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July 29th, 2023

7/29/2023

This Sunday is usually called the Ninth Sunday after Pentecost, and the Gospel Reading that is attached to this Sunday continues in what is usually called chapter thirteen of the Gospel according to Matthew. But the text is only the last few verses of that chapter [44-52], and then we will move on to the next chapter this next Sunday.

When it comes to the writings of this website, we are a bit farther ahead in this gospel account. Last week we covered ‘the metamorphosis’ (usually called ‘the transfiguration’), and this week we are continuing with the last few verses of what is usually called chapter seventeen in the Gospel according to Matthew [17:14-27].

What follows is a somewhat-literal translation of what transpires after Jesus comes down from that (quite literally) mountaintop experience with his three closest disciples. Now the historical presents are when a verb should appear in something like the past tense, but it appears in the present. They have been appearing with some regularity in this account, and they will appear in bold print within the following text:

And coming toward the crowd, he approached him, a man, falling on knees to him and saying, “Lord, pity, of me, the son, because he is moonstruck and badly, he suffers; for often he falls into the fire, and often into the water. And I brought him to the disciples of you, and not they were able, him, to heal.”

Now, answering, the Jesus said, “O generation, faithless and having been perverted, until when, with you, shall I be? Until when shall I endure you? Bring to me, him, here.” And he rebuked it, the Jesus, and it came out from him, the demon, and he was healed, the boy, from the hour, that.

Then, approaching, the disciples, to Jesus, according to their own, they said, “Why we, not were able to throw out it?”

Now the one says to them, “Because of the few-faith of you. For, amen, I am saying to you, if you have faith as a grain of mustard, you will say to the mountain, this, ‘Remove from here, there,’ and it will be removed. And nothing will be impossible to you.”

Now, gathering together, they, in the Galilee, he said to them, the Jesus, “Is about, the Son of the Man, to be delivered over into hands of men, and they will kill him, and in the third day, he will be raised.” And they grieved greatly.

Now, coming, they, into Capernaum, they approached, the ones the didrachmas taking, to Peter, and they said, “The teacher of you, not pays the didrachma?”

He says, “Yes.”

And coming into the house, he preceded him, the Jesus, saying, “What to you, it seems, Simon?” The kings of the earth, from whom do they take toll or poll-tax? From the sons of them, or from the strangers?”

Now, saying, “From the strangers.”

He said to him, the Jesus, “Then, indeed, free are the sons. Now that not, we may scandalize them, going into sea, throw a hook, and the coming up, first fish, take. And opening the mouth of it, you will find a stater; that, taking, give to them for me and you.”

The two previous historical presents were significant in that they were not of the verb, ‘to say’. That is by far the most common verb in this gospel account. These two verbs had to do with the so-called ‘transfiguration’ were ‘to take with’ and ‘to lead up’. These historical presents are in contrast with the ones that are in the text when the devil was tempting Jesus, way back in chapter four, where he ‘takes’ Jesus to some high places and tries to get him to think about a kingdom that had more to do with power than love.

This ‘mount of metamorphosis’ is an important one and a very positive one. And the previous historical present to this mountaintop experience was also a positive situation, where Jesus first asked the disciples about what people are saying about his identity, and then HE SAYS a question, asking the disciples for a response. And Peter gives a very positive answer (see Matthew 16:16).

Now before that, there are some negative contexts for the historical presents. Jesus first fed the five thousand with just a little to start with (see Matthew 14:13ff), and when it comes to feeding four thousand, the historical presents are connected to the statements that the disciples do not think that they have too much to work with—even when they have the Son of God right there with them (see Matthew 15:32ff). The historical present before that has to do with the disciples saying to Jesus that he offended some important religious leaders, and before that, those religious leaders are coming to Jesus and asking why his disciples are doing some bad things (also see Matthew 15:1ff).

We are heading toward the end of this gospel account. But now things are different. Now Jesus is different—since he just recently appeared with his face as the sun and his garments, white as light. Obviously that change was not permanent. But it certainly changed things.

You may wish to think of this ‘transfiguration’ as a new teaching point. This event may also be compared to the creation account, where the first day is when light was created (see Genesis 1). This day is often overlooked, since the sun will be created later in the week. But having the creation of light, completely distinct from (and before the creation of) the sun, that is a good reminder of what is truly important in this life.

These historical presents that happen after ‘the light’ could be called negative as well. The disciples were not able to cast out the evil spirit, and Peter is confronted regarding the issue of Jesus paying his taxes. Despite that, positive changes continue to happen. The positive ramifications continue, and good things continue to happen despite all the negative. And A LOT more of that will be seen. (And a lot of that is seen today.)

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July 22nd, 2023

7/22/2023

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This Sunday marches on to what is typically entitled the Eighth Sunday after Pentecost. But the Gospel Reading continues to be in Matthew 13[:24-30, 36-43], with only a few verses farther along when compared to last week.

Our walk with these writings continues on, a significant section at a time, as we go through the entire writing of the Gospel according to Matthew. We are currently at the point of what is commonly known as chapter sixteen, and we will also be going into chapter seventeen this time. At the very end of chapter sixteen (verse twenty-eight), there is the promise of Jesus that some of those standing there would not see death until they see the coming of his kingdom, and that seems to happen in what is usually called the ‘transfiguration’ (although it is called a ‘metamorphosis’ below), and that is at the beginning of chapter seventeen.

Just how special this ‘metamorphosis’ is may be seen in the verbs that are given the form of the historical present in the text. (That is when the past tense is expected, but the present tense is given.) By far the most common verb in this gospel account is ‘to say’.

The two verbs, seen in bold print below, are that of ‘to take with’ and ‘to bring up’. These are very rare verbs to have as historical presents. It is interesting that this verb, ‘to take with’, was in the historical present when the devil takes Jesus to two places (which also have some height) within the three temptations of Jesus in chapter four of this account. The two places where Jesus and the devil go are important. Both of these places and temptations have to do with power (and, therefore, in a sense, kingdoms)—that, with Jesus falling from the top of the temple, the angels would be there in a powerful way to make sure he did not get hurt, and the final temptation that the devil would hand over his power over these kingdoms of the world to Jesus. Those two temptations are leading to a different kingdom than the one that Jesus is putting forward.

Jesus usually does not ‘take’ someone anywhere. This is an important action and implies at least a little bit of power. And, in this case, the leading of Jesus goes forward to a very important kingdom, but one that does not look too powerful. But this kingdom clearly belongs to Jesus. And this is one that is supported by some significant Old Testament people.

If you are familiar with what is usually called this ‘transfiguration’, it is easy to focus on the presence of both Moses and Elijah, some truly significant people from the Old Testament. They certainly had some power in their Old Testament actions. And so, it is not surprising that Peter wants to build three tents and not just one. But the voice from the cloud, from the heavenly Father, helps the focus to be clearly and only on His Son, Jesus.

The following [Matthew 16:21-17:13] is a somewhat-literal translation, and it starts with the important ‘From then’, a phrase that was not heard since chapter four of the work (verse seventeen). At that point—the start of his public ministry—it was said that Jesus ‘began to proclaim and to say, “For it has drawn near, the kingdom of the heavens.”’ Here, again, is a reference to the start of a kingdom, and one that is strongly connected to Jesus. And it may be said that the second ‘From then’ describes what that ‘kingdom of the heavens’ looks like. With an absence of the power, there is a better chance to see the extent of the love.

From then, he began, the Jesus, to show to the disciples of him that it is necessary, him, into Jerusalem, to go away, and many things to suffer, from the Elders and Chief Priests and Scribes, and to be killed and, in the third day, to be raised.

And, taking to him, the Peter began to rebuke him saying, “Mercy to you, Lord; certainly not, it will be to you, this!” Now he, turning, said to the Peter: “Go behind me, Satan; a scandal you are of me, because not you think the things of the God, but on the contrary, the things of the men.”

Then the Jesus said to the disciples of him, “If anyone wants, after me, to come, let him deny himself, and let him take the cross of him, and let him follow me. For whoever wants the life of him to save, he will lose it; now whoever loses the life of him for the sake of me, he will find it. For what will be benefited a man, if the world, whole, he gains, now the soul of him he loses? Or what he will give, a man, an exchange of the soul of him? For he is about, the Son of the Man, to come in the glory of the Father of him, with the angels of him, and then he will reward to each one according to the practice of him. Amen, I am saying to you, that there are some of the ones here, standing, who certainly not will taste of death until they see the Son of the Man coming in the kingdom of him.”

And after days, six, he takes with, the Jesus, the Peter and James and John, the brother of him, and he brings up them into a mountain, high, according to their own. And he was metamorphosized before them, and it shown, the face of him, as the sun; now the garments of him became white as the light. And, behold, it was seen to them, Moses and Elias, conversing with him.

Now, answering, the Peter said to the Jesus, “Lord, good it is, us here to be. If you want, I will make, here, three tents, for you, one, and for Moses, one, and for Elias, one.”
Still he speaking, behold, a cloud, bright, overshadowed them, and, behold, a voice out of the cloud, saying, “This is the Son of Me, the Beloved, in whom I was well pleased; hear him.”

And having heard, the disciples fell on a face of them, and they feared greatly. And he approached, the Jesus, and, touching them, he said, “Rise, and do not fear.” Now, lifting up the eyes of them, no one they saw, except himself, Jesus only. And coming down, they, from the mountain, he commanded them, the Jesus, saying, “To no one tell the vision until which the Son of the Man, from dead ones, he is raised.”

And they questioned him, the disciples, saying, “Why, therefore, the Scribes say that Elias, it is necessary, to come first?”

Now he, answering, said, “Elias, on the one hand, is coming, and he will restore all things; on the other hand, I am saying to you that Elias already came, and not they did recognize him, but on the contrary, they did in him whatever they wanted, thus also the Son of the Man is about to suffer by them.”

Then they understood, the disciples, that concerning John the Baptist he spoke to them.
Being with Moses and Elijah is obviously an important thing. But they are nothing compared to the One who was THE Prophet, Priest, and King in our place on the cross. That is the suffering that Jesus is talking about at the end above.

Jesus taking and leading his special followers to such a special place is a very special thing. And something like it will happen at the end of this life.

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July 15th, 2023

7/15/2023

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This Sunday is what is known by many as the Seventh Sunday after Pentecost. And this Sunday’s Gospel Reading jumps to Matthew 13[:1-9, 18-23]. The appointed readings are about to catch up with where we are in these writings. Currently we are just a little farther ahead, in chapter fifteen.

Last week’s focus for these writings contained a good portion of Matthew 15:[1-31], and what follows is a somewhat-literal translation of the rest of that chapter, along with some of the next chapter as well [15:32-16:20]. Those subjects and verbs that are in bold print are historical presents, when the past tense is expected but the present tense is given. Recently those historical presents have been quite negative and have pointed to the heightened tension between Jesus and the religious leaders of his day.

There are three historical presents within the section below. The last two historical presents both are by Jesus, and both have him asking questions. The question of who Jesus is seems to be significantly more important than how many breads the disciples have. The text seems to be leading the reader or listener to contemplate what it means for Jesus to be the christened one, the Christ.

Now the Jesus, having called toward the disciples of him, he said, “I am compassionate upon the crowd, because already days, three, they remain toward me, and not they have anything they may eat; and to dismiss them hungry, not I want, lest they faint in the way.”

And they say to him, the disciples, “From where, for us, in a desert, breads, so many, so as to satisfy a crowd such as this?”

And he says to them, the Jesus, “How many breads have you?”

Now they said, “Seven, and a few small fishes.” And having commanded the crowd to recline on the ground, he took the seven breads and the fishes and, giving thanks, he broke and gave to the disciples, now the disciples to the crowds. And they ate, all, and they were satisfied. And the excess of the fragments they took, seven baskets full. Now the ones eating were four thousand men, apart from women and children. And having dismissed the crowds, he went away into the boat, and he came into the borders of Magadan.

And, approaching, the Pharisees and Sadducees, tempting, they asked of him a sign from the heaven to show to them. Now he, answering, said to them, “Evening happening, you say, ‘Good weather, for it is red, the heaven. And in the morning, today, stormy weather, for it is red, being dark, the heaven.’ On the one hand, the face of the heaven you know to discern, but on the other hand, the signs of the times you not are able. A generation, evil and adulterous, a sign it seeks out, and a sign, not it will be given to it, except the sign of Jonah.” And leaving them, he went away.

And coming, the disciples, into the other side, they forgot breads to take, now the Jesus said to them, “See and beware from the leaven of the Pharisees and Sadducees.”

Now they reasoned in themselves, saying, “Breads not we took.”

Now, knowing, the Jesus said, “Why reason in yourselves, few-faiths, that breads, not you have? Not yet, you understand, neither you remember the five breads of the five thousand and how many baskets we took? Neither the seven breads of the four thousand, and how many other hampers you took? How not you understand that not concerning breads I said to you? Now beware from the leaven of the Pharisees and Sadducees.” Then they understood that not he said to beware from the leaven of the breads, but on the contrary, from the teaching of the Pharisees and Sadducees.

Now coming, the Jesus, into the parts of Caesarea of the Philippi, he questioned the disciples of him, saying, “Whom they say, the men, to be the Son of the Man?”

Now, they said, “The ones, on the one hand, John the Baptist, now others, on the other hand, Elijah, now others, Jeremiah or one of the prophets.”

He says to them, “Now you, who, me, you say to be?”

Now, answering, Simon Peter said, “You, yourself, are the Christ, the Son of the God of the living.”

Now, answering, the Jesus said to him, “Blessed are you, Simon Bar-Jonah, because flesh and blood not has revealed to you, but on the contrary, the Father of me, the One in the heavens. Now also to you I am saying that you, yourself, are Peter, and upon this, the rock, I will build of me the Church, and gates of Hades not will prevail against it. I will give to you the keys of the kingdom of the heavens, and whatever you bind upon the earth it will be, having been bound in the heavens, and whatever you loose upon the earth it will be, having been loosed in the heavens.” Then he ordered the disciples that to no one they should say that he, himself, is the Christ.

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July 8th, 2023

7/8/2023

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This Sunday is what is typically known as the Sixth Sunday after Pentecost. And the Gospel Reading for this Sunday is from Matthew 11[:25-30], and in these weekly writings we have been examining that gospel account in a progressive fashion, but we have been going at our own pace. Currently we are just a little farther ahead, in chapter fifteen, but the appointed readings will soon be there in just a few weeks.

Since we have been near the center of this gospel account, that has given us a good opportunity to have a broader look at what is called the ‘historical present’ within this gospel account. (That is when the verb would normally be in the past tense, but it is given in the present.) Last week’s writing made connections between these historical presents and the life, death, and resurrection of Jesus.

Last week’s writing also gave a somewhat-literal translation of the first part of what is below, a significant part of what is usually called chapter fifteen, since it contained an important historical present. And the word ‘then’ right in front of the historical present was used often in this gospel account to connect people to the significant actions of Jesus on earth. The addition in the text of the description of the religious groups, that they come from the significant city of Jerusalem, also connects to his significant actions. This helps one to see the purpose of Jesus going toward the cross (just outside of Jerusalem) and, after that, to go away from the empty tomb (also near Jerusalem). The historical presents below (in bold) help the reader or listener to get an idea of the heightening tension between Jesus and the important ‘Jerusalem-ers’ of his day.

What follows is a good portion of chapter fifteen of the Gospel according to Matthew [15:1-31], in a somewhat-literal translation (and you should feel free to compare it to other translations and to read what some study bibles have to say regarding the text):

Then, they approach the Jesus, from Jerusalem, Pharisees and Scribes, saying, “On account of what the disciples of you transgress the tradition of the Elders? For not they wash the hands of them whenever bread they eat.”

Now he, answering, he said to them, “On account of what, indeed, do you yourselves transgress the commandment of the God on account of the tradition of you? For the God said, ‘Honor the father and the mother’, and ‘The one speaking evil of the father or mother, by death, let him die.’ Now you, yourselves, say, ‘Whoever says to the father or the mother, “A Gift”, whatever by me, you would have benefitted, certainly not will not honor the father of him,’ and you annulled the word of the God on account of the tradition of you. Hypocrites! Well, he prophesied about you, Isaiah, saying, ‘The people, this, with the lips, me he honors, now the heart of them, far, is away from me. Now in vain they worship me, teaching teachings, ordinances of men.’”

And calling forward the crowd, he said to them, “Hear and understand; not the thing entering into the mouth defiles the person, but on the contrary, the thing coming forth out of the mouth, this defiles the person.”

Then, approaching, the disciples say to him, “You know that the Pharisees, having heard the word, they were offended.” Now he, answering, said, “Every plant which not he planted, the Father of me, the heavenly, it will be uprooted. Leave them. Blind they are, guides of blind; now a blind man, a blind man, if he guides, both into a ditch they will fall.”

Now, answering, the Peter, he said to him, “Explain to us the parable, this.”

Now he said, “Thus, also, you, yourselves unintelligent are? You do understand, do you not, that everything entering into the mouth, into the stomach it goes, and into a drain it is thrown out? Now the things coming forth out of the mouth, out of the heart it comes forth, and those defile the person. For out of the heart come forth thoughts, evil, murders, adulteries, fornications, thefts, false witnessings, blasphemies. These things are the ones defiling the person; now the unwashed hands to eat, not defiles the person.”

And going out from there, the Jesus withdrew into the parts of Tyre and Sidon. And behold, a woman, a Canaanite, from the borders, those, coming out, she cried out, saying, “Pity me, Lord, Son of David; the daughter of me, badly, is demon possessed.” Now he, not he answered her a word.

And, approaching, the disciples of him, they were asking him, saying, “Dismiss her, because she is crying out behind us.”

Now he, answering, said, “Not I was sent, except into the sheep, the lost, of a house of Israel.”

Now she, coming, was worshipping him, saying, “Lord, help me.”

Now he, answering, said, “Not it is good to take the bread of the children and to throw to the dogs.”

Now she said, “Yes, Lord, for also the dogs, it eats from the crumbs, the falling, from the table of the lords of them.”

Then, answering, the Jesus said to her, “O woman, great of you the faith; let it be to you as you desire.” And she was healed, the daughter of her, from the hour, that.

And removing from there, the Jesus came by the Sea of the Galilee, and going up into the mountain, he sat there. And they approached him, crowds, many, having with themselves lame, maimed, blind, crippled, mute, and others, many, and they cast them at the feet of him, and he healed them, so that the crowd, to marvel, seeing mute speaking, crippled healthy, and lame walking, and blind seeing, and they glorified the God of Israel.

Much could be said about the above text. Much has already been said by many people. The endpoint given (‘… and they glorified the God of Israel.’) is different from other reactions to Jesus’ miracles, mainly because of the rarity of the title, ‘God of Israel’. It is a good reminder as to what nation God is connected. After all, Jesus was just present in parts of both Tyre and Sidon. But when he went to Jerusalem, he went for all people of all time.

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July 1st, 2023

7/1/2023

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This Sunday is what is typically known as the Fifth Sunday after Pentecost, and the Gospel Reading for this Sunday is from Matthew 10[:34-42]. And we are getting somewhat closer to where the readings are for this study; we are walking at our own pace through this gospel account.

The previous writing for last week laid out, in its entirety, what is usually known as chapter fourteen of the Gospel according to Matthew. It was a long reading (thirty-six verses), and not many additional comments were made because of its length. But it was pointed out that there were just a few cases of what is usually called the historical present. (That is where the past tense is expected in a verb but the present tense is given.) And an ‘offer’ was made to try to see a pattern in the use of those historical presents.

It should be stated, first of all, that there seems to be a connection between historical presents and the so-called ‘living’ creatures of Yahweh’s throne. And the living creature that is usually connected to the Gospel according to Matthew is that of a man. Therefore, it should not be surprising that the vast majority of the historical presents in this gospel account have to do with the verb, ‘to say’. (As you well know, a man is often known for saying things.) And especially after the first sermon of Jesus in this account, there are a lot of times that ‘he says’, and this verb will continue to show up in this gospel account.

The second thing to notice is that the historical presents, when they appear, usually have to deal with the ramifications of something. Something is said or something happens first, and that thing is described in the past tense, then something is said or done, and that is described in the present tense. This also fits with the connection to the living creature of Yahweh’s throne, since the purpose of a throne was (and still is) to show the ramification or the result of the important person sitting on it.

In this way, it could be said that the gospel accounts are a result of sin. And the historical presents are, in a sense, a result of sin; and it should be pointed out that no historical presents appear in the Greek translation [the language of the New Testament] of the Old Testament book of Genesis before the Fall.

In response to the above point, someone might bring up the point that historical presents have appeared at the beginning of a section of the text in this gospel account. One instance is at Matthew 9:14, where the text says that [in a somewhat-literal translation—and the other translations will be in the same form].

Then, they approach him, the disciples of John, saying….

Before this Jesus was talking to his disciples. Now the disciples of John are coming to Jesus. This is a significant change in the direction of the document. And it seems that this is at the beginning of a section.

It could also be said that the very next verse that we will be looking at, Matthew 15:1, has the historical present in its first statement as well:

Then, they approach the Jesus, from Jerusalem, Pharisees and Scribes, saying, “On account of what the disciples of you transgress the tradition of the Elders? For not they wash the hands of them whenever bread they eat.”

In response to the above point that these sentences are at the beginning of a section, the small but important word ‘then’ at the beginning of both of those statements helps to see those statements in a much bigger context. That word, when it appears, reminds the reader or listener that they are still in the middle of a progression, but it is a much larger one.

How far back does this progression go? It may be helpful to look back at chapters one and two of this gospel account. After Jesus was born, Herod was looking to kill him. He was going to kill Jesus because he was said to be a king. And when the account of Jesus was given his name, it was said that he would save his people from their sins [Matthew 1:21]. Each time the word ‘then’ comes up after this beginning, it helps the reader or listener to see the bigger structure—and a very positive one.

In both the Matthew 9 and the Matthew 15 passage, there are connections to Jesus’ death and resurrection. In Matthew 9:14-15, a somewhat-hidden reference is made to the time when the bridegroom will be taken away—an oblique reference to the death and resurrection. And in Matthew 15, the Pharisees and the Scribes FROM JERUSALEM are going to have some unresolved issues with Jesus that will lead to his death.

Also, when Jesus gets a little bit closer to Jerusalem, the writer has this rare construction [Matthew 16:21]:

From then, he began, Jesus Christ, to show to the disciples of him that it was necessary, him into Jerusalem to go and many things to suffer from the Elders and Chief Priests and Scribes and to be killed and on the third day, to be raised.

The start of that sentence, with the phrase ‘From then’, is rare in Matthew; it only appeared otherwise in Matthew 4:17, and there is a purpose in that. It helps to give a slightly larger structure to this account of the life AND DEATH (AND RESURRECTION) of Jesus, in much the same way that there is a larger, fivefold structure in the sermons of Jesus in this account.

Speaking of the death of Jesus, the historical presents in chapter fourteen of the Gospel according to Matthew seem to point to negative things as well. Here is their use (and a little of the context), just as a reminder of where they were:

Now she, being brought forward by the mother of her, “Give to me,” she [the daughter of Herodias] says, “here on a plate the head of John the Baptist.” [Matthew 14:8]
Now they [the disciples] say to him, “Not we have here, except five breads and two fishes.” [Matthew 14:17]

Now immediately, the Jesus, stretching out the hand, he took hold of him [Peter], and he [Jesus] says to him, “Few-faith, why did you doubt?” [Matthew 14:31]

This also follows the direction of the previous non-sermon section. After the second sermon, in chapters 11 & 12, there was only one historical present, one of Jesus’ words, very positive words, words of healing, but then there is a significantly negative response after that; the religious leaders now want to destroy him [see Matthew 12:13-14].

The direction seems to be depressing. And it also seems to continue past that. The death of Jesus is certainly not the end. But the death is an important part because of the sacrifice of the Son in our place. And that brings the issue into the present. And because of Jesus, what comes to us is actually a present, a gift.

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