thaddeus m. maharaj: εχεgrεεκsις: your blessed...

Thaddeus M. Maharaj: Grs: "Your Blessed Life Now" Matthew 4:23-5:12
INTRODUCTORY CONTEXT
Some prosperity preachers try to sell a perversion of the Gospel that promises
material blessings, health and favour for those who would declare it over their life.
However, this other gospel is (as Paul said in Gal. 1:8) no gospel at all, nor is it biblical. They
ignore context and the clear teaching of scripture to twist it into something that will tickle
the ears of their congregations with promises that only appeal to the flesh and carnal desires.
However, when we look at what Jesus himself said about the blessed life in the Beatitudes,
we see a dramatically different picture, and one that is also infinitely more precious than
mere temporal blessing.
The Beatitudes are a loved and well known portion of Matthew's Gospel, and for good
reason! However, before we jump into the Beatitudes, I'll spend some time looking at the
context in which they were delivered in Matthew 4:23-5:2. However, the overall context is
where it sits in the whole Gospel, so everything up to this point should be held in mindbut
for now I'll focus on the direct context. It gives us some important information about where,
to whom, what, and why Jesus was preaching. This will hopefully give us some background
information as to what situations and people Jesus was responding to and help us feel the
weight of his opening words (the Beatitudes) in his "Sermon on the Mount."
The format as follows is similar to previous episodes of this Grs series. First
is the Greek text in bold, as from the NA28 Greek New Testament, followed by my translation

in English, then an expansion on the meaning of the text and my choices in translating from
the Greek. Additional commentary on the history, culture and meaning of the text will also
be noted. These studies are meant for those who want to dig in deeper into the text beyond
just a casual readingso I have gone quite a bit more in depth than I would usually for a
regular devotional. Hopefully this will help us to understand more fully the true meaning
behind these texts. But more than this, I pray that the Lord would use this to stir up your
affections for Jesus, love for His word, and inspiration to continue to study it and apply it to
your life!
4:23
.
And he began to go around the whole of Galilee teaching in their synagogues, preaching the
Gospel of the Kingdom and healing every kind of sickness and physical ailment among the
people.
Preaching the Gospel of the Kingdom
This is one of the initiating moments of his ministry in Galilee. The word
(synagogue) is normally thought of as a Jewish place
of worship, though it simply could mean "a gathering
place" which could be used for various purposes, in
the Gospels it always refers to Jewish assemblies.1
Something interesting about Matthew's Gospel is that
there are no recorded discourses by Jesus in a
synagogue or even in a house. He may be drawing
attention to the fact that Jesus' essential message was
given as he moved about in the countryside, seashore and other places to the common people
and not just the spiritual elite.2
The pairing of "preaching the Gospel of the Kingdom" and "teaching in their
synagogues" is perhaps distinguishing between informal preaching to gathered crowds and
perhaps more formal invitations to speak at a regular assembly.3 "Preaching" is not the
systemic instruction as implied by "teaching." It is rather a direct proclamation of certain
1 Morris, The Gospel according to Matthew, 87. 2 Morris, The Gospel according to Matthew, 8788. 3 France, The Gospel of Matthew, 150.

facts which illicit a response, whether or not people take notice of it.4 Preaching heralds the
message and demands a response. So, teaching is more directed to those who are already
disciples, and preaching towards those who are perhaps not yet. It may be significant then
that while the disciples are to "proclaim/preach" () also, Matthew never uses
(teach) of them "until after Jesus (the "one teacher," 23:8, 10) is no longer present
(28:20)."5 This is interesting since Matthew's gospel centers around the teachings of Jesus
laid out in 5 "lessons" or sermons which he deliveredthis Sermon on the Mount being the
most well known. This is good for us to bear in mind as we study the Beatitudesas they are
Jesus' teaching to His disciplesso, if we are counted among them, we should pay close
attention.
"The Gospel of the Kingdom" ( ) is an expression only
found in this Gospel (9:35; 24:14).6 There is sometimes some misunderstanding about this
phrase which is "fostered by the unfortunate English translation 'kingdom' instead of e.g.
'reign,' that basileia [] means a 'thing' called a 'kingdom' rather than being a verbal
noun to describe God ruling."7 In other words, Matthew's Gospel is concerned with God's
sovereign rule over all things and all of life, and that is what should be understood from this
phrase. The Beatitudes which follow will describe and challenge some of the preconceptions
of what this "Kingdom" the Gospel produces looks like. They describe what living under the
rule of God looks like. So pay attention! Gods kingdom is unlike earthly kingdoms and rule.
4:24
[]
, .
So news about him spread throughout the whole province of Syria, and they brought all the ill
to himthose having various sicknesses and racked with pain, the demon possessed, the
epileptics and paralyticsand he healed them.
The Scope of Jesus' Ministry
Syria in the New Testament usually denoted the Roman province which included
Palestine (Lk. 2:2, Acts 15:23, 41; Gal. 1:21) and was a region north of Galilee. Here is it
probably in reference to the area north of and bordering Galilee according to the Jewish
4 Morris, The Gospel according to Matthew, 88. 5 France, The Gospel of Matthew, 150. 6 Morris, The Gospel according to Matthew, 88. 7 France, The Gospel of Matthew, 151.

usage, which did not include Phoenicia. Matthew's use of "the whole of Syria" here "serves to
indicate that Jesus reputation spread far beyond the area of his actual travels."8
The phrase would be
literally translated "all those having it badly," which
although I think it amusingis probably not the
most appropriate way to render it, so I render it as
"all the ill." It is a general term describing all kinds
of physical maladies which he continues to
elaborate on. The adjective (various)
means "many coloured," but here has the sense of
"manifold." Matthew continues on to list
demoniacs, epileptics and paralytics.9 The term
, literally means "those affected by
the moon."10 It has been rendered "lunatics" by
some due to the close root meaning of this English
gloss. However, it is well accepted that what is in
mind is epileptics. Matthew distinguishes between
demoniacs and epileptics, and paralytics would
have been people for whom there was no cure in
the first century. These three terms "which
conclude the list will all be illustrated by specific
cases in 8:2834; 17:1421 and 9:18 respectively."11
4:25
.
As a result, many crowds followed him from Galilee, the Decapolis, Jerusalem and Judea, and
from the other side of the Jordan River.
Regarding the cities listed, "Galilee and the Decapolis cover the northern area, on both
sides of the Jordan valley, while the south is represented by Judea on the west bank of the Jordan
and Perea on the east bank..."12 means the "ten cities" which were east of the
8 France, The Gospel of Matthew, 151. 9 Morris, The Gospel according to Matthew, 8990. 10 France, The Gospel of Matthew, 151. 11 France, The Gospel of Matthew, 151. 12 France, The Gospel of Matthew, 152.

Jordan except Scythopolis. The vast distances of these cities in addition to Jerusalem, Judea,
and the Transjordan "adds to the impression Matthew is conveying that people were attracted
to Jesus from very great distances."13
Followers and Disciples
Here (followed) does not mean became his disciples but rather went
with him or went where he went.14 Clearly Jesus' miraculous healings made a big
impression for many crowds to follow him, but it doesn't necessarily mean they were all
"disciples" but most were probably curious seekers not wanting to miss the latest
sensation.15 Some in the crowd would undoubtedly become "full-time" recruits, but generally
it seems that most were more sporadic and temporary followers. When Jesus heads to
Jerusalem, it seems to only be the Twelve and the women (mentioned in 27:55-56) who leave
Galilee to accompany him. The crowds dont seem to be interested in going too far out of
their way to follow Jesus, though some may have.

thaddeus m. maharaj: εχεgrεεκsις: your blessed...

Documents