Searching in a library for books on better communication skills, a young man found two books. Going to the circulation desk for check-out, he said, "Hello Sir can you..", before finishing, the Librarian asked, "What's the first book?" "That's Not What I Meant," he said. "Well, what did you meant?" "That's the title of the book," he explained. "Okay," the Librarian said; looking at the young man little skeptically, "And the other book?" the Librarian asked. "You Just Don't Understand" he said. "Excuse me?" yelled the Librarian. "I got both books" the young man replied and hurried away.*
It's obvious that the Librarian certainly misunderstood the young man in the above illustration. Misunderstanding happens when you don't know much about someone or about his character/job. That's how the purpose of Jesus was misunderstood by people of Galilee.
Let's read Matthew 16:13,14, "When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” They replied, “Some say John the Baptist; others, Elijah; still others, Jeremiah or one of the prophets"."
When Jesus asked Peter this question, what was Jesus expecting from the people? Was Jesus trying to know what people might deduce by his words and works, that he might be called a New Cult Leader who oppose the Law of Moses (Matt 9:3; 9:14; 11:25-30; 12:19-12; 12:2; 16:4b by equating himself with Jonah the prophet) or a New Philosopher (Matt 8:20; 12:48-50; 10:16-29; 9:12-16; 15:10,11,16-20) or a Revolutionist (Matt 10:10b for raising about rightful wages; 12:42b by equating himself with King Solomon; 16:11b) or an Exorcist (Matt 9:34; 12:24; 12:43-45) or a Taleteller (Matt 13th Chapter); or a Cusser (Matt 10:34:36; 1120-24)? Whatever. Peter answerd plainly, “Some say John the Baptist; others, Elijah; still others, Jeremiah or one of the prophets". Why people thought of Jesus in this manner? Are there parallels between them and Jesus? Is this parallelism on a positive side or have an adverse effect? Let's find out.
John the Baptist -
We know that he is the prophesied predecessor (Isaiah 40:3) of Jesus preparing the hearts for receiving the coming kingdom of God (Matt 3:2). Some thought of him a Messiah (Lk 3:15, Jn 1:20), and some Elijah (Jn 1:21), which he denied, though Jesus in Matt 11:14, confirms that "he is Elijah who is to come". John resembles the same as like Elijah in 2Kings 1:7,8. Born in the priestly clan of Abijah to Zechariah and Elizabeth (Lk 1:5), and having a lifestyle of wearing camel-hair garment with a leather belt around his waist and ate locusts and wild honey (Mk 1:6). There are many other things that are written about John the Baptist in the four gospels apart his teachings and disciples. But what made the people of Galilee think of Jesus as John the Baptist, a man who was dead by then. After the death of Herod the Great, his kingdom was divided between his sons Archelaus, Antipas (the tetrarch) and Philip (the tetrarch). It was Antipas who married Herodias the wife of Philip his brother. And John rebuked Antipas the tetrarch because of Herodias, his brother's wife, and all the evil things he had done.. in order to please Herodias Antipas arrested John and locked up John in prison (at Macherus, the strong fortress on the east of the Dead Sea) (Lk 3:19; Mk 6:18; Matt 14:3). Herodias had grudge against John and wanted to kill him. But she could not.. (Mk 6:19). An oppurtune time came on Antipas birthday (Palestinian Talmud and Mishna says it was on the eve of his "birthday", while Babylonian Talmud had a different interpretation, "the day on which the king ascended the throne"). When Antipas gave a banquet for his nobles, military commanders, and leading men of Galilee. When Herodias own daughter (Josephus says that "Salome" was her name and was born to Herodias and Philip. Antiq 18.5.4.136) came and danced, she pleased Antipas and his guests. The king (tetrarch) said to the girl, "Ask whatever you want, and I will give it to you.. upto half of my kingdom" he promised her with an oath. She went out and said to her mother, "What should I ask for?" "John the Baptist's head", she said. At once she hurried to the king and said, "I want you to give me John the Baptist's head on a platter immediately. Although the king was deeply distressed, because of his oaths and the guests, he did not want to refuse her. The king immediately sent for an executioner and commanded him to bring John's head. So he went and beheaded him in prison, brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. When John's disciples heard about it, they came and removed his corpse, buried it in a tomb, and went and reported to Jesus (Mk 6:19-29; Matt 14:6-12). It has also been written that Antipas wanted to kill John, though he feared John and protected him, knowing he was a righteous and holy man; he also feared the crowd since they regarded John as a prophet. Even though when Antipas heard him he was perplexed (confused) and yet he liked to listen to him (Mk 6:20; Matt 14:5).
Josephus writes about John in his Antiquities 18.5.2, that "(John) who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; ...Now, when many others came in crowds about him, for they were greatly moved or pleased by hearing his words, Herod (Antipas) who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion [for they seemed ready to do anything he should advise], though it best by putting him to death. ..Accordingly he was sent a prisoner, out of Antipas suspicious temper, to Macherus the castle I before mentioned, and was there put to death."
Commentators say that the "imprisonment of John the Baptist by Antipas was just as Josephus states, fear of political trouble. The powerful popular preacher did undoubtedly produce a great excitement, which was indeed first of all of a religious kind, but certainly not without the mingling of a political element. For the masses of the people were not then able to keep separate their religious and political hopes. It is therefore quiet credible that Antipas feared political troubles from the labours of John the Baptist."
We can also know of this great following of John the Baptist from the Scriptures too. "Then people from Jerusalem, all Judea, and all the vicinity of the Jordan were going out to him, and they were baptized by him in the Jordan River, confessing their sins" (Matt 3:5; Mk 1:5; Lk 3:2,7). Gospel of John 1:19,24, says that even John was visited by priests, Levites and Pharisees too, though to enquire of him. It was in this situation it was wise enough for Antipas to arrest and keep John safe than to kill a man of such a stature who have a huge following (Matt 3:5; Mk 1:5; Lk 3:2,7), and invite a rebellion; but the unintended had happened.
By then Jesus was very popular among the people. He travelled through Syria, Galilee, Decapolis and more visiting Capernaum, Gadara, Gennesaret, Caesarea Philippi etc. (mostly the northern part of Israel). He had a phenomenal following (Matt 4:12; 24-25; 8:16; 9:33; 9:36; 12:15; 12:23; 12:46; 13:36; 14:13; 15:10; 15:30). "Jesus went to every town and village, teaching..." (Matt 9:35). It is this following that the people of Galilee might have had in expecting Jesus as John the Baptist (Matt 16:14). And there might be some rebellious groups waiting for someone to lead a rebellion against Romans could also be a reason too. And since it is for Antipas to see that there aren't any disturbances in the administration, perplexed when he heard of John the Baptist whom he beheaded had been raised to life (Lk 9:7,9), since some Jewish sects believe in resurrection. Seeing a man of such a huge following, and dealing with the present situations of rebellious groups and their leaders in the Judean habitation, it is better to watch than to do something else.
Thus, it is these qualities of Jesus that made the people of Galilee to think of Jesus as John the Baptist.
Prophet Elijah -
Why would the people of Galilee thought of Jesus as Elijah the prophet? As is written Elijah was a prophet from Tishbite in Gilead (or from settlers in Gilead) (1Kings 17:1). There are certain similarities between Elijah and Jesus, other than congruencies.
Let's see the similarities-
1. Who can influence the nature:
1Kings 17:1; 18:45,46 - Matt 8:23-27; 14:26- 26; 31-32.
2. Who was served by nonhumans:
1Kings 17:6 - Matt 4:11.
3. Who can challenge the authorities:
1Kings 18:24 - Matt 9:3,14; 16:4b; 12:2, 10- 12; 15:1-2; etc.
4. Who elects his disciple(s):
1Kings 19:16 - Matt 10:1-4; Lk 6:13-16.
5. Who prophecy:
1Kings 17:1,14; 18:45-46; 21:22-24 [fulfilled 22:29-38; 2Kings 9:24-37].
Matt 8:11,12; 11:22,24; 12:36; 16:4, 12:39- 41.
6. Who was taken up into heaven:
2Kings 2:11 - Lk 24:51; Ac 1:11.
Just to make the long description short I have given above the list of similarities between Elijah and Jesus.
Now let's see congruencies-
1. Unlimited sustenance-
1Kings 17:9-16 - Matt 14:15-21; 15:32-38.
This miracle demonstrates how God can provide in whatever adverse conditions might be. In 1Kings 17:9 we see an important place Zarephath. This place is under Ethbaal's control (father of Jazebel, wife of king Ahab). This is a harbour city on the coast of Mediterranean Sea. The main exports are grain and oil. A helpless widow who was gathering wood (v10) at the city gate. She is here to collect wood waste (sticks, v12)and dry stack for fire including the grain that has fallen on the way while transport, because this is the only official way in and out of the city. Convinced by the conversation, the widow takes Elijah home and gives him a small loaf of bread made with leftover dough and oil. God saw this faithful widow helping His prophet and blessed her back with providence until it rained (1Kings 18:45) as prophesied by his prophet.
Let's come to Matthew 14:15-21. Here we see Jesus retiring to a desert area (v13) and the crowds followed. May be, till morning Jesus was healing the sick, and by evening (v15) including Jesus they all were starving. The place written in v13 and v15 are denoted by the same word "érēmos" (gk), which meant, an uncultivated piece of land used for pasture. You can deduct the right meaning for the word "érēmos" in Luke 15:4 (wilderness but pasture land). This land might be far from a habitation area. In spite of the advices by His disciples, Jesus didn't send them away, but wanted to provide them something to eat. With nothing left with anyone, the disciples gave Jesus the leftover food left with them. Jesus took the five loaves and two fish, blessed it, broke the loaves and gave them to his disciples. About five thousand and above ate. If you compare this part of text with John 6:1-15, it seems that the crowd is of completely Israelites, because you can read the word "Passover festival". And only Jews will celebrate Passover festival. The widow in 1Kings 17:9-16, also wishes prophet Elijah in jewish customary, "as the Lord thy God liveth", (v12), makes it clear that she too is a Jew. We can see another miracle of the same type in Matthew 15:32-38. Although it was done around the same place, just because of no specific jewish related word, the crowd might be of different faiths/customs (?).
Hence, by these similarities the people of Galilee might have compared Jesus with prophet Elijah.
2. Bringing back dead to life-
1Kings 17:17-24 - Matt 9:18-19, 23-26.
By the above explanation we now know that the widow in 1Kings 17, is an Israelite (a Jew by customs). Some medical experts say that Elijah had done mouth-to-mouth resuscitation, but v21 reads that Elijah stretched over the laying boy (v19) three times and not doing anything as the medical experts expected. So bringing the little boy back to life is a sheer clear miracle by God.
Now let's come to Matthew 9:18-19; 23-26. We read that in v18, that a grieving father came to Jesus was a "leader". We don't know what type of leader is he? Is he a leader from the government side or a magistrate or from any other profession is doubtful, because the word "árchon" (gk) may be designated to many fields of administration. To understand to which profession leader is this grieving father, let's look into gospel of Luke. In Luke 8:40-42, 49-56, we can read almost the same Scripture as we read in gospel of Matthew. If we look in Lk 8:41, we read that the grieving father's name is "Jairus", and he is a "leader of the synagogue". It's the word "sunagogé" (gk), which specifies his field of administration. Now we know that this father is also a Jew as like the widow we read in 1Kings 17. The rest is Jesus brings this twelve year old girl (Lk 8:42) back to life.
It might be because of these similarities and congruencies between Elijah and Jesus, the people of Galilee might have thought of Jesus as Elijah or there might be a chance of people reminded of the prophecy by Malachi in 4:5, "Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes." Now that we know that the prophesied prophet (Elijah) is John the Baptist by Jesus confession (Matt 11:14) in a conversation with his disciples; but what about the people of Galilee? Can they unravel and interpret the prophecy of Malachi 4:5?
Prophet Jeremiah -
Jeremiah came from the town of Anathoth (Jer 1:1). He is generally known as the weeping prophet. This prophet goes on pleading God even though the Lord has said him that He will not listen to his pleas. Jeremiah 7:16 reads, "so do not pray for this people nor offer any plea or petition for them; do not plead with me, for I will not listen to you." But Jeremiah goes on pleading in 14:7, 20, "Although our sins testify against us, O Lord, do something for the same of your name. For our backsliding is great; we have sinned against you. O Lord, we acknowledge our wickedness and the guilt of our fathers; we have indeed sinned against you. For the sake of your name do not despise us; do not dishonour your glorious throne. Remember your covenant with us and do not break it." Speaking about Jesus, John the Baptist testifies, "Look, the Lamb of God, who takes away the sin of the world" (Jn 1:29). Remembering the covenant Jesus says, "For I have come down from heaven not to do my will but to do the will of Him who sent me", "This is what is written: The Christ will suffer and rise from the dead on the third day, and repentence and forgiveness of sins will be preached in His name to all nations, beginning from Jesusalem" (Jn 6:38, Lk 24:46).
There are still more similarities and congruencies that we can draw from the life of prophet Jeremiah and words and works of Jesus. To mention some:
Similarities -
1. As a Prisoner:
Jer 37:18 (11-21) - Matt 27:1,2.
2. Writing the second time with something extra (New Covenant):
Jer 31:31-34; 36:27,28,32 - Matt Chapters 5,6,7 (Matt 5:24,28,32,34-36,39-42,44; 6:2,3,6,14; 7:1).
The Lord told Jeremiah to write down whatever He had said about Israel and Judah. As said Jeremiah sent for Baruch, and with his help has written down whatever is been said by God. Jeremiah advised Baruch to go to the Temple and read it aloud. As said Baruch read the scroll aloud. Instead of fearing King Jehoiakim burned the scroll. Then the Lord advices Jeremiah to write down another scroll, which contained not just the things that contained in the first scroll but more than what was dictated. For more eloberate reading go to Jeremiah 36th Chapter. Probably the additional words might be from Chapter 50 to end of Chapter 51, because they prophecy about how the Lord is going to treat with Babylon. It's about Babylon's capture, invasion and it's enemies. Even though Jerusalem was captured and it's people gone into exile, the Lord ends with a hope that, "although Babylon's walls reach to the sky, the army I send will destroy that city. I the Lord has spoken" (Jer 51:53). The second scroll with this addition has handed over to Seraiah, brother of Baruch and sent him to Babylon with a message of hope. The message of hope is a "new agreement/covenant". The hope that will never be uprooted. Read Jeremiah 31:31-40. The Sermon on the Mount is where we observe the facets of this new covenant building up. This new covenant surpases that of the Pharisees and the teachers of the Law of Moses (Matt 5:20). "But I tell you..", these words of Jesus adds up a new dimension to the Law that was there till then. This new covenant was what Jeremiah prophecied, "But this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, 'Know the LORD,'for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more" (Jer 31:33,34).
3. Painful Death:
According to the early church father, Tertullian, the Jews stoned Jeremiah to death in Daphne (Tahpanhes, in Hebrew) Egypt. Jeremiah’s crime was telling them truths they did not want to hear (Scorpiace Chapter 8). The tradition of Jeremiah’s martyrdom is backed by other first-century, extrabiblical writings(Lives of the Prophets), and invoked in the works of Jerome, Isidore of Seville’s De Ortu Et Obitu Patrum, and 12th century French author, Peter Comestor’s, (Historia Scholastica. However, one Jewish tradition claims that, when Nebuchadnezzar invaded Egypt around 569 BC, he took Jeremiah from Egypt to Babylon, where Jeremiah died.*
And death of Jesus is by Crucifixion (Matt 27:33,35,38).
4. Prophecy about destruction of the Temple:
Jer 26:2,6 (chapter 7) - Matt 24:2; Lk 21:5,6.
Jeremiah's prophecy comes true in Book of Jeremiah 52:13-27, reads that the first temple was destroyed by Nebuzaradan the captian of King Nebuchadnezzar in BC 586, while Jesus prophecy comes true in AD 70 by Titus the son of Emperor Vespasian.
Congruencies -
1. Threats of death penalty:
Jer 26:2,11 - Matt 12:14.
2. Substandard behavior of their brothers:
Jer 12:6 - Jn 7:3,4.
The Lord's reply clearly mentions that Jeremiah's brothers always tried to pull-the-leg. They intented to take life of Jeremiah, if he tried to prophecy in the name of the Lord (Jer 11:21). In the same way Jesus brothers (Matt 12:46,47) also tried to make fun of Jesus. James, Joseph, Judas and Simon (Mk 6:3) as mentioned, never believed (Jn 7:5) in works of Jesus and made fun of him, saying to show yourself (Jesus) to the world, which if done in haste, there might cause a disturbance to the plan of God. That's the reason why Jesus replys the, "My time has not yet arrived.." (Matt 7:6).
3. Surprising way of treating the enemies:
Jer 29:7 - Matt 5:44.*
By now Jerusalem was attacked and King Zedekiah sends Pashhur and Zephaniah to Jeremiah to ask the Lord to work miracles (Jer 21:1), then Jeremiah advices to surrender to the Babylonian army. To those who were been deported to Babylon, Jeremiah carries the word of the Lord, "Pray for the peace of Babylonia and work hard to make it prosperous. Pray to the Lord for it, because if it prospers, you too will prosper." Isn't it surprising! This what the Lord advised to the exiles. Praying for our enemies is an unthinkable response. Jesus in his famous Sermon on the Mount, also preaches a similar thing, "You have heard that it was said, Love your neighbour and hate your enemy. But I tell you, love your enemies and pray for those who persecute you" (Matt 5:43,44), which is the hardest thing to put in practice. But this surprising advice is what Jesus expects from us.
These similarities and congruencies of Jeremiah: though Peter has said to Jesus about the people's thoughts, the actual comparision of Jeremiah with Jesus might have been majorly within the circles of the priestly services. Because the scrolls and their studies are with them, where the laymen has never access to. The encounters between the priestly heads and Jesus have taken place a few times by now. Jairus, the leader of synagogue (Mk 5:22), has already experienced the fellowship of Jesus, which might hasten the conversation within the priestly circles. So, I believe the comparision of Jesus with Jeremiah might weigh more within the elite class rather than within the laymen.
By this we have come to the end of the first part of our study on Matthew 16:13-19.
*External sources.
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