The Gospels Part 04 #23 John the Baptist points his disciples to Jesus to #39 Jesus arrives again in Galilee.

The Gospels Part 04 #23 John the Baptist points his disciples to Jesus to #39 Jesus arrives again in Galilee

Harmony of the Gospels 23-27 23.JESUS LEAVES JERUSALEM BUT STAYS WITHIN JUDEA AND BAPTIZES OTHERS; FURTHER TESTIMONY FROM JOHN THE BAPTIST – JUDEA JN 3.22-3.36 24.JESUS LEAVES FOR GALILEE AFTER JOHN THE BAPTIST'S IMPRISONMENT - JUDEA TO GALILEE MT 4.12 MT 14.3-14.5 MK 1.14 MK 6.17-6.20 LU 4.14LU 3.19-3.20 JN 4.1-4.3 25.JESUS TALK WITH THE SAMARITAN WOMAN - SYCHAR, SHECHEM, NEAPOLIS JN 4.4-42 26.JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 27.JESUS HEALS THE SON OF A NOBLEMAN OF CAPERNAUM - CANA, GALILEE JN 4.46-54

Harmony of the Gospels 28-32 28.JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 29.CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 30.DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 31.PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 32.JESUS, WITH HIS DISCIPLES, TRAVELS AROUND GALILEE OUT OF CAPERNAUM - GALILEE MT 4.23-4.25 MK 1.35-1.39 LU 4.42-4.44

Harmony of the Gospels 33-36 33.LEPER HEALED – GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 34.PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 35.CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 33.POOL OF BETHESADA, HEALING OF THE INFIRM MAN AND JESUS TEACHINGS - JERUSALEM JN 5.1-5.47

Harmony of the Gospels 37-39 37.DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 38.HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 39.JESUS ARRIVES AT THE SEA OF TIBERIUS FOLLOWED BY THE MULTITUDES - SEA OF TIBERIUS (GALILEE) MT 12.15-12.21 MK 3.7-3.12

What Scripture say is so – is so !! We are not free to ignore it or change it. There is much detail that Scripture does not elaborate upon. -- They are left ‘vacant’ since they are not necessary to the story, point or principle that God is communicating to us. -- The ‘missing’ detail can often be useful to our understanding of the times, and customs of what Scripture says and can be ascertained using historical information and good use of logic and God directed common sense to fill in those details. We are free to do this so long as: We do not obscure God’s message contained in what He has revealed to us in Scripture. We do not alter, revise, or explain away what Scripture does say in order to fit our “theory” into God’s account. We recognize that anything and everything other than what Scripture actually reveals is only a possibility no matter how ‘probable’ it seems to be. 6

John 3:22-26 7 22 After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. 23 And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. 24 For John was not yet cast into prison. 25 Then there arose a question between some of John's disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him.

John 3:27-30 8 27 John answered and said, A man can receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. 30 He must increase, but I must decrease.

John 3:31-36 9 31 He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. 32 And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. 33 He that hath received his testimony hath set to his seal that God is true. 34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. 35 The Father loveth the Son, and hath given all things into his hand. 36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. KJV

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.22 ‑ 24 10 [22]After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. [23]And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. [24]For John was not yet cast into prison. John’s ministry and Jesus’ ministry overlapped both baptizing at the same time in different places. Jesus did not do any baptizing. It was his disciples who were doing the baptizing. John 4:2 The baptism they conducted was under the direction and with the blessing of Jesus who taught men but left the water baptism to his disciples. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.22 ‑ 24 11 [22]After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. [23]And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized. [24]For John was not yet cast into prison. Jesus was probably preaching the same message of repentance and the need for cleansing and change that John was preaching. Jesus was likely showing support for John's ministry. Jesus message likely added the need for the spiritual rebirth He had discussed with Nicodemus. Scripture does not reveal Jesus message during this period. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.25-26 12 [25]Then there arose a question between some of John's disciples and the Jews about purifying. [26]And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. John's attitude toward Jesus never wavered, even when offered the opportunity to show jealousy and resentment. When Satan comes and points to another who is increasing when we are decreasing in visibility and importance, we must remember that God directs the players. Our role is to obey God and further his kingdom, not to exalt ourselves and to protect our turf. We are to lead when God says lead; Follow when God says follow. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.27-28 13 [27] John answered and said, A man can receive nothing, except it be given him from heaven. [28] Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. Success is faithful obedience Not notoriety, fame, fortune, a following… The role God gives us is the only role we can play successfully for the good of God's kingdom. Another man's success does not make us a failure. Another man's failure does not make us a success. My candle burns no brighter when yours goes out. It is only when both are burning in the place they each are needed most that they do the maximum amount of good. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.29-30 14 [29] He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. [30] He must increase, but I must decrease. The Old Testament paints Israel as the bride of God. The relationship between God and Israel is so close it is often described in terms of a bride and bridegroom. When Israel turned to other God's, she was desccribed as playing the harlot and as being an unfaithful wife. [Ex 31.15, Deut 31.16, Ps 73.27, Isa 54.5] 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.29-30 15 [29] He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. [30] He must increase, but I must decrease. The roles of the participants in a wedding was a well know to Israel. The friend of the bridegroom (the best man) held a special place in the wedding proceedings. He was the liaison between the bride and groom; He arranged the wedding; delivered the invitations (no public mail service as such); He presided over the wedding feast. He brought the bride and groom together. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.29-30 16 [29] He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. [30] He must increase, but I must decrease. He prepared all things for the groom who he loved and for the grooms new bride. He guarded the bridal chamber letting no one in who did not belong. He would only open the door when he recognized the grooms voice. When the groom and his new bride arrived he gladly faded out of the limelight of authority and attention stepping back into the background leaving them to enjoy their new found relationship without an feelings of jealousy, bitterness or envy. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.29-30 17 [29] He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. [30] He must increase, but I must decrease. John was not about drawing men to himself but to prepare the way for the groom. We are not to become attached to men (pastors, teachers or rock stars) but to Jesus. We are not to seek to gain or attach the loyalty of others to ourselves but to Jesus. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.31-32 18 [31] He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. [32]A nd what he hath seen and heard, that he testifieth; and no man receiveth his testimony. Verses 31-36 may be John the Baptist’s words or they may be the commentary of the Apostle John, we do not know. Because Jesus alone knows God face to face, personally, he alone is qualified to reveal to us what God is like and what he desires of and for us. This is documented for us in Jesus life and teachings. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.33 19 [33] He that hath received his testimony hath set to his seal that God is true. In the ancient world when a man wished to show his approval of a document he would 'set his seal' to the bottom of it. Usually a wax impression (a brand) unique to him. When he did this it was his public pronouncement that he agreed with the contents of the document, that they were true, accurate and binding upon him. “He” is the one who has received his testimony – you and I. We ‘set our seals’ on the fact the God is true. We validate the claims of Christ by our lives. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.34-35 20 [34] For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. [35] The Father loveth the Son, and hath given all things into his hand. The Jews believed that God had given the prophets a 'certain measure of God's Spirit' to do the task that God had set before him. The 'full measure of God's Spirit would be reserved and not given until Messiah, God's chosen one came to Israel. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.34-35 21 [34] For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. [35] The Father loveth the Son, and hath given all things into his hand. The Spirit of God had two functions in Jewish thought: He revealed to men God's truth and He enabled men to recognize and understand that truth when they were confronted with it. To say the God's Spirit was upon Jesus in full measure was to say: He was God's chosen one, the Messiah He perfectly knew God's truth He was perfectly able to understand and declare God's truth. 23

Jesus leaves Jerusalem but stays in Judea baptizing others; John the Baptist’s further testimony concerning Jesus – JUDEA JN 3.36 22 [36] He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. (KJV) God has always called men to choose De 30.15-20, Jos 24.15 John (the Baptist and the Apostle) are now calling men to choose. The choice is to believe in Jesus or not. The difference between being acceptable to God and not being acceptable is what you decide to do about the claims and person of Jesus Christ. There is no neutral position. There is no one uncommitted. There are no acceptable alternatives to believing in Christ. 23

Jesus leaves for Galilee after John the Baptist;s imprisonment - JUDEA TO GALILEE MT 4.12, 14.3-14.5; MK 1.14, 6.17-6.20; LU 4.14, 3.19-3.20; JN 4.1-4.3 23 24 B UT H EROD THE TETRARCH, BEING REPROVED BY HIM (J OHN THE B APTIST ) FOR H ERODIAS HIS BROTHER P HILIP ' S WIFE, AND FOR ALL THE EVILS WHICH H EROD HAD DONE, A DDED YET THIS ABOVE ALL, THAT HE SHUT UP J OHN IN PRISON. N OW WHEN J ESUS HAD HEARD THAT J OHN WAS CAST INTO PRISON, AND W HEN THEREFORE THE L ORD KNEW HOW THE P HARISEES HAD HEARD THAT J ESUS MADE AND BAPTIZED MORE DISCIPLES THAN J OHN, (T HOUGH J ESUS HIMSELF BAPTIZED NOT, BUT HIS DISCIPLES,) H E LEFT J UDAEA, AND DEPARTED IN THE POWER OF THE S PIRIT AGAIN INTO G ALILEE : WHERE HE PREACHED THE GOSPEL OF THE KINGDOM OF G OD. A ND THERE WENT OUT A FAME OF HIM THROUGH ALL THE REGION ROUND ABOUT.

Jesus leaves for Galilee after John the Baptist;s imprisonment - JUDEA TO GALILEE MT 4.12, 14.3-14.5; MK 1.14, 6.17-6.20; LU 4.14, 3.19-3.20; JN 4.1-4.3 24 John's message of repentance and condemnation of those opening living a life of sin finally caused Herod to have him arrested and thrown into prison in the dungeons of the Castle of Machaerus. Herod here is Herod Antipas who ruled the region around Galilee. When Jesus hears that John the Baptist has been arrested, he leaves Judea heading for Galilee where John is being held. In all likelihood it was to support and encourage John's followers and to continue the work God had begun in their lives through John's ministry. Jesus is not retreating, he is charging.

Jesus leaves for Galilee after John the Baptist;s imprisonment - JUDEA TO GALILEE MT 4.12, 14.3-14.5; MK 1.14, 6.17-6.20; LU 4.14, 3.19-3.20; JN 4.1-4.3 25 24 The Pharisee's are waking up to Jesus popularity among the people. They viewed this as a threat. The time of confrontation with them had not yet come, which may be a second reason Jesus departs Judea for Galilee. Upon finally arriving in Galilee he takes up his message and teaching where he left off in Judea. Crowds of people are hearing of him and his message and his fame and the fact of his presence spreads across Galilee and the surrounding regions very quickly.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.4 26 25 4] And he must needs go through Samaria. The fastest way between Judea and Galilee was through Samaria. The journey was ~3 days using this route. Palestine was 120 miles from north to south border and had 3 major regions; Galilee in the north, Judea in the south and Samaria between them. The alternate way was to cross Jordan, travel up the eastern bank of the river avoiding Samaria, recrossing the Jordan river north of Samaria into Galilee. This alternate route was the one taken most frequently by the Jews but took up to ~6 days

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.4 27 25 4] And he must needs go through Samaria. While on the way to Galilee, in Samaria, Jesus encounters a Samaritan woman come to draw water from a well where he is resting while his disciples are in town to buy provisions. Jesus didn’t NEED to go through Samaria except for the divine appointment with the woman at the well/

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.5 28 25 [5] Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Just before you got to the town of Sychar in Samaria the road forks, one branch going northeast to Scythopolis, the other goes west to Nablus and then north to Engannim. At that fork was (and still is) a well known as Jacob's well. It was a piece of ground important to both the Jews and Samaritans. Jacob had purchased the piece of ground [Ge 33.18-19] On his death bed bequeathed it to his son Joseph [Ge 48.22]. Joseph's body was carried back out of Egypt to that ground during the exodus and was buried there. [Jos 24.32]

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.6 29 25 [6] Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. In that area a well more than 100 feet deep had been dug. It was about 10 feet in diameter. It was not a spring fed well but was supplied by ground seepage (percolation). The water depth in it has been estimated to be no more than 10-15 feet deep. Unless you had a rope almost 100 feet long you could not get water from the well. It is very difficult to haul a skin or clay jar full of water up by a rope from that 100 foot depth.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.6 30 25 [6] Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. The sixth hour is 12 noon. At that time the temperature was peaking. Jesus got tired and stopped to rest. He did get tired and needed rest just as we do. He was God living a man's life; not superman.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.7-8 31 25 [7] There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. [8] (For his disciples were gone away unto the city to buy meat.) This was not the time or place to be coming to draw water even if the water were at the surface. There must have been other wells in Sychar where the water could have been drawn much easier. Jacob's well was more than a half mile from town, It was deep, it was hot, and it was on the travelers road. The fact that the woman came here to draw water indicates she may have been an outcast from the towns society. If not we do not know why she came there at that time of day.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.7-8 32 25 [7] There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. [8] (For his disciples were gone away unto the city to buy meat.) The disciples had gone into Sychar to buy food. The dialogue between Jesus and the woman is probably not a complete word for word account. Jesus (or more probably the woman) must have related the account to the disciples some time later since Jesus and the woman were the only two people there.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.7-8 33 25 [7] There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. [8] (For his disciples were gone away unto the city to buy meat.) Jesus is understanding and willing to listen, willing to be a friend. He does not compromise is message, demands, or claims But neither does He condemn or criticize her.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.7-8 34 25 [7] There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. [8] (For his disciples were gone away unto the city to buy meat.) Jesus follows the same pattern he established with Nicodemus: He makes a statement which is taken in the wrong sense. He restates it in an even more vivid manner which is even more misunderstood He forces the person he is speaking to to think the issue out for themselves and face the truth. WITH MOST PEOPLE, TRUTHS ARE NOT SIMPLY ACCEPTED, THEY MUST DISCOVER THE TRUTH FOR THEMSELVES.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.9 35 25 [9]Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. Jesus speaking to this woman was unusual if not forbidden: No woman was capable of being taught. To engage in a conversation with a woman was to waste a man's time. It was forbidden for a Rabbi to greet a woman in public. For a Rabbi to be seen speaking to a woman in public would be the end of his reputation. A Rabbi was forbidden from even speaking to his own sister, daughter or wife in public.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.9 36 25 [9]Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. This woman was not only a woman but was of uncertain character. No decent man whether a Rabbi or not would allow himself to be discovered exchanging even a word with a woman of unknown character. There was a sect of the Pharisees called the 'bruised and bleeding Pharisees'. When they saw a woman on the street they would shut their eyes and keep walking to get away from her. In the process they ran into all sorts of things (walls, gates, animals, people, etc).

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.9 37 25 [9]Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. About 720 B.C. the Assyrians invaded the northern kingdom of Israel (Samaria) capturing and subjugating it. They transported nearly the entire population back to Media to be salves and servants. [2 Kings 17.6] In their place they moved other peoples - Babylonians, peoples form Cuthah, Ava, Hamath, Sepharviam [2 Kings 17.24]. These people brought their own gods with them into Israel.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.9 38 25 [9]Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. As usually happened these peoples began to intermarry with the Israelite population that remained in the region. To a Jew this was unforgiveable. Even today in the strict Jewish homes if a son or daughter marries outside the Jewish race, a funeral is held for them. It was in this way that the tradition of '10 lost tribes' of Israel developed. The Samaritans had lost their racial purity.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.9 39 25 [9]Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. As happens in time of war eventually the southern kingdom of Judah (inhabited by the tribes of Judah and Benjamin) also fell to the Babylonian and were carried off. The Judahites refused to intermarry and even in the most difficult of circumstances held their ground and position of racial purity. The Babylonians had conquered the Assyrians and were eventually conquered themselves by the Medes (and Persians).

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.9 40 25 [9]Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. In the time of Ezra and Nehemiah, about 450 B.C., the Israelite captives were allowed to return home and rebuild their homelands. When the Jews (Israelites from the tribe of Judah) returned to Jerusalem to rebuild the city and Temple the northern (Samaritan) Israelites offered to help. They were told in no uncertain terms that their help was not welcome and that they had forfeited all right to be called Israelites. They were considered worse than Gentiles by the Jews.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.9 41 25 [9]Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. The feud was on. Later a renegade Jew named Manasseh married the daughter of a Samaritan called Sanballat [Neh 13.28]. He proceeded to establish a rival temple on Mount Gerizim located in the center of Samaritan territory. During the Maccabean period (129 B.C.) the Jewish General Hyrcanus attacked Samaria and sacked and destroyed the rival temple on Mount Gerizim.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.9 42 25 [9]Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. The feud heated up and continued until the Romans ejected all the Israelites from the land in 130 AD. The Jews considered the Samartians as occupiers and heretics. The Samartians delighted in badgering and ridiculing the Jews that passed through Samaria.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.10-12 43 25 [10] Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. [11] The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? [12] Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? "living water" meant "pure running water" as opposed to water in a pool or well like thisone. The woman did not want to draw well water from 100 feet in the heat of the day if it could be avoided. She wants to know where in the area Jesus can get this "pure running water". The disciples probably had taken the water skins the group had with them into town to fill leaving Jesus empty handed and with nothing with which to draw water from the well.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.10-12 44 25 [10] Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. [11] The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? [12] Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? She then takes a partisan shot at Jesus (obviously a Jew). Knowing the reverence of the Jew for Jacob, she asks if he knew better than Jacob? Would Jacob sink a well without first seeking out spring water? No Jew would acknowledge that Jacob was the "father" of the Samaritans. The Samaritans claimed to be descended from Joseph, Jacob's son.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.13-14 45 25 [13] Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: [14] But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. The Jews had another way of using the word water. They often spoke of the 'thirst' of the soul for God and the quenching of that thirst with the 'living water'. If the woman had any spiritual insight she would have recognized the dual meaning of Jesus words.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.13-14 46 25 [13] Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: [14] But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. As with Nicodemus the woman was focused on the natural, physical world and the satisfying of immediate and temporary needs. Jesus was focused on the spiritual, eternal world. By claiming he could give her this living water, Jesus was claiming to be the Annointed one of God.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.15 47 25 [15]The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. The woman is now seeking something supernatural to avoid the natural needs and responsibilities of life, not what Jesus is offering. Jesus changes the subject bringing her back to reality. The verbal game is over. We need to realize two things if we are to have a right relationship with God. We need to see God as He is. We need to see ourselves as we are. One without the other will not suffice. Until we see ourselves in light of Jesus and until we see God as Jesus reveals Him we have not reached the point of recognizing the truth of our situation.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.16-19 48 25 [16] Jesus saith unto her, Go, call thy husband, and come hither. [17] The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: [18] For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. [19] The woman saith unto him, Sir, I perceive that thou art a prophet. A prophet points out error and what is wrong to his audience not to push them into despair but to point the way to corrections, changed living, and rightness in life.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.20 49 25 [20] Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. The Samaritans had rewritten history to suit their situation. They taught that it was on Mouint Gerizim taht Abraham was prepared to sacrifice Issac. They taught that Melchizedek had appeared to Abraham there. They taught that Moses first sacrificed to God upon an alter there as the people entered the promised land. None of these were so.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.20 50 25 [20] Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. The Samaritans accepted only the Pentateuch rejecting all the prophets and other Old Testament writings. The Jews accused them of superstitious religion and worship. The woman had been brought up to believe they were true. To her Mount Gerizim was the most sacred point of the earth and not Jerusalem as the Jews believed and scripture indicates. By this time she is not nearly so concerned whether Mount Zion or Mount Gerizim is the place to worship. She wants to know where she can find God.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.21 51 25 [21] Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Zep 2:11 The Lord will be terrible to them, for He will make lean and famish all the gods of the earth; and men shall worship Him, every one from his place, even all the isles and coastlands of the nations. [Joel 2:11; Zeph. 1:4; 3:9.] Mal 1:11 For from the rising of the sun to its setting My name shall be great among the nations, and in every place incense shall be offered to My name, and indeed a pure offering; for My name shall be great among the nations, says the Lord of hosts. Each man will worship God where he is, in his own place. It's not where you worship but who you worship and how you worship that matters.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.22-23 52 25 [22] Ye worship ye know not what: we know what we worship: for salvation is of the Jews. [23] But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. False worship can be identified by 3 errors: 1] It is selective, choosing what it is convenient, rejecting the rest. Man must accept all of God as He reveals himself to us not just the parts we find suit our purposes.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.22-23 53 25 [22] Ye worship ye know not what: we know what we worship: for salvation is of the Jews. [23] But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. False worship can be identified by 3 errors: 2] It is an ignorant worship Emotional worship may be fine at the start but as we grow it must be replaced with a thought out rational response to God's truth. We must be able to explain not only what we believe but why. Hope without a reason behind it is irrational.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.22-23 54 25 [22] Ye worship ye know not what: we know what we worship: for salvation is of the Jews. [23] But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. False worship can be identified by 3 errors: 3] It is superstitious worship. When worship is offered because we believe it is dangerous not to it is not true worship, it is an expression of fear. True worship is offered because of love and gratitude to God for what he has done for us. [24]God is a Spirit: and they that worship him must worship him in spirit and in truth. God is not confined to things. Idolatry (confining God to an object, place or ritual) is not only irrelevant it is an insult to him. He is not confined to any object, ritual or place. The natural cannot overrule or limit the spirit. The only sacrifices acceptable to God are spiritual; love, loyality, obedience and devotion. The worship that God desires is spiritual, coming from the eteranl part of man. The part that makes a man what he is and determines how he lives. [25]The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. [26]Jesus saith unto her, I that speak unto thee am he. Jesus makes it clear to the woman, He is the Annointed One, the Messiah, the Christ who can lead her into a right relation with God and who can show her true worship. [27]And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? The disciples return and being good Jews are amazed that their Rabbi is talking with a woman, a Samaritan woman, a Samaritan woman with a bad reuptation. They had already learned that Jesus did not confine himself to the conventional, accepted ways of doing things. As amazed as they were at the event none of them questiones or cautioned him against it. [28]The woman then left her waterpot, and went her way into the city, and saith to the men, [29]Come, see a man, which told me all things that ever I did: is not this the Christ? [30]Then they went out of the city, and came unto him. She left her water pot (full, I assume Jesus got his drink) and hurried back to the city to gather all who woulkd listen to come and hear Jesus truth. The fact that the water pot was left behind would indicate her intention to return. Christian living is based on two activites: Discovery Communication No discovery is complete until it is shared. [31]In the mean while his disciples prayed him, saying, Master, eat. [32]But he said unto them, I have meat to eat that ye know not of. [33]Therefore said the disciples one to another, Hath any man brought him ought to eat? [34]Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. Jesus now uses the same discussion technique on the disciples. He spaeks in spiritual terms. They hear in physical, natural terms. Jesus again continues the converstaion until the thing is thought out and understood by the hearers. Jesus speaks of being sent by God. There are 2 greek words in John for this sending: Apostellein (17 times) Pempein (27 times) He was went to do Gods will. It was in the doing of it that He was spiritually nurished and fed. It brought him peace, happiness and power. IF YOUR NOT BEING 'FED' SPIRITUALLY, CONSIDER WHAT YOUR EATING AND WHAT YOUR DOING TO FEED YOURSELF. JESUS WAS FED SPIRITUALLY BY DOING; BY DOING GOD'S WILL. [35]Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. [36]And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. [37]And herein is that saying true, One soweth, and another reapeth. [38]I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. The Jews divided the year into 6 divisions, each lasting 2 months: Seedtime, winter, spring, harvest, summer and the season of extreme heat. There was the saying that once the seed was sown, it was 4 months to the beginning of harvest. Sychar was in the middle of a corn growing region. It must have been during the heat season these events took place so the harvest season for the corn was past. From Jacob's well Jesus could see the village a 1/2 mile away and could see the people leaving the village beginning the climb to the well. They would have been wearing white robes and head gear to protect them from the heat. To the Jew sowing was a time of hard labor, a sad time. Harvest was a time of rejoicing. Jesus is teaching the disciples and us that we are to harvest for the kingdom whenever and whereever the harvbest is ready. It does not matter what the crop (nationality) is or who planted, watered or fertilized it. Harvesting for God's kingdom is to be done whenever the harvest is ready. It is not all harvesting however. The planting, watering and fertilizing is also required. We will harvest a crop we did not plant. We will plant a crop we will not harvest. [39]And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. [40]So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. [41]And many more believed because of his own word; [42]And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. The woman introduced her towns people to Jesus. God's truth is communicated person to person. It must be delivered. It is delived by one who knows it from past personal experience. It is not a theory to be debated, it is a fact of experience in the communicators life. Once introduced, a person must develop a personal relationship. They must go on to know and live with Christ themselves. As they grow in their knowledge of Christ discovery and surrender follow. They discover what God is like and what they are like. They see what God expects and how they in themselves do not measure up. They surrender to Jesus allowing Him to be their mentor and teacher and savior, giving themselves to his leading and guiding. Changing what needs changing in their lives as it is revealed to them. They find in Jesus a Saviour. One who can free them from the burden and failure of the past and enable them to go forwrd into the future with the power to live victoriously facing all that it brings as God would have them to live. With his guidance and help throught the difficulties that defeated them in the past.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.24 55 25 [24] God is a Spirit: and they that worship him must worship him in spirit and in truth. God is not confined to things. Idolatry (confining God to an object, place or ritual) is not only irrelevant it is an insult to him. He is not confined to any object, ritual or place. The natural cannot overrule or limit the spirit. The only sacrifices acceptable to God are spiritual; love, loyalty, obedience and devotion. The worship that God desires is spiritual, coming from the eternal part of man. The part that makes a man what he is and determines how he lives.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.25-26 56 25 [25] The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. [26] Jesus saith unto her, I that speak unto thee am he. Jesus makes it clear to the woman, He is the Annointed One, the Messiah, the Christ who can lead her into a right relation with God and who can show her true worship.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.27 57 25 [27] And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? The disciples return and being good Jews are amazed that their Rabbi is talking with a woman, a Samaritan woman, a Samaritan woman with a bad reputation. They had already learned that Jesus did not confine himself to the conventional, accepted ways of doing things. As amazed as they were at the event none of them questions or cautioned him against it.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.28-30 58 25 [28] The woman then left her waterpot, and went her way into the city, and saith to the men, [29] Come, see a man, which told me all things that ever I did: is not this the Christ? [30] Then they went out of the city, and came unto him. She left her water pot (full, I assume Jesus got his drink) and hurried back to the city to gather all who would listen to come and hear Jesus truth. The water pot being left behind would indicate her intention to go into town quickly to deliver her message and then return to retrieve it.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.28-30 59 25 [28] The woman then left her waterpot, and went her way into the city, and saith to the men, [29] Come, see a man, which told me all things that ever I did: is not this the Christ? [30] Then they went out of the city, and came unto him. Christian living is based on two activities: Discovery Communication No discovery is complete until it is shared.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.31-34 60 25 [31] In the mean while his disciples prayed him, saying, Master, eat. [32] But he said unto them, I have meat to eat that ye know not of. [33] Therefore said the disciples one to another, Hath any man brought him ought to eat? [34] Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. Jesus now uses the same discussion technique on the disciples. He speaks in spiritual terms. They hear in physical, natural terms. Jesus again continues the conversation until the thing is thought out and understood by the hearers.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.31-34 61 25 [31] In the mean while his disciples prayed him, saying, Master, eat. [32] But he said unto them, I have meat to eat that ye know not of. [33] Therefore said the disciples one to another, Hath any man brought him ought to eat? [34] Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. Jesus was sent to do Gods will. It was in the doing of it that He was spiritually nourished and fed It brought him peace, happiness and power. IF YOUR NOT BEING 'FED' SPIRITUALLY, CONSIDER WHAT YOUR EATING AND WHAT YOUR DOING TO FEED YOURSELF. JESUS WAS FED SPIRITUALLY BY DOING GOD'S WILL.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.35-38 62 25 [35] Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. [36] And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. [37] And herein is that saying true, One soweth, and another reapeth. [38] I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. The Jews divided the year into 6 divisions, each lasting 2 months: 1] seedtime, 2] winter, 3] spring, 4] harvest, 5] summer and 6] the season of extreme heat.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.35 63 25 [35] Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. There was the saying that once the seed was sown, it was 4 months to the beginning of harvest. Sychar was in the middle of a corn growing region. It must have been during the heat season these events took place so the harvest season for the corn was past. From Jacob's well Jesus could see the village a ½ mile away and could see the people leaving the village beginning the climb to the well. They would have been wearing white robes and head gear to protect them from the heat.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.36 64 25 [36] And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. To the Jew sowing was a time of hard labor, a sad time. Reaping was a time of rejoicing. Whether the laborer sows or reaps, both rejoice when the harvest is gathered in…. It is not all harvesting however. The planting, watering and fertilizing is also required. We will often harvest a crop we did not plant. We will often plant a crop we will not harvest.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.37-38 65 25 [37] And herein is that saying true, One soweth, and another reapeth. [38] I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. Jesus is teaching the disciples and us that we are to harvest for the kingdom whenever and wherever the harvest is ready. Harvesting for God's kingdom is to be done whenever the harvest is ready. It does not matter what the crop (nationality) is or who planted, watered or fertilized it.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.39-42 66 25 [39] And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. [40] So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. [41] And many more believed because of his own word; [42] And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. The woman introduced her towns people to Jesus. God's truth is communicated person to person. It must be delivered.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.39-42 67 25 [39] And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. [40] So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. [41] And many more believed because of his own word; [42] And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. God’s truth must be delivered by one who knows it from past personal experience. It is not a theory to be debated, it is a fact of experience in the communicators life.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.39-42 68 25 Once introduced to Jesus, a person must develop a personal relationship. They must believe and then go on to know and live with and for Christ themselves. As they grow in their knowledge of Christ They need to discover, surrender, and follow, They discover what God is like and what they are like. They see what God expects and how they in themselves do not measure up. They surrender to Jesus allowing Him to be their mentor and teacher and savior, They must give themselves to his leading and guiding, They must change what needs changing in their lives as it is revealed to them.

Jesus talks with the Samaritan Woman - SYCHAR, SHECHEM, NEAPOLIS JOHN 4.39-42 69 25 They find in Jesus a Savior. One who can: free them from the burden and failure of the past and enable them to go forward into the future with the power to live victoriously facing all that it brings living as God would have them to live with his guidance and help through the difficulties that defeated them in the past. Once they find in Jesus a Savior, Only then can they serve Him as Lord.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 70 26 N OW AFTER THAT J OHN WAS PUT IN PRISON, AFTER TWO DAYS [ STAY IN S YCHAR, S AMARIA ] HE DEPARTED THENCE, AND WENT INTO G ALILEE. F OR J ESUS HIMSELF TESTIFIED, THAT A PROPHET HATH NO HONOUR IN HIS OWN COUNTRY. J ESUS RETURNED IN THE POWER OF THE S PIRIT INTO G ALILEE, PREACHING THE GOSPEL OF THE KINGDOM OF G OD, AND SAYING, THE TIME IS FULFILLED, AND THE KINGDOM OF G OD IS AT HAND : REPENT YE, AND BELIEVE THE GOSPEL. A ND THERE WENT OUT A FAME OF HIM THROUGH ALL THE REGION ROUND ABOUT. T HEN WHEN HE WAS COME INTO G ALILEE, THE G ALILAEANS RECEIVED HIM, HAVING SEEN ALL THE THINGS THAT HE DID AT J ERUSALEM AT THE FEAST : FOR THEY ALSO WENT UNTO THE FEAST. A ND HE TAUGHT IN THEIR SYNAGOGUES, BEING GLORIFIED OF ALL.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 71 26 Preach is Gk: kerussein = a herald's proclamation. Kerux is Gk for the king's herald, the one who brought the King's message. He carried new news. He spoke with the king's authority. He carried the king's message not his own. When Jesus preached he transmitted God's message to the people through his words and voice. It was not boring.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 72 26 Three dominant words of Christian faith: 1)Good News 2)Repent 3)Believe

Gospel of the Kingdom (as the disciples preached) Gospel of Grace (as Paul delivered) 73 26 Gal 1:6-9 "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." What Paul referred to here as "another gospel" was the danger of adding human works (specifically keeping of the Jewish Law) to the finished work of Christ.

Four different messages of good news have been rightly identified 74 26 (1) The Gospel of the kingdom. This is the good news that God purposes to set up on the earth, in fulfillment of the Davidic Covenant (2 Sam. 7:16 …), a kingdom, political, spiritual, Israelitish, universal, over which God's Son, David's heir, shall be King, and which shall be, for one thousand years, the manifestation of the righteousness of God in human affairs. 2 Sa 7:16 "Your house and your kingdom shall endure before Me forever; your throne shall be established forever.”

Four different messages of good news have been rightly identified 75 26 (1)The Gospel of the kingdom. Two preaching's of this Gospel of the kingdom are mentioned, One past, beginning with the ministry of John the Baptist, continued by our Lord and His disciples, and ending with the Jewish rejection of the King. The other is yet future (Matt. 24:14), during the great tribulation, and immediately preceding the coming of the King in glory. Matt 24:14 "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.

Four different messages of good news have been rightly identified 76 26 (2) The Gospel of the grace of God; the good news that Jesus Christ, the rejected King, has died on the cross for the sins of the world, that He was raised from the dead for our justification, and that by Him all that believe are justified from all things. 1Co 15:1-4 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 2Co 5:17-21 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

Four different messages of good news have been rightly identified 77 26 (2) The Gospel of the grace of God is described in many ways. It is the Gospel :  "of God" (Rom. 1:1) because it originates in His love; "  of Christ" (2 Cor. 10:14) because it flows from His sacrifice, and because He is the alone Object of Gospel faith;  of "the grace of God" (Acts 20:24) because it saves those whom the law curses;  of "the glory" (1 Tim. 1:11; 2 Cor. 4:4) because it concerns Him who is in the glory, and who is bringing the many sons to glory (Heb. 2:10);  of "our salvation" (Eph. 1:13) because it is the "power of God unto salvation to every one that believeth" (Rom. 1:16);  of "the uncircumcision" (Gal. 2:7) because it saves wholly apart from forms and ordinances;  of "peace" (Eph. 6:15) because through Christ it makes peace between the sinner and God, and imparts inward peace.

Four different messages of good news have been rightly identified 78 26 (3) The everlasting Gospel (Rev. 14:6). This is to be preached to the earth-dwellers at the very end of the great tribulation and immediately preceding the judgment of the nations (Matt. 25:31 …). It is neither the Gospel of the kingdom, nor of grace. Its burden is judgment, not salvation, But, it is good news to Israel and to those who, during the tribulation, have been saved (Rev. 7:9-14; Luke 21:28; Ps. 96:11-13; Isa. 35:4-10).

Four different messages of good news have been rightly identified 79 26 (4) That which Paul calls, "my Gospel" (Rom. 2:16 …). This is the Gospel of the grace of God in its fullest development, It includes the revelation of the result of that Gospel in the out-calling of the church, It’s relationships, position, privileges, and responsibility. It is the distinctive truth of Ephesians and Colossians, but underpins and penetrates all of Paul's writings.

Four different messages of good news have been rightly identified 80 26 There is "another Gospel" that Paul refers to, one which perverts the Gospel of (by) grace and not works which is by keeping the Law (Gal. 1:6; 2 Cor. 11:4) This is not really another in the sense of being completely new or different but is "a perversion of the Gospel of the grace of God”. It has many seductive forms, but the test is one - It denies the sufficiency of grace alone to save, keep, and perfect, and mingles with grace some kind of human merit. In Galatia it was law, in Colosse fanaticism (Col. 2:18, etc.). In any form its teachers lie under the awful anathema of God.

Gospel of the Kingdom (as the disciples preached) Gospel of Grace (as Paul delivered) 81 26 GOSPEL The word 'euaggelion' means 'good news' and was fully appreciated when all the news of the day had to be carried by couriers. To bear good news was a high honor. Another gospel; allos, another like the one he preached heteros expresses a qualitative difference and denotes "another of a different sort. " Paul, in Gal 1, speaks of "heteros” To be perverted means to twist a thing around, They destroyed the Gospel of Grace by adding to grace, distorting the nature of the person and the work of Christ

Peter's vs Paul's gospel Acts 3:24-25 82 26 Pentecost is a Jewish feast day that is being celebrated, one of the seven feasts listed in Leviticus 23. Jews from the then known world have come to Jerusalem to celebrate the feast of Pentecost. A huge crowd of Jews are out there and Peter, through the power of the Holy Spirit, is addressing this great gathering. Regardless what nations these Jews have come from, they are hearing it in their own language; a miracle in itself.. Peter is speaking to Jew only (with an occasional proselyte). There is no Gentile ground here. God doesn’t put Gentiles in this group. It’s a Jewish feast day, a Jewish crowd, a Jewish speaker, and a Jewish message.

Peter's vs Paul's gospel Acts 3:24-25 83 26 Pentecost is a Jewish feast day that is being celebrated, one of the seven feasts listed in Leviticus 23. Jews from the then known world have come to Jerusalem to celebrate the feast of Pentecost. A huge crowd of Jews are out there in the Temple area and Peter, through the power of the Holy Spirit, is addressing this great gathering. Regardless what nations these Jews have come from, they are hearing it in their own language; a miracle in itself.. Peter is speaking to Jew only (with an occasional proselyte). There is no Gentile ground here. God doesn’t put Gentiles in this group. It’s a Jewish feast day, a Jewish crowd, a Jewish speaker, and a Jewish message.

Peter's vs Paul's gospel Acts 3:24 84 26 Acts 3:24 "Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days." What days? Everything that has just taken place. According to Peter, the Crucifixion, Resurrection, ascension and coming of the Holy Spirit was prophesied. Look at vs 25: "Ye are the children of the prophets, and of the covenant (only the Nation of Israel). The prophets were directed to the Nation of Israel, Israel are the ones that will be at the core of these prophetic events.

What is the difference between the Peter's gospel and Paul's gospel? 85 26 Even the horrible events in Revelation will be directed primarily at the Jew. But the whole world will also reap the fallout from these events. Jeremiah 30 tells us it’s the time of Jacob’s trouble) Jer 30:7 Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it.

Peter's vs Paul's gospel Acts 3:25 86 26 Act_3:25 … Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, ‘And in thy seed (through the Nation of Israel) shall all the kindreds of the earth be blessed.’" Peter is speaking on Covenant ground. He’s still on the basis that everything that has been since Abraham, that is: the Nation of Israel was to receive the Redeemer, The Messiah, The King and the Kingdom, and it would be through Israel that God would gather the Gentiles. God was going to use the Nation of Israel on Covenant grounds to bring the Gentiles to Salvation.

Peter's vs Paul's gospel Acts 2:36 87 26 Acts 2:36a "Therefore because of all that has just taken place. Israel has had The Messiah for three years, performing signs and miracles, they crucified Him, God raised Him from the dead, and sent the Holy Spirit, and everything is falling into place. let all the house of Israel..." You can’t put Gentiles in this verse, unless you force it. Peter is speaking to Jews on Covenant grounds. It’s the fulfilling of the Covenant which God made with Abraham.

Peter's vs Paul's gospel Acts 2:36 88 26 God has never said a word to anybody that He’s setting the Covenant promises aside, even for awhile. He hasn’t told anybody yet that they don’t have to keep Temple worship, or keep the Law. He hasn’t told people they must believe in His death, burial and Resurrection for their Salvation. Here Peter is still on Covenant ground. Acts 2:36 "Therefore let all the house of Israel (He’s talking to Jew only) know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.”

What is the difference between the Peter's gospel and Paul's gospel? 89 26 We just saw Peter accusing the Nation of Israel of killing their Messiah. Look what Paul tells us here in the Church Age. Galatians 1:3,4a "Grace be to you and peace from God the Father, and from our Lord Jesus Christ, Who gave himself for our sins,..." And that’s Paul’s theme all through his writings. Different as day from night with Peter’s message. Peter’s sermon just doesn’t fit Paul’s doctrine at all. God hadn’t revealed Paul’s message yet. It’s still a secret kept in the mind of God.

Peter's vs Paul's gospel Acts 3:37 90 26 Acts 2:37 "Now when they heard this That they were guilty of crucifying their Messiah. Peter’s got thousands out in front of him listening to him. This is the feast of Pentecost and they have come from everywhere as we seen in verses 9-11) they were pricked in their heart, and said unto Peter and to the rest of the apostles, ‘Men and brethren what shall (what’s the pronoun?) we do?’” Peter has accused them of killing their Messiah, and now they are so convicted that they ask "What in the world are we supposed to do?" That is the question coming from the Nation of Israel

What is the difference between the Peter's gospel and Paul's gospel? 91 26 Peter's gospel, called the gospel of the kingdom or the gospel of the circumcision, was preached to the nation of Israel under the law of Moses. Paul's gospel, called the gospel of grace or the gospel of the uncircumcision, was preached to the whole world under grace. Paul's gospel is the way of salvation for us in this present age of grace. It has nothing to do with whether we are Israel or Gentile. It has everything to do with whether following law or ritual saves or if it is of God’s grace alone by which we are saved.

Peter's vs Paul's gospel Acts 16:25 92 26 Paul has begun his missionary journey throughout western Turkey Earlier in this chapter the Holy Spirit directed him over into Greece. One of the first cities he approached there was Philippi. There he met Lydia, who was the first European convert. After the conversion of Lydia, he is arrested and beaten along with Silas, and cast into the lower dungeon of the jail, vs 25. The setting is completely different than in Acts 2. This is all Gentile ground, a Gentile prison, a Gentile jailer, This Gentile jailer may have heard Paul and Silas preaching and saw their arrest and beating. Now he was given charge over these two men along with the rest of the prisoners.

Peter's vs Paul's gospel Acts 16:25-29 93 26 Acts 16:25-29 "And at midnight Paul and Silas prayed, and sang praises unto God; and the prisoners heard them." "And suddenly there was a great earthquake so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed." "And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled." The Roman authority would have killed him if prisoners had escaped.

Peter's vs Paul's gospel Acts 16:25-29 94 26 "But Paul cried with a loud voice, saying, ‘Do thyself no harm: for we are all here.’" Although they could have fled they didn’t, because this is a Sovereign God at work. "Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas," This pagan Gentile jailer’s got all these prisoners loose, ready to flee, but they are staying there. God lets that jailer know the answer to his problem, but it’s going to be a lot more than a bunch of prisoners, it’s going to be the man’s own soul.

Peter's vs Paul's gospel Acts 16:30 95 26 Acts 16:30 "And brought them (Paul and Silas) out, and said, Sirs, what must I do to be saved?" Peter, in Acts 2, is dealing with the Covenant Nation of Israel as a nation. In verse 37 they ask, "What must we do?" God doesn’t deal with Gentiles as a group on Covenant ground. He deals with us as individuals, personally. "What must I do...?”

Peter's vs Paul's gospel Acts 2:38 96 26 Compare the answers each were given. Israel asks, "What must we do?” Acts 2:38 "Then Peter said unto them, ‘Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost,’" Everyone of them would have to be converted and accept Christ as their Messiah for God to pick up where He had left off. He would then send back The King and set up the Kingdom.

Peter's vs Paul's gospel 97 26 Mat 23:37-39 (37) O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! (38) Behold, your house is left unto you desolate. (39) For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Zec 12:10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

Peter's vs Paul's gospel Acts 3:26 98 26 Peter tells them this again in Acts 3:26. Peter says, "Repent and be baptized." John the Baptist began that message. Mat 11:13 For all the prophets and the law prophesied until John. Luk 16:16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. Luk 7:28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. John was the herald of The King, and his message was, "Repent and be baptized." That was for the Nation of Israel.

Peter's vs Paul's gospel Acts 16:31 99 26 Compare this with Paul’s answer to the Gentile in Acts 16. Paul is not talking to the Nation of Israel, he’s talking to a Gentile. Acts 16:31 "And they (Paul and Silas) said, ‘Believe on The Lord Jesus Christ, and thou shalt be saved, and thy house.’" It does not say Repent and be baptized. If that was the criteria it would have been included here.

Peter's vs Paul's gospel Acts 16:32-34 100 26 Act 16:32-34 And they spake unto him the word of the Lord, and to all that were in his house. (33) And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. (34) And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. The jailor and each member of his household believed the word of the Lord and were baptized – but that baptism was not the basis of their salvation. Repent and be baptized was the Jewish program, God has turned to the Gentiles through the Apostle Paul. When the jailer asks, "What must I do?", the answer is simple: Only “Believe on The Lord Jesus Christ.”

Peter's vs Paul's gospel Acts 16:32-34 101 26 When you know the rest of Paul’s message, you find he only had one Gospel to believe: "That Christ died for your sins, was buried and rose from the dead." You can find that message in many places in Paul’s letters: 1Co 15:1-4 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; (2) By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. (3) For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; (4) And that he was buried, and that he rose again the third day according to the scriptures:

Peter's vs Paul's gospel Acts 16:32-34 102 26 “Believe !!“ We have to believe the Gospel and nothing more, nothing less, and nothing else. And it’s no different for Gentiles or individual Jew today. Search Paul’s letters from Romans through Hebrews (and Hebrews is more Jewish than the rest). Try to find where Paul teaches repentance and baptism for Salvation. You won’t find it. Paul doesn’t teach it. Paul’s message is different and you can’t mix them. Our Lord didn’t mix them and neither should we.

Peter's vs Paul's gospel Gal 2:7-9 103 26 There were and are two different messages. Gal 2:7-9 7] But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8] (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) 9] And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

Peter's vs Paul's gospel 2 Ptr 3:15-16 104 26 Peter says Paul’s message of Salvation is hard for him to understand in 2 Peter 3:15-16 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; (16) As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Hard to be understand may not relate to its complexity or that it is a difficult subject, but rather that it changed thousands of year of tradition and teaching and accepted thought – and that made it hard or difficult to understand and comprehend. To the Jew it was repent and be baptized. To the Gentile it is believe the Gospel; Jesus born, died and resurrected, seated at the right hand of God.

Peter's vs Paul's gospel Acts 2:38 105 26 "Then Peter said unto them, ‘Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins,...’" The whole Nation of Israel had to repent and be baptized. Winning the whole world has never been implied with Paul. We are to be witnessess to the whole world Act 1:8 Mat 28:18-20 In Acts 15, James had to agree that God is using Paul to go to the Gentiles, calling out a people for His name. Calling out a people doesn’t imply 99 or 100% of the people but only a portion of them. Christianity has always been just a small percentage. We should always be ready to share the Gospel that Paul presents to everyone we come in contact with when the opportunity presents itself.

Peter's vs Paul's gospel Acts 2:38 106 26 Acts 2:38 "...and ye shall receive the gift of the Holy Ghost," What was the prerequisite in this verse for receiving the Holy Spirit? Repentance and baptism. That is the first part of the verse. Acts 2:38 "...Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit." No mention of the death, burial, and Resurrection. No mention of the shed blood for atonement. Only the name of Jesus Christ.

Peter's vs Paul's gospel Acts 10:44 107 26 In Acts 10, Peter is at the house of Cornelius, a Gentile. This is seven years after the Cross. Not a Gentile that we know of has been saved as yet. In Acts 2, the Jews had to repent and be baptized, then they could receive the Holy Spirit. Acts 10:44 "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. " Peter hadn’t yet come to the end of his message. All we know is that they heard the message and believed. They received the Holy Ghost. They had not been baptized.

Peter's vs Paul's gospel Acts 10:44 108 26 Acts 10:44 "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. " These are individual Gentiles who haven’t heard anything of the Law, yet the moment they believed Peter’s message the Holy Spirit “fell on all them which heard the word." God had to prove to Peter and these six other Jews that God was doing something totally new, Saving individuals including Gentiles by faith! Not on the basis of repentance and baptism, but the moment they heard the word and believed in Jesus.

Peter's vs Paul's gospel Acts 10:47 109 26 Peter is still tied to that Jewish economy, so when he sees what is happening he commands these Gentile believers to be baptized after the fact not before as we saw in Acts 2:38: Acts 10:47 "Can any man forbid water, that these should not be baptized, which have (past tense) received the Holy Ghost as well as we?" Many are saved without having the opportunity to ‘repent and be baptized’ but by belief, faith in Jesus and His work. This is not Chapter 10 contradicting Chapter 2, but rather a change of events. Chapter 10 is Gentile and Chapter 2 is still Jew.

Peter's vs Paul's gospel Acts 10:44 110 26 Acts is a transitional book, so always be aware that what was good for the Jew under that Jewish economy seems like a contradiction, but it’s not, it’s only God changing the program – reaching beyond Israel to the Gentiles. The moment we believe for our Salvation the Gospel of Grace, that Jesus died for our sins, was buried, and rose from the dead, the Holy Spirit baptizes us and we are saved. Don’t put the message that Peter preached and the message that Paul preached in a blender and mix it all up and expect to understand it. God is changing the program when He goes to the Gentiles.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 111 26 Three dominant words of Christian faith: 1) Good News - It is the good news of: TruthGal 2.5Col 1.5 HopeCol 1.23 PeaceEph 6.15 PromiseEph 3.6 Immortality2 Tim 1.10 SalvationEph 1.13

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 112 26 Three dominant words of Christian faith: 2) Repent - Gk: metanoia = lit: a change of mind There is a difference in being sorrowful for sin and being sorrowful for the consequences of sin; being sorrowful because we sinned and being sorrowful because we got caught or created a mess for ourselves. Repentance involves not only coming to hate the consequences of sin but the very act of sinning itself. Repentance is one who loved sin changing his mind and now hating it. I am far less likely to repeat something I hate than something I love or am indifferent to.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 113 26 Three dominant words of Christian faith: 3) Believe - To take Jesus at his word.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 114 26 Jesus began his ministry in earnest when he got back to Galilee where John the Baptist had just recently been imprisoned. Galilee in the north of Israel (Palestine) was 50 miles north to south and about 25 miles east to west. In Hebrew, Galil means circle. It was located at the meeting of several major trade routes from the North, South, East and western sea. It took its name (full name: Galilee of the Gentiles) because it was surrounded by non-Jewish nations. A result of the foreign influence and thought it was exposed to, It was, in Jewish terms, the most liberal, free thinking area in all Judaism.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 115 26 Originally the region of Galilee was assigned to Asher, Naphtali, and Zebulun. (Joshua 9). Galilee was densely populated having some 204 villages and towns each with a population of at least 15,000. There were an estimated 3,000,000 people in Galilee. Galilee had nearly the same area and population as metro Detroit. The land was extremely fertile; the most fertile area in Palestine. It contained many types of trees and crops: Grape, olive, fig, oak, walnut, terebinth, palm, cedar, cypress, balsam, fir tree, pine, sycamore, bay tree, myrtle, almond, pomegranate, citron and oleander. There were abundant water supplies.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 116 26 The Galilean people were fond of innovation and accepted new things, ideas and ways easily. They tended to be activists and enjoyed a good fight. They were quick tempered and courageous. As a people they valued honor above gain. They were idealists but loved to challenge and be challenged.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 117 26 Jesus started teaching in the synagogues. The synagogue was the center of religious life for the Jew. There was one Temple where sacrifice and ceremony was conducted but the law required that every where that there were ten Jewish families there needed to be a synagogue. It was a place of teaching. The synagogue service was in 3 parts. 1)There was worship when prayer was offered. 2)There was the reading of the scriptures. 3)The teaching part was last.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 118 26 Following worship, when prayer was offered, 7 people from the congregation would read from scripture. They read from the ancient Hebrew which was understood by very few. A targumist (interpreter) would translate what they read to the congregation. If it was the Law being read he would translate one verse at a time. If it was from the prophets he would translate 3 verses at a time. He would translate into Greek or Aramic which were the common languages of the day.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 119 26 The teaching part was last. There was no professional ministry in the synagogue. No one person preached or taught all the time. The service leader, the synagogue president could invite any distinguished individual present to teach/preach. Jesus reputation had spread far and wide so whenever he was present in a synagogue service he would be invited to speak and teach.

JESUS TEACHES IN GALILEE – GALILEE MT 4.12-17 MK 1.14-1.15 LU 4.14-4.15 JN 4.43-4.45 120 26 John introduces the statement that a prophet is not accepted in his home country. The other Gospel writers introduce it at times when Jesus had just been rejected by his people. John may be forewarning his readers/students that the acceptance of the current situation is temporary and will change. Whether He was accepted or rejected Jesus let his teachings and deeds be his greatest argument. No one is likely to be drawn to experience Christianity for themselves unless our words and deeds show the value of Christian living.

JESUS HEALS THE SON OF A NOBLEMAN OF CAPERNAUM - CANA, GALILEE JN 4.46-50 121 27 [46] So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. [47] When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. [48] Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. [49] The nobleman saith unto him, Sir, come down ere my child die. [50] Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.

JESUS HEALS THE SON OF A NOBLEMAN OF CAPERNAUM - CANA, GALILEE JN 4.51-54 122 27 [51] And as he was now going down, his servants met him, and told him, saying, Thy son liveth. [52] Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. [53] So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. [54] This is again the second miracle that Jesus did, when he was come out of Judaea into Galilee. (KJV)

JESUS HEALS THE SON OF A NOBLEMAN OF CAPERNAUM - CANA, GALILEE JN 4.46-54 123 27 Some believe this is the same event described in Matthew 8.5-13 and Luke 7.1-10. There are some differences which may indicate it is a separate event from the Matthew and Luke event. This nobleman or courtier was a 'petty king'; a lower to midrank royal official. In the Greek it is: basilikos. At the very least he was a man of high standing at the court of Herod.

JESUS HEALS THE SON OF A NOBLEMAN OF CAPERNAUM - CANA, GALILEE JN 4.46-54 124 27 The man lived in Capernaum. Jesus was in Cana some 20 miles away. The nobleman traveled the distance to meet Jesus rather than 'summoning' Jesus to him. Jesus frequently 'tested' the faith and earnestness of a seeker (Mt 15.21-28 = Syrophoenician woman). Here he challenges the courtier with the statement, He was after signs and wonders. The courtier would not be denied and urges Jesus to come home with him and heal his son.

JESUS HEALS THE SON OF A NOBLEMAN OF CAPERNAUM - CANA, GALILEE JN 4.46-54 125 27 Jesus simply instructed the official to go home, that his son would be fine. The courtier believed Jesus and returned home. His faith was enough to allow him to obey Jesus word and accept it as true. Faith does not say it may be or could be true. Faith says, It is true, it can be not other way. This official in Herod's court did not get what he was after and then go his way and forget. He and his whole household believed in Jesus as the Anointed of God. In Herod's court this was not an easy choice to make.

JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 126 28 A ND HE CAME TO N AZARETH, WHERE HE HAD BEEN BROUGHT UP : AND, AS HIS CUSTOM WAS, HE WENT INTO THE SYNAGOGUE ON THE SABBATH DAY, AND STOOD UP FOR TO READ. A ND THERE WAS DELIVERED UNTO HIM THE BOOK OF THE PROPHET E SAIAS. A ND WHEN HE HAD OPENED THE BOOK, HE FOUND THE PLACE WHERE IT WAS WRITTEN, T HE S PIRIT OF THE L ORD IS UPON ME, BECAUSE HE HATH ANOINTED ME TO PREACH THE GOSPEL TO THE POOR ; HE HATH SENT ME TO HEAL THE BROKENHEARTED, TO PREACH DELIVERANCE TO THE CAPTIVES, AND RECOVERING OF SIGHT TO THE BLIND, TO SET AT LIBERTY THEM THAT ARE BRUISED, T O PREACH THE ACCEPTABLE YEAR OF THE L ORD. A ND HE CLOSED THE BOOK, AND HE GAVE IT AGAIN TO THE MINISTER, AND SAT DOWN.

JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 127 28 A ND THE EYES OF ALL THEM THAT WERE IN THE SYNAGOGUE WERE FASTENED ON HIM. A ND HE BEGAN TO SAY UNTO THEM, T HIS DAY IS THIS SCRIPTURE FULFILLED IN YOUR EARS. A ND ALL BARE HIM WITNESS, AND WONDERED AT THE GRACIOUS WORDS WHICH PROCEEDED OUT OF HIS MOUTH. A ND THEY SAID, I S NOT THIS J OSEPH ' S SON ? A ND HE SAID UNTO THEM, Y E WILL SURELY SAY UNTO ME THIS PROVERB, P HYSICIAN, HEAL THYSELF : WHATSOEVER WE HAVE HEARD DONE IN C APERNAUM, DO ALSO HERE IN THY COUNTRY. A ND HE SAID, V ERILY I SAY UNTO YOU, N O PROPHET IS ACCEPTED IN HIS OWN COUNTRY. B UT I TELL YOU OF A TRUTH, MANY WIDOWS WERE IN I SRAEL IN THE DAYS OF E LIAS, WHEN THE HEAVEN WAS SHUT UP THREE YEARS AND SIX MONTHS, WHEN GREAT FAMINE WAS THROUGHOUT ALL THE LAND ; B UT UNTO NONE OF THEM WAS E LIAS SENT, SAVE UNTO S AREPTA, A CITY OF S IDON, UNTO A WOMAN THAT WAS A WIDOW. A ND MANY LEPERS WERE IN I SRAEL IN THE TIME OF E LISEUS THE PROPHET ; AND NONE OF THEM WAS CLEANSED, SAVING N AAMAN THE S YRIAN.

JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 128 28 A ND ALL THEY IN THE SYNAGOGUE, WHEN THEY HEARD THESE THINGS, WERE FILLED WITH WRATH, A ND ROSE UP, AND THRUST HIM OUT OF THE CITY, AND LED HIM UNTO THE BROW OF THE HILL WHEREON THEIR CITY WAS BUILT, THAT THEY MIGHT CAST HIM DOWN HEADLONG. B UT HE PASSING THROUGH THE MIDST OF THEM WENT HIS WAY. A ND LEAVING N AZARETH, HE CAME AND DWELT IN C APERNAUM, A CITY OF G ALILEE, WHICH IS UPON THE SEA COAST, IN THE BORDERS OF Z ABULON AND N EPHTHALIM AND HE TAUGHT THEM ON THE SABBATH DAYS : T HAT IT MIGHT BE FULFILLED WHICH WAS SPOKEN BY E SAIAS THE PROPHET, SAYING, T HE LAND OF Z ABULON, AND THE LAND OF N EPHTHALIM, BY THE WAY OF THE SEA, BEYOND J ORDAN, G ALILEE OF THE G ENTILES ; T HE PEOPLE WHICH SAT IN DARKNESS SAW GREAT LIGHT ; AND TO THEM WHICH SAT IN THE REGION AND SHADOW OF DEATH LIGHT IS SPRUNG UP.

JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 129 28 Nazareth was not a village but a polis (town or city). It probably had upwards of 20,000 inhabitants. It was located in a hollow in the hills on the lower slopes of Galilee near the plain of Jezreel. Three major roads skirted Nazareth. The road to the south took pilgrims to Jerusalem. There was the great Way of the Sea which went from Egypt to Damascus. And there was a road to the East over which caravans and Roman legions going to Arabia and the eastern frontier traveled.

JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 130 28 The minister or Chazzan (synagogue president and service moderator) had many duties. Among them was to take out a put away the sacred scrolls of scripture. He had to clean the synagogue after the services preparing it for the next service. He announced the coming of Sabbath by blowing a silver trumpet 3 times from the synagogue rooftop. He was usually the teacher in the village school.

JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 131 28 Jesus was one of the 7 readers in the synagogue service that day. He read from Isaiah 61. Notice in Luke’s account and the passage in Isaiah 61 where Jesus stopped reading. He stopped in mid sentence in Isaiah. To have gone on would not have described His first coming. Continuing is a description of His second coming.

JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 132 28 After reading Jesus sat down. To us it creates the impression that he was finished. A Rabbi teaching formally always did it seated (our expression about a University chair). Jesus was not finished, he was just beginning his lesson.

JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 133 28 The thing that likely angered the people was the apparent compliment to the Gentiles. The Jews believed the Gentiles were created to fuel the fires of hell. Young Jesus, who they all knew well, was sitting there telling them that God favored the Gentiles. This was too radical. It was too much. This message could not be allowed to continue. Or, it could have been that Jesus was implying that He was the promised one of Isaiah’s prophecy Or, both…

JESUS REJECTED IN NAZARETH, STAYS IN CAPERNAUM - NAZARETH / CAPERNAUM MT 4.13-4.16 LU 4.16-4.31 134 28 They took Jesus outside of town intending to throw him off a cliff of the hill on which the town was built. We do not know how or why but Jesus simply passed through the small mob and went to Capernaum. Jesus set up head quarters in Capernaum. The exact site of Capernaum has been disputed. The most accepted is Tell Hum. The other location argued is Khan Minyeh about 2.5 miles south west of Tell Hum. Today there is nothing left but ruins in both locations.

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 135 29 A ND J ESUS, WALKING BY THE SEA OF G ALILEE, SAW TWO BRETHREN, S IMON CALLED P ETER, AND A NDREW HIS BROTHER, CASTING A NET INTO THE SEA : FOR THEY WERE FISHERS. A ND IT CAME TO PASS, THAT, AS THE PEOPLE PRESSED UPON HIM TO HEAR THE WORD OF G OD, HE STOOD BY THE LAKE OF G ENNESARET, A ND SAW TWO SHIPS STANDING BY THE LAKE : BUT THE FISHERMEN WERE GONE OUT OF THEM, AND WERE WASHING THEIR NETS. A ND HE ENTERED INTO ONE OF THE SHIPS, WHICH WAS S IMON ' S, AND PRAYED HIM THAT HE WOULD THRUST OUT A LITTLE FROM THE LAND. A ND HE SAT DOWN, AND TAUGHT THE PEOPLE OUT OF THE SHIP.

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 136 29 N OW WHEN HE HAD LEFT SPEAKING, HE SAID UNTO S IMON, L AUNCH OUT INTO THE DEEP, AND LET DOWN YOUR NETS FOR A DRAUGHT. A ND S IMON ANSWERING SAID UNTO HIM, M ASTER, WE HAVE TOILED ALL THE NIGHT, AND HAVE TAKEN NOTHING : NEVERTHELESS AT THY WORD I WILL LET DOWN THE NET. A ND WHEN THEY HAD THIS DONE, THEY INCLOSED A GREAT MULTITUDE OF FISHES : AND THEIR NET BRAKE. A ND THEY BECKONED UNTO THEIR PARTNERS, WHICH WERE IN THE OTHER SHIP, THAT THEY SHOULD COME AND HELP THEM. A ND THEY CAME, AND FILLED BOTH THE SHIPS, SO THAT THEY BEGAN TO SINK. W HEN S IMON P ETER SAW IT, HE FELL DOWN AT J ESUS ' KNEES, SAYING, D EPART FROM ME ; FOR I AM A SINFUL MAN, O L ORD. F OR HE WAS ASTONISHED, AND ALL THAT WERE WITH HIM, AT THE DRAUGHT OF THE FISHES WHICH THEY HAD TAKEN :

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 137 29 A ND SO WAS ALSO J AMES, AND J OHN, THE SONS OF Z EBEDEE, WHICH WERE PARTNERS WITH S IMON. A ND J ESUS SAID UNTO S IMON, F EAR NOT ; FROM HENCEFORTH THOU SHALT CATCH MEN. A ND WHEN THEY HAD BROUGHT THEIR SHIPS TO LAND, THEY FORSOOK ALL, AND FOLLOWED HIM. A ND J ESUS SAITH UNTO THEM, F OLLOW ME, (C OME YE AFTER ME ) AND I WILL MAKE YOU FISHERS OF MEN. A ND THEY STRAIGHTWAY LEFT THEIR NETS, AND FOLLOWED HIM. A ND GOING ON A LITTLE FURTHER THENCE, HE SAW OTHER TWO BRETHREN, J AMES THE SON OF Z EBEDEE, AND J OHN HIS BROTHER, IN A SHIP WITH Z EBEDEE THEIR FATHER, MENDING THEIR NETS ; AND HE CALLED THEM. A ND STRAIGHTWAY HE CALLED THEM : AND THEY LEFT THEIR FATHER Z EBEDEE IN THE SHIP WITH THE HIRED SERVANTS, AND WENT AFTER HIM.

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 138 29 The Sea of Galilee is 13 miles long north to south and 8 miles across east to west. It is shaped somewhat oval being wider at the north than the south. Luke who had traveled, always calls it a lake, the others called it a sea. It was known by the names the Sea of Galilee, the Sea of Tiberias and the Lake of Gennesaret. The surface of the lake is 680 feet BELOW sea level. Being at that level the climate is very warm making the surrounding countryside very fertile.

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 139 29 At about this time there were at least 9 cities/villages around its shores each with a population of at least 15,000. There was a major fishing trade that flourished on it. Historians estimate that at the time there were 330 fishing operations being carried out on the lake. During this period time there were 3 methods of fishing: 1) Casting nets 2) Drag net 3) Hook and Line

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 140 29 1)Casting nets This was a circular net about 9 feet maximum across. It was weighted with pellets of lead around the edges. It was thrown so it spread out full on the surface. As the weights pulled it down it settled against the bottom. It was pulled to the surface trapping fish in it as it was recovered. It was this type of net that Peter and Andrew, James and John were cleaning and mending when Jesus called them. It was called the amphiblestron.

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 141 29 2) Drag net A drag net was used from a boat and better used with two boats It was cast into the water having ropes at each of its 4 corners. It was weighted at its foot so it stood upright in the water. The boats were rowed along dragging the net behind. It became a wall in the water and when pulled together it trapped the fish in the cone it formed. It was called sagene. 3) Hook and Line This is fishing with a single line, hook and bait that most of us are familiar with.

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 142 29 Ordinary people in Palestine ate fish regularly. They only ate meat once a week when they could get it and if they could afford it. Fish was a staple. The fish was usually salted to preserve it. Fresh fish was considered a delicacy. The names of several of the local communities reflect the importance of the fishing trade. Bethsaida means 'House of Fish' Tarichaea means 'The place of salt fish'. It was there the fish was salted for shipment all over the Roman world.

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 143 29 This was not the first encounter with Jesus that Peter, Andrew, James and John had experienced. They had walked and talked with him before. They had spent time with him. Note the Peter and Andrew fishing company had formed a partnership with the Zebedee company to fish together. Zebedees must have been fairly well off since they had several hired employees working with James and Johns father.

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 144 29 Jesus did not necessarily create a great school of fish for them to catch as much as he may have read the waters to know where the fish were. Most of us get discouraged and give up to soon. It takes wisdom, discipline and training to see the important and necessary and to disregard the meaningless and unimportant. We wait for the perfect situation or set of circumstances and miss the opportunity to experience a miracle. We need to be quick to obey Jesus so as not to miss an opportunity he sees that we missed or could not see even if it is not logical or if what Jesus instructs looks pointless or impossible.

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 145 29 A fisherman was a common hard working man. Most fishing was done at night. The qualities that made them good fishermen made them good fishers of men: Patience Perseverance Courage Eye for the right moment Knowledge of what bait the fish will take Willing to keep himself out of sight

CALL OF SIMON PETER, ANDREW, JAMES AND JOHN; MIRACLE OF THE CATCH OF FISHES - BY THE SEA OF GALILEE, NEAR CAPERNAUM MT 4-18-4.22 MK 1.16-1.22 LU 5.1-5.11 146 29 When Jesus called them, he called them to a task not a life of ease. 'SEE THE POTENTIAL TO REALIZE THE IMPOSSIBLE IN DIFFICULT SITUATIONS DON'T QUIT IN THE FACE OF DIFFICULTY, DISATER OR DISCOURAGEMENT'

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 147 30 A ND THEY CAME DOWN AND WENT INTO C APERNAUM, A CITY OF G ALILEE, AND TAUGHT THEM ON THE SABBATH DAYS. A ND STRAIGHTWAY ON THE SABBATH DAY HE ENTERED INTO THE SYNAGOGUE, AND TAUGHT. A ND THEY WERE ASTONISHED AT HIS DOCTRINE : FOR HIS WORD WAS WITH POWER : FOR HE TAUGHT THEM AS ONE THAT HAD AUTHORITY, AND NOT AS THE SCRIBES. A ND THERE WAS IN THEIR SYNAGOGUE A MAN WITH AN UNCLEAN SPIRIT ; A SPIRIT OF AN UNCLEAN DEVIL, AND CRIED OUT WITH A LOUD VOICE, AND HE CRIED OUT, SAYING, LET US ALONE ; WHAT HAVE WE TO DO WITH THEE, THOU JESUS OF NAZARETH ? A RT THOU COME TO DESTROY US ? I KNOW THEE WHO THOU ART, THE H OLY ONE OF G OD.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 148 30 A ND J ESUS REBUKED HIM, SAYING, H OLD THY PEACE, AND COME OUT OF HIM. A ND WHEN THE UNCLEAN SPIRIT, THE DEVIL HAD TORN HIM THROWN HIM IN THE MIDST, AND CRIED WITH A LOUD VOICE, HE CAME OUT OF HIM AND HURT HIM NOT. A ND THEY WERE ALL AMAZED, INSOMUCH THAT THEY SPAKE AND QUESTIONED AMONG THEMSELVES, SAYING, W HAT A WORD IS THIS ! W HAT THING IS THIS ? W HAT NEW DOCTRINE IS THIS ? F OR WITH AUTHORITY COMMANDETH HE EVEN THE UNCLEAN SPIRITS, AND THEY DO OBEY HIM AND THEY COME OUT. A ND IMMEDIATELY HIS FAME SPREAD ABROAD THROUGHOUT ALL THE REGION ROUND ABOUT G ALILEE INTO EVERY PLACE OF THE COUNTRY ROUND ABOUT.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 149 30 While there is doubt as to Capernaum’s exact location, it is known that it was a lake side city. Jesus was still welcome in the Synagogue and each time was asked to teach (he was a Rabbi). A Rabbi was a teacher, the highest rank or order of the Scribes.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 150 30 The Torah was the Law. At it's core was the 10 Commandments. They were contained in the Pentatuch - the first 5 books of our Bibles (The books of Moses). These were given to Moses by God and were absolutely Holy and binding. If this was true: They must be the supreme rule of faith and life They must be complete containing everything required for righteous life. They must be studied, known and lived in detail. They must be broad principles upon which are developed the detailed rules for every situation.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 151 30 The Scribes took upon themselves the task of knowing the law and passing it from generation to generation. The Rabbis, the greatest of the Scribes took upon themselves the task of transforming the broad principles of the Torah into detailed law, rules and regulations for any situation in life They interpreted the Law.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 152 30 The Rabbis and Scribes passed these rules from generation to generation orally committing them to memory. They were never written. Written rules could be tampered with and confused. Also they could be studied and found inadequate. If a Rabbi or Scribe forgot or lost some part of what he had committed to memory due to illness or injury, he had to be taught by his students before he could teach again. They judged cases not already covered by expounded law or those situations not clearly decided.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 153 30 The Pharisees took upon themselves to live every detail of the law (thus finding every possible loop hole in the Rabbinical law they could.) God's principles eventually got lost behind all the detail that developed. Man's rules became more important than God's principle behind them. IF GOD'S PRICIPLES BECOME PART OF US, THERE IS NO NEED FOR DEATILED RULES AND REGULATIONS.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 154 30 The Synagogue had 3 officials: Ruler of the Synagogue - Administrative affairs and service preparations Distributor of the Alms - Took up the daily collection and distributed it to the poor daily The poorest were given enough for 14 meals per week (2 per day) Chazzan - Minister of the Synagogue - The keeper and handler of the sacred scrolls of scripture and law. He was the janitor - the trumpet sounder and was usually the towns elementary school teacher.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 155 30 The Synagogue service had three parts: 1.Prayer 2.Reading God's word 3.Exposition of the readings There was no singing/music/ or sacrifice in the Synagogue. Offerings were collected to support the needy of the town. The Synagogue was for teaching and instruction. The Temple was for worship and sacrifice. Sunday School is for teaching and instruction. The Worship service is for worship and giving.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 156 30 Note where the demon possessed man was -- in Synagogue. Just because a person is in church does make him OKAY with God or fellow man. Jesus warned about 'wolves in sheep’s clothing‘.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 157 30 The ancient world believed the air was full, thick with demons and evil spirits. They entered man through food and drink (do not even touch anything unclean). Egyptians held there were 36 different parts in the body each of which could be inhabited by a demon or demons. They could enter a person through any one of the 36 parts. When they did, the demon controlled the individual.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 158 30 The Jews believed that demons could eat, speak, drink and beget children of women. They were innumerable some estimating there were 7.5 million of them active. They lived in 'unclean' places like tombs and in the desert (no cleansing water would be present there). The term a 'Howling desert' = demons howling not the wind because its where they lived. The Jews believed they presented a special danger to lone travelers, women in child birth, a bride and bridegroom, children out after dark and sailors at night. Demons were supposed to be specially active at mid day during the heat and at night between sunset and sunrise.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 159 30 There were demons of blindness, leprosy, heart disease, etc. They transferred malign gifts and abilities to the one possessed. Super natural knowledge, strength, the evil eye - the ability to curse another changing good luck to bad with a look. They worked in and through certain animals - the serpent, the bull, the donkey and the mosquito. All have irritating, uncooperative dispositions.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 160 30 There was a male demon called shedim and a female demon called lilin. The lilin had long hair and was the special enemy of children. Exorcists were many and their methods were weird and deadly themselves. Many skulls have been found with holes drilled into them to 'allow the demon a way to escaped the body'. They used incantations, spells, surgery and various magical rites and ceremonies.

DEMONIAC HEALED IN THE SYNAGOGUE – CAPERNAUM MK 1.21-1.28 LU 4.31-4.37 161 30 Jesus authority amazed the people. When the Rabbis taught they always quoted some other authority by saying "According to rabbi...." or "According to the prophet..." They would refer to this other authority and then expound their own interpretation or meaning. Jesus simply said "I say to you..." The Rabbi's used delegated authority. Jesus was authority.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 162 31 A ND FORTHWITH, WHEN THEY WERE COME OUT OF THE SYNAGOGUE, THEY ENTERED INTO THE HOUSE OF S IMON AND A NDREW, WITH J AMES AND J OHN. A ND WHEN J ESUS WAS COME INTO P ETER ' S HOUSE, HE SAW S IMON ' S WIFE ' S MOTHER LAID, AND SICK OF A GREAT FEVER, AND ANON THEY TELL HIM OF HER.. A ND HE STOOD OVER HER, AND REBUKED THE FEVER. A ND HE TOUCHED HER HAND, TOOK HER BY THE HAND, AND LIFTED HER UP ; AND IMMEDIATELY THE FEVER LEFT HER, AND SHE AROSE, AND SHE MINISTERED UNTO THEM. N OW WHEN THE SUN WAS SETTING, W HEN THE EVEN WAS COME, WHEN THE SUN DID SET, THEY BROUGHT UNTO HIM MANY THAT WERE POSSESSED WITH DEVILS : AND HE CAST OUT THE SPIRITS WITH HIS WORD, AND HEALED ALL THAT WERE SICK :

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 163 31 A ND ALL THE CITY WAS GATHERED TOGETHER AT THE DOOR. A LL THEY THAT HAD ANY SICK WITH DIVERS DISEASES BROUGHT THEM UNTO HIM ; AND HE LAID HIS HANDS ON EVERY ONE OF THEM, AND HEALED THEM. A ND DEVILS ALSO CAME OUT OF MANY, CRYING OUT, AND SAYING, T HOU ART C HRIST THE S ON OF G OD. A ND HE REBUKING THEM SUFFERED THEM NOT TO SPEAK : FOR THEY KNEW THAT HE WAS C HRIST. T HAT IT MIGHT BE FULFILLED WHICH WAS SPOKEN BY E SAIAS THE PROPHET, SAYING, H IMSELF TOOK OUR INFIRMITIES, AND BARE OUR SICKNESSES.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 164 31 Jesus was in for a long Sabbath day. It began with him going to synagogue to read and teach. Great crowds followed him to the service that day. In the middle of his teaching a man stands up and begins to shout at him. Jesus stops his teaching and casts out a demon from the man. He then finishes his lesson. Ask any teacher or preacher who God is using and you will find he or she is physically exhausted after a lesson or a sermon is given. They may be flying spiritually but physically they are wiped out. Most of them see very little of Sunday afternoon - their napping.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 165 31 It was the custom to have the big meal of the day at the 6th hour (12 noon) on Sabbath. The Synagogue service had to finish by noon too. The meal had to have been prepared the day before since it was unlawful to work on the Sabbath. Jesus left the Synagogue for Peter's house in Capernaum where he had been invited to have 'Sabbath dinner'. According to Matthew, it was during this time probably on the way to Peter's that Jesus healed the Centurion's son. When Jesus got to Peter's he was told about Peter's mother in law extremely sick with a fever lying in bed in the next room.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 166 31 There were 3 types of fever common in Galilee. Malta fever: weakness, anaemia, wasting away. It lasted months and usually ended in death. Intermittent fever: something like typhoid fever. Malaria: (Called a burning fever in the TALMUD). There were marshes where the Sea of Galilee met the Jordan River which were full of malaria infected mosquitoes. Luke calls the fever the woman had a great fever - a medical expression indicating she was incapacitated, bed ridden and very, very ill.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 167 31 The traditional treatment for a 'Burning fever' according to the Talmud was to tie an iron knife with a braid of hair to a thorn bush. On successive days Exodus 3:2-3 was read, The second day Exodus 3:4 was read, The third day Exodus 3:5. Then a magical formula was spoken and the cure was achieved. Jesus didn't use it.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 168 31 Jesus simply spoke a word - commanded the fever leave her or - simply stated that she was healed, Then He took her by the hand and helped her out of bed. She immediately got up and went to help in the noon meal and household serving of the guests. MANY OF US DO NOT EXPERIENCE 'MIRACLES' BECAUSE WE DO NOT GET UP FROM OUR PROBLEM, LEAVE IT AND GO TO WORK SERVING. You can't claim healing while lying in bed moaning. If The Lord has healed you and you BELIEVE it, you get up from the sick bed and go to work serving him.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 169 31 Every time Jesus performed a spiritual action, took authority over a physical situation, something scripture calls 'virtue' left him. This is best described 'spiritual energy'. Jesus must have been tired. He had read and taught in the synagogue, cast out a demon and healed at least one if not two individuals before the noon meal. Jesus had a full Sabbath afternoon. When we are to tired to go on ourselves, if we do God will provide the strength to serve.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 170 31 That evening after Sabbath had ended, the town brought everyone they could find who was sick or demon possessed to Peter's house to Jesus and he made time and energy for each one. Remember his statement that his meat was to do God's will. Jesus always had or made time to help those who crossed his path and needed his assistance.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 171 31 The probable reason the people waited until sundown to bring those in need was that at sundown Sabbath ended. Sabbath ended when 3 stars were visible in the sky. Officially Sabbath began at 6 PM Friday and ended 6 PM Saturday but who had clocks. When the sun was down and the stars were out, people could carry the sick Without violating the law which said No burden greater than the weight of 2 figs could be born on Sabbath - and - Without violating the Law which said you could keep the sick and injured from getting worse but could do nothing to improve their condition on the Sabbath.

PETER'S MOTHER-IN-LAW AND MANY OTHERS HEALED – CAPERNAUM MT 8.14-17 MK 1.29-1.34 LU 4.38-4.41 172 31 The disciples were learning very quickly that when a problem came up to take it to Jesus immediately. The people were coming to get from Jesus, they were not coming out of love. What Jesus wants from us is a permanent relationship, not to be used in time of trouble and forgotten until the next difficulty. He wants a relationship based on mutual love with us.

JESUS, WITH HIS DISCIPLES, TRAVELS AROUND GALILEE OUT OF CAPERNAUM – GALILEE MT 4.23-4.25 MK 1.35-1.39 LU 4.42-4.44 173 32 A ND IN THE MORNING, RISING UP A GREAT WHILE BEFORE DAY, HE WENT OUT, AND DEPARTED INTO A SOLITARY DESERT PLACE, AND THERE PRAYED. A ND S IMON AND THEY THAT WERE WITH HIM FOLLOWED AFTER HIM. A ND WHEN THEY HAD FOUND HIM, THEY SAID UNTO HIM, A LL MEN SEEK FOR THEE. A ND THE PEOPLE SOUGHT HIM, AND CAME UNTO HIM, AND STAYED HIM, THAT HE SHOULD NOT DEPART FROM THEM. A ND HE SAID UNTO THEM, I MUST PREACH THE KINGDOM OF G OD TO OTHER CITIES ALSO : FOR THEREFORE AM I SENT. A ND HE SAID UNTO THEM, L ET US GO INTO THE NEXT TOWNS, THAT I MAY PREACH THERE ALSO : FOR THEREFORE CAME I FORTH. A ND HE PREACHED IN THEIR SYNAGOGUES THROUGHOUT ALL G ALILEE, AND CAST OUT DEVILS.

JESUS, WITH HIS DISCIPLES, TRAVELS AROUND GALILEE OUT OF CAPERNAUM – GALILEE MT 4.23-4.25 MK 1.35-1.39 LU 4.42-4.44 174 32 A ND J ESUS WENT ABOUT ALL G ALILEE, TEACHING IN THEIR SYNAGOGUES, AND PREACHING THE GOSPEL OF THE KINGDOM, AND HEALING ALL MANNER OF SICKNESS AND ALL MANNER OF DISEASE AMONG THE PEOPLE. A ND HIS FAME WENT THROUGHOUT ALL S YRIA : AND THEY BROUGHT UNTO HIM ALL SICK PEOPLE THAT WERE TAKEN WITH DIVERS DISEASES AND TORMENTS, AND THOSE WHICH WERE POSSESSED WITH DEVILS, AND THOSE WHICH WERE LUNATICK, AND THOSE THAT HAD THE PALSY ; AND HE HEALED THEM. A ND THERE FOLLOWED HIM GREAT MULTITUDES OF PEOPLE FROM G ALILEE, AND FROM D ECAPOLIS, AND FROM J ERUSALEM, AND FROM J UDAEA, AND FROM BEYOND J ORDAN. (KJV)

JESUS, WITH HIS DISCIPLES, TRAVELS AROUND GALILEE OUT OF CAPERNAUM – GALILEE MT 4.23-4.25 MK 1.35-1.39 LU 4.42-4.44 175 32 Gen_3:8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. Gen_5:24 And Enoch walked with God: and he was not; for God took him. As taxing a day as Sabbath had been Jesus got up before dawn the next morning and went by himself out to the desert to be alone with God. To be away from the distractions of life to pray and talk with God. IF JESUS NEEDED IT, SO DO WE!

JESUS, WITH HIS DISCIPLES, TRAVELS AROUND GALILEE OUT OF CAPERNAUM – GALILEE MT 4.23-4.25 MK 1.35-1.39 LU 4.42-4.44 176 32 Peter probably still excited over the Sabbath events, thinking he is doing a good thing, leads a crowd out to Jesus. The crowd wants more. They want Jesus to stay with them in their town. Jesus did not resent having his private time disturbed. When God presented him with a opportunity to serve he took it, every time, no matter what else he was doing or had planned.

JESUS, WITH HIS DISCIPLES, TRAVELS AROUND GALILEE OUT OF CAPERNAUM – GALILEE MT 4.23-4.25 MK 1.35-1.39 LU 4.42-4.44 177 32 Prayer is not an escape from reality. It adds Gods' resources to our resources. Prayer does not do work It prepares us and others to do the work. We often say 'PRAYER CHAGES THINGS'. Most of the time the thing prayer changes is us. It prepares us to DO. As we go and DO armed with God's preparation things change.

JESUS, WITH HIS DISCIPLES, TRAVELS AROUND GALILEE OUT OF CAPERNAUM – GALILEE MT 4.23-4.25 MK 1.35-1.39 LU 4.42-4.44 178 32 Jesus told the crowd his message was for all, not just them. He could not expect to do God’s will by setting up shop and having people come to him. He was to go to them. Jesus never separated his words form his actions. Jesus never separated the spiritual need to the exclusion of the physical need. Jesus never separated heaven to the exclusion of earth. He was never so heavenly minded he was no earthly good.

JESUS, WITH HIS DISCIPLES, TRAVELS AROUND GALILEE OUT OF CAPERNAUM – GALILEE MT 4.23-4.25 MK 1.35-1.39 LU 4.42-4.44 179 32 Jesus would not let the demons he encountered identify him publicly forbidding them to speak every time they tried. He would not let them identify him as God's Son, Messiah. The people were looking for an earthly freedom. A conquering Messiah. Jesus was working to free men not from man's bondage (a symptom) but from Satan's bondage (the cause). The people were looking for an earthly kingdom. Jesus was working to bring about God's kingdom on earth. The place in man where God's will is done as quickly in their lives as it is done in heaven.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 180 33 A ND IT CAME TO PASS, WHEN HE WAS IN A CERTAIN CITY, BEHOLD, A MAN FULL OF LEPROSY : WHO SEEING J ESUS FELL ON HIS FACE, AND BESOUGHT HIM AND WORSHIPPED HIM, AND KNEELING DOWN TO HIM, SAYING, L ORD, IF THOU WILT, THOU CANST MAKE ME CLEAN. A ND J ESUS, MOVED WITH COMPASSION, PUT FORTH HIS HAND, AND TOUCHED HIM, AND SAITH UNTO HIM, I WILL ; BE THOU CLEAN. A ND AS SOON AS HE HAD SPOKEN, IMMEDIATELY HIS LEPROSY WAS CLEANSED AND DEPARTED FROM HIM.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 181 33 A ND J ESUS SAITH UNTO HIM, S EE THOU SAY NOTHING TO ANY MAN : BUT GO THY WAY, SHEW THYSELF TO THE PRIEST, AND OFFER FOR THY CLEANSING THOSE THINGS WHICH M OSES COMMANDED, FOR A TESTIMONY UNTO THEM. B UT HE WENT OUT, AND BEGAN TO PUBLISH IT MUCH, AND TO BLAZE ABROAD THE MATTER, INSOMUCH THAT J ESUS COULD NO MORE OPENLY ENTER INTO THE CITY, BUT WAS WITHOUT IN DESERT PLACES : AND GREAT MULTITUDES CAME TOGETHER UNTO HIM FROM EVERY QUARTER TO HEAR, AND TO BE HEALED BY HIM OF THEIR INFIRMITIES. A ND HE WITHDREW HIMSELF INTO THE WILDERNESS, AND PRAYED.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 182 33 Leprosy was the most terrible disease a man could contract. It came in several forms and types: Anesthetic leprosy There is an unaccountable lethargy and pain in the joints. Later there is a loss of feeling and sensation in some part of the body. The nervous system would be effected. Muscles would waste away. Tendons would contract until the hand and feet became like claws. With the loss of feeling the extremities would be injured and infected. Ulcers would form. Fingers, toes, hands and feet would literally fall off. Over a 20-30 year period the body would literally disintegrate until death came.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 183 33 Nodular or Tubercular leprosy: There is an unaccountable lethargy and pain in the joints. It may start with little pink nodules, symmetrical discolored patches on the back which turn brown. The nodules form in the folds of the skin on the cheeks, nose lips and forehead. The skin thickens and they grow to be large ulcers on the skin. They would develop a foul discharge. The eye brows would fall out giving the eyes a staring look. The vocal chords would ulcerate making the voice harsh, raspy, and wheezing. The hand and feet would ulcerate. Over an average 9 year period the victim would slowly become a repulsive mass of growths literally wasting away eventually dying in a state of mental decay and coma.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 184 33 Leprosy was so feared that nearly any skin disorder was classed as leprosy. Lepers as soon as they were diagnosed were treated as if they were dead already. They were totally and completely banished from society. [Lev 13:45-46] The victim had to: dwell away from others, wear torn clothing, have his face covered to the upper lip, have a bared head. Everywhere he went he had to call out "Unclean, Unclean!”

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 185 33 In the middle ages if a man was found to have leprosy he was taken by the priest who donned his robes and pronounces a burial service over him. He was then considered and treated as a walking dead man. In Palestine in Jesus time, the leper was banned from Jerusalem or any other walled city. In the Synangogue there was a special isolated chamber for him about 10 feet high and 6 feet wide called the Mechitsah.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 186 33 The Law indicated 61 ways a man could be defiled. Contact with a leper was second only to contact with a dead body. If a leper stuck his head through a doorway or window into a building it was unclean and defiled up to the rafters. In the open a leper could come no closer than 4 cubits (6 feet) from another man and If the leper were up wind he had to stay 100 cubits (150 feet) away. Jesus touched the leper.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 187 33 The leper approached Jesus with confidence: He believed that Jesus would not flee or stone him (which he could have done legally). Jesus was willing to accept the man that the law and anyone else would have rejected and driven away. No man was too unclean to approach Jesus He believed that Jesus could, if he would, heal him of his leprosy. There was no known cure (in or out of Scripture) for leprosy. The leper was sure Jesus could do what no other could do or even knew how to do.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 188 33 The leper approached Jesus with humility: He did not demand. He expressed confidence and his belief in Jesus ability. He brought nothing with which to bargain with Jesus.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 189 33 The leper approached Jesus with reverence: He worshipped (GK: proskunein) Jesus. The word is only used to describe a man's actions and feeling when in the presence of a divine god. He knew that in Jesus presence, he was in God's presence.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 190 33 Jesus reacted with compassion. Compassion goes way beyond Sympathy. Sympathy says, "I feel your pain and understand. I am sorry for you". Compassion says "I feel your pain and understand. I am sorry for you. Here is what I am going to do to ease your pain" and then goes ahead and does it. By Law and by common sense Jesus should have run the other way. Instead he "reached out and touched" (not by long distance) the leper. The lepers faith coupled with Jesus compassion and power caused the leprosy to leave the man's body and the man to be healed.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 191 33 For Jesus there was one over riding obligation in life: TO HELP. There was only one over riding law: TO LOVE. These caused him to defy all contrary laws and rules and to defy all physical risks. To a true doctor a sick or injury person no matter who awful his condition is no disgusting. It is a human in need of his help and skill. His disease is not a menace it is an enemy to be conquered. The individual is a victim in need of deliverance.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 192 33 Jesus was like that. God is like that. We should be like that! ARE WE WILLING TO BREAK ANY CONVENTION AND TAKE ANY RISK TO HELP ANOTHER IN NEED? Jesus often told those with whom he dealt in private to keep the encounter private [Mt 9.30, 12.16, 17.9, Mk 1.34, 5.43, 7.36, 8.26]. Jesus told the man not to speak to anyone else about how he had been made clean. Jesus had to change men’s hearts and minds to see his bringing God's kingdom meant acting in love not revolution.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 193 33 Since real leprosy was incurable the cleansing process was used by those who had other skin disorders which had been erroneously diagnosed as leprosy but had now healed. Jesus sent the man to the priest to go through the Law's cleansing process [Lev 14]. The leper was examined by a priest. 2 birds were taken one was killed. The other was taken along with cedar, scarlet and hysop were dipped in the blood of the first. The second bird was set free. The former leper washed himself and his clothes and he shaved.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 194 33 7 days passed and he was examined again by the priest. He shaved his head and eyebrows. Sacrifices were made consisting of 2 male lambs without blemish, One ewe lamb, 3/10 of a deal of fine flour mingled with oil, and One log of oil. The restored leper was touched on the right ear, thumb and and great toe with sacrificial blood and oil. He was examined again. If clean, he was given a certificate of cleansing and sent on his way a man restored to society.

LEPER HEALED - GALILEE MT 8.2-8.4 MK 1.40-1.45 LU 5.12-5.16 195 33 God being involved in our situation does not place us above the proper and correct actions and responsibilities of society. Neither does our relationship with GOD mean we can neglect the helps and science available to us. We must do all we can do to co-operate with God's power to achieve our desire and goal. A miracle does not come from waiting on God to do it all. It comes when faith filled human effort is combined with God's direction and power.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 196 34 A ND AGAIN HE ENTERED INTO C APERNAUM, ( HIS HOME TOWN ) AFTER SOME DAYS ; AND IT WAS NOISED THAT HE WAS IN THE HOUSE. A ND IT CAME TO PASS ON A CERTAIN DAY, AS HE WAS TEACHING, THAT THERE WERE P HARISEES AND DOCTORS OF THE LAW SITTING BY, WHICH WERE COME OUT OF EVERY TOWN OF G ALILEE, AND J UDAEA, AND J ERUSALEM : AND THE POWER OF THE L ORD WAS PRESENT TO HEAL THEM. A ND STRAIGHTWAY MANY WERE GATHERED TOGETHER, INSOMUCH THAT THERE WAS NO ROOM TO RECEIVE THEM, NO, NOT SO MUCH AS ABOUT THE DOOR : AND HE PREACHED THE WORD UNTO THEM.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 197 34 A ND, BEHOLD, MEN BROUGHT IN A BED A MAN WHICH WAS TAKEN WITH A PALSY, WHICH WAS BORNE OF FOUR. A ND THEY SOUGHT MEANS TO BRING HIM IN, AND TO LAY HIM BEFORE HIM. A ND WHEN THEY COULD NOT FIND BY WHAT WAY THEY MIGHT BRING HIM IN BECAUSE OF THE MULTITUDE, THEY WENT UPON THE HOUSETOP, AND THEY UNCOVERED THE ROOF WHERE HE WAS : AND WHEN THEY HAD BROKEN IT UP, THEY LET DOWN THE BED WHEREIN THE SICK OF THE PALSY LAY THROUGH THE TILING WITH HIS COUCH INTO THE MIDST BEFORE J ESUS. W HEN J ESUS SAW THEIR FAITH, HE SAID UNTO THE SICK OF THE PALSY, S ON, BE OF GOOD CHEER ; THY SINS ARE FORGIVEN THEE.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 198 34 B UT THERE WERE CERTAIN OF THE SCRIBES AND THE P HARISEES SITTING THERE, AND REASONING IN THEIR HEARTS, SAID WITHIN THEMSELVES, T HIS MAN BLASPHEMETH. W HY DOTH THIS MAN THUS SPEAK BLASPHEMIES ? WHO CAN FORGIVE SINS BUT G OD ONLY ? A ND IMMEDIATELY WHEN J ESUS PERCEIVED IN HIS SPIRIT THAT THEY SO REASONED WITHIN THEMSELVES AND PERCEIVED THEIR THOUGHTS. A ND KNOWING THEIR THOUGHTS, HE SAID UNTO THEM, W HEREFORE THINK YE EVIL IN YOUR HEARTS ? W HY REASON YE THESE THINGS IN YOUR HEARTS ? W HETHER IS IT EASIER TO SAY TO THE SICK OF THE PALSY, T HY SINS BE FORGIVEN THEE ; OR TO SAY, A RISE, AND TAKE UP THY BED, AND WALK ?

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 199 34 B UT THAT YE MAY KNOW THAT THE S ON OF MAN HATH POWER UPON EARTH TO FORGIVE SINS, ( HE SAID UNTO THE SICK OF THE PALSY,) I SAY UNTO THEE, A RISE, AND TAKE UP THY BED, AND GO THY WAY INTO THINE HOUSE. A ND IMMEDIATELY HE AROSE UP BEFORE THEM, TOOK UP THE BED WHEREON HE LAY, AND WENT FORTH BEFORE THEM ALL AND DEPARTED TO HIS HOUSE GLORIFYING G OD. W HEN THE MULTITUDES SAW IT, THEY ALL MARVELED, WERE AMAZED, WITH FEAR AND GLORIFIED G OD, WHICH HAD GIVEN SUCH POWER UNTO MEN, SAYING, W E NEVER SAW IT ON THIS FASHION. W E HAVE SEEN STRANGE THINGS TO DAY.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 200 34 Jesus is now so closely associated with Capernaum, it is called his home town. It is in Capernaum probably in the home of Peter that Jesus has his 'home base'. Jesus was in a house (probably Peter's home) and the crowds heard he was back. In the morning the door of a Jewish home would be opened and anyone who wished could enter and leave at will. The open door was an invitation to do so. Hospitality was a sacred duty.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 201 34 To this home, after it was filled to overflow capacity, 4 men bring a invalid friend to see Jesus. Note that the man is brought to Jesus by his friends. It is their persistence and faith that get him to Jesus and bring about his healing and forgiveness. It was not his own doing. A Christian with a non-Christian friend will not let go or give up on that friend until he has brought him to and introduced him to Jesus. We cannot make them choose or force them to believe but we must not quit trying to get them into Christ's presence. That may mean we let them see Christ in and through us and our lives. Who do your non-Christian friends see when they are with you?

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 202 34 The homes in Palestine had flat roofs. The roof was a place were the owner would go for some quiet relaxation and mediation so there was usually a stairway on the outside that lead to the roof. The roofs were constructed by supporting flat beams laid from wall to wall at three foot intervals. The spaces between beams were filled with brush wood and packed tight with clay. Often grass was grown on the roof to insulate and cool the home below. When the men tore open a hole they did very little damage. The damage they did do was easily and quickly repaired.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 203 34 In Palestine it was a common belief that all sickness was the result of sin. As a result no sickness could be cured until the sin had been forgiven. It may be that the man believed it was God punishing him and therefore he could not be healed. Once he realized God was not his enemy, he could accept and receive his healing. It is true that sickness, disease and injury are all the result of sin. In God's creation they had no part until man sinned himself. They are not necessarily the result of sin on the part of the sick or injured.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 204 34 Seeing the faith of the mans friends Jesus announces to the man that his sins are forgiven. God is not angry at him but is his friend and helper. We cannot deduce whether Jesus was actually forgiving the man’s sins on the spot or simply announcing to him that his sins were already forgiven and that sin was not his problem any more. It is likely that given the belief that sin caused all suffering, the man had frequently repented of everything and anything he could possibly think of to repent of.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 205 34 The scribes and apparently some Pharisees were present and had a fit. They were there because there was a crowd and it was their 'duty' to see to it that no false teaching or blasphemy was taking place. When Jesus announced the forgiveness of the infirm man’s sins they came unglued. "No one can forgive sin except God". Jesus had assumed the position that only God could rightfully take. This was blasphemy. The penalty for blasphemy is death. [Lev 24:16]

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 206 34 Jesus answers with a simple question. Is it easier to say your sins are forgiven or to say get up and walk? And what difference does it make which is spoken? Any con man could announce 'your sins are forgiven'. There was no way to prove it one way or the other. But to say 'Get up and walk' had as it's proof in the result. When the Scribes objected in horror Jesus turned their teaching against them as proof of who he was.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 207 34 When the Scribes objected in horror Jesus turned their teaching against them as proof of who he was. If as the Scribes and Pharisees held, the man could not be healed until his sin was forgiven and he got up and walked away whole, his sins must also have been forgiven! The man walking out with his bed was proof his sins were forgiven. After all it was their own teaching. By their own statements a man who is healed is also forgiven. If the man got up and walked then Jesus must possess the God given authority to forgive sins and the Scribes and Pharisees have no case in which to object.

PARALYTIC HEALED – CAPERNAUM MT 9.2-9.8 MK 2.1-12 LU 5.17-5.26 208 34 Jesus, to prove his authority commanded that the man get up and walk home carrying his bed. When he actually got up and did it everyone their understood the point and the authority that was in their presence. Jesus claim to forgive sin was true. The scribes came to a boil. They could not allow Jesus to live.

CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 209 35 A ND HE WENT FORTH AGAIN BY THE SEA SIDE ; AND ALL THE MULTITUDE RESORTED UNTO HIM, AND HE TAUGHT THEM. A ND AS J ESUS PASSED FORTH FROM THENCE, HE SAW A MAN, NAMED M ATTHEW, ( A. K. A. L EVI THE SON OF A LPHAEUS,) A PUBLICAN, SITTING AT THE RECEIPT OF CUSTOM : AND HE SAITH UNTO HIM, F OLLOW ME. A ND HE AROSE, LEFT ALL AND FOLLOWED HIM.

CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 210 35 Jesus is now doing more and more teaching out of doors as he is not welcome in the Synagogues nearly so openly as before. On the way back from a lake side lesson, Jesus passes Matthew a tax collector at work. Tax collectors were the most hated people in all of Israel. Palestine was subject to the Romans and Roman taxes. The tax collectors were Jews who had agreed to serve Rome in the subordination of their countrymen. They got rich serving their homelands conquerors at the expense of their own people.

CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 211 35 The Romans usually would assess a district a certain figure and hold the district collection duties out for bid. The highest bidder won the right to collect the taxes. As long and the collector turned in the figure the Romans set, he was free to keep anything extra he collected. With no public forum or media to inform people as to the proper amount to pay the collectors set their own figures and the people never knew whether it was correct or not. By the time Jesus called Matthew the system was no longer in use because the abuses had grown so great. The tax collector still was free to abuse the system and did.

CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 212 35 There were 2 types of taxes collected: Taxes: There was a 'poll' tax paid by all men 14 to 65 and all women 12 to 65. It was a tax for existing. There was the ground tax which consisted of 1/10 of all grain grown and 1/5 of all wine and oil produced. There was the income tax which amounted to 1% of a mans income. In these taxes there was not much room for abuse since they had become statutory taxes and everyone knew the proper amount to pay and be collected.

CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 213 35 Duties: There was a tax for using the main roads, harbors and markets. There was a use tax for each cart, each wheel and each animal used. There were sales taxes and import and export duties. A tax collector could stop anyone he chose while travelling on the road and charge him nearly anything he felt like charging. If the man could not pay the collector would lend him the money at enormous rates of interest. Capernaum was a great source of international revenue being on the main north south and east west trade routes. Great place to collect duties.

CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 214 35 Tax collectors were barred from the Synagogues [Lev 20:5] and were classed with the unclean beasts and animals. As Jesus passes by Matthew as he was sitting collecting taxes and invites Mathew to follow him. Matthew must have known of or had an interest in what Jesus taught because he immediately left his entire tax collecting operation and followed Jesus.

CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 215 35 Matthew’s decision to follow Jesus involved a great life change than that of Peter, Andrew, James and John. Jesus invited a man no one else would deal with to work with him every day. Matthew give up everything to follow Jesus. Of the Apostles he was the most well off and he gave up the most - everything he had to follow Jesus. He could not go back to tax collecting like the others could go back to their boats. He staked everything on following Jesus.

CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 216 35 Matthew brought one thing with him. His ability to write and communicate. He was learned in writing and keeping records and details. He would put these skills to use when writing his Gospel for us.

CALL OF MATTHEW - ?????? MT 9.9 MK 2.13-2.14 LU 5.27-5.28 217 35 If we place John chapter 6 before John chapter 5, the sequence of events seems to make more sense. If the events in chapter 6 came first, then the feast of the Jews that Jesus went to Jerusalem to celebrate was Pentecost which takes place about 7 weeks after Passover. If chapter 5 does come first, the feast is Passover. Jesus probably went to Jerusalem to celebrate Passover and stayed on with family or friends (John the Baptist's family or Mary, Martha and Lazarus ??) until Pentecost.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 218 36 [1] After this there was a feast of the Jews; and Jesus went up to Jerusalem. [2] Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. [3] In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. [4] For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. [5] And a certain man was there, which had an infirmity thirty and eight years.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 219 36 [6] When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? [7] The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. [8] Jesus saith unto him, Rise, take up thy bed, and walk. [9] And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 220 36 There were 3 Jewish feasts of obligation: Passover, Pentecost and the feast of Tabernacles. Every Jewish male within 15 miles of Jerusalem was obligated to attend these observances in Jerusalem. Galilee was about 60 miles north of Jerusalem. Jesus made it his habit to be in Jerusalem for every Passover and probably for every Pentecost and Tabernacle celebration as well.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 221 36 From the account it appears that Jesus is alone in Jerusalem; without a crowd or his disciples around him. It was a Sabbath so perhaps every one was in Synagogue (Church) and the streets were largely empty. He was in the area of the pool of Bethesda (House of Mercy) or Bethzatha (House of the Olive) as the better manuscripts have it. There was a quarter in Jerusalem know as Bethzatha.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 222 36 The word for pool is kolumbethron which is derived from the verb kolumban which means to dive so the pool was deep enough to swim in. Beneath the pool was an underground stream which fed the pool. Every so often it would probably cause a disturbance on the surface of the pool which the locals attributed to an angel. When the ‘angel’ disturbed the water it was believed that the first one in would be healed from any sickness or injury he suffered from. The fact that water was a great treasure in that part of the world aided the superstition.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 223 36 It seems rather silly to us that this belief could be held. But, if there were no truth to it and no one was every actually healed upon entering the water when it was 'disturbed', the belief would have quickly died out. If there were not some validity to the belief some of the infirm may well have drown given the implied depth of the water rather than being healed. People lining the pools edge all scrambling to be first.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 224 36 Jesus singles out a man who had been crippled 38 years and who apparently had been at the pool many of those years. Why Jesus picked out this man and only this man over all the others, we do not know. Jesus approached him and asked if he wanted to be healed. At first this may appear a cruel or silly question.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 225 36 One would think that in 38 years the man could have and would been first into the pool if he really wanted to be first. But he had been cared for those 38 years. He had adjusted or resigned himself to the fact of his disability. His life was to lay by a pool all day and have others care for his needs and pay his keep. (We often call this vacation). If he were to be healed, he would have to earn his own support. Those who were now caring for his needs would no longer need to do so and would not. He would have to join society and work life at the age of at least 38 and probably older.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 226 36 If we want God's working in our lives we have to really want it not just say that we do. If we are content or resigned to stay in our present condition, no change will come. Notice the man told Jesus why he could not be healed; why he was still lying there after so long a time. Like us so often, he was looking for his deliverance in one particular way and only one. He did not consider that there was any other way to achieve his goal. Like us so often, he blame others and the lack of their support for his long term condition. This in spite of dependence on others for 38 years.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 227 36 Jesus told the man to get up the very thing that the man by all appearances and in his own mind could not do. When God asks you to do what seems to be impossible, start doing it. Act!! When God's power is coupled with our wills and efforts to do it, God causes things to change and blessing to come to us. Our effort does obligate God's power. We don't initiate the act forcing God to work, we obey God’s command When God commands us to act and we do, then his power is made available to us and the impossible happens. WE ACT (OUR WILLS) IN OBEDIENCE TO GOD'S COMMAND AND THEN GOD'S POWER IS AVAILABLE. God stars the process. He is Lord, we are servant.

POOL OF BETHESADA - JERUSALEMJN 5.1-9 228 36 Note also: The bed the man was to carry was a stretcher like frame, a pallet (gk: krabbatos). All this happened on the Sabbath. On the Sabbath it was illegal to heal and illegal to carry a burden (like your bed).

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 229 36 [10] The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. [11] He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. [12] Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? [13] And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. [14] Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 230 36 [15] The man departed, and told the Jews that it was Jesus, which had made him whole. [16] And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. [17] But Jesus answered them, My Father worketh hitherto, and I work. [18] Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 231 36 The orthodox (conservative fundamentalists; the Jewish holiness movement) stopped the man as he returned home to point out he was violating the Sabbath. God's law simply said that the Sabbath was to be different from the other days of the week. Neither men nor their beasts were to be gainfully employed (work) on the Sabbath. They were to rest from their labors. Man's law had made a Sabbath impossible to keep according to mans regulations. Even wooden legs worn or false teeth or certain jewelry was cause for the violator to be put to death. A person really had to WORK to keep the sabbath.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 232 36 The man answered and said he had just been healed The man who healed him told him to take his bed home with him. He probably 'confessed his sin' to the Jews, left his bed where he stood and went his way. He could not point out the man who had healed him because he did not know him and Jesus had slipped away in the crowd that was gathering.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 233 36 Later Jesus and the man met in the temple. Jesus went to him and warned him to sin no more. Jesus was certainly not talking about carrying a bed on the Sabbath. Jesus had told the man to do it in the first place. The Jews of Jesus day believed that sin and sickness were directly related. If you were sick or infirm, you had sinned. If you were healed, you were forgiven. The man had been healed without confession of sin. He may have been tempted with the thought that he was above sin at that point. Jesus reminds him of his obligation to God.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 234 36 We still have those who use the forgiveness God has made available to us as an excuse to sin whenever, wherever, and as often as they choose. If we are to experience God's mercy, grace and forgiveness we need to repent (change our ways and minds). It is far more than reciting 'magic words' in a hollow confession. Jesus warning about sinning no more being fresh in his mind and he being a Jew, he was concerned about having been caught carrying a burden on the Sabbath. The man sought out the Orthodox Jews and pointed Jesus out to them explaining it was at his command he violated the Sabbath and that he really had little choice in the matter.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 235 36 The Jews came to Jesus and began to charge him and persecute him over the violation of the Sabbath. The tense of the verbs in verse 18 describing the charges against Jesus are in the imperfect tense indicating these were things that Jesus did repeatedly. Jesus turned to them and simply said, God, My Father works on the Sabbath, and so do I. God rested on the seventh day. He rested from creation only. His higher work, love, judgment, mercy, compassion continued right on through the day of rest with no ceasing or interruption.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 236 36 What follows is the first of the long 'sermons' or 'lessons' attributed to Jesus in the Gospel of John. John is near 100 years old in Ephesus. John is probably reflecting the that things Jesus said about certain topics and giving us the 'note takers' outline of Jesus sermon. While the words may not be Jesus actual words, word for word, they do represent his actual message. The truths are inspired by the Holy Spirit. The things that Jesus said would have a scandalous impact on the Jews. To those of us who believe and are from a western culture the words do not carry the same impact.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 237 36 Jesus claims to be ‘the Son of Man’. The miracles he did authenticated his claim to be Messiah. Isa 35:4-6 Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you. 5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6 Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. Jer 31:8-9 Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. 9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 238 36 Jesus claimed to have the power to raise the dead and once raised, be their judge. To the Jews only God alone has this power and prerogative. The function of killing and making alive belonged to God alone. As time passed in Jewish history, this to became a duty of God's chosen one, his Messiah. To make these claims and to do so repeatedly was extraordinary. To do this falsely brought immediate judgment and death by stoning at the hands of the Jews. The only reason they waited is that many of the people believed or at least claimed to believe Jesus proclamations concerning himself.

HEALING OF THE INFIRM MAN – JERUSALEM JN 5.10-18 239 36 JESUS LEFT AND LEAVES NO DOUBT. EITHER HE IS A LYING BLASPHEMER OR HE IS THE SON OF GOD, MESSIAH, LORD OF ALL! THERE IS NO PLACE FOR NEUTRALITY. EVERY MAN MUST CHOOSE FOR HIMSELF ABOUT WHO JESUS IS. EVERY MAN'S FATE IS BASED ON THAT CHOICE.

JESUS TEACHINGS - JERUSALEMJN 5.19-20 240 36 [19]Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. [20]For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.

JESUS TEACHINGS - JERUSALEMJN 5.19-20 241 36 Jesus makes 3 statements regarding his relationship with God: He identifies himself as God's son and God as his Father. He bases his relationship on obedience. His obedience is based on love not forced obedience to one more powerful. He does what the Father does and bids. To see him is to see the Father. To know Jesus is to know God.

JESUS TEACHINGS - JERUSALEMJN 5.19-20 242 36 Jesus statements show several things: He is absolutely confident that his future was in God's hands. No man could stop him doing what God had directed. He was fearless. In no situation or circumstance would Jesus alter his presentation of God and God's truth. It was far more important to be true to God than to allow fear of man to alter his position.

Son of Man: (from Nelson's Illustrated Bible Dictionary; (Copyright (C) 1986, Thomas Nelson Publishers) 243 36 Jesus claims to be ‘the Son of Man’. The phrase is first used in Daniel 7:13-14 where it is translated 'a son of man'. The article is incorrectly translated it should be 'The Son of Man'. It is used to describe one who comes and puts down the bloody and beastly kingdoms and establishes a new humane kingdom that rules the earth. In Jewish thought the title came to refer to God's Chosen One, the Messiah. Jesus used the title often to describe himself.

Son of Man: (from Nelson's Illustrated Bible Dictionary; (Copyright (C) 1986, Thomas Nelson Publishers) 244 36 Jesus applied this title to Himself in three distinct ways: First, He used the title in a general way, almost as a substitute for the pronoun "I." A good example of this occurred in the saying where Jesus contrasted John the Baptist, who "came neither eating bread nor drinking wine," with the Son of Man, who "has come eating and drinking". Another example is the statement that "the Son of Man has nowhere to lay His head". In this instance Jesus warned a would ‑ be disciple that those who wanted to follow Him must expect to share His homeless existence.

Son of Man: (from Nelson's Illustrated Bible Dictionary; (Copyright (C) 1986, Thomas Nelson Publishers) 245 36 Jesus applied this title to Himself in three distinct ways: Second, Jesus used the title to emphasize that "the Son of Man must suffer" as had been prophesied. It was "written concerning the Son of Man, that He must suffer many things and be treated with contempt". When Jesus announced the presence of the betrayer at the Last Supper, He declared, "The Son of Man indeed goes just as it is written of Him". Later on the same evening He submitted to His captors with the words, "The Scriptures must be fulfilled".

Son of Man: (from Nelson's Illustrated Bible Dictionary; (Copyright (C) 1986, Thomas Nelson Publishers) 246 36 Jesus applied this title to Himself in three distinct ways: Third, Jesus used the title Son of Man to refer to Himself as the one who exercised exceptional authority ‑‑ authority delegated to Him by God. "The Son of Man has power [authority] on earth to forgive sins" He exercised this authority in a way that made some people criticize Him for acting with the authority of God: "The Son of Man is also Lord of the Sabbath". The Son of Man appeared to speak and act in these cases as the representative man. If God had given man dominion over all the works of His hands, then He who was the Son of Man in this special representative sense was in a position to exercise that dominion.

Son of Man: (from Nelson's Illustrated Bible Dictionary; (Copyright (C) 1986, Thomas Nelson Publishers) 247 36 Near the end of His ministry, Jesus spoke of His authority as the Son of Man at the end of time. Men and women "will see the Son of Man coming in the clouds with great power and glory,". He also stated to the high priest and other members of the supreme court of Israel: "You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven". He seemed deserted and humiliated as He stood there awaiting their verdict. But the tables would be turned when they saw Him vindicated by God as Ruler and Judge of all the world.

Son of Man: (from Nelson's Illustrated Bible Dictionary; (Copyright (C) 1986, Thomas Nelson Publishers) 248 36 Only twice in the New Testament was Jesus referred to as the Son of Man by anyone other than Himself. When Stephen, condemned by the Jewish SANHEDRIN, saw "the Son of Man standing at the right hand of God". Then in Stephen's vision the Son of Man stood as his heavenly advocate, in fulfillment of Jesus' words: "Whoever confesses Me before men, him the Son of Man also will confess before the angels of God". John seeing Jesus in the Book of Revelation says: Rev_1:13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. Rev_14:14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

Son of God: (from Nelson's Illustrated Bible Dictionary; Copyright (C) 1986, Thomas Nelson Publishers) 249 36 While a son of man had an earthly father A son of God had God as their father / progenitor The title was used of angels Gen 6.2 / Job 1.6. It was used of Jesus often It was used of the Church Believers in Jesus as Lord are given the opportunity to become “sons of God” John 1:12 It was used of Israel (the nation) if they would obey and serve God Hosea 11.1 / Ex 4.22. It was used of kings who would honor God and do His will 2 Sam 7.14

Son of God: (from Nelson's Illustrated Bible Dictionary; Copyright (C) 1986, Thomas Nelson Publishers) 250 36 Any one referred to as another’s son was to describe someone with a close personal relationship and intimate knowledge of the other. A son carried the traits and genes of his Father. He was like his father. He knew what his father was like and was in the best situation of all to describe his Father to others. He carried the authority and power of his father and represented him to others.

Son of God: (from Nelson's Illustrated Bible Dictionary; Copyright (C) 1986, Thomas Nelson Publishers) 251 36 Jesus seldom used to describe himself but He never rejected the title. In Jewish thought the title carried the meaning of being equal with and just like God. To claim or to receive honor as the Son of God was to claim special position and equality with God. It was to claim that to see Jesus was to see God. It is in fact that through Jesus life, God was revealing himself to man.

Son of God: (from Nelson's Illustrated Bible Dictionary; Copyright (C) 1986, Thomas Nelson Publishers) 252 36 Jesus was acclaimed as the Son of God at His baptism But He was also given this title by the angel Gabriel at the annunciation: "That Holy One who is to be born will be called the Son of God". The Gospel of John especially makes it clear that the Father ‑ Son relationship belongs to eternity ‑‑ that the Son is supremely qualified to reveal the Father because He has His eternal being "in the bosom of the Father".

Son of God: (from Nelson's Illustrated Bible Dictionary; Copyright (C) 1986, Thomas Nelson Publishers) 253 36 At one level the title Son of God belonged officially to the Messiah, who personified the nation of Israel. "Israel is My Son, My firstborn," said God to Pharaoh Of the promised prince of the house of David, God declared, "I will make him My firstborn". Jesus taught His disciples to think of God and to speak to Him as their Father. He did not link them with Himself in this relationship and speak to them of "our Father" ‑ yours and mine. The truth expressed in His words in is implied throughout His teaching: "My Father and your Father... My God and your God.” Note that when Jesus used the phrase “Our Father” when teaching his disciples to pray he teaching them how they should relate to and address God.

Son of God: (from Nelson's Illustrated Bible Dictionary; Copyright (C) 1986, Thomas Nelson Publishers) 254 36 As the Son of God in a special sense, Jesus made Himself known to the apostle Paul on the Damascus Road. Paul said "It pleased God... to reveal His Son in me". The proclamation of Jesus as the Son of God was central to Paul's preaching. When Jesus is presented as the Son of God in the New Testament, two aspects of His person are emphasized: His eternal relation to God as His Father and His perfect revelation of the Father to the human race.

JESUS TEACHINGS - JERUSALEMJN 5.21-23 255 36 [21] For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. [22] For the Father judgeth no man, but hath committed all judgment unto the Son: [23] That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.

JESUS TEACHINGS - JERUSALEMJN 5.21-23 256 36 3 functions ascribed to the Father belong to the Son: 1) Giver of life In time - this life. In Christ life is found and maximized. In eternity - the life to come. Eternal life is possessed only through Jesus Christ the Lord 2) Judge Judgment of men is based on their reaction/relationship to Jesus. Accept Jesus and the Father accepts you. Reject Jesus and you are rejected. 3) Receiver of honor God has placed the frst two attributes with the Son. Those who honor whom God has appointed, honor God. Those who reject those whom God has appointed reject and dishonor God.

JESUS TEACHINGS - JERUSALEMJN 5.24 257 36 [24] Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. To accept Jesus by believing what he said and claimed was to believe God. To accept Jesus was life; To reject him was death.

JESUS TEACHINGS - JERUSALEMJN 5.24 258 36 Believe what ??? 1) Believe God is as Jesus says He is. 2)To accept the way of life Jesus directs It is the only way to true lasting peace and joy It is not the world's way of life. 3) Acknowledge and accept the help and guidance of the Holy Spirit in every step of life.

JESUS TEACHINGS - JERUSALEMJN 5.24 259 36 Believing leads to a new relationship with: God:judge becomes Father distant becomes near strangeness becomes intimacy fear becomes love Men:hate becomes love selfishness becomes service bitterness becomes forgiveness Self:weakness becomes strength frustration becomes achievement tension becomes peace

JESUS TEACHINGS - JERUSALEMJN 5.25-29 260 36 [25] Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. [26] For as the Father hath life in himself; so hath he given to the Son to have life in himself; [27] And hath given him authority to execute judgment also, because he is the Son of man. [28] Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, [29] And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

JESUS TEACHINGS - JERUSALEMJN 5.25-29 261 36 Jesus continues to make some astounding claims: Son of God Life giver Life bringer Raise the dead to life and be their judge Dead: Two cases - Spiritually / Physically Dead does not mean cease to exist; does not mean annihilation It means to have ceased functioning as created and intended. It means to be separated from…

JESUS TEACHINGS - JERUSALEMJN 5.25-29 262 36 What is done in this life relative to Jesus determines eternity. What is done in this life is not just 'good' versus 'evil' on a balance with the weightier one deciding. The 'good' I do is only valid as a response to my relationship with Christ. I am not doing good to 'earn' my way into God's eternal presence but because it pleases the one I love and serve, Jesus Christ. My relationship with Christ makes the good I do valid. Outside of Christ all my good works, my righteousness is as filthy rags and is like wood, hay and stubble.

JESUS TEACHINGS - JERUSALEMJN 5.25-29 263 36 The judgment Jesus is referring to is the judgment of the dead. Chronological eschatology places this well after the resurrection of the believers and Christ's return for his Church. This judgment of 'good and evil' done in life will be the judgment of the non-believing world.

JESUS TEACHINGS - JERUSALEMJN 5.30 264 36 [30] I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. Jesus says his judgment is just, true, final. It is in line with the will of God and not of his own whim or will. Jesus says he is not seeking to serve himself but God his Father.

JESUS TEACHINGS - JERUSALEMJN 5.30 265 36 Man's judgment is always limited and unfair. It is influenced by his motives. injured pride makes it unfair prejudice makes it blind jealousy makes it biter self righteousness makes it condemnatory contempt makes it arrogant intolerance makes it harsh it is full of self conceit and envy it is ignorant

JESUS TEACHINGS - JERUSALEMJN 5.30 266 36 God's judgment is: Being Holy He knows the correct standard of right and wrong Being Loving It is delivered in charity seeking restoration Being Knowledge He know all the circumstances and situations involved. Being Just The guilty truly are guilt and the innocent, The justified truly righteous Jesus claims his judgment is God's judgment.

JESUS TEACHINGS - JERUSALEMJN 5.31-36 267 36 [31] If I bear witness of myself, my witness is not true. [32] There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. [33] Ye sent unto John, and he bare witness unto the truth. [34] But I receive not testimony from man: but these things I say, that ye might be saved. [35] He was a burning and a shining light: and ye were willing for a season to rejoice in his light. [36] But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.

JESUS TEACHINGS - JERUSALEMJN 5.31-36 268 36 Jesus uses the Rabbis' method of presenting a case: 1) There must be at least two independent witnesses; unsupported evidence cannot be accepted or considered. Deu 17.6 2Co 13.1 1Ti 5.19 Deu 19.5 Mat 18.16 2) A man's evidence about himself cannot be accepted. Jesus by saying 'my witness is not true' is not admitting he is false and a phony, He is simply acknowledging he cannot give evidence concerning himself that is 'legally' useable to make a judgment regarding himself.

JESUS TEACHINGS - JERUSALEMJN 5.31-36 269 36 Jesus provides 2 other witnesses: 1] John the BaptistJn 1.19, 20, 26, 29, 35, 36 Jesus pays a tribute to John and rebukes the Jews. John is described as a lamp that the Jews accepted and enjoyed as long as he said what they wanted to hear. God's message to men often causes humiliation and repentance and is not always enjoyable for the hearer. A lamp is lit by another, gives warmth and light to guide and eventually burns out.

JESUS TEACHINGS - JERUSALEMJN 5.31-36 270 36 Jesus provides 2 other witnesses: 2] Jesus works - his deeds The miracles and deeds that Jesus did clearly pointed to God. They brought about good, defeating the works of the devil, freeing the oppressed and victimized. They were super-natural, beyond 'man's' ability and expectations. They pointed to the use of God's power and God's presence.

JESUS TEACHINGS - JERUSALEMJN 5.43-47 271 36 [43] I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. [44] How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? [45] Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. [46] For had ye believed Moses, ye would have believed me: for he wrote of me. [47] But if ye believe not his writings, how shall ye believe my words? (KJV)

JESUS TEACHINGS - JERUSALEMJN 5.43-47 272 36 As long as we measure themselves against others, we are satisfied with ourselves. We can always find someone we think is worse than we are… There is no faith in this. We set ourselves up as the standard of measure. When we compare self to Jesus and his standard, we are humbled and see ourselves to be inadequate. We can clearly see that we fall short of God’s standards. Out of this comes faith. We see that we have nothing left to do but trust Jesus‘ sacrifice for us and God’s mercy and grace for our relationship to Him.

JESUS TEACHINGS - JERUSALEMJN 5.43-47 273 36 The Jews thought the Moses was mediating on their behalf before God because they were "Abraham's children". Jesus said Moses was condemning them. All of the Law of Moses and all of Moses words pointed to man’s inability to meet God's standard in himself and pointed to man's need of a Savior, Jesus.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 274 37 A ND IT CAME TO PASS ON THE SECOND SABBATH AFTER THE FIRST, THAT HE WENT THROUGH THE CORN FIELDS ; AND HIS DISCIPLES WERE AN HUNGRED, AND BEGAN TO PLUCK THE EARS OF CORN, AND TO EAT, RUBBING THEM IN THEIR HANDS. B UT WHEN CERTAIN OF THE P HARISEES SAW IT, THEY SAID UNTO HIM, B EHOLD, THY DISCIPLES DO THAT WHICH IS NOT LAWFUL TO DO UPON THE SABBATH DAY.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 275 37 A ND HE SAID UNTO THEM, H AVE YE NEVER READ WHAT D AVID DID, WHEN HE HAD NEED, AND WAS AN HUNGRED, HE, AND THEY THAT WERE WITH HIM ? H OW HE WENT INTO THE HOUSE OF G OD IN THE DAYS OF A BIATHAR THE HIGH PRIEST, AND DID EAT THE SHEWBREAD, WHICH IS NOT LAWFUL TO EAT BUT FOR THE PRIESTS, AND GAVE ALSO TO THEM WHICH WERE WITH HIM ? O R HAVE YE NOT READ IN THE LAW, HOW THAT ON THE SABBATH DAYS THE PRIESTS IN THE TEMPLE PROFANE THE SABBATH, AND ARE BLAMELESS ?

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 276 37 A ND HE SAID UNTO THEM, T HE SABBATH WAS MADE FOR MAN, AND NOT MAN FOR THE SABBATH : B UT I SAY UNTO YOU, T HAT IN THIS PLACE IS ONE GREATER THAN THE TEMPLE. B UT IF YE HAD KNOWN WHAT THIS MEANETH, I WILL HAVE MERCY, AND NOT SACRIFICE, YE WOULD NOT HAVE CONDEMNED THE GUILTLESS. A ND HE SAID UNTO THEM, T HAT THE S ON OF MAN IS L ORD ALSO OF THE SABBATH.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 277 37 As long as a traveler did not put a sickle to a field, he could pick and eat (harvest) out of the field as he traveled by. This was law. Deu 23:24-25 24 "When you enter your neighbor's vineyard, then you may eat grapes until you are fully satisfied, but you shall not put any in your basket. 25 "When you enter your neighbor's standing grain, then you may pluck the heads with your hand, but you shall not wield a sickle in your neighbor's standing grain. If you stopped along the road and picked a farmers crop today you would likely be arrested or shot.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 278 37 This was true on every day but the Sabbath. It was not lawful to work on the Sabbath. There were 39 classes of work identified by the law. Four were: Reaping Winnowing Threshing Preparing meals These were not allowed on the Sabbath.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 279 37 As Jesus and the Disciples traveled on the Sabbath (another limited activity), the disciples, by picking the corn (harvested it), cleaning it (winnowed it), and rolling it between their hands (threshed it), and eating the kernels (prepared it as a meal) They were violating the Sabbath according to the Jews. The Jews must have been travelling along with Jesus (to keep tabs on him) so they couldn't bring an accusation of traveling on the Sabbath without accusing themselves.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 280 37 SHOWBREAD (from Nelson's Illustrated Bible Dictionary) (Copyright 1986, Thomas Nelson Publishers) Holy or consecrated bread placed in the sanctuary of the tabernacle or Temple every Sabbath to symbolize God's presence and His provision for His people. The ritual always involved 12 loaves of bread, representing the 12 tribes of the nation of Israel. It was called showbread because it was kept continually on display in the Holy Place before God's presence in the Holy of Holies.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 281 37 SHOWBREAD (from Nelson's Illustrated Bible Dictionary) (Copyright 1986, Thomas Nelson Publishers) The Levites descended through the family of Kohath were in charge of preparing the showbread each week. On each Sabbath they placed fresh bread on the table of showbread and removed the week ‑ old bread from the sanctuary. The older bread was eaten by the priests; Whatever was left was burned with incense as an offering to the Lord.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 282 37 SHOWBREAD (from Nelson's Illustrated Bible Dictionary) (Copyright 1986, Thomas Nelson Publishers) When David fled from King Saul, he and his men came to Nob, where the tabernacle was located. David and his men were hungry, but Ahimelech, the high priest, had no ordinary food. So David asked for the "holy bread," the showbread that had been taken from the Holy Place.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 283 37 SHOWBREAD (from Nelson's Illustrated Bible Dictionary) (Copyright 1986, Thomas Nelson Publishers) When the Pharisees criticized Jesus' disciples for harvesting grain to eat as they walked through the fields on the Sabbath, Jesus reminded them of what David had done. Jesus and His disciples were also hungry and in need of nourishment.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 284 37 SHOWBREAD (from Nelson's Illustrated Bible Dictionary) (Copyright 1986, Thomas Nelson Publishers) Jesus taught that human need often was more important than a legalistic keeping of the law. He declared to the Pharisees, "The Sabbath was made for man, and not man for the Sabbath". The showbread symbolized the continual presence and provision of the Lord and the people's dependence on God's provision for their spiritual and physical needs. ‑‑ a presence and privison more vital than daily bread ‑‑

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 285 37 The Jews come to Jesus and point out the desecration of the Sabbath to Jesus. Jesus reminds them of King David's actions in 1Sa 2.1-6. Jesus message was that it was not the Sabbath that needed protection but men. Men were not created to serve the Sabbath but the Sabbath was created to benefit man. Rules, regulations and laws are not the master. They are created to make life fuller and better for men. They are to serve man not become his master.

DISCIPLES PICK GRAIN ON THE SABBATH - ON THE WAY TO GALILEE MT 12.1-12.8 MK 2.23-2.28 LU 6.1-6.5 286 37 Christianity consists of doing things - not of not doing things. True religion is not simply being obedient to unbending rules and regulations. One of the best ways to worship God is to help fellow men. If your religion, tradition, superstition, keeps you or provides you of your excuse for not helping, it is not Christianity. The only way to 'give' sacred things to God, the only way to demonstrate true worship, is to use them properly in helping others. THE FINAL DECIDER/ARBITRATOR IN THE USE OF THINGS OR IN THE DOING OF SOMETHING IS LOVE NOT LAW.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 287 38 A ND WHEN HE WAS DEPARTED THENCE, HE WENT INTO THEIR SYNAGOGUE AGAIN ALSO ON ANOTHER SABBATH, AND TAUGHT : A ND, BEHOLD, THERE WAS A MAN THERE WHICH HAD HIS RIGHT HAND WITHERED. A ND THEY ASKED HIM, SAYING, I S IT LAWFUL TO HEAL ON THE SABBATH DAYS ? THAT THEY MIGHT ACCUSE HIM. A ND THE SCRIBES AND P HARISEES WATCHED HIM, WHETHER HE WOULD HEAL ON THE SABBATH DAY ; THAT THEY MIGHT FIND AN ACCUSATION AGAINST HIM.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 288 38 B UT HE KNEW THEIR THOUGHTS, AND SAID TO THE MAN WHICH HAD THE WITHERED HAND, R ISE UP, AND STAND FORTH IN THE MIDST. A ND HE AROSE AND STOOD FORTH. A ND HE SAID UNTO THEM, W HAT MAN SHALL THERE BE AMONG YOU, THAT SHALL HAVE ONE SHEEP, AND IF IT FALL INTO A PIT ON THE SABBATH DAY, WILL HE NOT LAY HOLD ON IT, AND LIFT IT OUT ? H OW MUCH THEN IS A MAN BETTER THAN A SHEEP ? W HEREFORE IT IS LAWFUL TO DO WELL ON THE SABBATH DAYS. T HEN SAID J ESUS UNTO THEM, I WILL ASK YOU ONE THING ; I S IT LAWFUL ON THE SABBATH DAYS TO DO GOOD, OR TO DO EVIL ? TO SAVE LIFE, OR TO DESTROY IT ? B UT THEY HELD THEIR PEACE.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 289 38 A ND WHEN HE HAD LOOKED ROUND ABOUT ON THEM WITH ANGER, BEING GRIEVED FOR THE HARDNESS OF THEIR HEARTS, HE SAITH UNTO THE MAN, T HEN SAITH HE TO THE MAN, S TRETCH FORTH THINE HAND. A ND HE STRETCHED IT FORTH ; AND IT WAS RESTORED WHOLE, LIKE AS THE OTHER. T HEN THE P HARISEES WENT OUT, AND STRAIGHTWAY TOOK COUNSEL WITH THE H ERODIANS AGAINST HIM. A ND THEY WERE FILLED WITH MADNESS ; AND COMMUNED ONE WITH ANOTHER WHAT THEY MIGHT DO TO J ESUS ; HOW THEY MIGHT DESTROY HIM.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 290 38 Jesus returns on the Sabbath to the Synagogue. Jesus never cowered away from a dangerous or difficult situation. Knowing he was doing God's will, he faced tough times head on. A deputation from the Sanhedrin was there seated in the front seats of honor. They were not there to worship or learn or even to teach but to censor every word and action of Jesus. It was a task of the Sanhedrin to insure no one was 'misleading' the people or 'seducing' them with a false teaching. This was the reason the deputation was present in 'Jesus' home synagogue.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 291 38 A man was present who had a withered right hand. The Greek word indicates he had not been born this way but that some disease of accident had caused his hand to 'wither'. The Sanhedrin delegation (probably while Jesus was teaching) asked whether it was proper to help on the Sabbath. They weren’t there to insure the truth. They knew full well Jesus had done so in the past and were trying to 'officially' trap him into violating the Sabbath

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 292 38 Medical attention could be given on the Sabbath only to save a life, Medical attention to improve a condition was work and was forbidden. At most an injury could be keep from getting worse but never made better. A strict Jew should not even defend his life on the Sabbath. The Romans exempted the Jews from Military service because they could not be depended on to fight on a Sabbath.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 293 38 Jesus told the man to stand up in front of the congregation and turned their question back to them by asking: Is it lawful to good on the Sabbath or is it lawful to do evil? The law said that if an animal fell into a pit on the Sabbath, a man could carry food and water to it to sustain it until it could be properly extricated even if this carrying of provisions was otherwise illegal. If an animal is important enough to help on the Sabbath why not a man? If you can do good, is it not evil to not do it? If you are able to help and do not, isn't that evil? Is it good or evil to help a man with a withered hand? Is it good or evil to plot a way to kill the one who helps him? The Pharisees kept silent.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 294 38 Jesus turned toward the man and ordered him to stretch his hand forward. Something he probably was previously not able to do. The man did not argue or provide an excuse why he could not obey Jesus’ command. He simply attempted to obey by stretching out his withered hand. There was no doubt that he was to stretch out the disabled hand, not the useful one. As he did his withered hand was restored and made fully useful like his left hand.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 295 38 The Pharisees again having been silenced and put to shame got up and left. They sought out the Herodians to join them in a plot to kill Jesus. The Herodians were considered unclean. They had continual contact with the Romans as a part of Herod's court entourage. They did not and could not keep the law. Under normal circumstances the Pharisees and Sanhedrin would have nothing to do with them. Now however they entered into a death plot with them.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 296 38 Jesus understanding of religion and that of the Pharisees was completely different: The Pharisees believed religion was keeping and maintaining ritual, obeying rules and regulations. They carried out a multitude of external acts that were looked on as religious but seldom put themselves out to do anything for another especially if it meant setting aside one of their 'laws'. They were more loyal to their system, their religion, their denomination than they were to God.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 297 38 Jesus understanding of religion and that of the Pharisees was completely different: Jesus believed religion was serving. It was a love of God and a love of man. The most important aspect was the immediate and spontaneous answer to the cry of human need not the correct performance of a ritual, not the number of services we attend or chapters we read.

HEALING OF THE WITHERED HAND ON THE SABBATH - CAPERNAUM, GALILEE? MT 12.9-12.14 MK 3.1-3.6 LU 6.6-6.11 298 38 One of the highest compliments you can receive is persecution. If you are persecuted your enemy must consider you to be a real danger and threat. He must consider you to be effective.

JESUS ARRIVES AT THE SEA OF TIBERIUS FOLLOWED BY THE MULTITUDES - SEA OF TIBERIUS (GALILEE) MT 12.15-12.21 MK 3.7-3.12 299 39 B UT WHEN J ESUS KNEW IT [ THE PLOTTING AGAINST HIM ], HE WITHDREW HIMSELF WITH HIS DISCIPLES FROM THENCE TO THE SEA : AND A GREAT MULTITUDE FROM G ALILEE FOLLOWED HIM, AND FROM J UDAEA, A ND FROM J ERUSALEM, AND FROM I DUMAEA, AND FROM BEYOND J ORDAN ; AND THEY ABOUT T YRE AND S IDON, A GREAT MULTITUDE, WHEN THEY HAD HEARD WHAT GREAT THINGS HE DID, CAME UNTO HIM.

JESUS ARRIVES AT THE SEA OF TIBERIUS FOLLOWED BY THE MULTITUDES - SEA OF TIBERIUS (GALILEE) MT 12.15-12.21 MK 3.7-3.12 300 39 A ND HE SPAKE TO HIS DISCIPLES, THAT A SMALL SHIP SHOULD WAIT ON HIM BECAUSE OF THE MULTITUDE, LEST THEY SHOULD THRONG HIM. F OR HE HAD HEALED MANY ; INSOMUCH THAT THEY PRESSED UPON HIM FOR TO TOUCH HIM, AS MANY AS HAD PLAGUES. A ND UNCLEAN SPIRITS, WHEN THEY SAW HIM, FELL DOWN BEFORE HIM, AND CRIED, SAYING, T HOU ART THE S ON OF G OD. A ND HE STRAITLY CHARGED THEM THAT THEY SHOULD NOT MAKE HIM KNOWN. T HAT IT MIGHT BE FULFILLED WHICH WAS SPOKEN BY E SAIAS THE PROPHET, SAYING,

JESUS ARRIVES AT THE SEA OF TIBERIUS FOLLOWED BY THE MULTITUDES - SEA OF TIBERIUS (GALILEE) MT 12.15-12.21 MK 3.7-3.12 301 39 B EHOLD 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 SHEW JUDGMENT TO THE G ENTILES. H E SHALL NOT STRIVE, NOR CRY ; NEITHER SHALL ANY MAN HEAR HIS VOICE IN THE STREETS. A BRUISED REED SHALL HE NOT BREAK, AND SMOKING FLAX SHALL HE NOT QUENCH, TILL HE SEND FORTH JUDGMENT UNTO VICTORY. A ND IN HIS NAME SHALL THE G ENTILES TRUST. A ND HE HEALED THEM ALL.

JESUS ARRIVES AT THE SEA OF TIBERIUS FOLLOWED BY THE MULTITUDES - SEA OF TIBERIUS (GALILEE) MT 12.15-12.21 MK 3.7-3.12 302 39 Jesus never confused recklessness with courage. He withdrew for a time to allow both his enemies and followers to cool down a bit. The time for confrontation a clash was not yet come. Great crowds came from 100's of miles around to seek him out. Sick came for healing. They would often rush to touch him rather than wait for his touch. The demon possessed would throw themselves at his feet a proclaim him to be the Son of God. The demons knew that to be in the presence of Jesus, God's son was to be in the presence of God. They were afraid. A boat was kept in readiness to provide a way for Jesus to escape the crush of the crowd and to help control their enthusiasm.

JESUS ARRIVES AT THE SEA OF TIBERIUS FOLLOWED BY THE MULTITUDES - SEA OF TIBERIUS (GALILEE) MT 12.15-12.21 MK 3.7-3.12 303 39 Jesus instructed those with him and those who came to him to not spread the story of their meeting around. Jesus did not want to start an insurrection spiritually or politically. The people did still not understand the purpose or method Messiah was using. It was not through crushing power as people expected but through sacrificial service that Messiah was establishing his kingdom. Jesus thought of Messiahship during His first coming as expressed in love, the people thought of it in terms of national pride and supremacy, the kingship and rule of His second coming…

JESUS ARRIVES AT THE SEA OF TIBERIUS FOLLOWED BY THE MULTITUDES - SEA OF TIBERIUS (GALILEE) MT 12.15-12.21 MK 3.7-3.12 304 39 Matthew quotes Isaiah 42.1-4 a prophesy believed to be about Cyrus a gentile king. It was also a picture pointing to Christ: 1 "Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. 2 "He will not cry out or raise His voice, Nor make His voice heard in the street. 3 "A bruised reed He will not break And a dimly burning wick He will not extinguish; He will faithfully bring forth justice. 4 "He will not be disheartened or crushed Until He has established justice in the earth; And the coastlands will wait expectantly for His law.”

JESUS ARRIVES AT THE SEA OF TIBERIUS FOLLOWED BY THE MULTITUDES - SEA OF TIBERIUS (GALILEE) MT 12.15-12.21 MK 3.7-3.12 305 39 He came to bring justice i.e. giving to God what is his and giving to man what is his. He will not strive, cry aloud or be heard in the streets. Cry aloud is the word used to describe a barking dog, a calling raven or a brawling man. It was used to describe the uproar of a discontented audience in an amphitheater. Jesus was not a disputer or brawler. He had a quiet strong serenity which conquered by love not strife.

JESUS ARRIVES AT THE SEA OF TIBERIUS FOLLOWED BY THE MULTITUDES - SEA OF TIBERIUS (GALILEE) MT 12.15-12.21 MK 3.7-3.12 306 39 He did not break the crushed reed (one unable to stand erect) or quench the smoking wick (one which is not burning but is on the verge of extinction). Jesus did not come to discourage but to encourage. He brought understanding not contempt. In him the Gentiles have hope. Jesus invited not only the nation of Israel to God but the whole world. In him God reached to all men.

The Gospels Part 04 #23 John the Baptist points his disciples to Jesus to #39 Jesus arrives again in Galilee.

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The Gospels Part 04 #23 John the Baptist points his disciples to Jesus to #39 Jesus arrives again in Galilee.

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Presentation on theme: "The Gospels Part 04 #23 John the Baptist points his disciples to Jesus to #39 Jesus arrives again in Galilee."— Presentation transcript:

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