THE BOOK OF MATTHEW - CHAPTER # 9 EVS
9:1 __Jesus returned to his own city, Capernaum the home base of his ministry in Galilee. The healing probably took place in Peter's home (8:14__15).
9:2 __paralytic. Jesus had already cured paralysis (4:24; 8:6), and these people had no doubt heard of his miraculous powers. Your sins are forgiven implies that in this case sin and sickness are related but also that, of the two, sin is the more fundamental problem. Though individual sin is not always the direct cause of a person's disease or illness (JOHN 9:2__3), ultimately all corruption the death result from the entrance of sin into the world (See GENESIS 2:17; 3:16__19).
9:3 __blaspheming. The scribes believed Jesus was dishonoring God by taking upon himself the prerogative to forgive sins, which only God can do (MARK 2:7; LUKE 5:21).
9:5 __which is easier. The implied answer is that it is easier to say "Your sins are forgiven," for there is no way to verify whether or not this has happened.
9:6__7 __Son of Man. See 8:20. Jesus authority on earth to forgive sins is an explicit evidence of his divinity, since only God has that prerogative. That the man rose and went home is visible evidence of Jesus authority.
9:9__38 __Unexpected Discipleship, Miracles, and Workers. Jesus reveals his unexpected definition of discipleship (verses 9__17) and demonstrates extraodinary compassion through his unexpected miracles (verses 18__34). The under appreciated are called to follow him, while the religious leaders continue to resist him.
9:10 __tax collectors. See verse 9 and 5:46__47. Pharisees would have regarded as sinners anyone who failed to keep God's law as they interpreted it, and the term here seems to reflect a commonly understood meaning by which it included both people guilty of publicly known sin and others who did not keep the strict purity requirements of the Pharisees.
9:12 _those who are well ... those who are sick.The Pharisees considered themselves "healthy" before God because of their observance of the law, and thus they were blind to their spiritual sickness. Jesus point is that only those who realize their need come to him to receive the help they need.
9:13 __I came not to call the righteous, but sinners. Jesus offer of salvation to sinners threatens the Pharisees way of life, yet it is at the heart of the gospel he came announcing. "I desire mercy, and not sacrifice" is a quotation from Hosea 6:6. "Sacrifice" summarized observance of religious rituals. More important to God was "mercy" (the Septuagint rendering of Hebrew hesed, meaning "steadfast love"), which would have led the Pharisees to care for these sinners as Jesus did.
9:15 _The bridegroom in the OT was Yahweh (ISAIAH 62:5; HOSEA 2:19__20). The arrival of the kingdom of heaven is cause for a time of rejoicing similar to what is experienced during marriage ceremonies (MATTHEW 25:10).
9:16__17 _unshrunk cloth on an old garment. Rather than patching up the traditional practices of righteousness within religious Judaism, Jesus has come to offer real growth in kingdom righteousness, which is like when new wine is put into fresh wineskins.
9:18 _Though Jairus was a ruler (MARK 5:22 and LUKE 8:41) and a man of considerable influence, he knelt before Jesus, the appropriate position to take before God. She will live. Evidence of Jairus's deep faith in Jesus, in the face of death.
9:20 _dischrage of blood. Her plight is heightened by its duration (twelve years), leaving her hopeless and in an anemic, weakened condition. Moreover, her hemorrhaging would have made her ceremonially unclean, which would have excluded her from normal social and religious relations.
9:22 _ your faith has made me well. Faith itself does not do the healing; God does. But the woman's faith was the divinely appointed means for her bodily healing, as well as for her spiritual salvation.
9:23 _flute players and the crowd. Professional mourners were customarily hired to assist at funerals, usually including flutists and wailing women (making a commotion). Since bodies decomposed quickly in Palestine, mourners had to assemble fairly soon after a death.
9:24__26 _took her by the hand. Touching a corpse rendered a person unclean for seven days (NUMBERS 19:11__21), but Jesus brings the girl to life, transforming uncleanness into purity. Jesus power over death anticipates his later raising of Lazarus and his own resurrection (MATTHEW 28:1__10; JOHN 10:17__18; 11:25__26).
9:27 _This account of the healing of two blind men has significant differences from the healing of Bartimaeus (20:29__34; Mark 10:46__52; LUKE 18:35__43) and should not be thought of as the same event. Jesus no doubt healed many blind people over the course of his ministry. Son of David. A reference to the promised messianic deliverer from the line of David whose kingdom will continue forever (2 SAMUEL 7:12__16), and the first of several times in Matthew that people refer to Jesus by this title (See MATTHEW 12:23; 15:22; 20:30, 31; 21:19, 15; 22:42; 1:1). The messianic age was to bring healing to the blind (ISAIAH 29:18; 35:5).
9:34 _He casts out demons by the prince of demons. The Pharisees were unable to recognize that God was doing something unique in the teaching and works of Jesus, so they attributed his powers to the only other existing source, since they could not deny the reality of the miraculous works that Jesus had done. But the truthfulness of Jesus teachings, the moral excellence of his character, and his ministry of doing good should have convinced them otherwise (7:16; JOHN 3:2; 9:31__33).
9:36__38 _The compassion of Jesus is a repeated theme in Matthew (14:14; 15:32) and throughout both the OT (DEUTERONOMY 30:3; 1 SAMUEL 23:21; PSALM 103:13; ISAIAH 49:15; 54:8; LAMENTATIONS 4:10) and the NT, where Christians are especially admonished to show compassion to those in need (COLOSSIANS 3:12; HEBREWS 10:34; JAMES 5:11). like sheep without a shepherd. The leaders have failed in their responsibility, but Micah 5:4 predicted that the Messiah would "shepherd" his people. Given the helplessness and the need of the crowds, Jesus disciples are urged to pray earnestly that the Lord (shifting metaphors) would send out laborers into his harvest, since many are ready to receive the good news of the kingdom__a prayer that is as urgent today as it was when Jesus original disciples heard his works.
THE BOOK OF GENESIS - CHAPTER # 12 - ESV BIBLE !!!!! ___12:1__9 Abram's Migration to Canaan. After the essential background information in 11:27__32, this section moves swiftly to highlight God's invitation to Abram to become a source of blessing for the rest of humanity. (The name "Abram" appears in a text from Dilbat, and "Abraham" in the Egyptian Execration Text [20th__19th centuries B. C.] Other names from the patriarchal period, such as "Terah," "Nahor," and "Benjamin," are also known from the Mari texts [18th century B. C.].)
12:1__3 __The divine speech that suddenly and unexpectedly introduces this section is exceptionally important, for it sets the agenda not only for Abram's life but also for his descendants. By focusing on how divine blessing will be mediated through Abram to all the families of the earth, it marks an important turning point within the book of Genesis. The repetition of the verb bless (verses 2__3) underscores the hope that through Abram people everywhere may experience God's favor, reversing the predominantly negative experience of chapters 3__11. God's plans for Abram have both national and international dimensions, which are developed in the episodes that follow.
# 12:1 __God's invitation to Abram challenge him to abandon the normal sources of personal identity and security: his family and country. To obey, Abram must trust God implicitly; all human support is largely removed. The promised outcomes are conditional on Abram's obedience. said. In Acts 7:2__3, Stephen has God calling Abram before he lived in Haran;
# 12:2 __God's purpose for Abram, that he become a great nation, stands in obvious tension with Sarai's barrenness and the summons to leave his homeland. Abram is challenged by God to establish a new humanity. make your name great. This was the failed aspiration of the tower builders (11:4).
12:3 __Although Abram is called to be a blessing to others, much rests on how they treat him. Those who are positive toward Abram will experience God's favor; the one who despises Abram will know God's displeasure. The text speaks of those who bless (plural) but of him who dishonors (singular), emphasizing that many more will be blessed than cursed. Indeed, such will be the influence of Abram that all the families of the earth shall be blessed in him. This promise is later reaffirmed to Isaac and Jacob (See 22:18; 26:4; 28:14). in you. This may simply indicate "by means of you," but it is more likely that this expression is designating Abram as the covenantal representative for a people. To be "in" some person, then, is to be a member of that people for whom that person is the representative (2 SAMUEL 19:43; 20:1). This seems to be the way Paul takes it in GALATIANS 3:8__9, Where "in you" becomes "along with Abraham," it would also explain the origin of the NT expression "in Christ."
12:4 __The brief report of Abram's response presents his obedience as immediate and unquestioning. Lot went with him.Abram may have been responsible for Lot following the death of Haran (11:27__28). Since by this Lot is a wealthy adult with considerable possessions (See 13:5__6), readers may assume that he desires to support Abram's mission.
12:5 __the people that they had acquired in Haran. Abram had under his authority a substantial number of men, many of whom may have been herdsmen (13:7). Genesis 14:14 mentions 318 trained men "born in his household," and (17:12) refers to males whom Abram has bought with money from a foreigner. land of Canaan. Abram migrates with everything he possesses from northern Mesopotamia to Canaan.
12:6 __Shechem is the first of a number of location in Canaan mentioned in association with Abram. (The site of Shechem is the modern Til Balatah, which has been extensively excavated. A major settlement here begins around 1900 B. C. its importance in the patriarchal period is confirmed by its mention in the Egyptian Execration Texts and in the Khu-Sebek inscription, which both date to the 19th century B. C.) the oak of Moreh. As a seminomadic herdsman with a large retinue, Abram probably camped away from urban populations; these locations are identified by distinctive natural features (trees; See 13:18). At that time the Canaanites were in the land. This brief observation reveals that other people already occupied the land. It may also indicate that this notice was added after the expulsion of the Canaanites from this area.
12:7 __the Lord appeared. This is the first of a number of manifestations of God to the patriarchs. These are often associated with divine promises. On this occasion God promises the land to the descendants of Abram, although he is still childless. In response, Abram builds an altar to the Lord. A number of altars are constructed by the patriarchs at different locations (See 13:18; 22:9; 26:25; 33:20; 35:7). They are a common feature of the patriarchal period because no central sanctuary existed before the exodus from Egypt. Before the construction of the tabernacle, God was not perceived as ordinarily dwelling on the earth. These altars places where God may be encountered in worship (EXODUS 20:24).
12:8 __From Shechem, Abram migrates southward to a location between Bethel and Ai, before going much farther in the direction, of Egypt. (Excavations at the site of Beitan, which is probably to be identified as biblical Bethel, have revealed a flourishing Canaanite city during the patriarchal period of the Middle Bronze Age [ 2000-1500 B. C.] The city contained four well-fortified gate complexes with a massive fortification wall [about 11.5 feet/3.5 m thick] A large Canaanite sanctuary has been discovered immediately inside the city wall.]
12:9 __The Negeb is the southern region of Canaan (Hebrews negeb means "south").
12:10__20 _Abram in Egypt. A severe famine in Canaan forces Abram to seek refuge in Egypt. Because of the Nile River, the land of Egypt was better placed to provide food for man and beast during a time of drought. The events described in this section raise many questions that go unanswered, creating a sense of ambiguity as to how the behavior of everyone involved should be judged. As is common in biblical stories, the narrator gives no direct evaluation of the participants actions, leaving the reader to figure out the ethical questions. In this passage, the first readers (Israel following Moses) would have seen how God kept his promise to Abram, in spite of all treats, and in spite of the morally dubious actions even of Abram himself.
12:11__13 _Fearful that his life will be endangered because of Sarai's beauty, Abram devises a ruse, based on a half-truth (See 20:12). Abram's selfish actions imply that he thinks God is unable to protect him. Yet when the plan backfires, it is the Lord who rescues him (12:17).
12:15 _Pharaoh is the title given to the king of Egypt, not a personal name.
12:16 _Some biblical scholars have maintained that the mention of camels in Genesis is anachronistic, on the assumption that they were not domesticated until about 1100 B. C. Archaeological finds of camel bones, however, suggest that some camels were in use by humans as early as the third millennium B. C. While the evidence is limited, it is hardly surprising, given the use to which camels were put. In Genesis they usually appear in passages that involve long-distance journeys through or close to deserts (See 24:10__64; 31:17, 34; 37:25). The scarcity of camels in the period of the patriarchs made them a luxury of great worth, and thus their listing here(and elsewhere) may serve to emphasize Abram's wealth.
12:17 _Pharaoh's taking of Sarai brings divine punishment on him and his house. This event (plagues; EXODUS 11:1) prefigures the exodus from Egypt when God punishes another pharaoh for his mistreatment of Abram's descendants.
