Book 3
The Calling Of Four Fishermen – Lesson 15
A Demon-possessed Man in the Synagogue – Lesson
16
Preaching in Galilee – Lesson 17
(Sermon on the Mount) - Beatitudes – Lesson 18
(Sermon on the Mount) - Character of Jesus’
Followers – Lesson 19
(Sermon on the Mount) – New and Old – Lesson 20
The Leper’s Cleansing – Lesson 21
A Paralyzed Man At Capernaum – Lesson 22
A HARMONY OF THE GOSPELS
As we continue following the life of Jesus as reported by the Gospel writers, Matthew, Mark, Luke and John, we come to the point at which he selected helpers. First were ordinary workers who were fishermen. Two sets of brothers, Simon and Andrew, James and John (sons of Zebedee) were the first to be called.
Jesus then began
healing the sick. He demonstrated control over all kinds of
diseases and returned a young boy from the dead. He began
gaining fame and multitudes of people thronged to be hear
him.
In this section he encounters some of his first
opposition. Scribes and Pharisees became interested in his
activities and began to follow him. They did not follow him
for the right purpose. They became the constant critics he
had to deal with.
The greatest sermon ever delivered is part of this
section of our study. The great Sermon on the Mount set
forth the fundamental principles upon which Christianity was
to be established. The great practical and ethical truths
enunciated by the Savior are timeless. Three lessons are
devoted to this great sermon.
The lessons continue with his healing the sick, exorcising demons and raising the dead. While this endeared him to multitudes of people it began to infuriate his opposition.
Lesson 15 – The Calling Of Four Fishermen - Matt. 4:18-22; Mark 1:16-20; Luke 5:1-11
10.
Describe the results when the nets were lowered into
the water
11.
What did Peter say about this?
12.
What does fishing for men mean? Do we have any duty
along this line and, if so, what is it?
Help with answers to Lesson 15
1. The Sea of Galilee was also called the sea of Tiberias, and the lake of Gennesareth, and also the sea of Chinnereth, Num. 34:11; Deut. 3:17; Josh. 12:3. It is about fifteen miles in length, and from six to nine in width. There is no part of Palestine, it is said, which can be compared in beauty with the environs of this lake.
2. Luke’s account tells us that Jesus saw two
boats standing by the lake but the fishermen had gone out of
them, and were washing their nets. The verb Luke used means
cleaning, removing any unwanted debris from the nets. It
indicates they were finished fishing for the day.
3. Jesus called them from a lower to a similar but
higher labor. He calls all honest tradesmen in this manner.
He invites carpenters to build his temple, servants to serve
the great King, physicians to heal immortal souls, merchants
to invest in pearls of great price, etc. The fishermen found
many points of resemblance between the old and new calling,
such as, 1. daily hardships and dangers; 2. earnest desire
for the objects sought; 3. skill and wisdom in the use of
means, etc. Disciples are fishers, human souls are fish, the
world is the sea, the gospel is the net, and eternal life is
the shore whither the catch is drawn.” (FG)
4. Two brothers, James and John, were mending their
nets. These two brothers, James and John, were getting their
nets ready for use. The verb (katartizô) means to
adjust, to articulate, to mend if needed (Luke 6:40; Rom.
9:22; Gal. 6:1). So they promptly left their boat and father
and followed Jesus. They had also already become disciples
of Jesus. Now there are four who follow him steadily. (RWP).
5. They left their nets immediately.
“Straightway” means immediately without hesitation and
“at once.” There was no hesitation in the decision to
leave behind their means of livelihood and follow the Lord.
6. Luke calls the lake “Gennesaret.” Supposed
to be a corruption of Chinnereth, which see. “The land of
Gennesaret,” Mt 14:34; Mr 6:53, was a tract of land some
three of four; miles long on the western border of the Sea
of Galilee. It was a lovely and exceedingly fertile region;
in it probably lay Capernaum and Bethsaida of Galilee,
places often visited by our Lord. (ATSD).
7. The fishing boat Jesus entered belonged to
Simon. “He did this that he might avoid the press, and
that the people might be better able both to see and to
hear.”
8. “Put out” is singular and was addressed to
Peter only. The verb “let down” is plural being
addressed generally to those in the boat. (FG).
9. His use of “Master” is a broader word than
“Rabbi.” It indicates a superior, but does not confine
his superiority to matters of instruction. The words of
Peter show a willingness to oblige or honor Jesus; but are
devoid of hope as to the thing proposed. Night was the time
for fishing (John 21:3) and the proper place to cast down
their nets was near the shore; but if Jesus wished to fish
by daylight in the middle of the lake, Simon was not so
weary to humor his wish. (FG).
10. The breaking of the nets is meant to say they
were tearing in two. The catch was so heavy the nets could
not hold them. “Verbs which signify the accomplishment of
a thing, are often to be understood as only signifying the
beginning of that accomplishment.” (ACC).
11. The miracle came home to Peter because it was
wrought in his own boat, with his own nets, and concerned
his own business. Religion is only powerful as it become
personal. Peter’s request shows how deeply the miracle
impressed him. It gave him the sense of the divine presence
which never fails to overwhelm the hearts of men. (FG).
12. (See comments on help # 3).
Lesson
16 – A Demon-possessed Man in the Synagogue
– Mark 1:29-34; Luke 4:31-41
1.
To what city did Jesus go? While there where did he
find a place where he could teach?
2.
What caused the people to be so amazed at him?
3.
What happened in the synagogue there?
4.
What did the man have that Jesus cured and what did
he say about Jesus?
5.
What power did Jesus use? (Read and compare Matt.
12:26-28 and Luke 11:19-20).
6.
What are demons? Are there any of them today
controlling people like they did when Jesus was on earth?
7.
How did demons know who Jesus was? (Read and study
James 2:19.)
8.
What was it that was circulated in all the region of
Galilee and round about?
9.
In Mark and Luke a woman was healed. Of what was she
healed and who was related to her?
10.
What did Jesus do to heal her?
11.
What does the Bible say here that shows she was
totally recovered? She ______________ unto Jesus.
12.
What happened in the evening there?
13.
What did the demons cry out as they were exorcised
from their victims?
Help With Answer to Lesson 16
1. A chief city of Galilee in the time of Christ, not mentioned before the captivity in Babylon. It lay on the northwest shore of the Sea of Galilee, about five miles from the Jordan and on the frequented route from Damascus to the Mediterranean. This seems to have been the residence of Christ, during the three years of his ministry, more than any other place. The brothers Andrew and Peter dwelt there; Christ often taught in the synagogue, and wrought mighty works there. Mt 17:23; Mr 1:21-35; Joh 6:17,59; and it is called “his own city,” Mt 4:12-16; 9:1; Mr 2:1.
2.
The word “astonished” describes the amazement of
the audience, “meaning strictly to strike a person out of
his senses by some strong feeling, such as fear, wonder, or
even joy.” “As one with authority: The teaching
of Jesus completely reversed the method of the scribes. The
latter narrowly interpreted the letter of the law; Jesus
affirmed principles by which even the law itself was to be
judged.” (TC)
3.
Unclean or impure spirit-a common epithet for those
fallen spirits: but here it may mean, one who filled the
heart of him he possessed with LASCIVIOUS thoughts, images,
desires, and propensities. By giving way to the first
attacks of such a spirit, he may soon get in, and take full
possession of the whole soul. (ACC).
4.
The expression “What have I,” etc., is used
frequently in the Scriptures and invariably indicates a mile
rebuke (Judg 11:12; 2 Sam. 16:10; 1 Kings 17:18 . . .) It
means “leave me to act as I please,: and Jesus uses it to
assert that he is independent of all human relationships in
the exercise of his Messiahship.” (FG).
5.
By the Spirit of God means Jesus through the Holy
Spirit performed miraculous healing. The same thought is
expressed in Luke where he uses the equivalent, “Finger of
God.” (Read Exo. 8:18; Psa. 8:3). The Spirit of God, here,
means the power of God--in Luke, by the finger of God.
6.
Demons: the Greek form, rendered “devil” in the
Authorized Version of the New Testament. Daemons are spoken
of as spiritual beings (Mt 8:16; 10:1; 12:43-45) at enmity
with God, and as having a certain power over man (Jas 2:19;
Re 16:14). They recognize our Lord as the Son of God (Mt
8:20; Lu 4:41). They belong to the number of those angels
that “kept not their first estate,” “unclean
spirits,” “fallen angels,” the angels of the devil (Mt
25:41; Re 12:7-9). (EAB).
7.
James 2:19 - The demons also believe. That is,
particularly, they believe in the existence of the one God.
How far their knowledge may extend respecting God, we cannot
know; but they are never represented in the Scriptures as
denying his existence, or as doubting the great truths of
religion. They are never described as atheists. That is a
sin of this world only. They are not represented as
skeptics. That, too, is a peculiar sin of the earth; and
probably, in all the universe besides, there are no beings
but those who dwell on this globe, who doubt or deny the
existence of God, or the other great truths of religion.
(AB)
8.
His fame was occasioned both by the miracle and the
teaching. The benevolence and publicity of the miracle, and
its power – the power of one mightier than Satan – would
cause excitement in any community, in any age. Though this
is the first miracle recorded by either Mark or Luke, yet
neither asserts that it was the first miracle Jesus
wrought, so there is no conflict with John 2:11. (FG).
9.
Luke, as was natural in “the beloved physician”
(Col 4:14), describes it professionally; calling it a
“great fever,” and thus distinguishing it from that
lighter kind which the Greek physicians were wont to call
“small fevers.”
10.Fever
is derived from a root signifying “to burn”): A generic
term, applied to all diseases characterized by high
temperature of body. Several forms of febrile disease are
among the commonest of all maladies in Palestine today, as
they were also in the period covered by the Bible history.
The Papists, who claim that Peter was the first pope, must
confess that he was married at this time and continued to be
so for years afterwards (1 Cor. 9:5). (FG)
11.Her
complete recovery emphasized the miracle. Such fevers leave
the patient weak and the period of convalescence is long and
try8ing, and often full of danger. She showed her gratitude
by her ministry. (FG).
12.It
may be that the reason why they brought the diseased person
at even, and when the sun did set, seems to have been, that
then the Sabbath was past, and no objection could be made to
their bringing them to be healed. From Lu 13:14 we see how
unlawful they would have deemed it to bring their sick to
Jesus for a cure during the Sabbath hours. They waited,
therefore, till these were over, and then brought them in
crowds. Our Lord afterwards took repeated occasion to teach
the people by example, even at the risk of His own life, how
superstitious a straining of the Sabbath rest this was. (JFB)
13.Those
who are disposed to frequent spiritual séances and to seek
information from mediums should remember that the Son of God
permitted his disciples to receive no information from such
sources. He forbade demons to speak in the presence of his
own, even on the most important of all topics. (FG).
Lesson 17 – Preaching in Galilee – Mark 1:35-39;
Luke 4:42-44; Matt. 4:23-25
10.
List the diseases Matthew mentions that Jesus cured:
11.
From what places did people come to follow him and
listen to his teaching?
Help with answers to Lesson 17
1. The morning is to be understood the whole space of three hours, which finished the fourth watch of the night. A “desert place” could be understood as outside the city limits. “A ravine near Capernaum, called the Vale of Doves, would afford such solitude.
2. Jesus taught and practiced solitary prayer (Matt. 6:6). We can commune with God better when alone than when in the company of even our dearest friends.” (FG)
3. The disciples saw a multitude seeking Jesus for various causes; some to hear, some for excitement, some for curiosity. To satisfy the people seemed to them (the disciples) to be Christ’s first duty. Jesus understood his work better than they. He never encouraged those who sought through mere curiosity or admiration (John 6:27). Capernaum accepted the benefit of his miracles but rejected his call to repentance (Matt. 11:23).
4. Seclusion was not used as a luxury by him, nor did he plead his devotions as an excuse for escaping public duties. He was ready to preach or to pray, according to the demand of the hour. In such readiness for service should all his followers excel. (SDC).
5. Jesus said he came forth from God, or was sent by God. Luke says, (Lu 4:43) “for therefore am I sent.” Compare Joh 16:28. “I came forth from the Father, and am come into the world.” The meaning of this verse therefore is--Since multitudes press to hear the word, let us not remain here, but go into the neighboring towns also, for I was sent by God not to preach at Capernaum only, but throughout Judea, and it is therefore improper to confine my labors to this place. (AB).
6. To proclaim the kingdom of God was the Messiah’s great work; healing the diseases of the people was only an emblematical and secondary work, a work that was to be the proof of his goodness, and the demonstration of his authority to preach the Gospel, and open the kingdom of heaven to all believers. “That which the disciples regarded as a large work in Capernaum was consequently in his sight a very small one. Those who understand that it is God’s will and wish to save every man that lives upon the earth will not be over elated by successful revival in some small corner of the great field of labor.” (FG)
7.
Synagogue -- a word which primarily signifies an
assembly; but, like the word church, came at length to be
applied to the buildings in which the ordinary Jewish
assemblies for the worship of God were convened. From the
silence of the Old Testament with reference to these places
of worship, many commentators and writers of biblical
antiquities are of opinion that they were not in use till
after the Babylonish captivity; and that before that time,
the Jews held their social meetings for religious worship
either in the open air or in the houses of the prophets. See
2Ki 4:23. In Ps 74:8
8.
The good news respecting the kingdom which he was
about to set up; or the good news respecting the coming of
the Messiah and the nature of his kingdom. Kingdom is a word
expressing the reign, dispensation, or administration of
Jesus Christ. The ancient prophets, when describing the
character of the Messiah, Dan. 2:44; 7:13,14; Micah 4:1-7,
and even when speaking of his humiliation and sufferings,
were wont to intersperse hints of his power, his reign, and
his divinity. The Jews, overlooking the spiritual import of
this language, expected the Messiah to appear as a temporal
king, exercising power over his enemies, restoring the
throne of David to all its splendor, subduing the nations,
and rewarding his friends and faithful servants in
proportion to their fidelity and services. Hence the
contests among his disciples, before they had fully learned
Christ, about prominence in his kingdom; and hence probably
the sons of Zebedee desired the two chief places in it, or
those nearest to their endeared Master and Lord. They
afterwards learned that his kingdom was not of this world,
John 18:36-37; that its origin, spirit, means, and ends were
spiritual and heavenly. It has indeed its outward form, the
visible church, Mt 13:47, and bestows on the world the
richest of temporal blessings; but its true dominion is in
the souls of men. It embraces all who by the Spirit of
Christ are united to him as their divine Head and King, to
love, serve, and enjoy him forever. (ATCD).
9.
And
his fame went throughout all Syria.
It is not easy to fix the exact bounds of Syria in the time
of our Savior. It was, perhaps, the general name for the
country lying between the Euphrates on the east, and the
Mediterranean on the west; and between Mount Taurus on the
north, and Arabia on the south. Through all this region his
celebrity was spread by his power of working miracles; and,
as might be expected, the sick from every quarter were
brought to him, in the hope that he would give relief.
10.“And
the report of him went forth into all Syria: and they
brought unto him all that were sick, holden with divers
diseases and torments, possessed with demons, and epileptic,
and palsied; and he healed them” (Matt. 4:24).
11.Galilee
and Decapolis: As a geographical term, Decapolis refers to
that part of Syria lying east, southeast and south of the
Lake of Galilee. There is some doubt as to which were the
ten cities named, for there seem at times to have been
fourteen of them. Those commonly reckoned are: 1. Damascus,
2. Philadelphia, 3. Raphana, 4. Scythopolis, 5. Gadara, 6.
Hyppos, 7. Dion, 8. Pella, 9. Galas, 10. Kanatha, the other
four are Abila and Kanata (distince from Kanatha), Caesarea
Philippi and Gergesa. None of these were in Galilee save
Scythopolis. (FG).
Lesson
18 – (Sermon on the Mount) - Beatitudes
– Matt. 5:1-12; Luke 6:17-26
1. What was the setting for this sermon?
2. Who was Jesus addressing?
3. According to Jesus, what is the reward for those who are poor in spirit?
4. Why are those who mourn blessed?
5. What is the reward for those who are meek?
6. What can those who hunger and thirst for righteousness expect?
7. What does God promise to those who are merciful?
8. According to this passage, who will see God?
9. Why are peacemakers blessed?
10. What does the future hold for those who are persecuted because of righteousness?
11. What unexpected command is given to Christians who are insulted, hassled, and lied about?
Help with answers to lesson 18
1. This mountain, or hill, was somewhere in the vicinity of Capernaum, but where precisely is not mentioned. He ascended the hill, doubtless, because it was more convenient to address the multitude from an eminence, than on the same level with them. A hill or mountain is still shown a short distance to the northwest of the ancient site of Capernaum, which tradition reports to have been the place where this sermon was delivered, and which is called on the maps the Mount of Beatitudes. But there is no positive evidence that this is the place where this discourse was uttered. (AB)
2.
A great number from a great number of the people from
all Judea and Jerusalem, and the sea coast of Tyre and Sidon,
which is called Syrophoenecia.
3.
Most of the beatitudes are paradoxical, being the
very reverse of the world’s view, but Christians who have
put them to the test have learned to realize their
unquestionable truth. The poor in spirit are those who feel
a deep sense of spiritual destitution and comprehend their
nothingness before God. (FG).
4. The blessing is not upon all that mourn (1 Cor 7:10); but upon those who mourn in reference to sin. They shall be comforted by the discovery and appropriation of God’s pardon. But all mourning is traced directly or indirectly to sin. We may take it, therefore, that in its widest sense the beatitude covers all those who are led by mourning to a discerning of sin, and who so deplore its effects and consequences in the world as to yearn for and seek the deliverance which is in Christ. (FG).
5.
Meekness
is patience in the reception of injuries. It is neither
meanness, nor a surrender of our rights, nor cowardice; but
it is the opposite of sudden anger, of malice, of
long-harbored vengeance. Christ insisted on his right when
he said, “If I have done evil, bear witness of the evil;
but if well, why smitest thou me?” (John 18:23). Meekness
produces peace. It is proof of true greatness of soul. It
comes from a heart too great to be moved by little insults.
It looks upon those who offer them with pity. He that is
constantly ruffled, that suffers every little insult or
injury to throw him off his guard, and to raise a storm of
passion within, is at the mercy of every mortal that chooses
to disturb him. He is like the troubled sea that cannot
rest, whose waters cast up mire and dirt.
The meek
inherit the earth in two ways: 1. They shall enjoy it more
fully while in it. 2. They shall finally, as part of the
triumphant church, possess and enjoy it. Doubtless there is
also here a reference to complete possession to be fulfilled
in the new earth – Dan. 7:27; Rev. 3:32; 5:10). (FG)
6.
Hunger and thirst, here, are expressive of strong
desire. Nothing would better express the strong desire which
we ought to feel to obtain righteousness, than hunger and
thirst. No wants are so keen, none so imperiously demand
supply as these. They occur daily; and when long continued,
as in case of those shipwrecked, and doomed to wander months
or years over burning sands, with scarcely any drink or
food, nothing is more distressing. An ardent desire for
anything is often represented in the Scriptures by hunger
and thirst, Ps 42:1; 63:1,2. A desire for the blessings of
pardon and peace; a deep sense of sin, and want, and
wretchedness, is also represented by thirsting, Isa 55:1,2.
Those that are perishing for want of righteousness; that
feel that they are lost sinners, and strongly desire to be
holy, shall be filled. Never was there a desire to be holy,
which God was not willing to gratify. And the gospel of
Christ has made provision to satisfy all who truly desire to
be holy. See Isa 55:1-13; 65:13; Joh 4:14; 6:35; 7:37,38; Ps
17:15. {b} “for they shall be filled” Ps 34:19; Isa
65:13. (AB)
7.
As meekness is rather a passive virtue, so mercy is
an active one. The meek bear, and the merciful forbear, and
for so doing they shall obtain mercy both from God and man.
This beatitude, like the rest, has a subordinate, temporal
application; for God rules the world in spite of sin. This
beatitude has primary reference to the forgiveness of
offences. The forgiven are forgiving – Matt. 6:14,15. (FG)
8.
The men of the world bless those who appear pure and
holy to men, and put on a vizard and mask of purity, though
they be but painted sepulchres, and their hearts be as cages
of all unclean birds: but those alone are blessed, who,
being washed from their filthiness by my blood, are of a
sincere and upright heart; though they be not legally pure
and free from all sin, yet are so pure as that God will
accept them, the bent of their hearts being after holiness;
who have not a heart and a heart, no doubleness of mind, who
are persons in whom is no guile. For though no mortal eye
can see and comprehend the essence of God, yet these men
shall by an eye of faith see and enjoy God in this life,
though in a glass more darkly, and in the life to come face
to face, and as he is, 1Co 13:12; Heb 12:14; 1Jo 3:2. (MPC)
- This is put in contrast with mere external or bodily
purification, about which the Jews, and especially the
Pharisees, were very scrupulous (Matt. 23:25, 28). The
“pure in heart” are those who are pure, sincere, clean
in motive and purpose; it is the state of heart which
repels, loathes, every vile or sinful thing. . . . To see
God is to enjoy him, to enjoy his presence. Jesus in
conversation with Nicodemus said at one time that if one is
not born again, “he cannot see the kingdom of God;” and
again expressing the same thought he said to Nicodemus if
one is not born of water and the Spirit he “cannot enter
into the kingdom of God” (John 3:3, 5). To “see” the
kingdom of God was to enjoy it; so to “see God” is to
enjoy the presence of God here and hereafter.” (HLB)
9.
This term includes all who make peace between men
whether as individuals or as communities. It includes even
those who worthily endeavor to make peace, though they fail
of success. They shall be called God’s children because he
is the God of peace (Rom. 15:33; 16:20; 2 Cor. 13:11); whose
supreme purpose is to secure peace (Luke 2:14); and who gave
his Son to be born into the world as the Prince of Peace (Isa.
9:6). (FG)
10.Those
who suffer because of their loyalty to the kingdom of heaven
are blessed by being bound more closely to that kingdom for
which they suffer (FG)
11.Revile
you. Reproach you; call you by evil and contemptuous names;
ridicule you because you are Christians. Thus they said of
Jesus, that he was a Samaritan and had a devil; that he was
mad; and thus they reviled and mocked him on the cross. But
being reviled, he reviled not again, (1 Pet. 2:23) and thus
being reviled, we should bless, (1 Cor. 4:12) and thus,
though the contempt of the world is not in itself desirable,
yet it is blessed to tread in the footsteps of Jesus, to
imitate his example, and even to suffer for his sake, Phil.
1:29. (AB)
Lesson
19 – (Sermon on the Mount) - Character of Jesus’
Followers
– Matt. 5:13-16
10.
What is seen by the world in Christians that causes
glory the Father?
11.
Read John 3:19-20; 8:12 and Phil. 2:14-16. From these
verses what duties and responsibilities does the Lord’s
church have and how are those duties to be done?
Helps with answers to Lesson 19
1. Our Lord shows here what the preachers of the Gospel, and what all who profess to follow him, should be; the salt of the earth, to preserve the world from putrefaction and destruction. Salt has been used from time immemorial as an agent in the preservation of meats. (ACC)
2. if it has become insipid, tasteless, or have lost its preserving properties. The salt used in this country is a chemical compound--muriate of soda-- and if the saltness were lost, or it were to lose its savour, there would be nothing remaining. It enters into the very nature of the substance. In eastern countries, however, the salt used was impure, mingled with vegetable and earthy substances; so that it might lose the whole of its saltness, and a considerable quantity of earthy matter remain.
3. The multitudes which heard Jesus were familiar with its use in curing fish. "The pickled fish of Galilee were known throughout the Roman world" (G.A. Smith). It is worthy of note that the salt of Palestine gathered from the marshes is not pure. Because of the foreign substances in it, it loses its savor and becomes insipid and useless, when exposed to the sun and air, or when permitted for any considerable time to come in contact with the ground; but pure salt does not lose its savor. The verse teaches that God's people keep the world from putrefaction and corruption. There was not salt enough in the antediluvian world to save it from the flood, in Sodom to save it from fire, nor in Canaan to preserve its people from destruction. It also teaches--as does experience--that a disciple may lose those qualities which make him salt.
4. Mankind, lying in ignorance and wickedness, were as a vast heap, ready to putrefy; but Christ sent forth his disciples, by their lives and doctrines to season it with knowledge and grace. If they are not such as they should be, they are as salt that has lost its savour. If a man can take up the profession of Christ, and yet remain graceless, no other doctrine, no other means, can make him profitable. (MH)
5. Salt is worthless if it has lost its qualities. It preserves no longer. It is fit only to be cast out and trodden under foot. So, too, if those who are the salt of the earth cease to communicate saving power, they are fit only to be cast out, and Christ will cast such out of his mouth (see Rev. 3:16). (PNT)
6. The light of the world often denotes the sun, Joh 11:9. The sun renders objects visible, shows their form their nature, their beauties, and deformities. The term light is often applied to religious teachers. See Joh 1:4; 8:12; Isa 49:6. It is pre-eminently applied to Jesus in these places; because he is, in the moral world, what the sun is in the natural world. The apostles, and Christian ministers, and all Christians, are lights of the world, because they, by their instructions and examples, show what God requires, what is the condition of man, what is the way of duty, peace, and happiness--the way that leads to heaven. (AB)
7. As light dispels darkness and enables a man to see his way, so the Christian, by his teaching and example, removes ignorance and prejudice, and discloses the way of life. The church, reflecting the light of Christ, is of necessity a conspicuous body, so that neither its blemishes nor its beauty can be concealed. For air and for protection cities were frequently built upon hills. Jerusalem and Samaria were both hill cities. (FG)
8. A bushel modiov:-a measure both among the Greeks and Romans, containing a little more than a peck English. From some ancient writers we learn, that only those who had bad designs hid a candle under a bushel; that, in the dead of the night, when all were asleep, they might rise up, and have light at hand to help them to effect their horrid purposes of murder, etc. (ACC)
9. The light of the Christian is to shine not ostentatiously, but naturally and unavoidably. It is to shine not only in his teaching or profession, but in such works and actions as unprejudiced men must acknowledge to be real excellencies. Moreover, it must so shine that it shall not win praise for itself, but for him who kindled it. Men do not praise the street lamps which protect them from robbery and assault, but they praise the municipal administration which furnishes the lamps. (FG)
10. The light is ours, but the glorification is for our Father in heaven. We shine because we have light, and we are seen because we shine. By good works we best shine before men. True shining is silent, but yet it is so useful, that men, who are too often very bad judges, are yet forced to bless God for the good which they receive through the light which he has kindled. Angels glorify God whom they see; and men are forced to glorify God whom they do not see, when they mark the “good works” of his saints. We need not object to be seen, although we are not to wish to be seen. Since men will be sure to see our excellences, if we possess any, be it ours to see that all the glory is given to our Lord, to whom it is entirely due. (CHS)
11. (No help necessary here).
Lesson 20 – (Sermon on the Mount) – New and Old – Matt. 5:17-48; Luke 6:27-30
1. What was Jesus’ relation to the Law of Moses?
2. What did he mean by “destroy”?
3. What did Jesus say to indicate how complete he would do his work with regard to the Law?
4. In what way should our righteousness exceed the righteousness of the Law?
5. In verses 21, 27, 33, 38, 43 Jesus said, “Ye have heard it said.” How does he make a difference in each of these instances?
6. In Luke’s account, what does Jesus require his followers to do to their enemies?
7. Luke 6:31 is sometimes called what? What reason would there be for calling it that?
8. Luke’s account says for followers of Jesus to be merciful “even as your Father is merciful.” Matthew’s account says, “Ye therefore shall be perfect, as your heavenly Father is perfect.” Please explain to what extent this is possible.
Help with answers to Lesson 20.
1. This verse constitutes a preface to the section of the sermon which follows it. It is intended to prevent a misconstruction of what he was about to say. "Destroy" is here used in antithesis, not with "perpetuate," but with "fulfill." To destroy the law would be more than to abrogate it, for it was both a system of statutes designed for the ends of government, and a system of types foreshadowing the kingdom of Christ. To destroy it, therefore, would be both to abrogate its statutes and prevent the fulfillment of its types. The former, Jesus eventually did; the latter, he did not. As regards the prophets, the only way to destroy them would be to prevent the fulfillment of the predictions contained in them. Instead of coming to destroy either the law or the prophets, Jesus came to fulfill all the types of the former, and (eventually) all the unfulfilled predictions of the latter. He fulfills them partly in his own person, and partly by his administration of the affairs of his kingdom. The latter part of the process is still going on, and will be until the end of the world. (FG)
2. (See help for question # 1).
3. This expression denotes that the law never should be destroyed till it should be all fulfilled. It is the same as saying, everything else may change--the very earth and heaven may pass away--but the law of God shall not be destroyed, till its whole design shall be accomplished. The word jot, or yod--'--is the name of the Hebrew letter I, the smallest letter in the Hebrew alphabet The Hebrew letters were written with small points or apices, as in the letter Schin--*** or Sin ***-- which serve to distinguish one letter from another. To change a small point of one letter, therefore, might vary the meaning of a word, and destroy the sense. Hence the Jews were exceedingly cautious in writing these letters, and considered the smallest change or omission a reason for destroying the whole manuscript when they were transcribing the Old Testament. The expression, "one jot or tittle," became proverbial, and means that the smallest part of the law should not be destroyed. (AB)
4. Since the scribes and Pharisees were models of righteousness in their own sight and in that of the people, Jesus here laid down a very high ideal. Though one may now enter the kingdom of heaven having of himself far less righteousness than that of the Pharisees, yet he must attain righteousness superior to theirs, or he can not abide in the kingdom. A large portion of the sermon from this point on is a development of the righteousness of the kingdom of heaven in contrast with old dispensation righteousness and Pharisaic interpretation of it. The laws of Moses regulated civil conduct, and being state laws, they could only have regard to overt acts. But the laws of the kingdom of Christ are given to the individual, and regulate his inner spiritual condition, and the very initial motives of conduct; in it the spirit-feelings are all acts (1 John 3:15). (FG)
5. Here our blessed Saviour begins to expound the spiritual sense and meaning of the law, and to vindicate it from the corrupt grosses of the Pharisees: Where observe, Christ doth not deliver a new law, but expounds the old; doth not injoin new duties, but inforces the old ones. The law of God was always perfect, requiring the sons of men to love God with all their hearts, and their neighbor as themselves. (WB)
6. Christian charity, which is very different from worldly charity, not only does not revenge injuries, but is even extended to our most grievous enemies, and that for our Father's sake who is in heaven: in well doing it is not at all seeking its own. “If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink: For thou wilt heap coals of fire upon his head, And Jehovah will reward thee” (Prov. 25:21-22). (GBN).
7. Jesus connects the Golden Rule with what precedes with the word "therefore." We are to practice the Golden Rule because God's divine judgment teaches forbearance, and his goodness teaches kindness. This precept is fitly called the Golden Rule, for it embraces in its few words the underlying and governing principle of all morality. It contains all the precepts of the law with regard to man, and all the amplifications of those precepts given by the prophets. It teaches us to put ourselves in our neighbor's place, and direct our conduct accordingly. It assumes, of course, that when we put ourselves in our neighbor's place, we are wise enough not to make any foolish wishes, and good enough not to make any evil ones. The great sages {**} Socrates, Buddha, Confucius and Hillel each groped after this truth, but they stated it thus: "Do not do to others what you would not have done to you"; thus making it a rule of not doing rather than of doing. But the striking difference between these teachers and Christ lies not in the statements so much as in the exemplification. Jesus lived the Golden Rule in his conduct toward men, and maintained perfect righteousness before God in addition thereto. (FG).
8.
Be ye therefore perfect, he concludes this part of
the discourse by commanding his disciples to be perfect.
This word commonly means finished, complete, pure, holy.
Originally it is applied to a piece of mechanism, as a
machine that is complete in its parts. Applied to men, it
refers to completeness of parts, or perfection, when no part
is defective or wanting. Thus Job (Job 1:1) is said to be
perfect; that is, not holy as God, or sinless--for fault is
afterwards found with him, (Job 9:20; 42:6) but his piety
was proportionate--had a completeness of parts--was
consistent and regular, he exhibited his religion as a
prince, a father, an individual, a benefactor of the poor.
He was not merely a pious man in one place, but uniformly.
He was consistent everywhere. This was the meaning in
Matthew. Be not religious merely in loving your friends and
neighbours, but let your piety be shown in loving your
enemies; be perfect; imitate God; let the piety be complete,
and proportionate, and regular. This every Christian may be;
this every Christian must be. (AB)
Be ye therefore merciful] Or, compassionate; oiktirminev,
from oiktov,
commiseration, which etymologists derive from eikw to give
place, yield, because we readily concede those things which
are necessary to them whom we commiserate. As God is ever
disposed to give all necessary help and support to those who
are miserable, so his followers, being influenced by the
same spirit, are easy to be entreated, and are at all times
ready to contribute to the uttermost of their power to
relieve or remove the miseries of the distressed. A merciful
or compassionate man easily forgets injuries; pardons them
without being solicited; and does not permit repeated
returns of ingratitude to deter him from doing good, even to
the unthankful and the unholy. (ACC)
Lesson 21 – The Leper’s Cleansing – Matt. 8:2-4; Mark 1:40-45; Luke 5:12-16
10.
Who, among the multitudes, came to hear Jesus teach?
Help with answers to Lesson 21
1. Leprosy is a chronic, infectious disease
characterized by sores, scabs, and white shining spots
beneath the skin. Modern medicine has all but eliminated the
disease after learning proper methods of treatment.
2. The Mosaic Law was very specific about the
proper methods of purification where leprosy was concerned.
The priest was the central figure in the Old Testament
regulations for the care of patients and for sanitary
precautions.
If the symptoms of leprosy showed up in a person,
the priest was to decide if this was leprosy or some other
disease. Because of the need to control the spread of a
disease for which there was no cure, the law required that a
leper be isolated from the rest of society (Lev 13:45-46).
While thus excluded, the leper was required to wear mourning
clothes, leave his hair in disorder, keep his beard covered
and cry “Unclean! Unclean!” so everyone could avoid him.
As long as the disease lasted, he was to live in isolation
away from other people (Lev 13:45-46). (NIBD)
3. Mark 1:40 has “kneeling” (gonupetôn)
and Matt. 8:40 “worshipped” (prosekunei). All
three attitudes were possible one after the other. All three
Synoptics quote the identical language of the leper and the
identical answer of Jesus. His condition of the third class
turned on the “will” (thelêis) of Jesus who at
once asserts his will (thêlô) and cleanses him. All
three likewise mention the touch (hêpsato, verse
Luke 5:13) of Christ’s hand on the unclean leper and the
instantaneous cure. (RWP)
4. Mark habitually notes the feelings, and hence
also the gestures of Jesus. It was not an accidental, but an
intentional, touch. Popular belief so confused and
confounded leprosy with the uncleanness and corruption of
sin, as to make the leper feel that Jesus might also
compromise his purity if he concerned himself to relieve it.
The touch of Jesus, therefore, gave the leper a new
conception of divine compassion. (FG)
5. Leprosy is sometimes compared to personal sin.
The cleansing of the leper was instantaneous. The same is
true of salvation. The moment we believe and obeys the
gospel we have eternal life. Time is not wanted for divine
cures. One word is enough to blot out all sin, and make the
loathsomeness of lust depart. If we can but trust him, Jesus
is able to heal.
6. The word for “straightway” is a strong word
for the snorting of a horse and expresses powerful emotion
as Jesus stood here face to face with leprosy, itself a
symbol of sin and all its train of evils. The command to
report to the priests was in accord with the Mosaic
regulations and the prohibition against talking about it was
to allay excitement and to avoid needless opposition to
Christ. (RWP)
7. The language Jesus used indicates that Jesus
sternly forbade the man to tell what had been done. The
man’s conduct, present and future, shows that he needed
severe speech. In his uncontrollable eagerness to be healed
he had overstepped his privileges, for he was not legally
permitted to thus enter cities and draw near to people (Num.
5:2,3); he was to keep at a distance from them and covering
his mouth, was to cry, “Tame, tame – unclean,
unclean” (Lev. 13:45, 46; Luke 17:12, 13). The man evinced
a like recklessness in disregarding the command of Jesus.”
(FG).
8. The leper was so elated that he could scarcely
refrain from publishing his cure, and he must also have
thought that this was what Jesus really wanted – that in
commanding him not to publish it he did not mean what he
said. (FG)
9. He (Jesus) made it a frequent custom to withdraw from the multitudes for a time, and pray, teaching hereby the ministers of the Gospel that they are to receive fresh supplies of light and power from God by prayer, that they may be the more successful in their work; and that they ought to seek frequent opportunities of being in private with God and their books. A man can give nothing unless he first receive it; and no man can be successful in the ministry who does not constantly depend upon God, for the excellence of the power is all from him. Why is there so much preaching, and so little good done? Is it not because the preachers mix too much with the world, keep too long in the crowd, and are so seldom in private with God? Reader! Art thou a herald for the Lord of hosts? Make full proof of thy ministry! Let it never be said of thee, “He forsook all to follow Christ, and to preach his Gospel, but there was little or no fruit of his labor; for he ceased to be a man of prayer, and got into the spirit of the world.” Alas! alas! is this luminous star, that was once held in the right hand of Jesus, fallen from the firmament of heaven, down to the EARTH! (ACC)
Such was our Lord’s unexampled meekness that he preferred the silent deserts to the applause of multitudes. His meekness was as high above the capacity of merely human being as were his miracles. (FG)
10.
There were Pharisees, and doctors of the law, sitting by;
not sitting at his feet, to learn of him; then I should have
been willing to take the following clause as referring to
those who are spoken of immediately before (the power of the
Lord was present to heal them); and why might not the word
of Christ reach their hearts? But, by what follows (v. 21),
it appears that they were not healed, but caviled at Christ,
which compels us to refer this to others, not to them; for
they sat by as persons unconcerned, as if the word of Christ
were nothing to them. They sat by as spectators, censors,
and spies, to pick up something on which to ground a
reproach or accusation. How many are there in the midst of
our assemblies, where the gospel is preached, that do not
sit under the word, but sit by! It is to them as a tale that
is told them, not as a message that is sent them; they are
willing that we should preach before them, not that we
should preach to them. These Pharisees and scribes (or
doctors of the law) came out of every town of Galilee, and
Judea, and Jerusalem; they came from all parts of the
nation. (MH).
Lesson
22 – A Paralyzed Man At Capernaum
– Matt. 9:1-8; Mark 2:1-12; Luke 5:17-26
10.
How could Jesus have known what they were thinking?
11.
Jesus asked the question, “Why _____________ ye
these things in your _____________?
12.
Jesus offered proof by a miracle. Think of how many
miracles are involved in the curing of this man’s disease?
13.
Describe the reaction of the people who witnessed
this.
Help with answers to Lesson 22
1. He came to Capernaum. Bethlehem brought him forth, Nazareth brought him up, and Capernaum was his dwelling place. Capernaum seems to have had his common residence at the house of Peter. Capernaum was the city which was at that time his home, or where he had his dwelling, See Matt. 4:13.
2.
We shall observe that the scribes and Pharisees much
haunted our Savior wherever he came, either to cavil at him,
or out of curiosity to see the miracles he wrought. It seems
they were many of them present at this time. But here
ariseth a question or two. That they were sitting indicates
they were honored above the rest. Jesus did not increase
their ill-will by any needless disrespect. (FG)
3.
Neither the house nor the entry was able to hold
them. About the door is the court or yard before the door.
They could not get near enough to hear him. This is one of
Mark’s graphic touches. No doubt in this case, as the
scene occurred at his informant’s own door, these details
are the vivid recollections of that honored disciple.
4.
Palsy: Or paralysis, strikes sometimes one side or
portion of the body, and sometimes the whole; affecting the
power of motion, or the power of sensation, or both. It is
one of the least curable of diseases; but the Savior healed
it with a word, Matt. 4:24; 12:10; Mark 2:3-12. The
“withered hand,” Mark 3:1, was probably an effect of the
palsy. There is also a palsy of the soul, which the Great
Physician can heal, and he alone. Palsy is an abbreviation
of the word “paralysis.” It is caused by a cessation of
the nervous activities. In the East bedsteads were
practically unknown. An Oriental bed is a thin mattress, or
pallet, just large enough for a man to lie upon; and those
generally used by the poor today are made of sheepskin with
the wool on it. Such a bed could be easily carried by four
men, if each took hold of a corner. (FG).
5.
To these four who sought Jesus it seemed a case of
now or never. If they waited till another season, Jesus
might withdraw himself again for “some days,” or the
palsied man might die. Jesus was probably in the large open
area, or hall, in the centre of the house. The people
pressed into that area, and blocked up the door, so that
they could not have access to him.
6.
They went up by means of the stairs in the porch, or
by ascending to the roof of an adjoining house, and stepping
across to the roof of Simon’s house. Many commentators
assert that they went up by an outside stairway, erroneously
believing that such stairs are common in Palestine; but they
are almost unknown there, and their presence would only
expose the inmates of the house to violence and pillage. The
four men uncovered the roof, removed a part of the tiles;
and having broken it up, taken away the laths or timber, to
which the tiles had been attached, they then had room to let
down the afflicted man.
7.
The four friends of the sick man showed their faith
by those bold and persistent efforts which took liberties
with the house of a neighbor; and the palsied man showed his
faith by consenting to the extraordinary means employed in
his behalf. (FG)
8.
The affectionate address, “Son,” might have
ordinarily surprised the Jewish doctors, who held themselves
too far removed from sinners to speak this familiarly wit
them. But the small surprise was swallowed up in the
greater, when they heard Jesus pronounce the forgiveness of
the man’s sins. Since man had trod the globe, sin against
God had never been pardoned by the direct, authoritative
utterance of fleshly lips. Such power resides in Jesus
alone. Since then, and even in modern times, mistaken
priests have presumed to speak forgiveness; but the apostles
claimed no such power. (FG)
9.
A scornful expression, shown by the repetition, houtos
houtoo, which means, literally, “this one these
things.” He blasphemeth: Who can forgive sins but one,
even God? In classic Greek to blaspheme means to speak evil
or, or to slander a person, and it is used in this sense in
the New Testament (Tit 3:2; 2Pe 2:2; Jude 1:8). Its ordinary
New Testament use, however, is quite different, since it is
employed to designate something which reflects evil on the
character and nature of God. This use is peculiar to
monotheistic writers, and was unknown to the Greeks. Such
blasphemies may be divided into three general heads, thus:
1. To attribute the unworthy to God. 2. To deny the worthy
to God. 3. To arrogate or claim any attribute, power,
authority, etc., which belongs to exclusively to God. It was
under this third head that Jesus seemed to lay himself open
to accusation--an accusation entirely just if he had not
been the Son of God. The Pharisees were not faulty in their
logic, but were mistaken in their premises; hence Jesus does
not deny their doctrine; he merely corrects their mistaken
application of it to himself. As to this pronounced
forgiveness of Jesus, two questions arise: 1. Why did he
forgive the man’s sins? The haste with which the man was
brought to Jesus suggests that his condition was critical;
in which case the torment of sin would be the greater. As a
searcher of hearts, Jesus saw the unuttered desire of the
sick man, and at once responded to it. If his words meant
nothing to the conscience of the man, they were wasted; but
Jesus knew what was in man. 2. Why did he pronounce the
forgiveness so publicly? As the terms of pardon prescribed
in the law were yet in full force, this open speech of Jesus
was a surprising assertion of authority. In fact, such
assertions were exceptional in his ministry; for only on
three recorded occasions did he thus forgive sins (Lu 7:48;
23:43). Being the exceptional and not the established method
of pardon, and being thus employed in the presence of so
representative an audience, it was evidently used for a
special purpose; and that purpose was to show that Jesus had
such power, that men seeing this power might believe him to
be the Son of God. He was vindicating an eternal law of the
universe, in which all human beings throughout all
generations would be interested; namely: that humanity has a
Ruler who can present it spotless before the throne of God
(Jude 1:24). Jesus propounded his law in the presence of
those most interested in exposing it if false, and most able
to explode it had it not been true. Whether his words were
truth or blasphemy, was the controversy between Christ and
the rulers from that day to the end of his ministry (Mt
26:65). (FG)
10.Jesus
could see invisible sin, and could forgive it or condemn it,
as the conditions moved him. The powers of discernment,
forgiveness and condemnation make him the perfect Judge. The
power of searching the hearts, and knowing the thoughts of
men, belongs only to God, 1 Chron 28:9; Rom. 8:27; Rev.
2:23; Jer. 17:10. In claiming this, as Jesus did here, and
often elsewhere, he gave clear proofs of his omniscience,
John 2:24,25. (FG).
11.Reason:
The word in Greek in enthumesis. It is translated
“considered” in Matt. 1:20. It is also “thoughts” as
in Matt. 9:4. It is the same word found in Heb. 4:12 where
we read of the Word of God the word of God that “is
living, and active, and sharper than any two-edged sword,
and piercing even to the dividing of soul and spirit, of
both joints and marrow, and quick to discern the thoughts
and intents of the heart.” It is fitting that Jesus is the
divine word (John 1:1-3, 14) and “the word of life” (1
John 1:1).
12.External
miracles are the proofs of internal ones. Three miracles are
wrought in this case. (I mean, by miracle, something
produced or known that no power is capable of but that which
is omnipotent, and no knowledge adequate to but that which
is omniscient.) The miracles are these: 1st. The remission
of the poor man’s sins. 2d. The discernment of the secret
thoughts of the scribes. 3d. The restoring of the paralytic,
in an instant, to perfect soundness. Thus one miracle
becomes the proof and establishment of another. Never was a
clearer proof of omnipotent energy and mercy brought under
the senses of man. Here is an absolutely perfect miracle
wrought; and here are absolute incontestable proofs that the
miracle was wrought; and the conclusion is the fullest
demonstration of the Divinity of the ever-blessed Jesus.
13.Insomuch
that they were all amazed, and glorified God. The “all”
of this passage hardly includes the scribes and Pharisees,
or, if it does, their admiration of Jesus was but a
momentary enthusiasm, which quickly passed away. To glorify
God, here, means to praise him, or to acknowledge his power.
The expression, which had given such power to men, was a
part of their praise. It expresses no sentiment of the
evangelist about the nature of Christ, but is a record of
their feelings and their praise.