The Significance of Galilee in Matthew's Gospel

Alice C. Linsley


In John’s Gospel, Mary Magdalene is the only women at the tomb and she arrives while it is dark. When she arrived the stone was already rolled away and the angels were not there. She met Jesus in the garden and Jesus told her to go and tell the Disciples.

There is a wonderful symmetry here with angels declaring the birth of Jesus to Bethlehem shepherds and angels announcing the resurrection of Jesus to a woman who missed the Passover because she had handled the Lord's dead body. Perhaps this is why Jesus, observant of purity, instructed Mary not to touch Him. After His ascension, such a concern would not exist.

In Luke’s Gospel, Mary Magdalene is accompanied by Joanna, Mary the mother of James, “and the others” (Luke 24:9). They came very early. By this account, the stone was rolled away when the women arrived and there were two angels. The angels reminded them that Jesus had spoken of His resurrection on the third day. In this account, the angels didn’t tell the women to report to the Disciples.

In Mark’s account, Mary Magdalene is accompanied by Mary the mother of James and Salome. They came very early in the morning and when they arrived the stone was rolled away. They entered the tomb and found it empty except for a young man clothed in a long white robe on the right side. The “young man” told the women to go and tell the Disciples and Peter that He was going before them to Galilee. Mark tells us that the women were so terrified that they said nothing to anyone (Mark 16:7-9).

Matthew’s account is the only one that speaks of an earthquake “for an angel of the Lord descended from heaven, and came and rolled back the stone and sat on it” (Matt 28:2). The guards were present and they trembled with fear and became like dead men. The angel spoke to the women and told them to go quickly and tell the Disciples. They were filled with joy and ran quickly to tell the Disciples. On their way Jesus met them, saying “Rejoice!” and they fell at his feet and worshiped Him. Jesus told them that He would see the Disciples in Galilee at a certain mountain about which He had spoken before His crucifixion. In the cosmology of Abraham's people the mountain is where men encounter God.  It is the spatial sacred center between heaven and earth.

While the women were reporting to the Disciples some of the guards were reporting to the chief priests. The guards' report of the events so troubled the chief priests that they immediately assembled the elders to consult. Their decision was to bribe the soldiers and to concoct a lie which they set about to circulate among the Jews.

Matthew was privy to this and his testimony is true. He went with the others into Galilee to the mountain which Jesus had appointed for them and Jesus came to them and said, “All authority has been given to me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age. Amen.”

In Mark’s Gospel, the Great Commission is given while the disciples were gathered at table (Mark 16:14). There is no mention of Galilee at all.

Luke’s Gospel has the story of Jesus meeting Cleopas and another disciple on the road to Emmaus. Jesus tells the Disciples to stay in Jerusalem until the “power from on high” comes upon them. He departs from them in Bethany.

John tells us that the Risen Lord appeared to the Disciples (minus Thomas) while they were gathered behind locked doors for fear of the Jews. He breathed on them and said, “Receive the Holy Spirit.” Later He appeared to Thomas. John ends his Gospel (chapter 20) with these words: “And truly Jesus did many other signs in the presence of His disciples which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.”

John has a second ending which places Jesus and the Disciples in Galilee. This is a fishing story in which the tired fishermen catch a huge harvest. After that, Peter is asked three times if he loves Jesus. Jesus also tells him, “Feed my sheep.” Finally, there is a foretelling of Peter’s death and an explanation about a rumor that the “disciple whom Jesus loved” would not experience death. Chapter 21 is believed to have been added later and represents a tradition surrounding Peter. This chapter closes with these words to Peter, spoken by Jesus in Galilee: “If I will that he remain until I come, what is that to you? You follow me.”

According to Matthew, Jesus unquestionably wanted to meet with His disciples in Galilee following His resurrection. Galilee was Jesus' home. Archaeological evidence indicates that he was born in the royal city of Bethlehem of Galilee which was only about 5 miles from where he grew up in Nazareth. The entire region was under the royal house of Tyre that is traced back to Eden (Ezekiel 28:11-18).

Jesus speaks three places in his Gospel of where his disciples were to meet Him after His resurrection. During the Last Supper Jesus informed His disciples: “After I have been raised, I will go before you to Galilee” (Matt. 26:32). Three days later, Mary Magdalene and the other women were told by an angel to notify the Disciples: “He is going before you into Galilee; there you will see Him” (Matt. 28:7). Only three verses later, as the women were on their way to inform the disciples of Jesus’ resurrection, Jesus appeared to them and said: “Rejoice!… Do not be afraid. Go and tell my brethren to go to Galilee, and there they will see Me” (28:9-10). Sometime after, “the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them,” and “worshipped Him” (Matt. 28:16).

Jordan River entering the Sea of Galilee
Photo by Todd Bolen

Why the emphasis on Galilee? It was far from the Jewish center of power at the Temple, which was the sacred center for Jews. It was a place where Gentiles lived and the Jewish establishment regarded Jews who lived there with distain. But it was where Jesus’ followers lived. The Risen Christ came to His followers there and His presence with them marked the new sacred center. He also comes to us who are His followers today. From the tomb He rises with these words: I’ll meet you where you live. Where you live in Me is sacred space.

Related reading:  Matthew's Testimony Concerning the Empty Tomb; The Sacred Center in Biblical Theology; Why Jesus Visited Tyre; Bethlehem in the Time of Abraham; The Ark Rested in Bethlehem; The Nazareth-Egypt Connection; Shepherd Priests

Matthew's Testimony Concerning the Empty Tomb

Alice C. Linsley

Matthew's account of Jesus' passion, death and resurrection shows the fulfillment of the ancient expectation concerning the Son of God. It also reveals that the expectation was preserved through the priestly lines descending from Abraham's Hebrew ancestors. Matthew stresses that the ancient prophecies were fulfilled in the God Man Jesus, the Messiah.

Matthew is writing for a Jewish audience and his tone is both apologetic and polemic. He casts doubt on some of the rabbinic interpretations of the messianic prophesies, such as Matthew 2:15: “…that it might be fulfilled which was spoken by the Lord through the prophet, saying, ‘Out of Egypt I called my Son.” The Jews interpreted this as a reference to the Exodus, making Israel God’s son. Matthew clearly believes that this interpretation is wrong. The prophecy concerns the true Son of God, the expectation of whom originated in the Nile region. In this sense the prophecy functions on at least two levels. The expectation of the Son of God originated in the Nile region and was spread across the Levant, Arabia and Mesopotamia by Horite Hebrew priests. And as an historical fact, Jesus was brought out of Egypt to Nazareth.

This would have been especially important to Matthew because he was of the priestly line of Mattai (Mattan/Matthew) which was associated with the Horite Hebrew settlement of Bethlehem. This was the priestly line of Joseph, who married Mary. This was why he was required to go to Bethlehem for the census during the reign of Caesar Augustus (B.C. 30-A.D. 14).

The connection between Bethlehem and the Horite Hebrew priesthood is evident in the Micah prophecy: “But thou, Bethlehem Ephrath, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” Ephrath was the wife of Caleb and the mother of Hur (I Chronicles 2:19 and 50). Horite Hebrew priests of who were of the Matthean priest clan were called Horim-Mathea. It is possible, therefore, that Joseph of Arimathea might be Joseph Hari-Mathea. The H is apparent in Aramaic. Aaron is Harun.

The priests of Jesus’ day served at the temple in Jerusalem on a rotating basis. The most prominent of these men maintained homes in the Temple precinct. Other priests stayed with relatives while fulfilling their time of service in Jerusalem (usually 1 week). Because the priests were dispersed throughout Palestine there would have been no consensus among them as to who Jesus was. Jesus did not pose as great a threat to these priests as to the rulers who comprised what Luke calls the “Council” (Sanhedrin).


Jewish Leaders Divided Over Jesus

It is clear from reading the New Testament that the priests were divided over Jesus and what to do with Him. Gamaliel, a leading member of the Sanhedrin thought that Jesus should be ignored. Here are his words: “And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; but if it is of God, you cannot overthrow it—lest you even be found to fight against God.” (Acts 5:38)

It is difficult to know how deeply the Temple authorities investigated Jesus. It doesn’t appear that they wanted to know whether He was the fulfillment of the ancient prophecy concerning salvation of His people. When Jesus stood before them, the questions they ask are not to discern, but only to use Jesus’ words against Him.

What makes this even more tragic is the fact that the men who condemned Jesus were his brethren since the priestly lines exclusively intermarried. Jesus is of the priestly line of Mattai (Matt. 1:15, 16), the same line to which some members of the Sanhedrin belonged. Joseph of Hari-Mathea is an example. He and Nicodemus were righteous men who wanted to do right by Jesus, which would have put them in an increasingly difficult position.

Evidently, some Jewish leaders believed that Jesus was the long-awaited Messiah based on the signs that corresponded to the pattern that they investigated. Matthew's Gospel is especially relevant in exposing this division among the religious leaders. He tells us that a member of the ruler-priest caste defied his brothers when he buried Jesus in a Jerusalem tomb. We are also told that Joseph witnessed the attempts of the Jewish authorities to cover up the greatest event of history. Here is Matthew's account of the empty tomb and the cover-up (Matt. 28:1-15):

1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

3 His countenance was like lightning, and his raiment white as snow:

4 And for fear of him the keepers did shake, and became as dead men.

5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.

6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.

10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

11 Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.

12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,

13 Saying, Say ye, His disciples came by night, and stole him away while we slept.

14 And if this come to the governor's ears, we will persuade him, and secure you.

15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.


Joseph of Arimathea

What is the significance of Joseph of Arimathea in this narrative? Luke 23:15 tells us that Joseph was a member of the Council (Sanhedrin) and that he had not consented to what the others had planned and carried out.  Supposedly, Arimathea was an “unknown” city of Judea, but all the evidence points to Bethlehem. The name appears to refer to a line of priests.

Priests were dispersed throughout Palestine. Sometimes the settlements took their names from the priestly division that resided there. For example, Nazareth was the home of the eighteenth priestly division, ha•pi•TSETS, so Nazareth is Happizzez in 1 Chronicles 24:15. This explains how Bethlehem would have been known among the Temple authorities was Harimathea. The evangelist Matthew would have known this and probably assumed that his Jewish audience also knew it.

So, Matthew’s Gospel reveals a clear division among the Jewish leaders over Jesus. That division would set brother against brother and eventually lead to the expulsion of many righteous Jews from their synagogues. We should pay close attention to what Matthew tells us about the events leading up to Jesus’ crucifixion and resurrection. His lineage and position among the Jews make his witness exceptional. He tells us that there was division among the Jewish leaders over Jesus. He tells us that those who were most threatened among them took action to kill Him and to cover up His resurrection. And he tells us that a member of the Sanhedrin from Hari-mathea (probably Bethlehem) buried Jesus in a Jerusalem tomb which had never been used.


Related reading:  The Significance of Galilee in Matthew's Gospel; Who Were the Horites?; The Kenite-Horite Connection; Shepherd Priests; The Empty Tomb; Jesus: From Lamb to Ram

The Empty Tomb: Yeshua is Risen

Artist:  Dale R. Molnar
© South Light Studio, Inc., 2008

http://www.southlightstudio.net/

Christ is risen! Indeed He is risen.

Hallelujah!


Thy Resurrection, Oh Christ My Savior, the angels in Heaven sing!

Enable us on Earth to Glorify Thee in purity of heart!

Many are embracing Jesus Messiah in faith, recognizing Him as the fulfillment of the Law and the Prophets, and the fulfillment of the Edenic Promise. He is the "Seed" of Genesis 3:15 who came into the world to crush the serpent's head and to restore Paradise. He accomplished this through His Incarnation, Death, Resurrection and Ascension.

By His death He trampled down death! He is the long expected Righteous Ruler whose identity is confirmed by His third day resurrection.

When Jesus told his Disciples that He was going to Jerusalem to die, he referred to Genesis 3:15.  He explained, "I tell you, unless a seed falls into the ground and dies, it will only be a seed. If it dies, it bears much fruit."  John 12:24

When Rabbi Kaduri died at age 108, he left a signed note indicating Messiah's identity: Yeshua - Jesus. His manuscripts, written in his own hand, have crosses painted all over the pages. Jews argue that the great Rabbi Kaduri was not a Christian. Whether he believed in the Incarnate Son of God who died and rose from the grave to save sinners, only God knows. Suffice it to say that, as one of the world's leading authorities on Jewish mysticism,

Rabbi Kaduri knew the traditions of Abraham's people expressed in symbols and patterns and those pointed him to the truth about Jesus Christ. Watch this YouTube video on Rabbi Kaduri.

Related reading: Righteous Rulers and the Resurrection; Matthew's Testimony Concerning the Empty Tomb; The Significance of Galilee in Matthew's Gospel; Christ's Resurrection in Genesis; Ostrich Eggshells: Paleolithic Easter Eggs?

The Risen Son Claims You!

Alice C. Linsley


On Good Friday the Deceiving Worm struck Christ's “heel” and Christ crushed the Worm's head. The disobedience of the First Eve is reversed by the Second Eve, the Blessed Theotokos. The evil one can never claim that God has used the advantage of divinity against him since he is defeated by a humble woman whose will cooperated with God’s will to bring forth the Incarnate One.

Having raised His Only Begotten to life from death, God honors the Son in a great wedding feast. He claims his bride. She belongs to Him for He has bought her by His shed blood. It is a bride price of immeasurable value.

Among Abraham’s people, the firstborn son of the cousin-bride belonged to the bride’s father’s household while the bride belonged to her husband’s household. Cultural anthropologist, Claude Levi-Strauss, noted this arrangement (1949) and observed that mother and child do not belong to the same clan in a patrilineal society. This pattern of the cousin-wife belonging to her husband's household, and her firstborn son belonging to her father's household, is the background behind important claims of the Gospel of Jesus Christ.

Jesus Christ is the only begotten of the Father by the Virgin Mary. Mary was a cousin to Joseph, so technically Jesus belonged to the household of Mary's shepherd-priest father Joachim. Mary, the virgin bride of Zion, is the fulfillment of the promises made in Genesis and throughout the Old Testament. She is the foremost saint, and through her comes the Son who is of the same essence as the Eternal Father and belonging to the priestly lines that are traced from Eden.

St. Paul tells us that the Resurrection is the ultimate proof that Jesus belongs to the Father. He also tells us that through the Holy Spirit we receive the spirit of “sonship.” In other words, the Only Begotten claims us as his inheritance and seals the claim by the gift of the Holy Spirit.

What is the significance of belonging to the first born of the Father? Again, we gain insight by exploring the cultural pattern of Abraham’s people. The firstborn son received all the maternal grandfather 's or father’s possessions, territories, title and authority. Paul tells us that the saints are “joint heirs” with Christ. That means we who are redeemed share all equally with Christ our Lord and King.

Jesus means “God Saves” because in His Resurrection He tramples down death and breaks the chains that bind sinners. He claims those who He redeems, spoiling the devil.

According to the genealogical pattern, Jesus belongs to his mother’s clan. This is how the promise of Genesis 3:14 and 15 comes to be fulfilled. “And the Lord God said to the serpent: Because thou hast done this thing, thou art cursed among all cattle, and beasts of the earth: upon thy breast shalt thou go, and earth shalt thou eat all the days of thy life. I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.”

The journey that began when Abraham left his father’s house in obedience to the Lord, has led Abraham’s spiritual children to the Eternal Father’s house where we share in the inheritance of the Only Begotten. We can hardly comprehend this great mercy whereby Christ our God condescends to save us sinners, but we rejoice that the Only Begotten of the Father claims us and permits us to share in His victory over death!

Related reading: The Deceiving Worm; Good Friday: Do Not Flee; The Horite Marriage and Ascendancy Pattern; The Virgin Mary's Ancestry