The Motley Crew

The Gospel of Matthew

June 30, 2010

The Questions

1. How did you enjoy the first half of 2010? How about the first half of Matthew?

Read Matthew 15:21-28

2. Does the fact that she is a Canaanite have any bearing on this account? Look at Deuteronomy 20:16-18.

3. Why would Jesus ignore her and then tell her she has the wrong nationality?

4. Did it work?

5. The NIV missed it again in verse 26. Jesus didn't say “dogs.” He said “little pet dogs.” What does this mean?

Read Matthew 15:29-39.

6. The NIV got it right with the last four words of verse 30. What do these words say to you?

7. Why would Matthew need to point out which God they praised?

8. When there were 5,000 plus the disciples got worried the first evening. Now there are 4,000 plus and they didn't get worried for 3 days. What gives?

9. In verse 32, Jesus has compassion on them. The original has to do with our heart, soul and even our gut being moved for someone. Some have translated “Heart filled with tenderness.” When have you seen Christ's heart-felt compassion? Where can you share it?

The Motley Crew

The Gospel of Matthew

June 30, 2010

Some Suggested Answers

We opened with prayer.

1. How did you enjoy the first half of 2010? How about the first half of Matthew?

While the first half of 2010 passed quickly, Pastor Eddie noted that the first half of Matthew was not so quick. Looking back, the first session of the Gospel of Matthew was on July 15, 2009.

Blessings, for both.

Read Matthew 15:21-28

Matthew 15:21-28 (New International Version)

21 Leaving that place, Jesus withdrew to the region of Tyre and Sidon. 22 A Canaanite woman from that vicinity came to him, crying out, "Lord, Son of David, have mercy on me! My daughter is suffering terribly from demon-possession."

23 Jesus did not answer a word. So his disciples came to him and urged him, "Send her away, for she keeps crying out after us."

24 He answered, "I was sent only to the lost sheep of Israel."

25 The woman came and knelt before him. "Lord, help me!" she said.

26 He replied, "It is not right to take the children's bread and toss it to their dogs."

27 "Yes, Lord," she said, "but even the dogs eat the crumbs that fall from their masters' table."

28 Then Jesus answered, "Woman, you have great faith! Your request is granted." And her daughter was healed from that very hour.

2. Does the fact that she is a Canaanite have any bearing on this account? Look at Deuteronomy 20:16-18.

This lady is from a pagan background, but Jesus helps her anyway.

Deuteronomy 20:16-18 (New International Version)

16 However, in the cities of the nations the LORD your God is giving you as an inheritance, do not leave alive anything that breathes. 17 Completely destroy [a] them — the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites — as the LORD your God has commanded you. 18 Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against the LORD your God.

Footnotes:

Deuteronomy 20:17 The Hebrew term refers to the irrevocable giving over of things or persons to the LORD, often by totally destroying them.

She is a Gentile from a Gentile region. She is descended from a race that should have been destroyed, and, in the context of that culture, she is a woman.

We know from the Gospels that Jesus' name has spread throughout the region:

Matt. 4:24-25. “And his fame went throughout all Syria: 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. And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.”

But in addition to knowing of Jesus, this woman was already strong in her faith before she saw Jesus, as evidenced by her first plea to the Lord: “Lord, Son of David, have mercy on me!” This is an amazing acknowledgment of His place as the Anointed One – the Messiah, the Christ. The phrase “Son of David” was a messianic “catch phrase” among first century Jews. But this woman is a Gentile, not a Jew. That a Gentile from Phoenicia would utter this acknowledgment is a startling expression of pre-existing faith.

The title "son of David" shows that the Jewish hopes had spread to surrounding nations and that some, like this woman and the [Samaritan woman] at Jacob's well [John 4], expected to share in the Messianic blessing. McGarvey and Pendleton

Mark 3:7-8. “Jesus withdrew with his disciples to the lake, and a large crowd from Galilee followed. When they heard all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon.” [emphasis added]

In addition, like the widow in Luke 18:1-9, she is persistent!

Persevering faith and prayer are next to omnipotent. No person can thus pray and believe, without receiving all his soul requires. This is one of the finest lessons in the book of God for a penitent, or for a discouraged believer. Look to Jesus! As sure as God is in heaven, so surely will he hear and answer thee to the eternal salvation of thy soul! Be not discouraged at a little delay: when thou art properly prepared to receive the blessing, then thou shalt have it. Look up; thy salvation is at hand. Jesus admires this faith, to the end that we may admire and imitate it, and may reap the same fruits and advantages from it. The Adam Clarke Commentary

3. Why would Jesus ignore her and then tell her she has the wrong nationality?

Jesus has pure motives = Jesus wants her to have faith, but more than just faith, Jesus was drawing her into worship, and no longer the worship of idols but now the true worship of the true Lord. He was the One who healed her daughter from that very hour – something no Canaanite god could do.

Jesus is the fulfillment of God's promise of a Messiah to the Jews. Although He says "I was sent only to the lost sheep of Israel," we also know that He wants everyone to be saved:

John 6:38-40: “For I have come down from heaven not to do my will but to do the will of him who sent me. And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day. For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day."

Matthew 28:18-20. “Then Jesus came to them and said, "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."

That she has faith already is clear, however, Jesus is working to increase her faith. Her persistence is the demonstration of a faith that will not be denied.

But he answered her not a word. This was done to test her faith, and that there might be exhibited to the apostles an example of the effect of persevering supplication. The result shows that it was not unwillingness to aid her, or neglect of her. It was proper that the strength of her faith should be fully tried. Barnes' Notes on the New Testament

The Canaanite woman is the second Gentile that Christ has ministered to in Matthew's Gospel. The first was the centurion in Matthew 8, about whom Jesus said: "I tell you the truth, I have not found anyone in Israel with such great faith.” (Matt. 8:10)

It is remarkable that two of the brightest examples of faith seen in the ministry of Christ were exhibited by Gentiles, that of the centurion (Matt. 8:8, 9), and of this woman. The fact that the latter addresses Jesus as "the son of David," shows that she knew of the prophecies concerning the Christ and that he would be the son of David. B. W. Johnson's Bible Commentary

Christ was therefore sent to the Jews in person because they had the promise of his person. The Gentiles didn’t have the promise but they had mercy [Rom. 15:9]. He didn’t speak to us but about us. He wished to test the woman’s faith, and when she said, ‘Lord, it’s true, I don’t deserve it, and I know that I didn’t have the promise,’ he heard her prayer.” Martin Luther, No. 5544: “Promise for the Jews, Mercy for the Gentiles.” Table Talk, Recorded by Caspar Heydenreich, Winter of 1542–1543

4. Did it work?

Yes! Verse 25: “The woman came and knelt before him. "Lord, help me!" she said.” This kneeling is a part of the definition of “worship.” The Greek word for worship is prosekunei (prosekunei). This word has several layers of meanings:

1. to kiss the hand to (towards) one, in token of reverence

2. among the Orientals, esp. the Persians, to fall upon the knees and touch the ground with the forehead as an expression of profound reverence

3. in the NT by kneeling or prostration to do homage (to one) or make obeisance, whether in order to express respect or to make supplication

This Canaanite woman is showing us how to come before the true God.

There are many excellencies contained in it; 1. It is short; 2. humble; 3. full of faith; 4. fervent; 5. modest; 6. respectful; 7. rational; 8. relying only on the mercy of God; 9. persevering. Can one who sees himself a slave of the devil, beg with too much earnestness to be delivered from his thraldom? The Adam Clarke Commentary

5. The NIV missed it again in verse 26. Jesus didn't say “dogs.” He said “little pet dogs.” What does this mean?

Dogs = ownerless.

Little Pet Dogs = having a place in the home & eating what the children spill [or sneak to the pets under the table]. Jesus gives her the answer. And she quickly picks up on what He is saying.

Jesus uses the Greek diminutive "kunarion" for the word "dog", thus indicating a tame pet, and suggesting rather the dependence and subordinate position than the uncleanness of the dog. By so doing he gave the woman an argumentative handle which she was not slow to grasp. McGarvey and Pendleton

Those of us who have pets know that they have a special place in our homes. In the same manner, the Gentiles have a place in the family of Jesus, even though He first came to the Jews in fulfillment of God's messianic promise recorded by Isaiah and other Old Testament prophets.

Our Savior's ministry was confined almost entirely to the Jews. This restriction of the gospel to them … was not removed until the time of our Savior's ascension, when the disciples were commanded to go into all the world, and preach the gospel to every creature. John S. C. Abbott and Jacob Abbott - Illustrated New Testament

She does not ask a place at the table, nor anything taken from those who have a prior claim to a more abundant share in His mercies. A crumb is enough for her, which they will never miss. In other and colder words, she acquiesces in the divine appointment which limits His mission to Israel; but she recognises that all nations belong to God's household, and that she and her countrymen have a real, though for the time inferior, position in it. Alexander Maclaren, Expositions of Holy Scripture

Read Matthew 15:29-39.

Matthew 15:29-39 (New International Version). Jesus Feeds the Four Thousand.

29 Jesus left there and went along the Sea of Galilee. Then he went up on a mountainside and sat down. 30 Great crowds came to him, bringing the lame, the blind, the crippled, the mute and many others, and laid them at his feet; and he healed them. 31 The people were amazed when they saw the mute speaking, the crippled made well, the lame walking and the blind seeing. And they praised the God of Israel.

32 Jesus called his disciples to him and said, "I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way."

33 His disciples answered, "Where could we get enough bread in this remote place to feed such a crowd?"

34 "How many loaves do you have?" Jesus asked.

"Seven," they replied, "and a few small fish."

35 He told the crowd to sit down on the ground. 36 Then he took the seven loaves and the fish, and when he had given thanks, he broke them and gave them to the disciples, and they in turn to the people. 37 They all ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. 38 The number of those who ate was four thousand, besides women and children. 39 After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan.

6. The NIV got it right with the last four words of verse 30 (“and he healed them.”). What do these words say to you?

Wow! They just deposited people at His feet, and He healed all of them. None were too hard or bad or unworthy, and He healed them all.

Isaiah 35:5-6 (NIV)
5 Then will the eyes of the blind be opened
and the ears of the deaf unstopped.

6 Then will the lame leap like a deer,
and the mute tongue shout for joy.
Water will gush forth in the wilderness
and streams in the desert.

Matthew 11:2-5 (NIV)
When John heard in prison what Christ was doing, he sent his disciples to ask him, "Are you the one who was to come, or should we expect someone else?"

Jesus replied, "Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor."

Matthew 15:30 (NIV)
“Great crowds came to him, bringing the lame, the blind, the crippled, the mute and many others, and laid them at his feet; and he healed them.”

And they cast them down at his feet (kai eripsan autou para tou poda autou). A very strong word, flung them down, "not carelessly, but in haste, because so many were coming on the same errand" (Vincent). It was a great day for "they glorified the God of Israel." Robertson's Word Pictures of the New Testament

and he healed them; immediately, either by a word speaking, or by touching them, or by putting his hands on them, or without any such outward sign, through a divine power proceeding from him, which, at once, removed all their disorders and complaints. John Gill's Exposition of the Bible

We read nothing about any faith on the part of those who were healed, except for the fact that they did come to Jesus for help. Perhaps this is one of many occasions when Jesus ministered out of divine initiative, not in response to a faith-filled request (in contrast to the encounter with the Gentile woman in Tyre and Sidon). David Guzik's Commentaries on the Bible

7. Why would Matthew need to point out which God they praised?

The people in this area were predominately Gentile. Now, they are seeing the true God at work.

By praising the “God of Israel,” these Gentiles are acknowledging that the Jewish God is the true God, as distinguished from the false gods that were worshiped throughout the Mediterranean.

Significant is the statement that they glorified “the God of Israel.” This shows that the majority of the people were Gentiles. We know, too, that this section was predominately Gentile although it was a part of the tetrarchy of Herod Antipas. Lenski, p. 601; Lutheran Study Bible, p. 1615.

8. When there were 5,000 plus the disciples got worried the first evening. Now there are 4,000 plus and they didn't get worried for 3 days. What gives?

Maybe they figure Jesus will feed them when He gets ready.

It is interesting that the disciples seem unconcerned here, while they were deeply concerned at the feeding of the 5,000. Indeed, it is Jesus, not the disciples, that bring up the need to feed these people. One thought is that the disciples remember the lessons taught earlier, and are growing in their faith (although not completely, as they ask the question: “Where could we get enough bread in this remote place to feed such a crowd?”).

The disciples are growing in faith, just as we are growing in faith. This bible study group is another tool that the Holy Spirit uses in growing us in our understanding of His Word and of our faith in the fulfillment of His Promises.

By doing this miracle again, Christ shows that he who follows Christ will never be in need, not even in the wilderness. Geneva Study Bible.

This story is a good reminder that our daily prayer for “daily bread” (which includes all of our bodily needs for food, water, air, etc.) is answered by God every day.

The two great feeding miracles of Jesus remind us of how God miraculously fed His people Israel with manna and quail in the wilderness (Ex. 16, Num. 11). God works through His creation to provide our daily bread. We dare not take this blessing for granted. Luther urges us in his explanation of the Fourth Petition “to receive our daily bread with thanksgiving.” Lutheran Study Bible, p. 1615.

9. In verse 32, Jesus has compassion on them. The original has to do with our heart, soul and even our gut being moved for someone. Some have translated “Heart filled with tenderness.” When have you seen Christ's heart-felt compassion? Where can you share it?

Many times have we seen Christ's compassion and healing. This is something that can be shared with anyone, anywhere.

The unusual circumstance was that for a period of three whole days and nights Jesus had engaged in one continuous healing service. The throngs would not leave as long as there was a chance of others being healed. Food could wait, and it did. This was a powerful testimony to the ability and extent of Jesus' work among the Gentiles on the fringes of Israel. Compassion and pity in the heart of Jesus were evident in all his works. Coffman Commentaries on the Old and New Testament

There was some discussion of whether the people might have had access to any villages for food, were close enough to their homes to take meals there, or if they might have brought food with them. The Gospel accounts gives no answer.

In the Lutheran Study Bible, there was a note to see Luke 7:13 and its note.

Luke 7:13 (New International Version)
When the Lord saw her, his heart went out to her and he said, "Don't cry."

Note to this verse in the Lutheran Study Bible: compassion. Greek splagchnizomai [splagxnizomai]. Literally, “his gut moved.” Jesus experienced the same gut reaction as we sometimes do in sad situations.

One of the members pointed out the note to verse 36 in the Lutheran Study Bible, which reads:

“given thanks. Greek verb eucharisteo [euxaristeo, English “eucharist”], also used to describe what Jesus did before giving the cup at the Last Supper. See note, Mk 6:41.”

Mark 6:41 (New International Version)
Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to his disciples to set before the people. He also divided the two fish among them all.

Note to this verse in the Lutheran Study Bible: “This sequence – taking the bread, speaking a blessing, breaking, and then giving – also occurs in the institution of the Lord's Supper, Mark 14:22, which may be foreshadowed here.”

The note to Luke 24:30 says that to take, bless, break, and distribute bread ordinarily began a meal. This was not necessarily the Lord's Supper, though the words and actions are reminiscent of the Supper.

The Gospels use two different Greek words to describe the action of Christ “giving thanks,” which we see in the feeding of the 5,000, the feeding of the 4,000 and the Last Supper. The first word, as noted above, is the Greek verb eucharisteo (euxaristeo, English “eucharist”, meaning “giving thanks.”). The second is eulogew (eulogew, English “to bless”). Both expressions describe to the same action: the act of thanking God for receiving this gift of bread, of fish, or of wine. Commentators write that Jesus would have used the usual Jewish prayers of the time.

The contemporary Jewish blessings over bread and wine are:

Before eating bread: "Blessed are You, LORD, our God, King of the universe, Who brings forth bread from the earth."

Before drinking wine: "Blessed are You, LORD, our God, King of the universe, Who creates the fruit of the vine."

In Matthew's account of the Last Supper, after Jesus blesses the wine, He says: “I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in my Father's kingdom.” [emphasis added]

We closed with prayer.

Parallel Accounts

For Additional Study

Online Resources

Book of Concord in PDF Format, The Lutheran Church — Missouri Synod <http://www.lcms.org/graphics/assets/media/LCMS/TrigBOC.pdf> (2MB file)

These texts are in the public domain and may be copied and distributed freely. The source of these translations is Triglot Concordia: The Symbolical Books of the Evangelical Lutheran Church (St. Louis: Concordia Publishing House, 1921).

A number of important Lutheran texts can be found in the Belief and Practice section of the website of the Lutheran Church-Missouri Synod: http://www.lcms.org/pages/internal.asp?NavID=112

John S. C. Abbott and Jacob Abbott, Illustrated New Testament
http://www.studylight.org/com/ain/

Albert Barnes, Notes on the New Testament
http://www.studylight.org/com/bnn/

Harold F. Buls
http://www.pericope.org/buls-notes/index.html and
http://www.iclnet.org/pub/resources/text/wittenberg/wittenberg-bul.html
Adapted from Exegetical Notes, Series A, Festival Season Sundays, Gospel Texts, by Harold H. Buls, Concordia Theological Seminary Press: Ft Wayne IN, 1980

The Adam Clarke Commentary
http://www.studylight.org/com/acc/

Burton Coffman, Commentary on the Whole Bible
http://www.studylight.org/com/bcc/

John Darby, Synopsis of the Bible
http://www.ewordtoday.com/comments/matthew/darby/matthew1.htm

The Greek Interlinear Bible,
http://www.scripture4all.org/OnlineInterlinear/Greek_Index.htm
Based on NA26/27. A word-by-word translation of the Greek New Testament.

David Guzik, Commentaries on the Bible
http://www.studylight.org/com/guz/

The Geneva Study Bible
http://www.ewordtoday.com/comments/matthew/geneva/matthew1.htm

John Gill, Exposition of the Bible
http://www.ewordtoday.com/comments/matthew/gill/matthew1.htm

Matthew Henry, Commentary on the Whole Bible (Complete)
http://www.ewordtoday.com/comments/matthew/mh/matthew1.htm

Matthew Henry, Commentary on the Whole Bible (Concise)
http://www.ewordtoday.com/comments/matthew/mhc/matthew1.htm

Jamieson, Faussett and Brown, Commentary Critical and Explanatory on the Whole Bible
http://www.ewordtoday.com/comments/matthew/jfb/matthew1.htm

B.W. Johnson, People's New Testament
http://www.ewordtoday.com/comments/matthew/johnson/matthew1.htm

John Lightfoot, Bible Commentary
http://www.ewordtoday.com/comments/matthew/light/matthew1.htm

Martin Luther, Commentary on Galatians
http://www.studylight.org/com/mlg/

J. W. McGarvey, Original Commentary on Acts
http://www.studylight.org/com/oca/

J. W. McGarvey and Philip Y. Pendleton, The Fourfold Gospel (also known as a "Harmony Of the Four Gospels")
http://www.ewordtoday.com/comments/matthew/four/matthew1.htm

Alexander Maclaren, Commentaries on the Books of the Bible
http://www.gutenberg.org/browse/authors/m#a2330

The NET Bible. <http://bible.org/netbible/> A completely new translation of the Bible with 60,932 translators’ notes. It was completed by more than 25 scholars – experts in the original biblical languages – who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. Excellent notes, citing both the Greek and Hebrew, as needed. Greek and Hebrew fonts available without cost.

W. Robertson Nicoll, The Greek Expositor's Testament. Vol. 1. Five Volumes. (New York: George H. Doran Co., ca. 1910). Excellent notes on the Greek text and summaries of commentators. Available at Google Books (www.books.google.com) and the Internet Archive (www.archive.org; easier to find here than at Google Books).A.T. Robertson, Word Pictures of the New Testament
http://www.studylight.org/com/rwp/

C. I. Scofield, The Scofield Reference Notes (1917 Edition)
http://www.studylight.org/com/srn/

Charles H. Spurgeon, The Treasury of David
http://www.studylight.org/com/tod/

R.A. Torrey, The Treasury of Scripture Knowledge
http://www.studylight.org/com/tsk/

John Wesley, Explanatory Notes on the Whole Bible
http://www.ewordtoday.com/comments/matthew/wesley/matthew1.htm

Other Additional Resources:
http://www.hymnsandcarolsofchristmas.com/SPLC/Motley%20Crew%20Research%20Resources.html

Other Resources

Barker, Kenneth L., ed., TNIV Study Bible (Grand Rapids: Zondervan, 2006)

Concordia: The Lutheran Confessions. Readers Edition. (St. Louis: Concordia Publishing House, 2006)

Davies, Benjamin, ed., Baker's Pocket Harmony of the Gospels (Baker Book House, 1975). Formerly printed as Harmony of the Four Gospels.

Goodrick, Edward W. and John R. Kohlenberger III, eds., The Strongest NIV Exhaustive Concordance (Grand Rapids: Zondervan, 1999). This is the second edition, originally published as the Zondervan NIV Exhaustive Concordance. It was originally published as The NIV Exhaustive Concordance. It should be distinguished from The NIV Complete Concordance by the same authors.

Green, Jay P., ed., The Interlinear Greek-English New Testament. Vol. IV. Second Edition. (Hendrickson Publishers, 1985)

Halley, Henry H., Halley's Bible Handbook. New Revised Edition (24^th Edition). (Grand Rapids: Zondervan Publishing House, 1965)

Hickie, W.J., Greek-English Lexicon to the New Testament (Grand Rapids: Baker Book House, 1977). This is a reprint of an older edition, originally published by Macmillan, August. 1893. A contemporary review described this as "A handy little volume, compiled on sound principles from trustworthy authorities." The 1911 edition is available online and for download at http://openlibrary.org/b/OL17866849M/Greek-English_lexicon_to_the_New_Testament

Hoerber, Robert G., ed., Concordia Self-Study Bible. NIV (Great Rapids, Zondervan: 1973, 1984).

Lenski, R.C.H., The Interpretation of St. Matthew's Gospel (Minneapolis: Augsburg Publishing House, 1943, reprinted 1964)

The Lutheran Study Bible (St. Louis: Concordia Publishing House, 2009).

Alexander Maclaren, Expositions of Holy Scripture (Text from Project Gutenberg)

Nave, Orville J., ed., Nave's Topical Bible (Nashville: Thomas Nelson Publishers, 1979)

New Bible Dictionary. Second Edition. (Wheaton, IL: Tyndale House Publishers, 1962)

NIV Archeological Study Bible (Grand Rapids: Zondervan, 2005)

Robertson, A.T., Word Pictures in the New Testament (Nashville: Holman Reference, 2000). This “Concise Edition” is derived from the six-volume work by Robertson published in 1933. Robertson was also the author of 45 books, including numerous commentaries, a Harmony of the Gospels, etc. Also available online

Rogers, Cleon L. Jr., and Cleon L. Rogers III, eds., The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids: Zondervan Publishing House, 1998). This is the second edition of the excellent work by Fritz Rienecker, A Linguistic Key to the Greek New Testament, translated and edited by Cleon L. Rogers, Jr.

Strong, James, ed., The New Strong's Exhaustive Concordance of the Bible. (Nashville: Thomas Nelson Publishers, 1990)