The “feast of the Jews” is generally regarded as the Passover feast, John 5:1-16. Spring A.D. 28. If so, it makes certain the length of the public ministry of Christ as being a little over three years. If not, then His public ministry was slightly over two years.
While in Jerusalem, Jesus heals a man of a crippling disease at the pool of Bethesda, which had five porches connected to it and was by the Sheep Gate, John 5:2. The Sheep Gate may have been the gate through which sheep were brought to be sacrificed. The pool is not mentioned by any other writer except John.
A multitude of sick people had gathered there, believing that there was some healing power in the water, John 5:3. The word Bethesda means “house of mercy.”
John 5:3, which states that an angel went down and stirred up the water, was probably a popular perception at the time. This verse is not found in any manuscripts written before the fourth century. Some believe it was added later by a scribe.
This lame man had this infirmity for thirty-eight years, John 5:5. Jesus asked him if he wanted to be healed, John 5:6. He explained that his helplessness prevented him from entering the water, John 5:7.
Jesus told him, “Rise, take up your bed and walk,” John 5:8. Immediately, the man was able to do this, John 5:9. This was characteristic of all Jesus’ miracles, they brought immediate results. This is not what you see being done by the so-called “faith healers” of today.
The Jews were critical because a man carried his bed on the Sabbath, John 5:9-10. Contrary to the law, he was carrying a burden. Everything had happened so quickly, he did not even know who it was that healed him, John 5:11-13. What a sorry lot they were. What greater depth of hypocrisy than this?
Here was a man who had been lame for thirty-eight years and could now walk. Yet, his carrying his bed on the Sabbath was their only concern. They could not rejoice in his being healed; they could only criticise him for carrying his bed. The Jews began to persecute Jesus, John 5:16, seeking to kill him for doing this on the Sabbath.
Later Jesus met the man in the temple and warned him, “Sin no more, lest a worse thing come upon you,” John 5:14. Some have concluded the man’s past sins were related to his infirmity.
However, it could be that Jesus was saying to the man, Don’t go on sinning, as a worse condition (condemnation) will come upon you, which would be worse than being lame.
With Jesus being persecuted for healing on the Sabbath, He claimed His Father worked on the Sabbath, and He had the same right, John 5:17-47. This angered the Jews even more because he called God His Father, John 5:17.
Now they really wanted to kill him, John 5:18. By saying that God was His Father, Jesus implied he was equal to God. Jesus now launches into a sermon which is one of the clearest declarations of His deity. Jesus shows His relationship to the Father by making four comparisons in John 5:19-23.
1. Jesus can do the same things, in the same way as the Father does, John 5:19. Thus, He understands God’s plans and priorities.
2. Because the Father loves the Son, He reveals His work to Him, and the best (more miracles) are yet to come, John 5:20.
3. As the Father raises the dead, so also will Jesus raise people from the dead, John 5:21.
4. The Father has given judgment over to the Son in order that the Son may be honoured, John 5:23.
Those who do not honour the Son do not honour the Father. The implications are clear and astounding. Jesus has the ability and the authority of the Father. These verses launch Jesus into a discussion of the resurrection; He can raise the dead either to eternal life or to a fearsome judgment.
The final phase of Jesus’s sermon gives five witnesses who testify about Him.
1. He is his own witness, John 5:31.
However, the Jews would never accept Jesus’ testimony about Himself.
2. The Father had already borne witness to who He was when He was baptised by John, John 5:32-34.
This no doubt refers to the voice which spoke from heaven when Jesus was baptised by John, Matthew 3:17.
3. John himself has testified as to who He was on a number of occasions, John 5:33-34.
4. Jesus’ works testified about Him, John 5:33.
After one year, he has already performed many miracles in Judea and in Galilee.
5. The Scriptures themselves testify about Jesus, John 5:39.
The prophets and Moses spoke repeatedly of Him in their writings.
The Sabbath controversy, which started in Jerusalem, has moved to Galilee, Matthew 12:1-8 / Mark 2:23-38 / Luke 6:1-5. Returning to Capernaum and Galilee from what is assumed to be the second Passover of His ministry, Jesus and His disciples passed through some grain fields on a Sabbath. His disciples began to pluck some of the grain and eat it, Matthew 12:1.
The grain fields come to maturity around April. The grain was probably barley or wheat, barley which usually was ripe one to three weeks before wheat at the time of the Passover. Their plucking was lawful. According to Deuteronomy 23:25, eating out of someone else’s grain field was permissible.
The Pharisees immediately voiced their objections on the grounds that this was work on the Sabbath Day; thus, what they were doing was sinful, Matthew 12:2. They were condemned for plucking and rubbing the grain.
By plucking, they were guilty of reaping, and by rubbing the grain, they were guilty of threshing. The Pharisees weighted down the Sabbath with the observance of many traditions. Plucking grain was just one of those traditions.
Jesus defends His disciples by using David as an example of one who ate the showbread while hungry and fleeing from King Saul, Matthew 12:3-4. This was at the house where Abiathar, who served as a priest, Mark 2:26. Only priests were allowed to eat this sacred Showbread, Leviticus 24:5-9.
But David and his companions did so without sinning. Why? Because they were in desperate need of food. Jesus’ disciples were only doing what David had done. Necessary life-saving labour may always be allowed on a Sabbath. Getting an ox out of a ditch would be a primary concern of the Pharisees, Luke 14:5.
Jesus told them that the “Sabbath was made for man and not man for the Sabbath,” Mark 2:27. The Sabbath was given for man’s good, both physically and spiritually. Man was not made so God would have someone to observe the Sabbath. God gave man the Sabbath as a day to rest from his labours, Exodus 20:8-11.
It was given for the welfare of man. When the welfare of a man was at stake, the law was superseded by a higher principle of life. The law of the Sabbath was to bend to the higher interest and good of man. God can modify His laws when man’s welfare and health are at stake.
The priests who worked on the Sabbath, fulfilling their duties in the temple, were breaking the command to rest. But they were not sinning by doing this, Matthew 12:5. Why? Because the laws and requirements pertaining to temple worship took precedent over the law of the Sabbath.
On another Sabbath, Jesus enters a synagogue, probably in Capernaum, Matthew 12:9-14 / Mark 3:1-6 / Luke 6:6-11. He finds a man whose right hand was withered, Matthew 12:9-10.
This man’s muscles had shrunken, and he was paralysed in that hand. The scribes and Pharisees are watching closely to see if he would heal on the Sabbath, Luke 6:7.
Now they were looking for any occasion to find fault, Luke 6:7; thus, they watched every move the Lord made. The law did not forbid healing on the Sabbath, but their traditions and the interpretations of the Pharisees did.
This event takes the Sabbath controversy to a new level. Not only was the Sabbath for man’s benefit, but it was an opportunity to do good for other people. Their traditions said that you could provide medical attention to save a life, but that was all.
For example, if a man fell off a cliff and cracked his head, you could stop the bleeding, but you could not set a broken leg. Since a withered hand was not life-threatening, it would be illegal to heal this fellow on the Sabbath.
Jesus put the question to them. “What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? How much more value is a man than a sheep?
Therefore, it is lawful to do good on the Sabbath,” Matthew 12:11-12. They could not answer without condemning themselves. It put them in a dilemma. They would rescue a sheep without hesitation.
What then would be wrong with healing a man? “When He had looked around at them with anger, being grieved by the hardness of their hearts, He said to the man, ‘Stretch out your hand.’ And he stretched it out, and his hand was restored as whole as the other,” Mark 3:5.
The Pharisees are furious. They begin plotting how they might kill Jesus, Mark 3:6. They even align themselves with the Herodians, Mark 3:6, a political group affiliated with Herod and hated by the Jews.
But they are so intent on having Jesus killed, they seek the aid of a hated political group in order to get rid of Jesus. This illustrates how mean and cruel religious people can become who are enslaved to a legalistic tradition-bound religion.
We now find Jesus at the Sea of Galilee, surrounded by a great multitude of people, Matthew 12:15-21 / Mark 3:7-12. By now, His fame had spread far and wide, bringing people from all parts of the land, Mark 3:7-8. So great was their eagerness to see Christ and to be healed that it almost became an uncontrollable mob that followed Him, thus endangering His life, Mark 3:9.
The shoreline being crowded, He got into a boat and taught them, Mark 3:9. Those who touched Him were healed, Mark 3:10. The demons, having supernatural knowledge, knew who Jesus was, Mark 3:11, but He forbade them to declare His identity, Mark 3:12.
Luke records one of the most crucial moments in Jesus’ ministry. It was so important that He spent the night in prayer before appointing the twelve apostles, Mark 3:13-19 / Luke 6:12-16 / Matthew 10:2-4.
Of all the men who followed Him, He chose twelve in whom He could invest Himself. He will still teach the crowds, but in private, He will pour out His plans to the twelve.
These men would be entrusted with the planting, organising and training of the early church. They would have the tremendous responsibility of nourishing it during its infancy.
Jesus would keep these chosen men with Him, teaching and preparing them for the great task before them. The word “apostle,” Matthew 10:2 / Luke 6:13, indicates “a messenger sent with a commission.” They would carry with them the authority of Christ.
It was their job to preach the gospel of the kingdom after Jesus was gone. They were sent into all the world, Matthew 28:19-20 / Mark 16:15-16. It is likely some were related to each other. It also seems that James and John, the sons of Zebedee, were likely cousins of Jesus. Judas Iscariot is the apostle who was not faithful to Jesus, Matthew 26:48.
While the rest were from Galilee, he was from Judea, Mark 3:19 / Matthew 10:4. His motive remains a mystery. However, his acceptance of the thirty pieces of silver would suggest greed, Matthew 26:15.
This is the greatest sermon ever preached, Matthew 5-7 / Luke 6:20-49. It is also the most quoted. There is a possibility that the sermons recorded by Matthew and Luke were not the same sermons but were delivered about the same time. It contains the very heart of Jesus’ teachings.
We may think of this sermon as being to the New Testament what the Ten Commandments are to the Old Testament. Jesus begins His sermon by giving the Beatitudes.
Blessed (happy) are the spiritually humble, Matthew 5:3, the sorrowful over sins, Matthew 5:4, the patient, the long-suffering, Matthew 5:5, those who are spiritually hungry for righteousness, Matthew 5:6, the merciful, Matthew 5:7, the pure in heart, Matthew 5:8, the peacemakers, Matthew 5:9, and those persecuted for right doing, Matthew 5:10.
His people are to be salt and light to the world, Matthew 5:13, that is, preservers and examples by reflecting His light and glory, Matthew 5:14-16. Jesus said He did not come to destroy the Law, but to fulfil it, Matthew 5:17-20. God’s moral law is the expression of God’s own holiness, and His people are obligated to keep it.
In order to do this, Christians must avoid those things that can arise in the heart that lead to disobedience of those Old Testament moral laws, such as murder, Matthew 5:21-26, adultery, Matthew 5:27-30, swearing, Matthew 5:33-37, revenge, Matthew 5:38-42, and hatred of enemies, Matthew 5:43-48.
Matthew 6 deals with false motives. Give to the needy as if you were giving to God, Matthew 6:1-4. Do not make a show of it. Do not pray just to be heard by men, but do it quietly and secretly, Matthew 6:5-8.
Jesus gives a model prayer to go by, Matthew 6:9-14. When fasting, do not show off in doing it. Matthew 6:17-18. Do it only for God to see. Be careful about hoarding and being concerned about material things, Matthew 6:19-34. Store up treasure in heaven, which will endure.
Matthew 7 begins with a warning about judging others, Matthew 7:1-5. We, too, will be judged. He deals with casting pearls before pigs, Matthew 7:6. Use common sense and tact in talking about religion. Be persistent in praying, Matthew 7:7-11. God hears us.
In everything, treat others as you want them to treat you, Matthew 7:12. Enter the narrow way because the broad way leads to destruction, which many are entering, Matthew 7:13-14.
The greatest obstacle to the progress of Christianity has been its corruption at the hands of false teachers, Matthew 7:15-23. You can recognise them by their fruits.
Jesus concludes His sermon with a warning to be wise and build your foundation on solid rock, Matthew 7:24-27. This involves hearing and obeying the teachings Jesus has just delivered. Don’t be foolish and build on sand. Utter destruction can only follow.
The book of Matthew revolves around five speeches, each of which ends with the phrase, “When Jesus had finished saying these things,” Matthew 7:28. This sermon marks the end of the first section of Matthew’s book.
At the conclusion of this sermon, the people were “astonished at His teaching, for He taught them as one having authority, and not as the scribes,” Matthew 7:28-29.
It is no wonder they were amazed. They had never heard anything like it. At best, their teachers quoted the rabbis and their traditions. Jesus quoted no rabbi. When he quoted Scriptures, he would often add, “But I say!” He taught with authority, which was different from the rabbis.
Jesus now enters Capernaum. A centurion’s servant was sick and at the point of death, Matthew 8:5-13 / Luke 7:1-10. Upon hearing of Jesus’ reputation for healing, He sends a delegation of the elders of the city to Jesus to plead with Him to heal the servant, Luke 7:1-3. This servant was highly valued. It seems the elder very much wanted him to do this.
Their motivation for healing the servant was that the centurion “loves our nation, and he has built us a synagogue,” Luke 7:5. The emphasis in this passage, then, is on the centurion and not on the sick servant.
A centurion was a military officer in the Roman army, which today would be equal to a lieutenant. “Centurion” means he was in charge of one hundred men. At this time, Palestine had been under Roman control for about one hundred years.
Roman officers were often brutal men. Some had been influenced by the Jewish religion and abided by the moral code of their law. The first Gentile to be received into the church was a centurion named Cornelius, Acts 10.
Jesus complies with their wishes, Luke 7:4-5. When he was not far from the centurion’s house, He was met by the centurion, saying it was not necessary for Jesus to come to his house, Luke 7:6, and furthermore, he was not worthy that Jesus should “enter under my roof,” Luke 7:7.
Jesus doesn’t need to be present or touch the servant. He simply needs to command it to be done, Luke 7:7. There may be more behind this than we first see. If Jesus were to enter his house, He would be criticised by the Jews for entering a Gentile’s house. Thus, the centurion is looking out for the best interests of Jesus.
Evidently, the elders requested more than the centurion asked for. He merely wanted Jesus to just “say the word, and my servant will be healed,” Luke 7:7. We are told that Jesus was “amazed” at the incredible faith of this Gentile, Luke 7:9.
He said, “I say to you, I have not found such great faith, not even in Israel!” Luke 7:9. This is one of only two times that Jesus is spoken of as being amazed, Matthew 15:28. At the same time, he was probably amazed at the lack of faith of his own countrymen. When the elders returned, they found the servant well, Luke 7:10.
The next day, Jesus enters a city called Nain along with a large number of disciples, Luke 7:11-17. Nain means “The Pleasant.” It was twenty-five miles southeast of Capernaum. This was near Shunem, where Elisha had raised the son of a Shunammite woman, 2 Kings 4:18-37.
As Jesus approaches the gate of the city, He is met by a funeral procession going out of the city, Luke 7:12. The dead were always buried outside their cities. This dead person was the only son of a widow, Luke 7:12.
This means that she is now left without adequate financial support. The whole village must have felt for her as a large crowd followed the funeral procession, Luke 7:12.
Funeral processions were often surrounded by elaborate rituals of musical instruments, usually flutes and cymbals. The poorest Jews were expected to provide at least two flute players and one mourning woman.
The body would have been washed and would have had its haircut and nails trimmed. It would be placed face up on a wickerwork bier with arms folded across the chest. The body would be carried through the village with different ones sharing the honour of carrying the dead. Funerals were treated with great reverence.
We are told that Jesus, seeing her, had compassion on her and said to her `Do not weep,” Luke 7:13. The purpose of miracles was to produce faith in those who observed the miracle. However, in this and in a number of other cases, the motivation for the miracles was compassion on the part of Jesus.
Jesus now does the unthinkable for a Jew. He touched the open bier (coffin), Luke 7:14. To do so would make him unclean. There was no greater defilement for a Jew than to touch a dead body, Numbers 19:11 / Numbers 19:16. Suddenly, everyone stood still, Luke 7:14. Probably because he had touched the bier.
Jesus said, “Young man, I say to you, arise,” Luke 7:14. Immediately, the dead man sat up and began talking, Luke 7:15. Jesus presented him to his mother, Luke 7:15.
The crowds were literally filled with awe. Luke says, “Fear came upon all, and they glorified God, saying, `A great prophet has risen up among us’; and, `God has visited His people,” Luke 7:16. Suddenly, their fear gives way to praise. The news spread immediately throughout the region, Luke 7:17.
This is a dark time for John, Matthew 11:2-11 / Luke 7:18-30. He has now been in prison for several months. He had rebuked the adulterous and incestuous marriage of Herod, Luke 3:19.
Herodias, his wife, took offence and urged her husband to shut him up, Mark 6:17-29. John had a lot of time to think while in his cell. Death seems imminent. He had plenty of time for depression and doubt to set in.
Jesus did not fit the contemporary expectations of a Messiah. At the same time, Jesus was at the height of his popularity. John evidently was looking for a political Messiah, too, just as most of the Jews. He could not understand why Jesus was not taking proper action toward that end.
His questions are probably not so much from doubt as from a feeling of impatience. Why is He waiting? The men sent by John said, “John the Baptist has sent us to You, saying, Are You the Coming One, or do we look for another?” Luke 7:18-20.
The disciples of John arrive at a good time. Luke says, “And in that same hour He cured many people of their infirmities, afflictions, and evil spirits; and to many who were blind He gave sight,” Luke 7:21.
Their questions came at a time when Jesus was performing many of His miracles. Not only were they able to witness many of these miracles, but they could have talked to a number of people who had already been healed by Jesus.
Jesus tells them to report back to John what they had seen with their eyes and heard from various ones, Luke 7:22. Jesus’ answer indicates that He considered His miracles as sufficient evidence of His Messiahship. John’s doubts in no way lowered him in Jesus’ estimation.
Although there seems to be a mild rebuke of John as well as the crowd around him. “Blessed is he who is not offended because of Me,” Luke 7:23. They should be willing to accept Jesus for who He is and not try to fit Him into a mould of what they thought a Messiah ought to be like.
After the messengers left, Jesus continued to speak of John. “Who do you think John was? He was not a weed shaken by the wind,” Luke 7:24. John was no weakling.
He was a man of strong convictions. As to looks, he was not a “man clothed in soft garments,” Luke 7:25. Camels’ hair is as far as you can get from fine clothes. Jesus says that what they saw was a true prophet of God, Luke 7:26. Jesus then quotes from Malachi 3:1 / Luke 7:27. John served as the forerunner of Christ. He broke four hundred years of prophetic silence.
He drew a large group of baptised disciples who crowded around him, but speaking of his popularity, he exalted Jesus. He declared, “He must increase, but I must decrease,” John 3:30.
Jesus now pays John the highest compliment anyone could pay an individual. “For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he,” Luke 7:28.
This is a significant statement considering the great prophets of the Old Testament, such as Moses, Daniel, Jeremiah, Isaiah, etc. But how can the least Christian be greater than John?
Simply because Christians serve under a better covenant where their sins are covered by the blood of Christ. Also, they are citizens of a superior kingdom where they maintain a special relationship with God. Christians have greater privileges than John but also greater responsibility.
Jesus’ description of John elicits two responses from the crowd, Matthew 11:12-19 / Luke 7:31-35. There were those, including the tax collectors, who were in agreement with what Jesus said, Luke 7:29.
On the other hand, the Pharisees rejected John’s baptism and thus Jesus too, Luke 7:30. There is no way they will admit John was right. Jesus begins to compare this latter group with children playing games in the marketplace, Luke 7:31-32.
They tried to play “wedding,” but the other children would not cooperate, Luke 7:32. Then they tried to play “funeral,” Luke 7:32. Still, the other children would not play this game. This situation resembles the situation between Jesus and John vs. the Pharisees and Sadducees.
The religious leaders wanted to play games that Jesus and John would not play. It made them angry. So the leaders attacked them. They said John had a demon, and Jesus was a drunkard, Luke 7:33-34. By labelling them in this way, they didn’t have to deal with their personality and teaching.
The true analysis is found in Luke 7:35, Jesus said, “But wisdom is justified (proved right) by all her children.” He and Jesus were right, regardless of the criticism and characterisation of their opponents. People would see and observe their deeds and thus see that they were righteous men. “By their fruits you shall know them,” Matthew 7:15-20.
Cities which should have welcomed and responded to Jesus’ miracles did not repent, Matthew 11:20-27 / Luke 10:13-15. On the other hand, those you would expect to be left out do respond. The cities where the most miracles had been performed rejected him.
Jesus said, “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes,” Luke 10:13.
Chorazin and Bethsaida were suburbs of Capernaum, which was the home base for Jesus’ Galilean ministry. More than any other area, they had been blessed by Jesus’ presence and to witness His miracles. The crowds obviously delighted in seeing His miracles, but they did not seem willing to repent.
Greater judgment will be brought upon those who had the opportunity to repent than those who did not have that opportunity, Luke 10:14. With greater revelation comes greater accountability.
So often, the wise and highly educated resort to their own intelligence, rejecting the simple gospel of Christ. Because of this arrogant attitude, God has hidden the simple truths from them and, at the same time, revealed them to those who are humble in attitude.
Jesus now delivers the great invitation, Matthew 11:28-30. The word “yoke” often symbolised law. The Jews did not consider the Law cruel or oppressive, but voluntarily placed themselves under the rule of God and worked for Him.
However, the Pharisees added so many rules to God’s Law that it became an oppressive burden to them. Jesus offers to free them from all that by inviting them to be yoked with Him, Matthew 11:29-30.
How can Jesus say His yoke is easy and His burden is light when in Matthew 10:38, He asks us to take up our cross and follow him? The word “easy” does not imply effortlessness, but what is appropriate or suitable effort.
It does not exempt Christians from difficulties or even sufferings. It is easy and light in that it is liberating. It would free them from the burdens and the traditions of the fathers placed on them.
We see this working in the incident of picking grain, Matthew 12:1-8, and healing a man’s withered hand on the Sabbath, Matthew 12:9-14. It also frees us from the bondage of sin.
Because Jesus saves and restores us, in spite of our ugly, sinful ways, we can rest in His yoke. There is nothing more wonderful than having the knowledge that all our sins are removed.
Jesus is invited to a banquet at Simon the Pharisee’s house, Luke 7:36-50. Luke only records this event. There is speculation as to who this woman was. Some say it was Mary Magdalene, others Mary, the sister of Lazarus.
The custom was to recline at meals on your left side on a pillow, Luke 7:36. The table was just inches off the floor. Each person’s head would be at the table with their feet pointing away from it.
In walks this nameless woman with a bad reputation, Luke 7:37. We do not know what her sin was, but most think it was prostitution. She carries with her an alabaster jar of ointment, Luke 7:37. This was an expensive ointment she had brought.
Four things occur. She began to wash the feet of Jesus with her tears, Luke 7:38. She wiped them with her hair, Luke 7:38. She kissed His feet, Luke 7:38. She then anointed His feet with the fragrant oil she had brought with her, Luke 7:38.
Simon thinks within himself, “If Jesus were really a prophet, he would know what kind of woman she is, and he would not let her touch Him,” Luke 7:39. Jesus knew what he was thinking and responded with a parable of two men who owed a moneylender. One owed five hundred denarii, and the other fifty, Luke 7:41.
Because they had nothing to pay the lender, he forgave both of them their debt, Luke 7:42. Jesus asked, “Which one will love him more?” Simon knew the right answer, Luke 7:43.
Jesus now looks at the woman but speaks to Simon, Luke 7:44. Washing a visitor’s feet was an important act of hospitality, Luke 7:44. Courtesy would have required a servant to wash Jesus’ feet.
This woman had not only washed Jesus’ feet but had dried them with her hair, Luke 7:44. Simon had ignored a common courtesy. Anointing feet was a special sign of honour, Luke 7:45-46. It was often done with olive oil. This woman had honoured Jesus’ feet with a very valuable oil. Simon had done nothing like this.
After making this comparison between Simon and the woman, Jesus said, “Therefore, I say to you, her sins which are many are forgiven, for she loved much. But to whom little is forgiven, the same loves little. And He said to her, `Your sins are forgiven,” Luke 7:47-48.
Embarrassment should have set in, but instead, Jesus becomes the subject of debate, Luke 7:49. Ignoring them, Jesus tells the woman, “Your faith has saved you. Go in peace,” Luke 7:50. There are things she must still work out, but her life is now changed forever.