the impression there were extensive reports from each of the six pairs of apostles.

2.06.04-B. Retreat. I use the word "retreat" here because of its double meaning. The apostles had labored long in their mission and need physical rest. But the ongoing demands of large crowds of people creates a need for spiritual and emotional rest as well. The crowd was so large and demanding ("coming and going") that there was no opportunity to even eat. They needed to get away (a retreat). The second use of the word (retreat) is the need to get out of the attention of Herod. It is not that Jesus was afraid of Herod. He had a mission to accomplish, and needs to minimize the reports of His activities to keep the political leaders from hampering this mission. The failure to control the reports of His healing are well known to us by now. Here He hopes to avoid the attention of Herod (which is probably the subject of "When Jesus heard"). So, Jesus and the Twelve get into a boat, leave Galilee (where Herod is the ruler), cross the lake, and land on the northeast shore of the lake - in a secluded place somewhere in a region near the village of Bethsaida (outside Herod's jurisdiction). It is quite likely that there were no other disciples along on this trip ("Come away by yourselves and rest a while").

2.06.04-C. The Crowd Follows. As we learned earlier, there were other disciples of Jesus who normally traveled with Him (see 2.03.06). It appears that they stayed behind. If that is the case, then it is possible one of them unintentionally let it be known where Jesus was going. Whatever the source of the information, the crowd had to know where Jesus was going or they could not have arrived there before him. Perhaps "and many recognized {them}" should be translated "and many recognized {where they were going}" or something similar. Why did they follow? Clearly one of the reasons was that they want Jesus and the Twelve to continue their healing ministry. However, in the Gospel of John, we are told "a large crowd followed Him, because they saw the signs which He was performing on those who were sick" (John 6:2). Although, more and more of the leaders were rejecting Jesus, an excitement was growing among the large crowds of people. They saw the healing ministries of Jesus and of the Twelve as signs. The Messiah is here!

2.06.04-D. Teaching and Healing. By comparing the four Gospels, we cannot tell the sequence of teaching and healing. Which came first? The compassion Jesus felt for the people probably indicated their need for both teaching and healing. But healing was perhaps the first priority. With this task done, the people could more easily focus on the teaching. At some point Jesus went up on the mountain, sat down with His disciples, and began to teach them many things about the kingdom of God.

2.06.04-E. Like Sheep Without a Shepherd. Mark takes time to describe the compassion of Jesus for the people as a result of Him seeing them like sheep without a shepherd. Earlier, Matthew had recorded this connection between the compassion of Jesus and the need for a shepherd (see 2.06.01). It could be the same reference, since Matthew places it in a general transitional statement and not in a particular location. But for Mark, it is important that it be located here in this particular story. Mark is creating a setting, drawing upon an OT type and identifying an antitype.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 55 First, we need to realize that the word translated "secluded" is more often translated as "wilderness" to help relate it to the time Israel spent in the wilderness. Next, "like sheep without a shepherd" recalls the prayer of Moses that God will provide a replacement for him to help the people continue into the promised land. "Then Moses spoke to YHWH, saying, 'May YHWH, the God of the spirits of all flesh, appoint a man over the congregation, who will go out and come in before them, and who will lead them out and bring them in, so that the congregation of YHWH will not be like sheep which have no shepherd.' So YHWH said to Moses, 'Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him'" (Numbers 27:15-18). The name "Joshua" becomes "Jesus" when translated into the Greek OT [LXX]. Sheep "scattered for lack of a shepherd" is also used in Ezekiel 34:5. In that passage God supplies "my servant David" as the Shepherd (34:23) who will feed the flock and lead them to rest (34:15). Through "David", God will make a covenant of peace with them so that the people may live securely in the wilderness (34:25). Both Joshua and David are types for Jesus (the antitype) providing rest and food in the wilderness through a new covenant of peace. ------

2.07. JESUS WITHDRAWS TO AREAS AROUND THE SEA OF GALILEE.

2.07.01. FEEDING THE FIVE THOUSAND (Mark 6:35-44; Matthew 14:15-21; Luke 9:12-17; John 6:4-13).

Now the Passover, the feast of the Jews, was near. Therefore Jesus, lifting up His eyes and seeing that a large crowd was coming to Him, said to Philip, "Where are we to buy bread, so that these may eat?" This He was saying to test him, for He Himself knew what He was intending to do. Philip answered Him, "Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little" (John 6:4-7).

When it was already quite late [evening], His disciples [the Twelve] came to Him and said, "This place is desolate and it is already quite late; send them away so that they may go into the surrounding countryside and villages and find lodging and buy themselves something to eat."

But Jesus said to them, "They do not need to go away; you give them {something} to eat!" And they said to Him, "Shall we go and spend two hundred denarii on bread and give them {something} to eat?" (For there were about five thousand men.)

And He said to them, "How many loaves do you have? Go look!" One of His disciples, Andrew, Simon Peter's brother, said to Him, "There is a lad here who has five barley loaves and two fish, but what are these for so many people?" And He said, "Bring them here to Me."

Now there was much grass in the place. And He said to His disciples, "Have them sit down {to eat} in groups of about fifty each on the green grass". They did so, and had them all sit down in groups of hundreds and of fifties, in number about five thousand.

And Jesus took the five loaves and the two fish, and looking up toward heaven, He blessed {the food} and broke the loaves, and He kept giving {them} to the disciples to set before them; and He divided up the two fish among them all as much as they wanted.

They all ate and were satisfied. There were about five thousand men who ate, besides women and children. When they were filled, He said to His disciples, "Gather up the leftover fragments so that nothing will be lost." So they gathered them up, and filled twelve baskets with fragments from the five barley loaves, and also of the fish, which were left over by those who had eaten.

******* NOTES ******* 2.07.01-A. A Major Crisis Point. All four Gospels record the story of the feeding of the five thousand. (It is the only miracle/sign recorded in all four.) If we stop and take an overview of the earthly ministry of Jesus, it is possible to see why all four needed to include this story. In this story Jesus

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 56 deliberately creates a crisis in understanding the role of the Messiah in the kingdom of God. In one sense, the tension of this crisis is at its high point from this story on to the story of the Transfiguration. Will Jesus be the political Messiah the Jews (and even His disciples!) have been waiting for? If not, does anyone want who the Messiah Jesus is becoming? Mark and John especially see this story as of special importance. Their two accounts contain more details than those of Matthew and Luke.

2.07.01-B. The Passover. Only John mentions that the Passover feast was near. It is John's intention that we see the story along with the very long discourse that followed it (John 6:22-59) as a type of the Second Exodus. It will not be easy for us to make that connection in this study, since the focus of this study is on the gospel narrative and not on the teaching. But John has brought them together in his Gospel. Jesus has come to call His people out of slavery and to feed them with Himself. He is the Bread of Life.

2.07.01-C. Philip. Philip was from Bethsaida (John 1:44) a village near where all these people had gathered. In one sense, that made him the host who would be responsible to care for these guests. So, when Jesus saw such a large crowd of people coming to Him, He asks Philip, "Where are we to buy bread, so that these may eat?" to test him. What exactly is the nature of this test, and what should Philip have done to pass the test? Was it even possible for him to pass it? Was the testing of His disciples something that Jesus did on a regular basis? These questions are further complicated by the statement that Jesus already knew what He was going to do - creating other questions. Does Jesus give us tests, even when He knows we are going to fail? That question is perhaps the easiest one of them all to answer. Yes, of course He does. Parents stand their children on their feet for the first time and ask them to walk, knowing that they are going to fall. Jesus is trying to get a disciple to take some individual responsibility for the problems facing the group. But it is more than Philip can handle. All he can supply is a rough estimate of the cost of purchasing the needed bread. Somewhere I remember someone saying that Philip supplied statistics not strategies.

However, I think there is another perspective we could take on this story. Let's back up a bit. First, I take seriously that the Apostle John is the source for the Gospel that bears his name (a fact that is challenged by many scholars). I also believe that the Gospel of John was written with full knowledge of what was in the other three Gospel accounts. The fourth Gospel, of course, has its own special focus, but it also serves as a supplement to the others. John's contribution to the story we are examining appears to be an eye-witness account. For example, only here do we see the special contributions of Philip and Andrew. There is no mention of either disciple in the other three accounts. Also, John's Gospel identifies the need for bread much earlier than noted in the other three Gospels. After Jesus had gone up on the mountain and seated Himself with His disciple, He lifted His eyes and saw the large crowd of people coming to Him. It is at this point, not later when everyone was hungry, that Jesus posed His question to Philip. John has provided us with a tiny but significant detail which helps make sense of the story. If they are going to feed this multitude of people, they need to do some advanced planning. So, he alerts Philip of His intention to feed the people. And He does it early enough so that human solutions to the problem can be considered. The most basic question is where is the bread to be found? So Jesus says (to the person who best knows this region, the resources and the people in it), "Where are we to buy bread, so that these may eat?" Philip should have focused on where to buy bread. Instead, he focused on buy bread. Jesus wants him to respond with a statement about the impossibility of finding that much bread in the region. And that is the obvious answer. With only a few moments of thought, Philip would have realized that, even if they traveled to every village in the region, all the bakers combined would not have baked that much extra bread that day. The lack of money is not important, when the bread is simply not there to buy.

Jesus does not respond to Philip misunderstanding the focus of the question, since His point had been made. When Jesus does not give an immediate solution to the situation He has created, Philip is left with his anxiety about what they are going to do. It is highly probable that he shared that anxiety with the other disciples. And, no doubt, he shared it with Andrew first, since they had probably been close friends from their childhood together (John 1:43).

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 57 2.07.01-C. Problem Not Solved. The disciples have been struggling with this problem all through the long session of teaching by Jesus. And they have found no solution. It would be interesting to imagine all the things they must have discussed. For example, assuming they could find that much bread and buy it, how would they transport it? Jesus wanted the people fed. But, as the day progressed, the improbability of feeding the people increased. By the time Jesus finished teaching, the improbable had become the impossible. The disciples agreed among themselves that it was not going to happen. But they were ready with an alternate plan.

2.07.01-D. Send Them Away. All three Synoptic Gospels (Matthew, Mark, Luke) record the "solution" proposed by the disciples. First, they give a rationale for their solution ("This place is desolate and it is already quite late) suggesting distance and time created an impossibility. Their solution is to send them away and let them deal with the problem of housing and food. Surely the disciples knew that their solution was inadequate, but it was the best they could do.

2.07.01-E. Try Again! Jesus does not allow the disciples to free themselves of this responsibility. Now He gives a direct command. "They do not need to go away; you give them {something} to eat!" The disciples return to the very logical argument given by Philip earlier, even citing the same cost. And they said to Him, "Shall we go and spend two hundred denarii on bread and give them {something} to eat?" In simple language they are saying that in order to obtain bread they needed money. No money, no bread. For them, money is the necessary resource.

Jesus tells them to check their resources. And He says to them, "How many loaves do you have? Go look!" All three Synoptic Gospels avoid the embarrassing truth that even the disciples had no food to offer. No doubt they had planned to buy supplies from a nearby village for their little group. However, the arrival of this multitude had interrupted all such plans. So, again, we have John to thank for added detail of how the resources Jesus needs were obtained. He is the only one who records it.

It would appear that Andrew had already been asking around to see if anyone had food they would share. Please allow me a little imagination here. My guess is that Andrew had been asking some adults for food and had been refused. I doubt very much that he would be asking children. So I am guessing that this boy heard Andrew asking others and volunteered his food to him. Therefore Andrew says to Jesus, "There is a lad here who has five barley loaves and two fish, but what are these for so many people?" The Greek word translated "lad" [G3808, paidarion] is found only here in the NT, and it is a diminutive of "young child" [G3813, paidion], which in turn is a diminutive of "child" [G3816, pais]. Perhaps "very young child" might well be a better translation. But why would a very young child be carrying five loaves of bread? These barley loaves were not the bread the wealthy would be eating. They were flat, circular and small enough that a person might eat several for a meal. But five loaves appear to be too many for this very young child. And why would this very young child even be out in this desolate place (apparently alone)? John leaves us to wonder. Is the strange presence of a very young child in this desolate place (unaccompanied by an adult) part of the miracle that is going to happen? Herod, at great cost to himself, provided a lavish, drunken feast for all the important people in his life. A very young child provides the meager resources resulting in a simple meal for many hungry people. Many of these people would be unknown to him. He would not anticipate any benefit to himself in his assisting in the feeding of this great multitude. At Jesus' command, the five loaves and two fish were brought to Him.

2.07.01-F. Jesus Hosts a Banquet. Jesus took charge, acting now as the head of this household. He said to His disciples, "Have them sit down {to eat} in groups of about fifty each on the green grass." The Greek word translated "sit" here actually means "to recline" and is used to describe people who come to banquets and recline on couches. Here the "couch" is the green grass. The Greek word translated "groups" actually refers to a garden bed organized into rows. Continuing to act as host, Jesus blessed the food and broke the loaves.

2.07.01-G. The Miracle. We are deliberately not given the details of the miracle. All we are told is that Jesus kept giving the loaves to the disciples to set before them. In fact, we are given the

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 58 impression that everyone (perhaps even including the disciples) were slow to comprehend what was happening. Jesus was not glorifying Himself. He was showing compassion on the people.

2.07.01-H. Satisfied. Now expressions such as "as much as they wanted" and "were satisfied" and "were filled" jump from the pages to excite wonder in the readers. The wonder increases as we are told that "there were about five thousand men who ate, besides women and children" (Mt 14:21).

2.07.01-I. Gather ... That Nothing be Lost. Only John records the command by Jesus that they should "gather up the leftover fragments so that nothing will be lost" (John 6:12). The words of Jesus appear to reach out to something deeper than the waste of food. Of course, there is nothing special about these leftover fragments. These fragments are still just barley bread (John 6:13), the food of the poor. But with so many people living at the near-starvation level, the bread of the poor should be given to the poor!

2.07.01-J. Twelve Full Baskets. It is interesting that all four writers mention that the disciples filled twelve baskets of fragments. These small wicker baskets [G2894, kophinos] were often carried by individual Jews in order to insure that they have kosher food to eat. Larger baskets [G4711, spuris] were used later following the feeding of the four thousand (:1-9; :32-38). The fact that there was food left over is typically cited as proof that a miracle had taken place. But we should not miss the additional miracles. The disciples were commanded to collect all the leftover fragments of food. The very small amount of food left over after feeding so many people is also a miracle. And the added fact that this extra food filled twelve small baskets (with nothing left over) is an additional miracle. Have you ever wondered where the disciples got the twelve baskets? Perhaps the most obvious answer is that they filled their own baskets. If that is true, then the "leftovers lesson" is mostly for them and not for the people that day. The apostles did not have time to go into town and buy supplies. Now enough food had been given to each one of them to last a few days. Of course, we could (and perhaps should) in some way use the number twelve to not only identify the apostles but the nation as well. But how we should apply the lesson to the nation is not clearly given to us. ------

2.07.02. JESUS SENDS THE DISCIPLES AWAY (John 6:14-21; Mark 6:45-52; Matthew 14:22-33).

Therefore when the people saw the sign which He had performed, they said, "This is truly the Prophet who is to come into the world." So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone (John 6:14-15).

Immediately Jesus made the disciples get into the boat and go ahead of Him to the other side to Bethsaida. After bidding them farewell, He sent the crowds away. After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone (Matthew 14:22-23; Mark 6:45-46).

His disciples, after getting into a boat, {started to} cross the sea to Capernaum. It had already become dark, and Jesus had not yet come to them. The boat was in the middle of the sea, and He was alone on the land. The sea {began} to be stirred up because a strong wind was blowing. But the boat was already a long distance from the land, battered by the waves; for the wind was contrary (John 6:16-18a; Matthew 14:24; Mark 6:47).

They had rowed about three or four miles. Seeing them straining at the oars, for the wind was against them, at about the fourth watch of the night He came to them, walking on the sea; and He intended to pass by them. They saw Jesus walking on the sea and drawing near to the boat; and they were frightened. When the disciples saw Him walking on the sea, they were terrified, and said, "It is a !" And they cried out in fear, for they all saw Him and were terrified. But immediately He spoke with them and said to them, "Take courage; it is I, do not be afraid" (John 6:18b-20; Matthew 14:25- 27; Mark 6:48-50).

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 59 Peter said to Him, "Lord, if it is You, command me to come to You on the water." And He said, "Come!" And Peter got out of the boat, and walked on the water and came toward Jesus. But seeing the wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" Immediately Jesus stretched out His hand and took hold of him, and said to him, "You of little faith, why did you doubt?" (Matthew 14:28-31).

So they were willing to receive Him into the boat. When they got into the boat, the wind stopped. And immediately the boat was at the land to which they were going. Those who were in the boat worshiped Him, saying, "You are certainly God's Son!" They were utterly astonished, for they had not gained any insight from the {incident} of the loaves, but their heart was hardened. (Matthew 14:32-33; Mark 6:51-52; John 6:21).

******* NOTES ******* 2.07.02-A. Order of Events. I have chosen to keep separate the beginning verses of this story provided by John and Mark/Matthew. This allows us to see the two very different foci of the two accounts. So, now we need to try to blend the accounts together, which takes some guess work. I think the first thing Jesus did was to dismiss the crowd. The problem is that many refused to go. They had other plans.

2.07.02-B. The Prophet. The people saw the feeding of the multitude as a sign that the Prophet Moses wrote about had come. YHWH said to Moses, "I will raise up a prophet from among their countrymen like you" (Deut 18:18a; read 18:15-19). Philip told Nathanael, "We have found Him of whom Moses in the Law and {also} the Prophets wrote - Jesus of Nazareth, the son of Joseph" (Jn 1:45). But he did not specifically identify Jesus as the Prophet. Jesus declared that "Moses wrote about Me" (John 5:46; cf. Lk 24:27, 44). John the Baptist denied being the Messiah and being the Prophet (John 1:20-21; read 1:19-25). Both the Messiah and the Prophet are mentioned later as the people debate the identity of Jesus (Jn 7:40-41).

2.07.02-C. Another Wilderness Temptation. The feeding of the multitude was just the sign the people had been waiting for. They expected the Prophet to come and do for them as Moses had done (e.g., rescue them from the "slavery" of Rome and take care of their every need. The story of the giving of manna in the wilderness (Exod 16:11-36) was one of the things the Prophet was expected to duplicate. The events of that day were proof enough for these people. They planned to make Jesus their king. He would be a political king, who would throw off the rule of Rome and bring prosperity to the covenant people. They simply blended together the roles of Prophet and Messiah. Jesus probably saw this attempt as another wilderness temptation and needed to pray as He had done on some other crisis moments in His ministry.

2.07.02-D. Jesus Reacts Quickly. We are not told how Jesus discerned their intentions. But when He realized that they intended to come and take Him by force to make Him king, His first concern was for the safety of His disciples. Immediately Jesus made the disciples get into the boat and go ahead of Him to the other side to Bethsaida. At this point He dealt with the excited crowd of people who had remained after He had formally dismissed the multitude. He then withdrew farther up the mountain to be alone and to pray. The story, as written, makes it appear so easy for Jesus to withdraw from His "new subjects" who were eager to make Him their king. It probably was not easy! The Gospel of John records other "easy exits" for Jesus (Jn 8:59; 12:36). It was evening and Jesus was alone on the mountain, praying.

2.07.02-E. A Suggested Explanation of Events. Scholars have difficulty reconciling the four Gospel records of these events. We do not have enough information to resolve the differences with certainty. I would like to suggest an explanation of events that at least fits the facts, and, if true, would resolve these differences. Let's back up. I suggest that the place of the retreat was somewhere on the northeast shore of the lake south of Bethsaida. When Jesus and His disciples left for their retreat, people followed on foot, traveling along the northern coast of the lake and down past Bethsaida. When Jesus sent the disciples away He gave Bethsaida as their intended destination. However, later we will be told that their destination is Capernaum (Jn 6:17). My suggestion is that the disciples were to travel to the

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 60 "other side" of the lake (Capernaum) by way of Bethsaida (Mk 6:45). The plan appears to be that the disciples were to travel near the shore where Jesus would catch up to them by walking the short distance to Bethsaida. In support of this solution is the fact that the disciples were expecting Jesus to join them later. ("Jesus had not yet come to them" [Jn 6:17]). They must have expected Him to travel by land. When Jesus was not at Bethsaida (perhaps remaining in prayer too long), they continued to travel along the shore, expecting Him at any moment to catch up with them. At this point they knew nothing of Jesus walking on water. A further item in support to this theory is the fact that the multitude was able to travel along the shore from Capernaum to the place of retreat for Jesus and His disciple and arrive before them (Mk 6:33, see notes at 2.06.04-C). So a person walking could cover the distance more quickly than a boat could cross.

2.07.02-F. On to Capernaum. Continuing with my suggestions, when it "had already become dark" and Jesus "had not yet come to them" the disciples stopped traveling close to the shore and headed for Capernaum. They expected that Jesus would travel the entire distance on foot. So we reach the point in the story where "the boat was in the middle of the sea, and He was alone on the land" (Mk 6:47).

2.07.02-G. The Storm. At this point the sea is stirred because a strong wind was blowing and was "contrary" (i.e., making travel difficult). The boat was still a long distance from its destination, battered by the waves.

2.07.02-H. Jesus Walks on Water. The lake was only about six miles wide. They had rowed about three or four miles, but not necessarily along a direct route across the lake (see above). The Romans divided the night watches into four periods of three hours each (6-9; 9-12; 12-3; 3-6). The fourth was from 3 A.M. to 6 A.M. The statements ("He came to them" and "He intended to pass by them" [Mk 6:48]) appear to contradict each other. However, the "to pass by them" statement refers to coming close enough to them so that they could see Him. It is the equivalent of "drawing near to the boat" (Jn 6:19). He waited for their "invitation" before coming into the boat.

The sight of Jesus walking on water was so unexpected and impossible to explain that the disciples reacted in very normal ways. They were terrified. They could not even imagine that it was actually Jesus (who they pictured as being on land). But they thought they were seeing some type of ghost who had taken the appearance of Jesus. But Jesus quieted their fears by speaking to them and identifying Himself. "Take courage; it is I, do not be afraid" (Mk 6:50).

2.07.02-I. Peter Joins Jesus on the Water. Since Matthew is the only writer who records this part of this story, people might wonder if it is true. For example, if Peter is the source of the Gospel of Mark (as many people believe), then why didn't Mark record it? The actions of Peter in this story are very consistent with the overall picture we get of him in the rest of the NT. It appears that Matthew takes special note of Peter, especially in this middle section of his Gospel where attempts at discipleship result in failure. Peter will continue to depend too much upon himself and not upon Jesus right up to his denial of Jesus at the trials. But his faith in himself was not enough when he measures himself against the strength of the wind. Only when he begins to sink does he return to a faith in Jesus. He was a man of lots of faith in his own abilities but little faith in Jesus. At several points in His ministry, Jesus' strategies and goals appear to confuse Peter. Since he is so focused on what he can accomplish, it becomes a life of doubt in what God wants to accomplish. It is not so much a doubt in God's abilities but in God's agenda. Peter wants to serve God out of his abilities, not God's. He wants to serve the Son of God, not the Son of Man.

2.07.02-J. Hardened Hearts. The confession of Jesus as God's Son by the disciples is recorded only by Matthew since he is wanting us to see how this confession along with Peter's confession of Jesus as the Messiah in chapter 16 are inadequate understandings of the mission of Jesus.

Mark will basically make the same point as Matthew, but he focuses on the utter astonishment of the disciples that resulted in the worship. Why should they be astonished? Why were their hearts so hardened that they did not understand? What should they have learned from the feeding of the multitude? That God can perform miracles? Of course not! That truth was confirmed over and over

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 61 again in their Scriptures. By this time they should have learned that the Son of Man is the Servant of all who follow Him. He will provide food for today, and sometimes even baskets full of food for tomorrow. He will come to serve them when the winds of life are contrary. We are to learn that we are called to be servants. "But it is not this way among you, but whoever wishes to become great among you shall be your servant; and whoever wishes to be first among you shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many" (:43-45). And for the Servant and for the servants all the resources of heaven and earth are available. "For all things belong to you, whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, and you belong to Christ; and Christ belongs to God" (1 Cor 3:21-23). ------

2.07.03. JESUS CLAIMS TO THE THE TRUE BREAD FROM HEAVEN (JOHN 6:22-59).

The next day the crowd that stood on the other side of the sea saw that there was no other small boat there, except one, and that Jesus had not entered with His disciples into the boat, but {that} His disciples had gone away alone. There came other small boats from Tiberias near to the place where they ate the bread after the Lord had given thanks. So when the crowd saw that Jesus was not there, nor His disciples, they themselves got into the small boats, and came to Capernaum seeking Jesus. When they found Him on the other side of the sea, they said to Him, "Rabbi, when did You get here?" Jesus answered them and said, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled (John 6:22-26).

Dialogue and Discourse: I AM the Bread of Life (John 6:27-58)

These things He said in the synagogue as He taught in Capernaum. Therefore many of His disciples, when they heard {this} said, "This is a difficult statement; who can listen to it?" But Jesus, conscious that His disciples grumbled at this, said to them, "Does this cause you to stumble? {What} then if you see the Son of Man ascending to where He was before? It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life. But there are some of you who do not believe." For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him. And He was saying, "For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father" (John 6:59-65).

As a result of this many of His disciples withdrew and were not walking with Him anymore. So Jesus said to the twelve, "You do not want to go away also, do you?" Simon Peter answered Him, "Lord, to whom shall we go? You have words of eternal life. We have believed and have come to know that You are the Holy One of God." Jesus answered them, "Did I Myself not choose you, the twelve, and {yet} one of you is a devil?" Now He meant Judas {the son} of Simon Iscariot, for he, one of the twelve, was going to betray Him (John 6:66-71).

******* NOTES ******* 2.07.03-A. The Next Day. It is quite likely that only a few of the many people had remained at "the place where they ate the bread after the Lord had given thanks" (6:23). And these few were probably from that group which had intended to make Jesus king. They were still seeking Him. We cannot be certain what "there was no other small boat there, except one" (6:22) means. But they knew (1) that Jesus had not gone with His disciples, and (2) that there was no boat missing that He could have taken Himself.

Some boats arrived from Tiberias. Although we are not told, these boats probably contained people looking for Jesus. It appears that at least some of those on land joined those in the boats for the purpose of crossing the lake to look for Jesus. (Others could have walked back along the same path they came the previous day.) No doubt they headed for Capernaum. If Jesus was not there perhaps His disciples would be. And they could ask them the whereabouts of Jesus.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 62 2.07.03-B. Found and Questioned. When those searching for Jesus find Him on the other side, probably at Capernaum (cf. 6:59), they ask Him a strange question ("Rabbi, when did You get here?"). Were they really interested in the time He arrived (when)? We would have expected them to be more curious about His movements. However, if they concluded that the only way He could have come was to walk, then they are wondering if He traveled at night.

2.07.03-C. The Bread of Life. Since the focus of this study is on the narrative portions in the Gospel accounts, extensive notes will not be provided for the dialogue and discourse section (John 6:27-58). However, some general statements should be made. This dialogue between Jesus and the people is very significant. It highlights some major differences between the Old Covenant and the New. It also shows that the Old Covenant stories are types for the greater realities of the New Covenant. Jesus stresses the contrast of foci, emphasizing the physical, temporal focus of the Old Covenant (the first Exodus) and the spiritual, eternal focus of the New Covenant (the New Exodus).

2.07.03-D. The First Challenge. "Jesus answered them and said, 'Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal'" (6:26-27). Jesus challenges them to look for the meaning of the signs, not for the physical benefits of His actions (healing, feeding).

2.07.03-E. The Work of God. For people of the Old Covenant, the word "work" suggests a familiar way of relating to God. They want the nature of this work spelled out for them so they could begin doing it and then receive the benefits. "Therefore they said to Him, 'What shall we do, so that we may work the works of God?' Jesus answered and said to them, 'This is the work of God, that you believe in Him whom He has sent'" (6:28-29). If we have a limited view of the meaning of "believe" we will miss the impact of this challenge from Jesus. He is not just asking them to believe His claims. He is demanding their loyalty, their trust, and their obedience. They do not get a new Law with the details written out for them, but a "contract" demanding total allegiance. They must be committed to a Person and His mission.

2.07.03-F. Demand for a Sign. The people recognize this demand for total allegiance. Before they are willing to "sign this blank check" they want to have a full assurance that He can deliver what they want out of the agreement. So they ask for a sign, a sign so spectacular that there can be no doubt of His abilities to serve them. They don't get the full meaning of "believe" here since they are still focused on the benefits to them. For them, commitment to the mission of Jesus is secondary. The sign they suggest comes right out of the Old Covenant. Moses gave Israel daily manna throughout the wilderness journey. They want Jesus to do something along these lines.

2.07.03-G. The Temporal or the Eternal? Instead of offering to give them bread to sustain their physical life, Jesus offers them bread that gives eternal life. "For the bread of God is that which comes down out of heaven, and gives life to the world" (6:33). And He is that Bread! "Jesus said to them, 'I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst'" (6:35).

2.07.03-H. The Jews Grumble. They had asked Jesus for a spectacular sign. He has not given them what they requested. They remain in the temporal. They evaluate Jesus and conclude that He is just a man. He cannot be "the bread that came down out of heaven" (6:41). Jesus focuses on their unwillingness to be taught. And even more significant, in the ultimate sense, the choice is not theirs to make! Jesus said, "No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. It is written in the prophets, 'And they shall all be taught of God.' Everyone who has heard and learned from the Father, comes to Me" (6:44-45 quoting Isaiah 54:13).

2.07.03-I. Jesus Switches to the Physical. Although the Jews could not make much sense of Jesus being the Bread of Life (6:48), they must have recognized it as a metaphor. Now Jesus does something that is very surprising. He describes this metaphorical bread of life in very physical terms. "I am the

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 63 living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh" (6:51).

"So Jesus said to them, 'Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is true food, and My blood is true drink. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. This is the bread which came down out of heaven; not as the fathers ate and died; he who eats this bread will live forever'" (6:53-58).

This passage is significant for many, many reasons. The focus of this study does not allow us to discuss any of them in great detail. But we can mention some ways in which the passage contributes to the gospel narrative. By comparing sentences we learn truths in the pairing. For example, "flesh of the Son on Man" becomes "My flesh" so now we know for certain that all the times Jesus has referred to the Son of Man, He has been talking about Himself. "Eternal life" becomes "abides in Me, and I in Him" equating the two (i.e., eternal life is Jesus giving Himself not some "thing"). Here, for the first time, Jesus makes it clear that He knows the nature of His mission. He has come to die in order to give eternal life. And even though He will die, He will be alive on the last day to "raise up" those abiding in Him to an even greater fullness of that life. So here is the first clear prediction of both the crucifixion and the resurrection. The "abide in Me and I in them" explains the eating of flesh and drinking of blood. Now we find the first clear demand for full participation in the life and mission of Jesus (both before and after His death and resurrection).

Viewing these aspects simply from the impact on the narrative, we see that Jesus has provided significant details of His mission well in advance of the "great" confession by Peter (Mt 16:13-20) to make it possible for Peter to give an even greater confession than he did. As I have noted already, this story looks ahead to that story to provide an added basis for the rebuke of Peter by Jesus following the confession by Peter.

A question the church has struggled with over all the history of the church has been the relationship of this story to the sacrament of the Lord's Supper. John is the only gospel writer who does not record the details of the Lord's Supper on that last night with His disciples. Has John given us this account instead? I suggest that John gives us this story as a correction to possible abuse of the Lord's Supper. The tendency within the church to make the Lord's Supper into a ritual where people receive again the benefits of the crucifixion. John reminds us that it should also be a renewed commitment to the life and mission of Jesus. "Life" included the abiding presence of Jesus in each Christian and in the church. The "new covenant in My blood" (Lk 22:20) makes demands on both participants in the covenant. Christians are pledging total allegiance to the person and the mission of Christ when they partake of the Lord's Supper.

2.07.03-J. The Disciples Grumble. John's descriptions of the hearers changes from "the crowd" (6:22, 24) to "the Jews" (6:41, 52) to "His disciples" (6:60). The crowd asked for a sign (6:30). Both the Jews and His disciples grumble at His teaching (6:41, 61). "His disciples" represent that group of people who had aligned themselves with Jesus. As a minimum, they would have accepted Him as their teacher and wanted to serve Him. John, with his focus on growth in belief and growth in unbelief, wants us to see this picture of belief becoming unbelief. And Jesus appears to have deliberately created this crisis. He challenged these disciples with the requirement of eating His flesh and drinking His blood (6:52-58). He makes the gross picture of eating His flesh even worse by changing the word used for people eating [G2068, esthio_] (6:50-53) to a word referring to animals eating [G5176, tro_go_] (6:54-58). Compare essen (people eating) and fressen (animals eating) in the German language.

"This is a difficult statement; who can listen to it," His disciples were saying. "Does this cause you to stumble?" Jesus responds. Here we are given a characteristic element of discipleship. Jesus informs us that, in the life of a disciple of Jesus, stumbling blocks are inevitable (Mt 18:7). The faith of a disciple

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 64 is being tested on a regular basis. If we do not continue to grow in the many elements supporting our faith (e.g., the knowledge of God, love), we will lose it.

2.07.03-K. The Ascension. The teaching here reminds us of the discussion with . Transition from the physical to the spiritual realm is much more than an intellectual challenge. It is a relational challenge. The Bread from Heaven is going to return to heaven (6:62). Are they "physical" disciples only and not "spiritual" disciples? How will they survive as disciples when He is physically gone? Unless they "eat Him" they cannot abide with Him when He is physically gone (6:56). They should know that it is the Spirit who gives life; the flesh profits nothing" (6:63).

"As a result of this many of His disciples withdrew and were not walking with Him anymore" (6:66).

2.07.03-L. The Twelve. Jesus has failed to satisfy the desires of each of the groups presented here. With the obvious disapproval of His disciples in what He has been saying, Jesus finally addresses those closest to Him, the Twelve. So Jesus said to the Twelve, "You do not want to go away also, do you?" Peter speaks for the group ("we" is used twice). "Lord, to whom shall we go? You have words of eternal life. We have believed and have come to know that You are the Holy One of God." Many scholars see this as a great confession, especially since it appears to represent the views of the Twelve. However, I don't think John is asking us to think of it as a statement of deep insight into the person or mission of Jesus. Rather, he would want us to see that there remains a few very biased disciples seeking to affirm their loyalty to Him even though they don't have any deep insight into who He really is or what He has come to do. He has a unique message regarding eternal life which they wish they could understand. He has clearly been sent by God on a very unique mission (Holy One of God, i.e., set apart for service to God), the nature of which they know practically nothing.

2.07.03-M. Judas. Finally, what appeared to start out as a high moment in the ministry of Jesus has become a day of desertion by essentially all except the Twelve. The perfect climax to this story is not the expression of loyalty from the Twelve, but the revelation of the devil being one of them! Judas the son of Simon Iscariot will not only desert, he will betray. Actually, he is not a devil. There are many demons but there is only one devil. In a way similar to John the Baptist being Elijah, Judas is the devil. ------

2.07.04. THEY LAND AT GENNESARET, AND JESUS HEALS MANY PEOPLE (Mark 6:53-56; Matthew 14:34-36).

When they had crossed over they came to land at Gennesaret, and moored to the shore. When they got out of the boat, immediately {the people} recognized Him. They sent {word} into all that surrounding district and brought to Him all who were sick. They ran about that whole country and began to carry here and there on their pallets those who were sick, to the place they heard He was. Wherever He entered villages, or cities, or countryside, they were laying the sick in the market places, and imploring Him that they might just touch the fringe of His cloak; and as many as touched it were being cured.

******* NOTES ******* 2.07.04-A. Gennesaret. It is the name given to both a village and the surrounding area. This region was on the northwest side of the lake, south of Capernaum and north of Magdala and Tiberias. Both Matthew and Mark leave out the teaching at Capernaum about the Bread of Life (recorded only by John). They move directly from the story of Jesus walking on the water to this generalized account.

2.07.04-B. Summary. These few verses act as a summary for both Mark and Matthew. It is important to note what is missing from this summary: teaching, proclaiming the gospel, and casting out demons. Compare the summaries at Matthew 4:23-24; 9:35. These aspects of the mission strategy have failed, and Jesus has basically been left with a healing ministry. And even here, faith is not mentioned in the healing of the people. In fact, they are allowed to do what the woman with a flow of blood was not. They were being healed, without being challenged, by merely touching the fringes and tassels of His

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 65 garment. Every Jewish man was commanded to wear them (Num 15:37-39; Deut 22:12). These were symbols of the Old Covenant! ------

2.07.05. DISCIPLES CRITICIZED FOR IGNORING CEREMONIAL WASHING (:1-23; Matthew 15:1-20; John 7:1).

After these things Jesus was walking in Galilee, for He was unwilling to walk in Judea because the Jews were seeking to kill Him (John 7:1).

The Pharisees and some of the scribes gathered around Him when they had come from Jerusalem, and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed. (For the Pharisees and all the Jews do not eat unless they carefully wash their hands, {thus} observing the traditions of the elders; and {when they come} from the market place, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots.) (Mark 7:1-4; cf. Matthew 15:1).

The Pharisees and the scribes who came from Jerusalem asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands? They do not wash their hands when they eat bread." And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written:

'This people honors Me with their lips, But their heart is far away from Me. But in vain do they worship Me, Teaching as doctrines the precepts of men' (Isaiah 29:13).

"Neglecting the commandment of God, you hold to the tradition of men" (Mark 7:5-8; Matthew 15:2- 3, 8-9).

And He answered and said to them, "Why do you yourselves transgress the commandment of God for the sake of your tradition?" He was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition. For Moses [God] said, 'Honor your father and your mother' (Exodus 20:12); and, 'He who speaks evil of father or mother, is to be put to death' (Exodus 21:17); but you say, 'If a man says to {his} father or {his} mother, whatever I have that would help you is Corban (that is to say, given {to God}),' you no longer permit him to do anything for {his} father or {his} mother; {thus} invalidating the word of God by your tradition which you have handed down; and you do many things such as that" (Mark 7:9-13; Matthew 15:3-6).

After Jesus called the crowd to Him again, He {began} saying to them, "Listen to Me, all of you, and understand: there is nothing outside the man which can defile him if it goes into him (enters into the mouth); but the things which proceed out of the man (out of the mouth) are what defile the man" (Mark 7:14-15; Matthew 15:10-11).

Then the disciples came and said to Him, "Do You know that the Pharisees were offended when they heard this statement?" But He answered and said, "Every plant which My heavenly Father did not plant shall be uprooted. Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit" (Matthew 15:12-14).

When he had left the crowd {and} entered the house, His disciples questioned Him about the parable. Peter said to Him, "Explain the parable to us." And He said to them, "Are you still so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated?" ({Thus He} declared all foods clean.) And He was saying, "That which proceeds out of the man, that is what defiles the man. For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting {and} wickedness, {as well as} deceit, sensuality, envy,

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 66 slander, pride {and} foolishness. All these evil things proceed from within and defile the man; but to eat with unwashed hands does not defile the man" (Mark 7:17-23; Matthew 15:15-20).

Teaching "parable": Defiled by what comes out of heart, not what goes into mouth (Mark 7:14-23; Matthew 15:10-20)

******* NOTES ******* 2.07.05-A. Another Delegation from Jerusalem. Since Jesus was basically avoiding Jerusalem because of the violent opposition of the leadership there, these leaders send another delegation to gather information. The purpose of this gathering of information was not to evaluate the ministry of Jesus. They had already decided about that! They wanted information to use in bringing charges against Him. If nothing else, they at least wanted to discredit His mission.

2.07.05-B. The Traditions of the Elders. Several times we see Mark's concern for his non-Jewish readers. Here he takes time to explain some of the customs of the Jews. Over the years a great mass of oral tradition had been created to maintain ritual purity (7:3-4). The delegation from Jerusalem noted that the disciples of Jesus had been seen "eating bread with impure hands, that is, unwashed" (7:2). So they ask Jesus why His disciples were not walking "according to the tradition of the elders" (7:5).

2.07.05-C. A Challenge Taken from the Prophet Isaiah. Jesus calls the accusers "hypocrites" using a passage from Isaiah 29:13 for support. Isaiah accused the hypocrites of his day with worshiping with their lips and not their hearts. He further accused them with teaching precepts they had created and neglecting the commandment of God. When Jesus accused these Pharisees of repeating the hypocrisy of the people of Isaiah's day, His accusation was much more serious than the one the Pharisees had made regarding His disciple.

2.07.05-D. Jesus Counterattacks. The scribes were considered the experts in the Law. Jesus describes them as experts at breaking the Law! They used these traditions of the elders to make it impossible to keep the Law. Jesus cites an example. The Law states that they should honor their father and mother. But they have created a tradition which required them to ignore the needs of their parents.

Corban means devoted to God, i.e., set aside for sacred use. The Gospel writers do not give enough details for us to be able to clearly understand how this particular act worked. We get the impression that the person making the vow could still use the items placed under Corban. It also appears that the items could be passed on to the heir after the death of the person making the vow. We really do not need to understand the details. What Jesus is saying is that their traditions place such a high value on not breaking a vow that it can be used to break commandments. In other words, for them, the maintenance of the vow becomes more sacred than obeying the commandment of God, one actually taken directly from the Ten Commandments!

2.07.05-E. Jesus Instructs the Crowd. Jesus now returns to the original charge against His disciples. Later, the disciples of Jesus will use the name "parable" to describe what Jesus is teaching here. "Listen to Me, all of you, and understand: there is nothing outside the man which can defile him if it goes into him (enters into the mouth); but the things which proceed out of the man (out of the mouth) are what defile the man" (Mark 7:14-15; Matthew 15:10-11). These words would come as a shock to those faithful to the Old Covenant. The purity laws were (and still are) one of the defining features of Judaism. The sacredness of these laws were just one small step below the sacredness of the Sabbath. (Do you remember the Sabbath controversies between Jesus and Jewish leaders?) Again we see Jesus showing the Old Covenant as merely a type for the New Covenant. What is the New Covenant antitype of these purity laws? The impurity that needs cleansing is found in the heart, not on the hands.

2.07.05-F. Pharisees Offended. The disciples express concern that Jesus has offended the Pharisee. The disciples are products of their culture. In the culture of that day the Pharisees were held in high regard. For Jesus to call them hypocrites was a grave insult to them. Debate with a Pharisee on points of the Law was acceptable as long as it followed well-defined rules of debate. But for Jesus to stoop to

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 67 using insulting terms was an embarrassment to the disciples. Jesus responded to His disciples by basically saying that the high regard the Pharisees had in that society was not matched by a high regard from God. In fact, their position as "guides to the blind" (Rom 2:19) was by their own appointment. God did not "plant them" (i.e., appoint them to this office). "Let them alone" means that the mission of Jesus is not to remove them from office. God will uproot their planting according to His timing (cf. Jer 42:10; 45:4).

2.07.05-G. Blind Guides of the Blind. They were teachers of the Law. But they saw the Law as an end in itself. They refused to see it as just one step in the plan of God for the reconciliation of all humankind back to Himself. The people ("the blind") needed a larger perspective than these "blind guides" were willing to find for themselves so they could show the way for others. Without the greater revelation from Jesus all will fall into a pit. Falling into a pit is an OT metaphor for disaster (Isa 24:18; Jer 48:44).

2.07.05-H. Disciples Do Not Understand. We should be amazed at the honesty of Mark and Matthew here. The disciples ask Jesus to explain the parable to them. Jesus responds, "Are you still so lacking in understanding also? The "also" tells us, that after all this time with Jesus, His own disciples remain among the blind. I am reminded of a falsehood put forth by some people as a basic truth of education. "If the student has not learned, then the teacher has not taught." If that were true, then Jesus would be the one at fault here. Many life-changing truths can be very simple ideas, but very difficult to learn because of the many features within a person resisting change. This parable is a perfect example. Read the explanation of the parable (Mark 7:14-23; Matthew 15:10-20). For people in my culture, this truth is so obvious that we are amazed that others would have trouble understanding it.

2.07.05-I. Explaining The Parable. Since the focus of this study is on the narrative portions in the Gospel accounts, notes will not be provided for this teaching section (Mark 7:18-23; Matthew 15:17- 20). ------

2.08. JESUS WITHDRAWS TO THE REGION OF TYRE AND SIDON.

2.08.01. JESUS SEEKS TO ESCAPE NOTICE (Mark 7:24; Matthew 15:21).

Jesus got up and went away from there, and withdrew into the district of Tyre and Sidon. And when He had entered a house, He wanted no one to know {of it}; yet He could not escape notice (Mark 7:24; Matthew 15:21).

******* NOTES ******* 2.08.01-A. Tyre and Sidon. Jesus and His disciples traveled northwest into Phoenicia (Lebanon today). We have no way of knowing how far He actually traveled towards the cities of Tyre and Sidon. We are only told that He withdrew into the general area of these cities. Since He was attempting to get away from the vast multitude of people seeking Him, His choice of going into a Gentile area was probably a good one. Many Jews would not want to follow Him into Gentile territory. And here is perhaps one key to understanding this story. Jesus had been challenging the Jewish regulations regarding clean and unclean. So He deliberately travels to an unclean territory and enters an unclean house.

2.08.01-B. The House. Nothing is said about entering a city, only a house perhaps in the country away from the cities. We are left to wonder at the details. For example, whom did He know in this area who would open their home to Jesus and all His disciples? Perhaps this house belonged to someone who had contacted Jesus earlier (cf. Mk 3:8).

2.08.01-C. Not Escape Notice. We are left to wonder about the statement that Jesus could not escape notice. Does it mean that many people found Him and made demands upon His time? It could simply mean that some people in the region knew that He was there.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 68 ------

2.08.02. A SYROPHOENICIAN WOMAN ASKS JESUS TO HEAL HER DAUGHTER (Mark 7:25- 30; Matthew 15:22-28).

But after hearing of Him, a Canaanite woman from that region whose little daughter had an unclean spirit and {began} to cry out, saying, "Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed." Now the woman was a Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out of her daughter. But He did not answer her a word. And His disciples came and implored Him, saying, "Send her away, because she keeps shouting at us." But He answered and said, "I was sent only to the lost sheep of the house of Israel." But she came and immediately fell at His feet and {began} to bow down before Him, saying, "Lord, help me!" And He was saying to her, "Let the children be satisfied first, for it is not good to take the children's bread and throw it to the dogs." But she answered and said to Him, "Yes, Lord, for even the dogs under the table feed on the children's crumbs which fall from their masters' table." Then Jesus said to her, "O woman, your faith is great. Because of this answer it shall be done for you as you wish. Go, the demon has gone out of your daughter." And her daughter was healed at once. And going back to her home, she found the child lying on the bed, the demon having left.

******* NOTES ******* 2.08.02-A. Canaanite Woman. Matthew used this term, perhaps to remind us that she is a descendant of one of Israel's ancient enemies, who not only fought against Israel but encouraged Israel to idolatry. Mark used the term "Syrophoenician" to describe her. Phoenicia belonged administratively to the province of Syria. Tyre and Sidon were chief cities in this region. Jesus probably avoided these cities as well as all the villages in the area. The story says that the woman "came out" probably from one of the villages into the country and approached Jesus as He was traveling. She is also called a "Gentile" (the word is literally "Greek"). Jews of that day often used the word "Greek" to represent all non-Jews, since most people in the other countries spoke Greek. Jesus probably conversed with the woman in the Greek language. One purpose of this story is to show that God has compassion for all people, even enemies.

2.08.02-B. Son of David. Matthew continues to emphasize the contrast between Jews and Gentiles by recording that the woman referred to Jesus as "Son of David" showing, at the very least, a respect for the Jewish religion. More than likely she was acknowledging that Jesus was the Messiah upon whom the Jewish nation had placed their hopes. Perhaps she was also showing that she knew something about His healing ministry.

2.08.02-C. She Kept Asking. This story is similar to the story of the healing of two blind men (Mt 9:27-31; notes: 2.05.06-C). At least I get the impression that Jesus is walking along with His disciples, and the woman is following along, repeatedly crying out for help from this Son of David (showing the same strong faith as the two blind men). Jesus ignored her as He did the blind men. Of course observers would not consider the silence of Jesus unusual. Jewish men did not usually speak to women in public. After Jesus enters the house, He engages in conversation with her, following the same pattern as with the blind men.

2.08.02-D. The Lost Sheep. When the woman keeps shouting after them, the disciples implored Jesus to send her away. Actually it is possible that these disciples were expecting Him to heal the child. He had already shown that He was willing to heal Gentiles. ("Why not do it right now so she will stop shouting at us?") He does not heal the child, but He responds to the disciples ("I was sent only to the lost sheep of the house of Israel"). Such a response makes a little more sense if Jesus knew the disciples wanted Him to heal the child. So what does this statement by Jesus to His disciples mean? "Salvation is from the Jews" (John 4:22), Jesus had told the Samaritan woman. But He then went on to tell her that God desired all to worship Him "in spirit and in truth" (John 4:23-24). When God made covenant with Israel, the primary task given to Israel was for them to be "a kingdom of priests and a holy nation" (Exod 19:6). It was their task to mediate God's salvation to the nations. Now the Father had sent Jesus to call Israel (the lost sheep) back to being the holy nation, fulfilling the mission given

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 69 to it. (Of course, with His death and resurrection, He will provide the substance to the message to these nations.) But that is His mission. Jesus is suggesting (without directly asking) to His disciples that they consider what their mission is. Why don't they minister God's grace to this Gentile?

2.08.02-E. At His Feet. At this point, it is likely that Jesus has entered the house. Mark records that she fell at the feet of Jesus, and Matthew describes her as bowing before Him. We might interpret the bowing down and the plea ("Lord, help me!") as an act of worship, but that is reading too much into the story. "Lord" can merely be a respectful address. And bowing before Him can simply be a recognition and acceptance of a higher status for Jesus. However, in addition, it was an expression of her profound grief and deep need ("My daughter is cruelly demon-possessed" she had exclaimed earlier). It was also an expression of her faith. If Jesus can be convinced to do it, He can meet her need.

2.08.02-F. Children First. Jesus finally responds to the woman and her need. But it is not the response she wanted. In fact, it is not the response we, the followers of Christ, want to hear either. Indeed, most Christians reading this story today are shocked and embarrassed by the response of Jesus. He was saying to her, "Let the children be satisfied first, for it is not good to take the children's bread and throw it to the dogs" (Mk 7:27). Is there any way we can reconcile this statement with what we think Jesus should have said? First, we need to realize that Jesus had tried to prepare His disciples for this response when He reminded them of the focus of His mission (i.e., to the lost sheep of the house of Israel). We need to accept that what Jesus said was what the woman needed to hear. Jesus was no wandering healer, living off what people would give Him for services rendered. The woman must recognize that Jesus is on a mission from the God of Israel. Her needs must be considered in light of that mission. So Jesus challenges her to assess His priorities. Jesus spoke of taking the children's bread and throwing it to the dogs. The picture we get here is one of taking bread away from the children and throwing it outside to feed the dogs. "Dogs" was a common designation by Jews for non- Jews because they did not follow the purification laws of the Jews. But this challenge contains two words which open the door slightly for her to have hope. He inserts the word "first" (implying children first, dogs after them). Next, Jesus actually uses "little dogs" [G2952, kunarion] (a diminutive of "dogs" [G2965, kuo_n]).

2.08.02-G. Willing to Accept Crumbs. The woman takes the picture formed from the words of Jesus and creates a slightly different picture. First, she moves the puppies (little dogs) indoors and under the table where the children are eating. Next, she pictures the puppies eating at the same time as the children from scraps off the table (perhaps even being given intentionally to these house pets by the children). Her pictures show her acceptance of the "children first" picture ("to the Jews first and also to the Greeks" [Rom 1:16; 2:9-11; cf. Acts 13:46-48]). But it also shows that the puppies can be eating at the same times as the children eat if they are willing to eat the children's crumbs. She was willing to accept any humble status in order to be a partaker of God's grace this day.

2.08.02-H. Great Faith. Jesus honors the woman's faith with an emotional outburst (O woman!), declaring her a person of great faith. Now we get a hint of why this story is here. It is placed "in the middle" of several stories where the disciples of Jesus fail in faith. As with the story of the Roman centurion (notes 2.03.01; Lk 7:1-16), Jesus praises the faith of a Gentile to contrast it with the small faith of the covenant people. And, again, as with the story of the centurion, Jesus heals at a distance and sends the people of faith away to discover when they get home that the healing has occurred.

2.08.02-I. Feeding. There also might be some significance to the fact that this story about feeding children is found among several other stories about feeding. For example, it is found between the feeding of the 5000 and the feeding of the 4000. But there are other references as well. Look at some of the earlier verses in Mark 7. ------

2.09. JESUS WITHDRAWS TO THE DECAPOLIS AREA.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 70 2.09.01. HEALING IN THE DECAPOLIS AREA (Mark 7:31-37; Matthew 15:29-31).

Again He went out from the region of Tyre, and came through Sidon to the Sea of Galilee, within the region of Decapolis. They brought to Him one who was deaf and spoke with difficulty, and they implored Him to lay His hand on him. Jesus took him aside from the crowd, by himself, and put His fingers into his ears, and after spitting, He touched his tongue {with the saliva}; and looking up to heaven with a deep sigh, He said to him, "Ephphatha!" that is, "Be opened!" And his ears were opened, and the impediment of his tongue was removed, and he {began} speaking plainly. And He gave them orders not to tell anyone; but the more He ordered them, the more widely they continued to proclaim it. They were utterly astonished, saying, "He has done all things well; He makes even the deaf to hear and the mute to speak" (Mark 7:31-37).

Departing from there, Jesus went along by the Sea of Galilee, and having gone up on the mountain, He was sitting there. And large crowds came to Him, bringing with them {those who were} lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them. So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel (Matthew 15:29-31).

******* NOTES ******* 2.09.01-A. Location. This story is found only in Mark's Gospel. The healing Mark describes for us was done "within the region of Decapolis" which was on the east side of the Sea of Galilee. Decapolis (lit. ten cities) was mostly a Gentile region although there were some Jews living there. So Mark is giving us another healing in a Gentile territory. Jesus has been in this region before (e.g., recall the healing of the demoniac living among the tombs [notes 2.05.03]). However, Mark's wording should make us wonder why we are told how He arrived at this place. Included in this wondering should be the fact that Mark does not give us enough details to really map out the journey. All we have is a brief statement ("Again He went out from the region of Tyre, and came through Sidon to the Sea of Galilee within the region of Decapolis"). So following the healing of the demon-possessed girl, Jesus travels north past Tyre, continues on into or near to Sidon, then east and south to the Decapolis area. Lebanon is another name for the region of Tyre and Sidon, and that name is given in the beginning of Isaiah 35. Therefore, even though the upcoming story does not take place here, Mark wants us to be thinking of Isaiah 35 as we read this account.

2.09.01-B. The Man to be Healed. Mark uses special language to describe the man to be healed ("one who was deaf and spoke with difficulty"). The Greek word translated "spoke with difficulty" [G3424, mogilalos] is not a common word. In fact, it is found only here in the NT and only once in Greek OT [LXX] (Isa 35:6). "Then the eyes of the blind will be opened and the ears of the deaf will be unstopped. Then the lame will leap like a deer, and the tongue of the mute [G3424, mogilalos] will shout for joy. For waters will break forth in the wilderness and streams in the Arabah" (Isa 35:5-6). Isaiah 35 was considered a poetical description of the Messianic Age by the Jews and later by Christians.

2.09.01-C. People Speaking for the Man. Since the man spoke with difficulty, others spoke to Jesus for him. Again we are made to wonder at the details in the story. "They implored" [G3870, parakaleo_] indicates a very strong appeal. But why do they only request that "Jesus lay hands on him" using such a strong appeal? Are they asking Jesus to bless the man or heal him? The astonishment shown by them after the healing might indicate that they did not expect healing or at least such a complete healing. Perhaps they were wanting Jesus to help the man speak better, not expecting him to be healed of his deafness.

2.09.01-D. The Healing. Mark again gives us something to wonder about. In the previous story, Jesus casts out a demon without touching or even seeing the one possessed. And all we get is a simple statement (within a verse) that it was done. Mark uses three verses to describe the healing of this man! The touching of the man by Jesus is highlighted. Since the man is deaf and cannot speak well enough for dialogue with another person, communication to and from others probably was done by touching, being touched, and by visual signs (facial expressions, pointing, etc.).

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 71 1. Jesus takes the man away from the crowd, by himself. On other occasions the Gospel writers have noted that Jesus liked to heal out of sight of the crowd. But we somehow get the impression from the "by himself" that this act was more for the man's sake. 2. Putting His fingers in His ears. The man needed to know that when he was again able to hear that it was the result of an action by Jesus. Perhaps Jesus was indicating that He was going to "unplug" his ears. 3. Spitting and saliva. Jesus spits so the man will know that the speech he will receive will be from Jesus. Jesus then takes some of the saliva and touches the man's tongue with it, giving the man (symbolically) His tongue. 4. Looking into heaven. The man will now know that the gifts will actually be gifts from heaven. 5. Deep sigh. The sigh had to be deep so the man could see the body of Jesus move with the sigh (since he could not hear it). So now he knows that the gift from heaven is a result of the prayer of Jesus. 6. Be Opened! This declaration is made directly to the man. Did he actually hear it? I don't know, but I would like to think that he did. It is also not clear to me why Mark records the Aramaic word ("Ephphatha"), but see below. Since Mark writes mostly for a non-Jewish audience, he translates the word for them. The "Be opened" command probably extended beyond the ears and voice to the whole person.

2.09.01-E. The Results. Mark quickly gives us the three results from the healing (ears opened, impediment of tongue removed, speaking plainly). The last of these (speaking plainly) appears to indicate that the man was not born deaf. And it is even possible that the impediment of the tongue happened sometime after he had learned to speak.

2.09.01-F. Proclaim it Widely. Jesus ordered them not to tell anyone. But the more He ordered them, the more widely they continued to proclaim it. The word "proclaim" [G2784, ke_russo_] used here is the same one used in "proclaiming the gospel" referring to a deliberate act of sharing what had happened with others. Why did they disobey the orders of Jesus in this very active way? Because they saw a larger picture.

2.09.01-G. Utterly Astonished. The Greek word translated "utterly" [G5249, huperperisso_s] is found only here in all of known Greek literature at that period. It more literally means something like "beyond measure" indicating an astonishment greater than any of them had experienced before. Mark is trying to get us to realize that something "beyond measure" happened that day, something that was beyond the ability of even the observers to explain to others. They simply described it in words reminding us of Isaiah 35 and indicating the Messianic Age had come. "He has done all things well; He makes even the deaf to hear and the mute to speak" (Mark 7:31-37). Now, perhaps, we get a possible reason for Mark recording "Be open" in the Aramaic language. It was a way of indicating an important event. We need to continue to remember that it happened in a Gentile country.

2.09.01-H. Healing Ministry Continued. Matthew now adds more detail to this time Jesus spent in this Gentile territory on the east shores of the Sea of Galilee (although the location is only known by looking at some of the hints we are given). This material is found only in Matthew's Gospel (15:29- 31). In his description of the healing acts of Jesus among these Gentiles, Matthew also uses language that points us to Isaiah 35 ("the mute speaking, the crippled restored, and the lame walking, and the blind seeing"). These Gentiles glorified the God of Israel (Matthew 15:29-31). The Messianic Age will include Gentiles! This theme that started with the Syrophoenician woman will continue beyond these two brief accounts by Mark and Matthew. See the next story. ------

2.09.02. JESUS FEEDS FOUR THOUSAND MEN (Mark 8:1-9; Matthew 15:32-38).

In those days, when there was again a large crowd and they had nothing to eat, Jesus called His disciples and said to them, "I feel compassion for the people because they have remained with Me now three days and have nothing to eat. If I send them away hungry to their homes, they will faint on the way; and some of them have come from a great distance." And His disciples answered Him, "Where

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 72 will anyone [we] be able {to find enough} bread here in {this} desolate place to satisfy these people - such a large crowd?" And He was asking them, "How many loaves do you have?" And they said, "Seven." And He directed the people to sit down on the ground; and taking the seven loaves, He gave thanks and broke them, and started giving them to His disciples to serve to them, and they served them to the people. They also had a few small fish; and after He had blessed them, He ordered these to be served as well. And they ate and were satisfied; and they picked up seven large baskets full of what was left over of the broken pieces. And those who ate were about four thousand men, besides women and children; and He sent them away.

******* NOTES ******* 2.09.02-A. Location. Previously, we were told that Jesus healed a man "within the region of Decapolis" which was on the east side of the Sea of Galilee (Mark 7:31) and that "Jesus went along by the Sea of Galilee, and having gone up on the mountain, He was sitting there" and that He healed many people there (Matthew 15:29-31). The actual site of the feeding of the 4000 is unknown, but we are told it was a desolate place (Mk 8:4; Mt 15:33). This evidence suggests the location was somewhere along the southeastern shore of the lake. Although this region would be considered Gentile territory, there would have been some Jewish people living there as well.

2.09.02-B. Two Accounts or One? Some scholars consider the stories of the two feedings of the multitudes are doublets ("same story told twice") with slight variations. I will not pursue this debate, since Jesus in a later comment (Mt 16:9-11; Mk 8:17-19), refers to them separately. For me that is sufficient evidence for the stories to be two separate events. Additional evidence can be seen in comparing the stories.

2.09.02-C. Differences . Let's try to identify some of the differences between the feeding of the 5000 (5t) and the 4000 (4t). 1. Number of men feed: 5000; 4000. 2. Nationality: Jewish (5t); mixed but mostly Gentile (4t) 3. Season: people reclining on grass would mean spring (5t); reclining on ground would probably mean the fall season when all the grass had dried up and gone (4t). Also the need for lodging would support the spring season (5t). 4. Length of time: one day (5t); three days (4t). 5. Loaves: five (5t); seven (4t). 6. Baskets for the leftovers: twelve small baskets (5t) [commonly used by Jews for food]; seven large baskets (4t) [multiple uses in home and work, e.g., carrying a catch of fish from boat to shore]. These larger baskets would be used by both Jews and Gentiles. 7. Prayer: Jesus blessed [G2127, eulogeo_] (5t) [typical for Jews]; Jesus gave thanks [G2168, eucharisteo_] (4t) [typical for Gentiles and Christians, e.g., the , Mk 14:23; 1 Cor 11:24]. 8. Timing: a spontaneous gathering (5t); more orderly (4t), i.e., Jesus probably stayed in one location long enough for word of His location to be spread abroad. Note "long distance" [G3113, makrothen] ("from afar") is a word used in the Greek OT [LXX] for Gentiles coming to Zion (Isa 60:4; read the whole chapter). 9. Response: the crowd tried to make Jesus their king (5t); it almost looks like many in the second group didn't even know a miracle had been performed (4t).

2.09.02-D. The Disciples. Some scholars have expressed considerable concern over the response by the disciples. Many have expressed dismay that the disciples would again not have the faith to believe that Jesus could feed the multitude. But that is a very unfair evaluation of the situation. In the first place, it was not a standard practice by Jesus to feed multitudes of people. Just because He had done it once before did not mean that He ever planned to do it again. Further, in the feeding of the 4000, Jesus never challenged the disciples to supply the loaves as He did in the feeding of the 5000. Jesus merely expressed His concern that the people were hungry and some might even faint before they could get home. "And His disciples answered Him, 'Where will anyone be able {to find enough} bread here in {this} desolate place to satisfy these people?'" (Mark 8:4) (suggesting perhaps that it was not their

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 73 problem). It appears that some disciples made it more personal: "Where would we get so many loaves in {this} desolate place to satisfy such a large crowd?" (Mt 15:33).

Another point which might be considered would be that the disciples would be less concerned about Gentiles than about Jews, especially since they probably knew some of the people among the 5000.

2.09.02-E. Why Two Accounts? As we have seen, Jesus has been spending time with Gentiles. He is trying to get His disciples aware that Gentiles will be included in the New Covenant. So Jesus again pictures for them the Messianic banquet awaiting the people of God as He did with the 5000. But here He does it with a mixed group of Gentiles and Jews. As such, the numbers twelve and seven become significant. Twelve is the obvious number to represent Israel. Scholars have tried to find ways of making the number seven fit the Gentiles. For example, it has been noted that there are seventy nations listed in Gen 10. Other ideas have been suggested along this line. But I think they are working too hard to make a Gentile connection. In the Bible the number seven is often used to represent completeness or perfection. The significance of seven in this story is probably to show that the New Covenant is available to the entire world. Read Acts 15; 11:18. ------

2.09.03. PHARISEES AND ASK FOR A SIGN FROM HEAVEN (Mark 8:10-13; Matthew 16:1-4).

And sending away the crowds, Jesus immediately entered the boat with His disciples and came to the district of Dalmanutha in the region of Magadan (Mark 8:10; Matthew 15:39).

The Pharisees and Sadducees came up, and began to argue with Jesus. Testing Jesus, they asked Him to show them a sign from heaven. Sighing deeply in His spirit, He said, "Why does this generation seek for a sign? Truly I say to you, no sign will be given to this generation." But He replied to them, "When it is evening, you say, '{It will be} fair weather, for the sky is red.' And in the morning, '{There will be} a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot {discern} the signs of the times? An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them and went away to the other side (Matthew 16:1-4; Mark 8:10-13).

******* NOTES ******* 2.09.03-A. Return to a Jewish Location. Following the feeding of the 4000, Jesus and His disciples entered a boat and crossed to the western side of the lake. Mark identifies the location as "the district of Dalmanutha" (8:10) and Matthew refers to "the region of Magadan" (15:39). At this point there is no known site that can be identified by either of these two names. They may have been two names for the same region or two regions close to each other. It could have been the birthplace of Mary Magdalene.

2.09.03-B. Pharisees and Sadducees. It is rare to see the members of these two religious parties working together. They probably represent an official delegation from the Sanhedrin in Jerusalem. This powerful body has sent delegations several times before - no doubt more than have been recorded. For example, there was one sent to investigate John the Baptist (John 1:19-28; see notes 1.02.08) and one to check out Jesus (Luke 5:17; see notes 1.06.01). One thing that interests me is how did they know where to find Him? It almost appears that Jesus deliberately made Himself available to them. Perhaps they might even have sent messengers to Him to come to them.

2.09.03-C. Testing Jesus. The Greek word for "testing" [G3985, peirazo_] can mean either to test or to tempt. Here it probably carries both meanings. This delegation has come to test Jesus, but here at the close of the Galilean ministry, Jesus no doubt was being tempted by Satan to provide the proof this delegation was requiring of Him. Remember that was one of the three temptations by Satan at the beginning of the ministry of Jesus.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 74 2.09.03-D. A Sign from Heaven. Jesus has provided the convincing evidence for those open to faith. We have a tendency to say that His miracles have provided that convincing evidence. But that is not true. Miracles can only be one aspect of this convincing evidence needed. For example, what are the motivations behind the miracles? One of these motivations is compassion. So compassion becomes part of the developing body of evidence. One of the features of the Gospel of John is to show that people often confess a belief without sufficient evidence (e.g., Nathanael [1:45-51]; 8:31-47).

As an aside, one of the beautiful things about the four Gospels is that they provide this body of evidence for us. If we will examine them closely, under the guidance of the Holy Spirit, we shall be given many pieces to form a composite picture of Jesus and His mission. This portrait has more than enough convincing evidence for those willing to believe in Him.

This delegation came to argue with Jesus. They did not come to do the necessary research to collect sufficient evidence to convince them of truth. They wanted a shortcut answer to their basic questions. They came to challenge Jesus into providing "a sign from heaven" that will force them and the entire world to accept Him. But Jesus has consistently refused to provide some type of compelling evidence that will force people to accept Him as their Messiah.

2.09.03-E. Sighing. The word "sighing deeply" [G389, anastenazo_] is found only here (Mark 8:12) in the NT. "Sighing deeply in His spirit" expresses the weariness, disappointment, and sadness over a mission that has failed to reach the vast majority of the Jewish people, especially the leadership of the nation.

2.09.03-F. The Sign of the Times. Jesus reminds them that in their everyday life they have taken time to study weather patterns. And, from the evidence collected, they have become able to discern signs indicating that certain types of weather are coming. Why is it that they cannot discern the signs of the times? Because they refuse to objectively study the evidence, i.e., the signs indicating a radical change in the "weather" (the spiritual climate of Israel and the world).

2.09.03-G. Exasperation: No Sign! Jesus asks, "Why does this generation seek for a sign?" (Mk 8:12). God has carefully prepared this generation for the coming of the Messiah. They have the Scriptures taught weekly in their synagogues. John the Baptist announced His coming. Jesus has provided all the evidence they need for faith. To go beyond what God has provided and seek for a compelling sign makes them "an evil and adulterous generation" (Mt 16:4). "Evil" refers to their demanding of God more than God wants to supply. Their lives are centered in things that are contrary to the purposes of God. "Adulterous" refers to their unfaithfulness to the covenant between them and God. In their hearts they really want a different God than the One being revealed by Jesus to them.

2.09.03-H. The Sign of Jonah. Earlier Jesus had encountered a similar delegation seeking a sign from Him (Mt 12:38-40; see notes 2.04.03-B/C). He gave them the same answer as He did this time. He also told them that the sign of Jonah would be the only sign they would receive.

Let me add one more thought to what was written before. These people, as with many people today, thought that a spectacular sign would be a compelling sign. So, Jesus is telling them that they will receive a spectacular sign (His resurrection). But, as we shall see, it does not become the compelling evidence that forces people to accept Jesus (cf. Luke 16:27-31).

2.09.03-I. Departure. The writers tell us that Jesus left them and went away to the other side. This statement turns out to be quite significant. It marks the closing of the Galilean mission. The symbolism is strong. Jesus leaves the Jews and goes to the Gentiles. Of course, it is just symbolism. Jesus will continue to be in contact with Jews. But we are reaching the point of another radical change in strategy by Jesus. ------

2.09.04. BEWARE OF THE LEAVEN OF THE PHARISEES AND OTHERS (Mark 8:13-21; Matthew 16:5-12)

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 75

Leaving them, He again embarked and went away to the other side {of the sea}. And they had forgotten to take bread, and did not have more than one loaf in the boat with them. And He was giving orders to them, saying, "Watch out! Beware of the leaven of the Pharisees and Sadducees and the leaven of Herod." They began to discuss {this} among themselves, saying, "{He said that} because we did not bring {any} bread." And Jesus, aware of this, said to them, "You men of little faith, why do you discuss {the fact} that you have no bread? Do you not yet see or understand? Do you have a hardened heart? Having eyes, do you not see? And having ears, do you not hear ( 5:21)? And do you not remember, when I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?" They said to Him, "Twelve." "When I {broke} the seven for the four thousand, how many large baskets full of broken pieces did you pick up?" And they said to Him, "Seven." And He was saying to them, "How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees." Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

******* NOTES ******* 2.09.04-A. The Leaven. Jesus is still thinking of the demand from the Jewish leaders that He produce a sign from heaven. He is focused not only on the great tragedy of their refusal to look for convincing evidence (producing the "sighing deeply") but on how this attitude affects their entire approach to life. He pictures it as yeast (leaven) spreading unnoticed throughout the dough. Yeast is a biblical symbol for corruption. The whole attitude of needing to be the one who gets to set the rules for reconciliation and relationship actually destroys both. He warns His disciples that this yeast is found in many people of many different viewpoints on specific issues. It is a common element in Pharisees, Sadducees, and Herod. Faith must be one of the foundational elements in relatedness with God.

2.09.04-B. The Bread. Here we have an example of the classic story of people not seeing the forest for the trees. Jesus is experiencing sadness over the failure of the leadership in Israel to respond to His revelation as well as over the collapse of His entire ministry. His disciples are worrying about the little details. They had forgotten to take on supplies before getting back into the boat to return to the other side of the lake. All they heard was "yeast/leaven" and quickly assumed that Jesus was reminding them of their failures. (The name "leavened bread" was often shortened to "leaven" in conversations.)

2.09.04-C. Little Faith. When Jesus described His disciples as men of little faith, He was referring to more than one level. At the first level, the disciples saw their basic relationship to Jesus as one of service. Since there were twelve apostles as well as other disciples, there would typically be some of them around, alert to needs as well as ready to perform needed tasks. It would be my guess that they probably gave themselves good marks for usually doing a good job at service. They were like many Christians today, pleased to be in service and feeling that they are doing at least an adequate job. They did not have any great concern about growth in faith. But, in the recent months, Jesus had been challenging their little faith, especially in the area of service. For example, most of these men had been raised on the shores of this lake. They had learned the skills of handling a boat. But, in two separate boating incidents, they had failed. Their faith had failed at the feeding of the 5000, and faith was not even considered as necessary at the feeding of the 4000. Now they have failed to bring bread. Instead of their need for growth in faith, they continued to measure themselves in terms of service and therefore they immediately focused on their failure.

2.09.04-D. A Hardened Heart. When Jesus asked them if they have a hardened heart, He is trying to get them to accept the seriousness of their little faith. To be charged with having a hardened heart was to draw images from the OT of people who have stopped hearing God (as in hear and obey). Read Isaiah 29:9-16; 63:17. When people are not open to (and obedient to) fresh revelation from God, it naturally follows that they begin to put God to the test (Psa 95:7b-11). Pharisees and Sadducees, each in their own way, were great on service to God, but their hearts were closed to fresh revelations. So, instead of examining their hardened hearts, they tested Jesus. Jesus is telling these disciples (as well as many today), that they might be great at serving Him in ways which they have chosen, but they are not

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 76 open to fresh revelations needing a growth in faith. They only "see" the spectacular revelations and not the significant ones. And then only superficially.

2.09.04-E. Not See, Not Hear. The quotation, "Having eyes, do you not see? And having ears, do you not hear?" is taken from Jeremiah 5:21 (read 5:20-31). Here now is the third level in charges of having only a little faith. For faith to grow, there must be an active seeing and hearing resulting in compiling convincing evidence. These disciples were no better than the Pharisees in the realm of developing faith. Their only basic difference is that the disciples "favor" Jesus as their leader, while the Pharisees, etc. "know" they don't want Him. But neither are examining the evidence available through carefully "seeing and hearing" the actions and teachings of Jesus.

2.09.04-F. Example of Evidence. Jesus carefully reminds them of the before and after quantities of bread in the feeding of both the 5000 and the 4000. At the first level presented, the disciples should not have been so concerned at their failure of service. Jesus can very easily make up the difference between failure and success at service. At the level of a hardened heart, the disciples should have been open to learning how everything Jesus does and teaches is providing a larger body of information about Him and His mission for them to examine in ways that will provide more convincing evidence. It is a coherent revelation! At the third level, they should be pondering the details of the events for deeper significance. In the example Jesus provides, they should have wondered about the numbers twelve and seven, the very small amount left over from the 5000 in contrast to the very large amount left over from the 4000, etc.

2.09.04-G. Understand. This word shows up several times in this little story. What should they disciples have understood? What did they understand? The story concludes with this statement. "Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees" (Mt 16:12). Evaluated at each of the three levels of developing faith given above, they failed at all three levels. They remained in the dangerous state of "satisfied service" and merely comprehended (probably with relief) that Jesus was not scolding them for poor service. ------

2.09.05. AT BETHSAIDA, JESUS FINDS IT DIFFICULT TO HEAL A BLIND MAN (Mark 8:22- 26).

And they came to Bethsaida. And they brought a blind man to Jesus and implored Him to touch him. Taking the blind man by the hand, He brought him out of the village; and after spitting on his eyes and laying His hands on him, He asked him, "Do you see anything?" And he looked up and said, "I see men, for I see {them} like trees, walking around." Then again He laid His hands on his eyes; and he looked intently and was restored, and {began} to see everything clearly. And He sent him to his home, saying, "Do not even enter the village."

******* NOTES ******* 2.09.05-A. Parallel Structure in Mark. At this point we need to stop and look at a parallel structure Mark has deliberately built into his Gospel. In several commentaries you can find more details to this structure than what I will share here. - Feeding the multitudes (6:31-44; 8:1-9) - Conflict with Jewish delegations (7:1-13; 8:11-13) - His disciple fail at understanding (7:14-23; 8:14-21) - Healing a deaf man (7:31-36); healing a blind man (8:22-26) It is important to note that the two healings are found only in Mark, and Mark wants us to connect them with the messianic age prophecy in Isaiah 35. Together the pair match well with the prophecy. "Then the eyes of the blind will be opened And the ears of the deaf will be unstopped" (Isaiah 35:5; cf 29:18). See the connection with Isaiah 35 in notes 2.09.01.

2.09.05-B. Some Common Elements. The two healings share some common elements. 1. Both done in a Gentile area. 2. Both men were brought to Jesus by others.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 77 3. Jesus took both men aside prior to the healing. 4. Spittle was used in both stories. 5. Both healings had two stages. 6. Jesus touched both men twice. 7. Both were admonished not to tell anyone.

2.09.05-C. See Anything? It appears that Jesus asked the man, "Do you see anything?" so the disciples would hear the answer. His answer ("I see men, for I see {them} like trees, walking around.") provides a picture of the disciples of Jesus who have been seeing without recognizing what they are seeing. It is obvious that the man was not born blind or he would not have been able to recognize trees. Perhaps that fact might also be part of the drama given that day - depicting the hardening of the hearts of the disciples.

2.09.05-D. Clearly. After Jesus touches the eyes again, the man could then see everything clearly [G5081, te_laugo_s]. This word more literally means "at a distance clearly" and is found only here in NT. Some have suggested that the man had a severe case of shortsightedness after the first healing. If so, here too we are given a picture of the "little faith" of the disciples. ------

2.09.06. PETER CONFESSES JESUS AS THE CHRIST (Mark 8:27-30; Matthew 16:13-20; Luke 9:18-21).

Jesus went out, along with His disciples, to the villages of Caesarea Philippi; and on the way (while He was praying alone) He questioned His disciples, saying to them, "Who do people say that the Son of Man is?" [Mt] "Who do people say that I am?" [Mk, Lk] And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or that one of the prophets of old has risen again." And He {continued} by questioning them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ, the Son of the living God" (Mark 8:27-29; Matthew 16:13-16; Luke 9:18- 20).

And Jesus said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal {this} to you, but My Father who is in heaven. I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. I will give you the of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven" (Matthew 16:17-19).

Then He warned the disciples that they should tell no one that He was the Christ (Matthew 16:20; Mark 8:30; Luke 9:21).

******* NOTES ******* 2.09.06-A. Location. Caesarea Philippi was located at the base of Mount Hermon, 25 miles north of Bethsaida (where the blind man was healed). The city was built in this Gentile region by Herod Philip and named in honor of Ceasar. Here, where Ceasar is being declared Lord, Jesus will be declared Christ by His disciples.

2.09.06-B. Praying Alone. Only Luke mentions that Jesus was praying alone (Lk 9:18). He is the one who likes to show Jesus praying just prior to important events. And there is clear agreement in all three Synoptic Gospels (Matthew, Mark, Luke) that the focus of the ministry of Jesus changes radically at this point.

2.09.06-C. Different Perspectives. Although these three writers agree on a change in the focus of Jesus' ministry at this point, they view the from different perspectives. Mark has very carefully built from the feeding of the 5000 up to this critical point with considerable material, some of which is unique to his account (Mk 6:33 - 8:26). By contrast, Luke jumps directly from the feeding of the 5000 to the confession of Peter (Lk 9:12-17). Mark wants to stress the "little faith" of the disciples and their many failures. So Mark is focused on the imperfect understanding by the

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 78 disciples. Luke wants to make an abrupt change of direction in the ministry of Jesus, and he does this by introducing this "new" title for Jesus ("The Christ of God"). Matthew wants to use the confession of Peter to set a new direction for the mission of Jesus and His disciples. This new direction will be very costly for both Jesus and the disciples.

2.09.06-D. The First Question. Jesus asks his disciples, "Who do people say that I am?" (Mk 8:27; Lk 9:18). In Matthew's Gospel, the question is worded differently ("Who do people say that the Son of Man is?"). Why are these different? Mark and Luke leave out "Son of Man" in this statement since the title "Son of Man" will appear a few verses later in a statement by Jesus (Mk 8:31; Lk 9:22). Matthew does the opposite, recording the title in the original question and leaving it out later. So all three writers accomplish the same things, i.e., connecting the titles Son of Man and Christ.

The answer to the question shows that there is no consensus among the people as to the mission of Jesus. "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or that one of the prophets of old has risen again." Shouldn't we wonder why "the Christ" is not mentioned? We must be careful not to draw firm conclusions from silence. But here are a few possible reasons. 1. Perhaps the biggest reason people did not consider Jesus to be the Messiah was that He did not match the expectations of the people. They were looking for a political leader who would lead a revolt against Rome. Both the ministry and teaching of Jesus did not encourage people to see Him in this light. 2. The Jewish leadership both in Jerusalem and in the synagogues spoke against Him. "Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing {Him}, for fear that they would be put out of the synagogue; for they loved the approval of men rather than the approval of God" (:42-43). 3. Jesus repeatedly asked people not to tell others that He had healed them. Many readers of these Gospels probably view these requests and commands as failures, even as naive. They think Jesus should have known better than to think people would not tell. However, Jesus just might have succeeded in what He really wanted. Only on rare occasions did anyone think of Him as the Messiah. Most people expected the Messiah to announce Himself. Clearly Jesus did not go around declaring Himself to be the Messiah and enlisting soldiers for an army He was creating. However, He has been doing things to make people wonder. Later people will demand that He declare Himself. "The Jews then gathered around Him, and were saying to Him, 'How long will You keep us in suspense? If You are the Christ, tell us plainly.' Jesus answered them, 'I told you, and you do not believe; the works that I do in My Father's name, these testify of Me. But you do not believe because you are not of My sheep'" (:24-26).

2.09.06-E. The Second Question. The second question ("But who do you say that I am?") invites a personal response from the disciples. The "But" expects a different response than given by others as well as a consensus response from them, especially since the "you" [humeis] is emphatic and plural. Typically, Peter speaks for the entire group.

2.09.06-F. The Christ. Again, the three writers record different responses: "The Christ of God" (Lk), "You are the Christ" (Mk), "You are the Christ, the Son of the living God" (Mt). Matthew appears to give the full response by Peter. For him "the Son of the Living God" has lots of meaning for his Jewish readers (cf. Psalm 2). But Mark and Luke have mostly non-Jewish readers and would prefer to postpone confusing details of the confession until later in their stories. However, for all three writers, Jesus is The Christ (not a Christ).

"Christ" [G5547, Christos] translates the Hebrew word "Messiah" [H4899, mashiach] ("the anointed one"). In the OT we are given examples of kings, priests and prophets being anointed: priests (Exod 29:7, 21), kings (1 Sam 10:1; 16:13; 2 Sam 1:14, 16), prophets (1 Kgs 19:16; Psa 105:15; Isa 61:1). Jesus comes to fulfill all these offices. This anointing declared the person to be chosen by God, consecrated to His service, and endued with His authority. The service was often to accomplish an assigned task with the power given to complete that task.

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 79 Over the centuries following the completion of the OT, the idea of there being a few (or even just one) very special anointed individuals developed. The messiah who interested people the most was "the son of David" who (in their expectations) became an ideal king who would come and establish a righteous kingdom and free them from the yoke of Rome. The hope is based in the promise of David's dynasty (2 Sam 7:8-16; Isa 55:3-5; Jer 23:5-6).

2.09.06-G. The Blessing. Only Matthew records the material specially focused on Peter (Mt 16:17- 19). In it Jesus declares Peter to be blessed, not primarily because of what he said but because it came to him by revelation from His Heavenly Father. Jesus especially emphasizes that Peter did not get it from humans ("flesh and blood"). The blessing is pronounced upon "Simon Barjona" (not "Peter"), to indicate that the blessing has not been earned but bestowed freely.

2.09.06-H. Peter the Rock. Jesus now makes an important announcement. To stress the importance of this announcement, Jesus prefixes it with some additional words ("I also say to you"). "You are Peter" is the announcement. Earlier Jesus had indicated that Simon's name would be changed to "Peter" (John 1:40-42). Now Jesus adds meaning and mission to the name. It is vital that we see the matching being done here. First note that it is "Simon Peter" who speaks (not just "Simon" or "Peter"), blending together the old and the new person. He will remain Simon, but he will also be Peter. (It is important to remember that Jesus will continue to call him "Simon" throughout His earthly ministry.) Simon Peter, under the revelation from the Father, has declared Jesus to be The Christ, indicating a specific role for Jesus (containing new meaning and mission). Jesus now does the same for Simon. "I also say to you [note the matching] that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it."

The use of "Peter" as a proper given name is essentially unknown in the ancient world. Here it is more like a nickname. "Peter" [G4074, Petros] is the Greek name for the Aramaic name "Cephas" [G2786, Ke_phas]. Ancient documents have been found with "Cephas" as a given name. The word for "rock" in Greek is "petra" which is feminine in gender. To make a masculine name, it was changed to Petros. Some Protestants are so fearful that the Roman Catholic Church can use these verse to provide a Scriptural basis for the establishment of a dynasty of popes. Some have tried to show that petra means a large rock but petros means a small stone (implying that Peter is unstable). The Gospel of John clears up any such misunderstanding by first using "Cephas" (which clearly means a large mass of rock such as bedrock) and then translating it to "Peter" (John 1:42).

2.09.06-I. Upon this Rock. Jesus said, "Upon this rock I will build my church" (Mt 16:18). Again, many Protestants try to make "this rock" be something other than Peter. But Jesus is not saying that He will build His church solely upon this rock. In fact, the NT includes others as the foundation of the church. For example, Christ is the foundation of the church (1 Cor 3:10-11). Elsewhere Christ is the rejected stone who became the cornerstone while all Christians make up the "living" stones of the spiritual house (1 Peter 2:4-8). In another place, the apostles and prophets are the foundation, with Christ the cornerstone (Eph 2:20). The twelve apostles are the twelve foundation stones of the New Jerusalem (Rev 21:14).

We can become so concerned that we interpret the metaphor correctly that we can take it too seriously. What we should be seeing is that Jesus will be going away, and He will build His church through people. Of course, He does not leave us alone. The promises of John 14-16 are there for us to claim. But the truth remains, Jesus has commissioned people to be the instruments through which He will build the church. And Peter is the first of these people as the book of Acts clearly shows. Protestants, fearful of the Roman Catholic over-emphasis of Peter and Mary have failed to honor them as they should. Why are people so worried? There is nothing here about Jesus establishing a papal dynasty. This is a role specific to this individual. He will be the first of the assembly of the first-born (Heb 12:23). Every Christian will be a part of the foundation of the church.

Here I am clearly wandering away from this story, but I love the way this truth is shown in the conversion of Saul/Paul. Even though the initial revelation to him is an encounter with Jesus, the

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 80 completion of the conversion is left to Ananias, one of the many "nobodies" being used to build the church (Acts 9:1-19). The Gospel comes to us through people!

2.09.06-J. The Gates of Hades. Let's start by making it clear that "Hades" [G86, hade_s] is not the same as "Hell" [G1067, geenna]. Hades is the place of the dead, not a place of punishment. The "gates of hades" represents the metaphorical doors of a prison holding the dead. The church [G1577, ekkle_sia] ("an assembly") is the assembly of the people of God, and death cannot hold these people from God since they have been made alive by Christ and are the children of the living God.

2.09.06-K. The Keys of the Kingdom. Again we must deal with a misunderstanding upon which the Roman Catholic Church has built its ecclesiastical structure. The image used here is taken from the story of Shebna being replaced by Eliakim as steward of the royal household (Isaiah 22:15-25). "Then I will set the key of the house of David on his shoulder, when he opens no one will shut, when he shuts no one will open" (Isa 22:22). A steward is not the owner. Instead, he has authority of the household affairs, under the direction of the owner. The keys held by the steward are to the rooms in the house such as storerooms, from which he draws provisions for the operation of the household. He does not have the keys to the entrance of the house. He does not decide who may enter and who may not. Note that Peter is given the keys of the kingdom, not the keys into the kingdom. In addition, kingdom of heaven (especially as used by Matthew) simply means the kingdom of God and it refers to God's reign over the people of God here on earth and in heaven. Jesus is talking about Peter as a steward of the people of God here on earth as the "bind/loose" picture makes clear. For example, the "whatever" is neuter in gender meaning that it is referring to things, issues, etc. not people.

2.09.06-L. Bind and Loose. These words refer to what is and what is not permitted. This responsibility is given to all the disciples in :18 and :23. Just as Peter is the first of many disciples to be designated a rock in the foundation of the church, so he is the first of many who bear the responsibility for guiding the conduct of the people of God. The Greek text makes it clear that this responsibility does not authorize some type of absolute authority upon individuals or even upon councils. The NASB and the NKJV (margin) do an excellent job of translating the Greek perfect passive verbs. "... whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven" (Matthew 16:17-19). In other words, Peter and others given this responsibility must seek the guidance from God ("heaven") and bind and loose only what has already been approved by God. "In this syntactical form the saying becomes a promise not of divine endorsement, but of divine guidance to enable Peter to decide in accordance with God's already determined purpose" (R. T. France).

As an aside, it is important to note that neither Peter nor any of the Twelve "chaired" the Jerusalem Council in Acts 15. James (the brother of Jesus) was in charge (Acts 15:13-29; cf. 12:17; 21:18). Peter came there simply to give testimony of what God has revealed to Him. Study this account to discover the three authorities God has provided for the church in making decisions: the word (Scripture), the Holy Spirit, and the church leadership.

2.09.06-M. Tell No One. All three Gospels record the command from Jesus that they tell no one that He is the Christ. Here is a statement showing that Jesus accepts the role of Christ. However, His disciples do not know the meaning and mission of that role. So they must not try to tell others what they do not even know themselves. Even worse, the disciples and the people in general have a wrong perspective on that role, so to proclaim Jesus as the Messiah/Christ at this point would generate confusion. This confusion would hinder the mission of Jesus. That mission He will now try to get His disciples to understand.

2.09.06-N. A Footnote. The confession by Peter that Jesus is the Christ is the closing story in this major section for the three Synoptic Gospels. This is clearly the case for Mark and Matthew with the exact point of division more difficult to find in Luke. But it is near this point for Luke also. The difficulty in closing out Part Two of the Combined Gospel Story at this point is that Mark would especially like for us to note that the very first story in the next major division shows Jesus rebuking Peter in a very severe way for not understanding what had been revealed to him ("You are the Christ").

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 81 This rebuke is needed to complete the structure Mark has been building since the feeding of the 5000. The disciples do not have a faith that grows with the growing revelation they are receiving.

2.09.06-O. A Type. There is another level of meaning of "you are Peter, and upon this rock I will build My church" (Mt 16:18). Jesus will die, be resurrected, and ascend. He is going to carry out the second phase of His mission through people (cf. Eph 3:8-13). Peter becomes a type of the difficulty Jesus will have completing this second phase through us. ------

3.01.01. JESUS REVEALS HIS MISSION AND PETER REJECTS IT (Matthew 16:21-23; Mark 8:31-33; Luke 9:22).

From that time Jesus began to teach them that He, the Son of Man, must go the Jerusalem and suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him, saying, "God forbid {it}, Lord! This shall never happen to You" (Matthew 16:21-22; Mark 8:31-32; Luke 9:22).

But turning around and seeing His disciples, He rebuked Peter and said, "Get behind Me, Satan. You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's" (Matthew 16:23; Mark 8:33).

******* NOTES ******* 3.01.01-A. From That Time. These words mark a decisive change in the ministry of Jesus. His disciples have confessed Him as the Messiah/Christ, and He has acknowledged the role. Now Jesus begins to state clearly that their concept of the Messiah/Christ must be radically changed. This is the first of three clear, deliberate statements by Jesus recorded in the Gospels that the Messiah has come to die (cf. Mt 17:22-23; 20:17-19 and parallels). And that death must take place in Jerusalem. So "must go to Jerusalem" sets the direction for all of Part Three of the Combined Gospel Story.

3.01.01-B. A Different Messiah. It is interesting that all three Synoptic Gospels record Jesus identifying four features of the role of the Messiah: (1) He must suffer many things, (2) He must be rejected by the elders and the chief priests and the scribes, (3) He must be killed, and (4) after three days rise again.

3.01.01-C. The "Failure" of the Mission of Jesus. As we will see, over the next several months the disciples will focus on the middle two. The three groups listed here as rejecting Jesus were the ones making up the Sanhedrin, the leading authorities of the Jewish nation (under Rome of course). To be rejected by this body and to be killed would be viewed as a total failure of the mission of Jesus. The idea that the Messiah must suffer, be rejected, and die must have been a great shock to the Twelve. There is no evidence that the "Son of David" concept of the Messiah was ever connected to the "Suffering Servant" of Isaiah 53 in the teaching of that day (except by Jesus, of course).

3.01.01-D. Peter Begins to Rebuke Jesus. Typical of Peter's need to manage the mission of Jesus, he takes Jesus aside and begins to rebuke Him. Peter assures Jesus that such a thing will never happen to Jesus, implying that he will not allow it to happen.

3.01.01-E. Jesus Rebukes Peter. The person Jesus had just praised and given meaning and mission to his new name (Peter) is now rebuked in the strongest terms. The name "Peter" is replaced with the name "Satan" indicating that what he is doing is part of the mission of Satan. Peter must learn (and it will take a long time before this happens) that to focus on his interests and not God's interest is to aid the mission of Satan. One of the temptations of Jesus by Satan was for Jesus to take a shortcut to messiahship. Peter is suggesting a similar temptation. The one (Peter) who will be a foundational bedrock in the early days of the church is a stumbling block in the present moment. ------

BB7122 (1-23-2019): Lee Brown's Notes on the Bible: Combined Gospel (Part 2), page 82