Study Notes for Matthew
MATTHEW—NOTE ON 1:1–2:23 The Arrival of Jesus the Messiah. Matthew’s introduction echoes Genesis. The word in 1:1 rendered “genealogy” (Greek genesis) implies that it is a book of “beginnings” (see note on Gen. 2:4). “The book of the genealogy” appears to function as a heading for the genealogy (Matt. 1:2–17) and as a title for the entire story: a new beginning with the arrival of Jesus the Messiah and the kingdom of God.
FACT
From Malachi to Matthew. Malachi, the last book of the OT, was a message of encouragement for the Jews who had returned from exile in Babylon. Matthew wrote his Gospel more than 400 years later. The Jews still lived in their homeland, but under the oppressive rule of Rome. Matthew tells the good news about how Jesus the Messiah fulfills the promises of God in the OT.
MATTHEW—NOTE ON 1:1–17 Jews kept extensive genealogies to establish a person’s legitimacy and inheritance rights. Matthew likely draws on the genealogies of the OT, with some omissions (see note on v. 17). He demonstrates Jesus’ legal claim to the throne of David. Genealogies had more than one function in the ancient world. Sometimes they traced a specific family’s history, offering a fairly complete list of descendants. Or they could focus on a longer period of time, listing one ancestor in each generation, often skipping some generations. Sometimes genealogies traced national or human history. They then used important figures to divide history into major parts. Matthew’s genealogy is an example of this second kind of genealogy.
MATTHEW—NOTE ON 1:1 The book of the genealogy. The Gospel’s opening words carried special significance for a Jewish audience. Their ancestry was linked with God’s covenants with Israel. Jesus was a common name. It is “Joshua” in Hebrew, meaning “Yahweh saves.” Christ, which means “anointed,” points back to David as the anointed king of Israel and to the promise of an “anointed one,” the Messiah, who would rule God’s people (2 Sam. 7:11b–16). Son of David points to his royal lineage. son of Abraham. God’s covenant with Abraham established Israel as a chosen people. It also affirmed that the whole world would be blessed through his family (Gen. 12:1–3; 22:18).
MATTHEW—NOTE ON 1:3 The inclusion of five women in Jesus’ genealogy—Tamar, Rahab and Ruth (v. 5), Bathsheba (“the wife of Uriah,” v. 6), and Mary (v. 16)—is unusual. Descent was usually traced through men as the head of the family. It is also remarkable that three of the women (Tamar, Rahab, and Bathsheba) were of questionable character and two of the women (Rahab and Ruth) were Gentiles.
MATTHEW—NOTE ON 1:6b–11 Matthew may have drawn from 1 Chron. 3:10–14. Both genealogies omit several of the kings found in the books of Kings and Chronicles. Such omissions were a common practice in genealogies (see note on Matt. 1:1–17).
MATTHEW—NOTE ON 1:12 Jechoniah (2 Kings 24:8–9) was so evil that his family was cursed (Jer. 22:30). Yet the legal claim to the throne could still come through Jechoniah’s line.
MATTHEW—NOTE ON 1:16–17 Jesus is the rightful legal heir to the covenant promises associated with David (v. 6) and Abraham (vv. 1–2).
MATTHEW—NOTE ON 1:17 fourteen generations. Matthew does not mean all the generations that had lived during those times; see note on vv. 6b–11. Rather, he counts 14 generations within each major section. He uses the genealogy as a way to mark the major periods of Israel’s history.
MATTHEW—NOTE ON 1:18 Mary had been betrothed to Joseph. In the custom of betrothal, parents chose a young woman to be engaged to their son. A second stage of betrothal involved official arrangements and a legally binding marriage agreement before witnesses. Only a formal process of divorce could break a betrothal.
MATTHEW—NOTE ON 1:19 Betrothed partners were referred to as husband and “wife” (v. 20), though they were not yet married. Having sexual relations during betrothal was considered adultery.
MATTHEW—NOTE ON 1:20 The angel of the Lord is Gabriel (see Luke 1:26).
MATTHEW—NOTE ON 1:21 Jesus. See note on v. 1. save his people from their sins. See Isa. 40:2; 53:6; Jer. 31:31–34.
Joseph
Joseph, whom the Bible describes as a “just man” (Matt. 1:19), was a descendant of David and a carpenter by trade. Betrothed to Mary when she was found to be with child, Joseph sought to show compassion and divorce her quietly, even though it looked like Mary had committed adultery. An angel of the Lord appeared to Joseph in a dream, however, assuring him that Mary’s child was from the Holy Spirit (Matt. 1:20–21). Joseph trusted God and took Mary as his wife. He traveled with Mary to his ancestral home of Bethlehem, where she gave birth to Jesus. When Herod the Great sought to kill Jesus, Joseph took Mary and the child and escaped to Egypt (Matt. 2:13–18). Following Herod’s death, they returned to Palestine and settled in Nazareth. Joseph later fathered at least four other sons and at least two daughters. Since he is not mentioned in the incident related in Matt. 12:46, it is likely that Joseph died before Jesus began his ministry. (Matthew 1:19–21)
MATTHEW—NOTE ON 1:22 All this took place to fulfill. Matthew often points to an event or teaching of Jesus that fulfills an OT passage. He does this to indicate: (1) a direct prediction and fulfillment (e.g., vv. 22–23); (2) the intended full meaning of the OT Scripture (e.g., 5:17–20); or (3) a person or event that corresponds to Israel’s history (e.g., 2:15, 17–18).
MATTHEW—NOTE ON 1:23 the virgin. The Greek word corresponds to the Hebrew term in Isa. 7:14 (see note there). The prophecy in Isa. 7:14 points to God’s enduring promise for the line of David. Matthew thus presents the virgin birth of Jesus as God’s miraculous fulfillment of this promise.
MATTHEW—NOTE ON 1:24 he took his wife. See notes on vv. 18, 19.
MATTHEW—NOTE ON 2:1 Bethlehem of Judea. Located about 6 miles (9.7 km) south of Jerusalem. Jesus’ birth in Bethlehem marks him as being from the tribe of Judah and from the city that produced the Davidic kings (1 Sam. 17:12; see note on Luke 2:3–4). Herod the king (Herod the Great) ruled Israel and Judah 37–4 B.C. He was appointed by Rome to be king of the Jews. He ruled firmly and at times ruthlessly. He murdered his wife, several of his own sons, and other relatives. He restored the temple in Jerusalem and built many theaters, cities, palaces, and fortresses throughout the Roman Empire. The term wise men referred to a wide range of people whose practices included astrology, dream interpretation, study of sacred writings, the pursuit of wisdom, and magic. As much as two years may have passed since the events of Matthew 1 (see note on 2:11).
MATTHEW—NOTE ON 2:2 we saw his star when it rose. Through interaction with Jews in Babylon, the wise men would likely have been familiar with OT prophecy (e.g., Num. 24:17). The movement of the star (Matt. 2:9) suggests that it was a supernatural phenomenon. The wise men likely traveled with a large number of attendants and guards. The journey would have taken several weeks.
MATTHEW—NOTE ON 2:4 The chief priests were in charge of temple activities. scribes. Experts in handling written documents. In Israel, their duties included teaching, interpreting, and applying the Mosaic law. The concept of “King of the Jews” had become associated with the Christ, the Messiah.
MATTHEW—NOTE ON 2:5–6 Bethlehem. See Mic. 5:2.
MATTHEW—NOTE ON 2:9 the star . . . went before them. The star led them specifically to Bethlehem.
MATTHEW—NOTE ON 2:11 The wise men arrived up to two years after Jesus’ birth. By then Jesus lived in a house. worshiped him. Because of their pagan background, the wise men may not have understood Jesus’ divine nature, but their actions were clearly appropriate (see Phil. 2:9–11; Rev. 7:9–10). gold and frankincense and myrrh. The number of gifts contributed to the tradition that there were three men, but their actual number is unknown. Frankincense is resin which was used in OT times as incense on the altar (Ex. 30:9, 34–38). Myrrh is sap used in incense and perfume. The gifts probably supported Jesus’ family when they fled to Egypt (Matt. 2:13–15).
MATTHEW—NOTE ON 2:13 flee to Egypt. The Egyptian border was approximately 90 miles (146 km) south of Bethlehem. There, they would be free from Herod’s power.
Jesus’ Birth and Flight to Egypt
As the time drew near for Jesus to be born, a mandatory Roman census made it necessary for Joseph to return to his ancestral home of Bethlehem. There Mary gave birth to Jesus, and later, wise men from the east came to worship him. The wise men’s recognition of a new king, however, troubled King Herod and the ruling establishment in Jerusalem, and Herod sought to kill Jesus. Joseph and his family escaped to Egypt and remained there until Herod died. When they returned to Palestine, they settled in the remote district of Galilee, where Jesus grew up in the northern village of Nazareth, to avoid the attention of the rulers in Jerusalem.
MATTHEW—NOTE ON 2:15 fulfill. The prophet Hosea recounted how God had faithfully brought Israel, God’s “son,” out of Egypt in the exodus (Hos. 2:15). Matthew cites this in reference to Jesus, God’s true Son.
MATTHEW—NOTE ON 2:16 all the male children in Bethlehem . . . two years old or under. The small village may have had 10 to 30 boys of that age. Herod the Great’s question to the wise men about the time of the appearing of the star (1:7) gave him an estimated time of Jesus’ birth.
MATTHEW—NOTE ON 2:17–18 Jeremiah described the mothers of Israel (Rachel) mourning for their children who had been carried off into exile (Jer. 31:15). Like the exile, the attempt on Jesus’ life was intended to wipe out the chosen one of God.
MATTHEW—NOTE ON 2:22 Archelaus was one of Herod the Great’s sons. He followed Herod as ruler over Judea, Samaria, and Idumea, from 4 B.C.–A.D. 6. He was cruel like his father, and the Jews hated him. Fearing a revolution from the people, Caesar Augustus removed him from power.
Herod the Great
Herod the Great ruled Israel and Judah from 37 to 4 B.C. He was an Idumean (or Edomite), and was appointed king of the Jews under the authority of Rome. Herod ruled firmly and often ruthlessly, murdering any who might challenge his place on the throne. This included his own wife, several sons, and other relatives. It is no surprise, then, that he tried to kill the baby Jesus. Despite his cruelty, Herod was known as “the Great” because Israel and Judah experienced prosperity during his reign. He was a master builder who restored the temple in Jerusalem and built many theaters, cities, palaces, and fortresses. Herod also financed structures—including pagan temples—throughout the Roman Empire. Ravaged by disease, Herod died in his palace at Jericho and was buried at Herodium. (Matthew 2:16–18)
MATTHEW—NOTE ON 2:23 Nazareth is halfway between the Mediterranean Sea and the Sea of Galilee. It was a relatively small village. Joseph and Mary had come from Nazareth (see Luke 1:26–27; 2:39). he would be called a Nazarene. Matthew is not quoting any specific OT prophecy but is referring to a general theme in the OT prophets (plural). They foretold that the Messiah would be despised (see Isa. 53:3), and the town of Nazareth was despised in Jesus’ time (see John 1:46; 7:41, 52). Matthew may also have intended a wordplay connecting the word “Nazareth” to the messianic prophecy in Isa. 11:1; “Nazareth” sounds like the Hebrew word for “branch,” which was a term for the Messiah.
FACT
A humble hometown. Jesus’ parents came from Nazareth, a small town halfway between the Mediterranean Sea and the Sea of Galilee. They returned to Nazareth from Egypt after having fled there from the wrath of Herod (2:19–23). The people of Jesus’ day despised Nazareth (John 1:46).
MATTHEW—NOTE ON 3:1–17 John the Baptist Prepares for the Messianic Kingdom. John now appears, preaching in the Judean desert. It is more than 25 years since Joseph and his family moved back to Nazareth. Matthew’s focus shifts to Jesus’ public ministry.
MATTHEW—NOTE ON 3:2 To repent, or “change one’s mind,” called for a change in a person’s attitude toward God that affected one’s actions and life choices. The term kingdom of heaven is found only in Matthew’s Gospel. It is interchangeable with “kingdom of God,” found in the other Gospels (compare 19:14 and Mark 10:14). is at hand. The kingdom of heaven has begun in the person of Jesus (the Messiah). See note on Matt. 4:17.
MATTHEW—NOTE ON 3:3 John the Baptist fulfills Isa. 40:3. He also fulfills the prophecies in Malachi about the messenger who prepares the way for the Lord (Mal. 3:1; compare Matt. 11:10) and about Elijah (Mal. 4:5–6; compare Matt. 11:14; 17:10–13; Luke 1:17).
MATTHEW—NOTE ON 3:4 a garment of camel’s hair. John’s appearance was common to nomads. Locusts and wild honey were (and still are) a source of food for people living in the desert.
MATTHEW—NOTE ON 3:5–6 “Baptize” means “to plunge, dip, immerse.” When people were baptized by him, going under the water symbolized the cleansing of sin.
MATTHEW—NOTE ON 3:7 The Pharisees were Jewish laymen, popular with the common people and connected to local synagogues. They followed extensive extrabiblical traditions, which they carefully obeyed as a means of applying the law to daily life. The Sadducees were a small, aristocratic, priestly group. They received their authority from the activities of the temple.
MATTHEW—NOTE ON 3:11 baptize you with the Holy Spirit and fire. John’s water baptism will be replaced by the baptism associated with the Messiah, he who is coming (see note on 1 Cor. 12:13). The Holy Spirit will be “poured out” (compare Joel 2:28–29; Acts 2:16–21). Unbelievers will receive the judgment of eternal fire. Even those who repent may endure a purifying fire.
MATTHEW—NOTE ON 3:12 Winnowing fork (see Ruth 3:2) signifies the separation of those who repent and those who do not.
MATTHEW—NOTE ON 3:15 fulfill all righteousness. Jesus’ baptism begins his ministry and fulfills God’s saving activity prophesied throughout the OT (see John 1:31–34). Although he needed no repentance or cleansing, Jesus is baptized to identify with the sinful people he came to save through his substitutionary life and death (compare 2 Cor. 5:21).
MATTHEW—NOTE ON 3:16 The Spirit of God anoints Jesus as Israel’s King and Messiah and commissions him as God’s righteous “servant” (see Isa. 42:1).
MATTHEW—NOTE ON 3:17 The voice from heaven confirms the eternal relationship that the Son and Father share. It also identifies Jesus as the messianic Son of God (Ps. 2:7).
MATTHEW—NOTE ON 4:1–25 Jesus the Messiah Begins to Advance the Messianic Kingdom. Jesus triumphs over the devil in the wilderness (vv. 1–11), proclaims the kingdom of God (vv. 12–17), and calls disciples to follow him (vv. 18–22).
MATTHEW—NOTE ON 4:1 Jesus was led up by the Spirit. The Greek for tempted can also mean “tested.” God never tempts anyone to do evil (see note on James 1:13), but he uses circumstances to test a person’s character (see Heb. 11:17).
MATTHEW—NOTE ON 4:2 fasting forty days and forty nights. Jesus’ 40 days of fasting in the wilderness corresponds to Israel’s 40 years of testing in the wilderness (Deut. 8:2–3). Moses also fasted and prayed for 40 days and nights on two occasions (Ex. 24:18; 34:28; see also Elijah in 1 Kings 19:8). Fasting was a means of focusing on prayer.
MATTHEW—NOTE ON 4:3 If you are the Son of God. Despite the devil’s tempting offer, Jesus refused to use his divine power to make the trial any easier for himself.
MATTHEW—NOTE ON 4:4 It is written. Jesus responds by quoting Deut. 8:2.
MATTHEW—NOTE ON 4:5 The holy city is Jerusalem. The pinnacle of the temple is probably the southeast corner of the temple area, the top of which was 300 feet (91 m) above the floor of the Kidron Valley (see Herod’s Temple Complex in the Time of Jesus).
MATTHEW—NOTE ON 4:6–7 for it is written. Such a spectacular display as jumping from this great height unharmed (compare Psalm 91) might have gained Jesus an enthusiastic following. But it would not have followed God’s plan for Jesus’ work as Messiah.
MATTHEW—NOTE ON 4:9 fall down and worship me. The devil offers Jesus a way to rule the world that avoids the cross and exchanges worship of God for worship of Satan. All these I will give you was a lie (see note on Luke 4:5–8).
MATTHEW—NOTE ON 4:12–25 These verses mark the beginning of Jesus’ Galilean ministry. It is traditionally thought that Jesus’ ministry lasted three years: a year of obscurity, a year of popularity, and a year of increasing rejection. Matthew, Mark, and Luke do not say much about the first, obscure year, but it is recounted in John’s Gospel (see John 1–4).
Jesus’ Ministry in Galilee
Jesus spent most of his life and ministry in the region of Galilee, a mountainous area in northern Palestine. He grew up in the hill town of Nazareth, about 3.5 miles (5.6 km) south of the Gentile administrative center of Sepphoris. Soon after he began his public ministry, Jesus relocated to Capernaum on the Sea of Galilee. By Jesus’ time, a thriving fishing industry had developed around the Sea, and several of Jesus’ disciples were fishermen.
MATTHEW—NOTE ON 4:12 John had been arrested and imprisoned by Herod Antipas, one of Herod the Great’s sons (see 11:2; 14:1–12).
MATTHEW—NOTE ON 4:13 Capernaum was on the northern shore of the Sea of Galilee. It was Jesus’ base of operations for his ministry in Galilee.
MATTHEW—NOTE ON 4:16 darkness . . . light. See Isa. 9:1. The region of Zebulun and Naphtali (Matt. 4:13) was devastated by Assyria in 732 B.C. (2 Kings 15:29). They are now the first to see the great light of God’s deliverance in Jesus.
MATTHEW—NOTE ON 4:17 From that time marks a significant turning point in Matthew’s Gospel (compare 16:21). It indicates that the preparations for Jesus’ messianic ministry are complete. Repent, for the kingdom of heaven is at hand. Jesus’ message builds on John the Baptist’s (see note on 3:2).
MATTHEW—NOTE ON 4:18–22 Peter, James, and John become the inner circle among Jesus’ 12 disciples.
FACT
At 700 feet (213 m) below sea level, the Sea of Galilee is the lowest-lying freshwater lake on earth. Galilee has no natural harbors, and its low elevation coupled with the steep hills surrounding it can cause unpredictable storms. Nonetheless, its wealth of fish made Galilee popular with fishermen, who built artificial harbors to bring in their catch.
MATTHEW—NOTE ON 4:18–19 Simon (who is called Peter) and Andrew. These brothers had been followers of Jesus for about a year (see John 1:35–42).
MATTHEW—NOTE ON 4:21 A boat, dated from the first century A.D. or earlier, was found in the Sea of Galilee in 1986. Approximately 26.5 feet long and 7.5 feet wide (8 m by 2.3 m), it could hold about 15 people.
MATTHEW—NOTE ON 4:23 The Galilee region had 200 or more villages and towns, but no major cities. Healing of every disease and every affliction gives a preview of the age to come (Phil. 3:21; Rev. 21:4). On synagogues, see note on Luke 4:16 and The Synagogue and Jewish Worship.
James
James and his brother John were fishermen. Together with their father Zebedee, they were mending their nets when Jesus called them to be disciples. Jesus called James and John the “Sons of Thunder” (Mark 3:17; see Luke 9:54). James, along with Peter and John, were the disciples closest to Jesus. They were with the Lord during many of the key moments of his ministry. James was with Jesus at the Transfiguration, where Jesus revealed his divine glory. He was also with Jesus when he healed Jairus’s daughter (Mark 5:37). When Jesus prayed at Gethsemane, he asked James, John, and Peter to share with him the agonizing time of anticipation and sorrow as he faced the cross (Matt. 26:37). James was later executed by Herod, becoming the first apostle to die for his faith (Acts 12:1–3). (Matthew 4:21–22)
MATTHEW—NOTE ON 4:24 Syria. A Gentile region north of Galilee.
MATTHEW—NOTE ON 4:25 Great crowds followed Jesus, but they had not yet become his disciples (compare 5:1). Decapolis (Greek “ten cities”) is the predominantly Gentile district to the south and east of the Sea of Galilee. Beyond the Jordan commonly referred to the region of Perea, or more generally the territory east of the Jordan River.
MATTHEW—NOTE ON 5:1–7:29 The Authoritative Message of the Messiah: Kingdom Life for His Disciples. This is the first of five major teaching sections in Matthew (chs. 5–7; 10; 13; 18–20; 24–25). Speaking to his disciples (5:1), Jesus explains the reality of discipleship in the everyday world through the presence and power of the kingdom of God. These teachings form a challenging but practical systems of ethics that Jesus expects his followers to live by in this present age. This “Sermon on the Mount” is probably a summary of a longer message that Jesus may have given a number of times in various forms (compare the “Sermon on the Plain” in Luke 6:17–49).
FACT
Jesus encourages his disciples to call God their Father (6:6, 9). This reminds believers that God has adopted them as his children because of Jesus (see Rom. 8:15; Gal. 4:6). In Aramaic, the language spoken by Jesus, “Abba” was the word for father (see Mark 14:36).
MATTHEW—NOTE ON 5:1 mountain. Matthew does not give the location of this sermon. The traditional site is northwest of Capernaum, on a ridge of hills overlooking the Sea of Galilee. This ridge is likely also where Jesus went “to a desolate place” (14:13; compare Mark 1:35) and where he went “up on the mountain” (Matt. 14:23; 28:16). he sat down. Teachers in Judaism typically taught while sitting (see 13:1–2; 15:29; 23:2; 24:3–4; 26:55).
MATTHEW—NOTE ON 5:2 He taught them, that is, his disciples who had come to him (v. 1).
MATTHEW—NOTE ON 5:3–12 The Beatitudes (from Latin for “blessed, happy”) all begin with “Blessed are . . .” These short statements summarize the Sermon on the Mount.
MATTHEW—NOTE ON 5:3 Blessed is a state of well-being in relationship to God. The poor in spirit are those who recognize they need God’s help.
MATTHEW—NOTE ON 5:4 those who mourn. Recognizing one’s sin should lead to mourning and longing for God’s forgiveness and healing (see 2 Cor. 7:10).
MATTHEW—NOTE ON 5:5 The meek do not assert themselves over others in order to further their own agendas in their own strength. Compare Ps. 37:11.
MATTHEW—NOTE ON 5:6 Those who hunger and thirst for righteousness long for God’s righteous character to be evident in people’s lives.
MATTHEW—NOTE ON 5:8 In contrast to Jewish traditions that emphasized ritual purity, Jesus taught that purity of heart was most important (see note on v. 28).
MATTHEW—NOTE ON 5:9 peacemakers. Those who promote God’s message of peace through Jesus the Messiah will receive the ultimate reward of being called sons of God (see note on Gal. 3:26).
MATTHEW—NOTE ON 5:13 As salt is beneficial in a number of ways (preservative, seasoning, etc.), so are disciples of Jesus who influence the world for good.
MATTHEW—NOTE ON 5:17–20 These verses explain how Jesus and the kingdom fulfill the Law of Moses. This is the key to interpreting the Sermon on the Mount and indeed the whole of Jesus’ ministry.
MATTHEW—NOTE ON 5:17 abolish the Law or the Prophets. The “Law” refers to the first five books of the OT. The “Prophets” includes the rest of the OT (see 13:35, which cites Ps. 78:2; on “Law [and the] Prophets,” see Matt. 7:12; 11:13; 22:40; Rom. 3:21). but to fulfill them. Jesus “fulfills” all of the OT in that it all points to him, not only in its specific predictions of a Messiah but also in its sacrificial system, in many events in Israel’s history, and in the laws and principles which only Jesus perfectly obeyed (see Matt. 2:15; 11:13; 12:3–6, 39–41, 42; also Luke 24:27). Jesus’ ministry does not replace OT teaching. Instead, Jesus’ life and teaching clarify the proper understanding of the OT.
MATTHEW—NOTE ON 5:18 until heaven and earth pass away. Jesus confirms the OT’s full authority as Scripture for all time (compare 2 Tim. 3:15–16), even down to the smallest parts of the written text. An iota is the smallest letter of the Greek alphabet (compare the yod of the Hebrew alphabet). The dot likely refers to a tiny stroke or a part of a letter used to tell the difference between Hebrew letters. not . . . pass from the Law. The OT remains an authoritative account of divine testimony and teaching. Some of those teachings, however, such as sacrifices and other ceremonial laws, foreshadowed events that would be accomplished in Jesus’ ministry (see note on Gal. 4:10) and therefore are not required of Christians. Until all is accomplished points to Jesus’ fulfillment of specific OT hopes, partly through his earthly life, death, and resurrection, and then more fully after his second coming.
MATTHEW—NOTE ON 5:19 these commandments. The rabbis recognized a distinction between “light” commandments (such as tithing garden produce) and “weighty” commandments (such as those concerning idolatry, murder, etc.). Jesus demands a commitment to both, yet condemns those who confuse the two (see 23:23–24).
MATTHEW—NOTE ON 5:20 The scribes and Pharisees took pride in their outward obedience to extrabiblical regulations. But they still had impure hearts (see 23:5, 23, 27–28). Kingdom righteousness works from the inside out as it produces changed hearts (Rom. 6:17; 2 Cor. 5:17).
MATTHEW—NOTE ON 5:21–48 You have heard that it was said (vv. 21, 27, etc.). Jesus does not correct the OT (see note on v. 43); rather, he corrects common misunderstandings of the OT.
MATTHEW—NOTE ON 5:21 Murder is prohibited by the sixth commandment (Ex. 20:13). It carried the death penalty under OT law (Num. 35:31). See notes on Num. 35:9–34; 35:16–21.
MATTHEW—NOTE ON 5:22 angry. Anger typically includes a desire to damage or destroy the other person (see v. 21; James 4:1–2). Calling someone a fool is closely related to anger. It represents a destructive attack on the person’s character and identity.
MATTHEW—NOTE ON 5:23–24 First be reconciled. The one who initiates the reconciliation here is the one who has wronged the other person.
MATTHEW—NOTE ON 5:25–26 Come to terms quickly. Failure to reconcile will have disastrous consequences on a human level, but much more so if one is not reconciled to God. (Regarding lawsuits, see note on 1 Cor. 6:1.)
MATTHEW—NOTE ON 5:28 with lustful intent (literally, “for the purpose of lusting for her”). It is not enough to maintain physical purity alone. One must also guard against mental acts of unfaithfulness (see Ex. 20:17; compare Ps. 19:14).
MATTHEW—NOTE ON 5:29–30 right eye . . . right hand. The right side often stood for the more powerful or important. The eye is the medium through which one is tempted to sin. The hand is used to commit all sorts of sin. cut it off. Jesus uses deliberate overstatement to emphasize the importance of maintaining exclusive devotion to one’s spouse (compare vv. 27–28). See note on Mark 9:43–48.
MATTHEW—NOTE ON 5:31–32 This passage reflects the fact that divorce and remarriage were widely practiced in the first century. A certificate of divorce gave a woman the right to remarry. But I say to you. God’s rule upheld marriage and protected women from being divorced for no reason. (See notes on Deut. 24:1–4; Matt. 19:8.) Here and in 19:3–9, Jesus bases his teaching on God’s original intention that marriage should be a permanent union of a man and woman as “one flesh” (Mark 10:8). Sexual immorality can refer to adultery, prostitution, incest, or other types of sex outside of marriage. Scripture prohibits any kind of sexual intercourse outside of marriage (thus forbidding the practice of homosexuality and bestiality as well). Except on the ground of sexual immorality. This implies that when a divorce is obtained because of the sexual immorality of one’s spouse, then such a divorce is not morally wrong. But when a man unjustly divorces his wife (that is, when his wife has not been sexually immoral), the husband thus makes her commit adultery when she remarries. Jesus places primary blame on the husband in such cases. (See also note on Matt. 19:9.) Whoever marries a divorced woman means, “whoever marries such a wrongly divorced woman commits adultery.” See also notes on 19:3–9; Mark 10:4–6; 10:10–11; 10:12; Luke 16:18; 1 Cor. 7:15.
MATTHEW—NOTE ON 5:33–37 An oath involved using God’s name, or substitutes for it, to guarantee the truth of one’s statements (see Num. 30:2). Jesus’ disciples should be so honest that their words can be believed without an oath.
MATTHEW—NOTE ON 5:38 eye for an eye. God intended this “law of retaliation” to prevent inappropriate punishment. See note on Ex. 21:23–25.
MATTHEW—NOTE ON 5:39 Do not resist the one who is evil. Jesus does not prohibit governments, police, or soldiers from using force when opposing evil (see notes on Luke 3:12–14; Rom. 13:1–4; 1 Pet. 2:13–14). Rather, Jesus prohibits the human tendency to seek personal revenge (see note on Rom. 12:17–19). if anyone slaps you on the right cheek, turn to him the other also. One should not return an insulting slap. However, acting in love toward an attacker (Matt. 5:44; 22:39) often includes preventing him from attempting further attacks. Jesus does not prohibit self-defense or fleeing from harm (see 1 Sam. 19:10; Luke 4:29–30; John 8:59).
MATTHEW—NOTE ON 5:42 Give to the one who begs from you. Christians should help those who are truly needy (and are therefore forced to beg). They are not required to give foolishly (see 7:6), to give to a lazy person who is not in need (2 Thess. 3:10), or to give where giving would do more harm than good.
MATTHEW—NOTE ON 5:43 You have heard that it was said . . . hate your enemy. The OT never says that anyone should hate his or her enemy. In his “you have heard” statements (vv. 21, 27, 33, 38, 43), Jesus corrects misinterpretations of the OT, not the OT itself.
MATTHEW—NOTE ON 5:45 sons. Those who obey God’s will through belief in Jesus (compare 12:48–50). (Regarding “sons,” see esv Preface.)
MATTHEW—NOTE ON 5:46–47 In Palestine, tax collectors represented the Roman government. Their own people hated them because they often charged extra taxes and took the money for themselves (see Luke 19:8).
MATTHEW—NOTE ON 5:48 Be perfect, as your heavenly Father is perfect concludes and summarizes vv. 21–48. It shows that all the Law and the Prophets find perfect fulfillment in God the Father’s perfection. All Jesus’ disciples are called to pursue this perfection.
MATTHEW—NOTE ON 6:2–4 Hypocrites originally referred to Greek actors who wore different masks to play various roles. Jesus expected his disciples to give to the needy.
FACT
A person’s motivation for doing good deeds is what counts in God’s eyes. The one who seeks praise from others cannot expect any reward from God. It should be enough if only God knows one’s good deeds (6:1–4).
MATTHEW—NOTE ON 6:5–15 Prayer was also expected of God’s people. Public prayer was a common practice in NT times.
MATTHEW—NOTE ON 6:5–6 stand and pray in the synagogues. At set times, Jews would stop what they were doing and pray. Jesus did not condemn all public prayer, as indicated by his own prayers in public (e.g., 14:19; 15:36). One’s internal motivation is his central concern.
MATTHEW—NOTE ON 6:7–8 heap up empty phrases. Pagans repeated the names of their gods or the same words over and over without thinking (see 1 Kings 18:26; Acts 19:34). Jesus prohibits mindless repetition, not the earnest repetition that flows from a worshiping heart (see Psalm 136; Mark 14:39).
MATTHEW—NOTE ON 6:9–13 Jesus gives his disciples an example to follow when praying. The prayer consists of an invocation and six petitions.
MATTHEW—NOTE ON 6:9 Father would have been “Abba” in Aramaic, the everyday language spoken by Jesus (compare Mark 14:36; Rom. 8:15; Gal. 4:6). It was the word used by Jewish children for their earthly fathers. However, since the term in both Aramaic and Greek was also used by adults to address their fathers, the claim that “Abba” meant “Daddy” is misleading. in heaven. The theme of “heavenly Father” is found throughout the OT (Deut. 14:1; 32:6; Ps. 103:13; Jer. 3:4; 31:9; Hos. 11:1). The concern of this first petition is that God’s name would be hallowed, that is, treated with the highest honor and set apart as holy.
MATTHEW—NOTE ON 6:10 Christians are called to pray and work for the continual advancement of God’s kingdom on earth (the second petition; see note on vv. 9–13). The presence of God’s kingdom in this age refers to the reign of Christ in the hearts and lives of believers, and to the reigning presence of Christ in his body, the church. Genuine believers will increasingly reflect Christ’s love, obey his laws, honor him, and proclaim the good news of the kingdom. The third petition speaks of God’s will. This asks that God’s followers will behave in ways that are pleasing to him. Believers on earth will follow God in the same way he is obeyed in heaven.
MATTHEW—NOTE ON 6:11 The fourth petition focuses on the disciples’ daily bread, which includes all of their daily physical needs.
MATTHEW—NOTE ON 6:12 Forgive us our debts (the fifth petition) does not mean that believers need to ask daily for justification, since believers are right with God from the moment of initial saving faith (Rom. 5:1; 8:1). Rather, this is a prayer for the restoration of personal fellowship with God following sin (see note on Col. 2:14).
MATTHEW—NOTE ON 6:13 lead us not into temptation. In this sixth and final petition, “temptation” can also indicate testing (see notes on 4:1; James 1:13). The sense here most likely is, “Allow us to be spared circumstances that would tempt us to sin” (compare Matt. 26:41). deliver us from evil. The Greek word translated “evil” can mean either “evil” or “the evil one,” namely, Satan. “For yours is the kingdom and the power and the glory, forever. Amen” (esv footnote) is evidently a later scribal addition; the most reliable Greek manuscripts lack these words, but there is nothing theologically incorrect about them (compare 1 Chron. 29:11–13).
MATTHEW—NOTE ON 6:14–15 Forgive your trespasses refers to restoring relationship following sin, not salvation.
MATTHEW—NOTE ON 6:16–18 Various kinds of fasts were practiced in OT times, though the law required only one fast a year, on the Day of Atonement. (Fasting is probably implied by the command to “afflict yourselves”; Lev. 16:29–34). when you fast. Jesus assumes that his disciples will fast. Anointing and washing (Matt. 6:17) signify preparations to enjoy life (see Eccles. 9:7–8).
MATTHEW—NOTE ON 6:19 moth . . . rust . . . thieves. See note on Luke 12:33–34.
MATTHEW—NOTE ON 6:21 Throughout Scripture, the heart refers to the center of one’s being. It includes one’s emotions, reason, and will. See note on Prov. 4:20–23.
MATTHEW—NOTE ON 6:22–23 The eye (similar to the “heart” in Jewish literature) is a lamp that reveals the quality of a person’s inner life. A healthy eye (clear vision) suggests loyal devotion to God. A bad eye (impaired vision) suggests moral corruption.
MATTHEW—NOTE ON 6:24 Serve indicates the work of a slave, not an employee. A slave belongs to one master, so he must give the master exclusive service.
MATTHEW—NOTE ON 6:30 Grass was a natural source of fuel for fire and a common biblical metaphor for human frailty (e.g., Ps. 102:4). Little faith implies a deficiency rather than an absence of faith (see Matt. 8:26).
MATTHEW—NOTE ON 7:1–2 Judge not forbids pronouncing another person guilty before God. But see note on vv. 3–5.
MATTHEW—NOTE ON 7:3–5 The metaphor of a log in your own eye is an intentional overstatement (compare 5:29–30). then you will see clearly to take the speck out of your brother’s eye. Jesus does not forbid all evaluation or judgment of others. However, only the person who feels grieved and humbled over his own sin is able to help remove the “speck” from others. What Jesus rules out is pride that views oneself as better than others.
MATTHEW—NOTE ON 7:6 In the ancient world, dogs were usually scavengers, not pets (15:26–27; Ps. 59:14–15). Jews used the term to describe unclean people and enemies (1 Sam. 17:43; Ps. 22:16). Pigs were unclean according to OT law. Pearls symbolize the great value of the message of the kingdom of heaven (compare Matt. 13:45–46). Believers should wisely recognize the true character of people and not indefinitely continue proclaiming the gospel to those who keep on rejecting it (compare 10:14; Acts 13:46).
FACT
Today pearls are often grown in oyster or clam farms, but this was not the case in ancient Palestine. Out of a 6,000-pound (2,700 kg) haul of oysters, one might find only three or four perfect pearls. Such priceless objects certainly shouldn’t be thrown to pigs (7:6).
MATTHEW—NOTE ON 7:7–11 Ask . . . seek . . . knock. Disciples should come to God in humility and awareness of their need. They should actively pursue God’s will and persist in prayer. They can be confident their Father will provide what is best for them, according to his will.
MATTHEW—NOTE ON 7:11 You . . . who are evil is an example of the “how much more” arguments frequently used in Matthew and Luke (e.g., Matt. 10:25; 12:12; Luke 11:13; 12:24; compare Heb. 9:13–14).
MATTHEW—NOTE ON 7:12 do also to them. Known as “the Golden Rule,” this verse summarizes the teaching of the Law and the Prophets (see Lev. 19:18; Deut. 6:4–9; and note on Matt. 5:17).
MATTHEW—NOTE ON 7:13–14 narrow gate. The way to eternal life is through Jesus alone (see note on Acts 4:12). destruction. Eternal punishment and separation from God.
MATTHEW—NOTE ON 7:15–20 Beware of false prophets. The prophet’s life and the results of his influence on others are the fruits that show whether his message is consistent with the teachings of Jesus. fire. Future judgment.
MATTHEW—NOTE ON 7:22 mighty works. Compare Acts 19:13–16.
MATTHEW—NOTE ON 7:24–27 hears these words of mine and does them. Jesus ends the Sermon on the Mount with a parable. He draws a dividing line between himself and any other foundation for life. The evidence of whether one is truly a believer is in whether one does the words of Jesus (see James 1:22–23; 2:20–22; and notes).
MATTHEW—NOTE ON 7:25 the rain fell, and the floods came. During the hot summer months, the sand around the Sea of Galilee was hard on the surface. But a wise builder knew that he needed to dig several feet below the surface to bedrock in order to establish the foundation for his house.
MATTHEW—NOTE ON 7:28–29 The scribes cite other rabbis; Jesus has divine authority because of who he is.
MATTHEW—NOTE ON 8:1–9:38 The Authoritative Power of the Messiah: Kingdom Power Demonstrated. Jesus has shown himself to be the Messiah through his teaching (chs. 5–7). Now he shows himself to be the Messiah through performing many miracles. His works demonstrate that the kingdom of God has arrived.
MATTHEW—NOTE ON 8:2–3 leper. The OT provided specific guidelines for the examination and treatment of those with a variety of skin diseases. Generally called leprosy, many of these diseases were highly contagious (see Leviticus 13–14). Lord is the title of respect (similar to “Sir”) that people commonly used when they came to Jesus for aid. When the context in which it occurs shows a knowledge of its OT background, the word can be seen as an affirmation of Jesus’ deity (see note on 1 Cor. 12:4–6). make me clean. Leprosy made the leper and all who touched him ceremonially unclean (Lev. 13:45–46). But when Jesus touched him, he was healed.
MATTHEW—NOTE ON 8:4 show yourself to the priest. Jesus instructs the man to do what the law required for lepers to return to society. say nothing to anyone. Jesus does not want to draw crowds who come simply for the sake of miracles. See also 9:30; 12:16; 16:20; 17:9.
MATTHEW—NOTE ON 8:5–7 centurion. A Roman officer in charge of a hundred men. In the account of this miracle in Luke 7:1–5, others came to Jesus on the centurion’s behalf, but Matthew does not mention them. As is often the case, Matthew shortens the story. He reports what the centurion said through his messengers (see note on John 3:17).
FACT
Centurions (8:5) were Roman officers in charge of a unit of 80 to 100 men, called a centuria. Six centuria made up a cohort of 480 to 600 men. Ten cohorts made up a legion of 4,800 to 6,000 men. These 10 cohorts were numbered from 1 to 10, with 1 being the most prestigious and 10 the least. It was the responsibility of every centurion to oversee the training and discipline of the soldiers under his command.
MATTHEW—NOTE ON 8:8 not worthy. A Jew who entered a Gentile’s home became ceremonially unclean (see Acts 10:28).
MATTHEW—NOTE ON 8:11–12 recline at table. A reference to the future messianic banquet in the kingdom of heaven (Rev. 19:9) that will fulfill God’s promise to Abraham (Gen. 12:3). sons of the kingdom. A Jewish term for the nation of Israel. They will lose their claim to the kingdom unless they follow the centurion’s example of faith. weeping and gnashing of teeth. This description of terrible suffering in hell appears several times (Matt. 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).
MATTHEW—NOTE ON 8:16–17 He took our illnesses and bore our diseases refers to Isaiah’s prophecy of the servant (see Isa. 53:4).
MATTHEW—NOTE ON 8:19 scribe. An expert in handling written documents. In Israel, scribes’ duties included teaching, interpretation, and regulation of the law.
MATTHEW—NOTE ON 8:20 Son of Man (see note on John 1:51; see Dan. 7:13) is Jesus’ favorite way of describing himself. It shows the true meaning of his identity and ministry: (1) the humble servant who has come to forgive common sinners (Matt. 9:6); (2) the suffering servant whose atoning death and resurrection will redeem his people (16:13, 27–28); and (3) the glorious King and Judge who will return to establish God’s kingdom on earth (25:31; 26:64).
MATTHEW—NOTE ON 8:22 leave the dead to bury their own dead. While Jesus clearly upholds the biblical command to honor father and mother (see 15:1–9), the call to follow him is more important than any other relationship.
MATTHEW—NOTE ON 8:26 little faith. See note on 6:30. rebuked. Jesus is able to command even the forces of nature, just as God is.
MATTHEW—NOTE ON 8:28 In Matthew, the phrase other side often indicates a journey from Jewish to Gentile territory and vice versa (14:22; 16:5). Gadarenes refers to the town of Gadara, about 6 miles (9.7 km) southeast of the Sea of Galilee, and the surrounding region (see Mark 5:1).
MATTHEW—NOTE ON 8:29 before the time. The demons know that they will be judged and punished at God’s appointed time.
MATTHEW—NOTE ON 8:30–34 The herd of pigs (about 2,000; Mark 5:13) would have been raised for food in this Gentile region on the east shore of the Sea of Galilee.
MATTHEW—NOTE ON 9:1 his own city. Capernaum, the home base of Jesus’ ministry in Galilee.
FACT
How can Jesus cast out demons? Jesus’ remarkable supernatural power was obvious. Many believed that his power came from God, but some of the religious leaders denied this (9:34). Matthew’s readers understand that Jesus’ actions prove that he is the Messiah.
MATTHEW—NOTE ON 9:2 your sins are forgiven. Though individual sin is not always the direct cause of illness (John 9:2–3), ultimately all sickness and death result from sin’s entrance into the world (see Gen. 2:17; 3:16–19).
MATTHEW—NOTE ON 9:3 blaspheming. The scribes believed Jesus was dishonoring God by claiming the power to forgive sins, which only God can do (see Mark 2:7; Luke 5:21).
MATTHEW—NOTE ON 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.
MATTHEW—NOTE ON 9:6–7 Son of Man. See note on 8:20. Jesus’ authority on earth to forgive sins is clear evidence of his divinity, since only God can forgive sin.
MATTHEW—NOTE ON 9:9 Matthew. See Introduction: Author, Date, and Recipients. rose and followed him. Matthew had likely witnessed Jesus’ public teaching and healings and was now ready to join him.
Matthew
Matthew, also called Levi, was one of the 12 disciples and the author of the first Gospel. When Jesus called him, Matthew was sitting in the tax collector’s booth collecting taxes for Rome. Other Jews probably considered him a traitor, since collecting taxes meant cooperation with the Roman occupiers of Palestine. Because tax collectors were free to take as much personal profit from people as they liked, they were widely regarded as the worst of sinners, often categorized along with prostitutes (see 21:32). In his Gospel account, Matthew presents Jesus as the Davidic King who has come to fulfill the OT, especially its promises of everlasting salvation. (Matthew 9:9)
MATTHEW—NOTE ON 9:10 tax collectors. See note on 5:46–47.
MATTHEW—NOTE ON 9:11 Pharisees. See note on 3:7.
MATTHEW—NOTE ON 9:12 Those who are well . . . those who are sick. Only those who realize their need come to Jesus for help.
MATTHEW—NOTE ON 9:13 I desire mercy, and not sacrifice is a quotation from Hos. 6:6 (see note). “Sacrifice” here refers to keeping religious rituals. “Mercy” translates the idea of covenant faithfulness, which should have led the Pharisees to care for these sinners as Jesus did.
MATTHEW—NOTE ON 9:14 fast. See note on 6:16–18.
MATTHEW—NOTE ON 9:15 The bridegroom in the OT was Yahweh (see Hos. 2:19–20).
MATTHEW—NOTE ON 9:16–17 unshrunk cloth on an old garment. . . . new wine is put into fresh wineskins. See note on Luke 5:36–39.
MATTHEW—NOTE ON 9:18 ruler. Compare Mark 5:22 and Luke 8:41.
MATTHEW—NOTE ON 9:20 discharge of blood. Her difficulty has lasted twelve years. She is in a weakened condition. Her bleeding would have made her ceremonially unclean, excluding her from normal social and religious life.
MATTHEW—NOTE ON 9:22 your faith has made you well. God is the one who heals. The woman’s faith was the divinely appointed means for her bodily healing and for her spiritual salvation.
MATTHEW—NOTE ON 9:23 flute players and the crowd. Professional mourners and flutists were often hired to attend funerals.
MATTHEW—NOTE ON 9:24–26 Jesus brings the girl to life, anticipating his later raising of Lazarus and his own resurrection (28:1–10; John 10:17–18; 11:25–26).
MATTHEW—NOTE ON 9:27 Son of David. A reference to the promised Messiah from David’s family, whose kingdom will continue forever (2 Sam. 7:12–16; Matt. 12:23; 15:22; 20:30, 31; 21:9, 15; 22:42; see 1:1). The messianic age was to bring healing to the blind (Isa. 35:5).
MATTHEW—NOTE ON 9:30 See that no one knows about it. See note on 8:4. See 12:16; 16:20; 17:9.
MATTHEW—NOTE ON 9:34 He casts out demons by the prince of demons. The Pharisees could not deny the reality of the miraculous works Jesus had done, so they attributed his powers to Satan (compare 7:16; John 3:2; 9:31–33).
MATTHEW—NOTE ON 9:36–38 Jesus’ compassion is a regular theme in Matthew (14:14; 15:32). like sheep without a shepherd. The leaders have failed in their responsibility, but Mic. 5:4 predicted that the Messiah would “shepherd” his people.
MATTHEW—NOTE ON 10:1–42 The Authoritative Mission of the Messiah’s Messengers. This is Jesus’ second major teaching (see Introduction: Key Themes). It focuses on the disciples’ mission to Israel (vv. 1–15), preparation for a worldwide mission among the Gentiles (vv. 16–23), and characteristics that Jesus’ disciples will need to have as they carry out that mission (vv. 24–42).
The Twelve Apostles*
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | | 8. Matthew |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | | 9. James the son of Alphaeus |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | | 10. Simon the Zealot |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
MATTHEW—NOTE ON 10:1 Jesus calls the disciples to himself as an initial answer to the prayer for the Lord to send workers (9:38). The number of disciples, twelve, probably relates to the 12 tribes of Israel.
MATTHEW—NOTE ON 10:2 Apostles (see note on Rom. 1:1) describes those charged to be Jesus’ special representatives, while “disciples” (Matt. 10:1) was also used more broadly of anyone who believed in Jesus. Peter heads all the lists of the 12 apostles (see Mark 3:16–19; Luke 6:13–16; Acts 1:13).
MATTHEW—NOTE ON 10:3–4 There is remarkable diversity among the 12 apostles. There are fishermen, a tax collector (Matthew), and a zealous revolutionary (Simon the Zealot). Judas Iscariot is always listed last. He was the treasurer for the group (John 12:6) and the one who betrayed Jesus. See notes on Luke 6:14; 6:15; 6:16 for additional information on the 12 disciples.
MATTHEW—NOTE ON 10:5 Go nowhere among the Gentiles and enter no town of the Samaritans. The mission was restricted to Jewish Galilee. Galilee was surrounded by Gentile territory except for Samaria to the south (see note on John 4:4).
MATTHEW—NOTE ON 10:6 lost sheep of the house of Israel. The whole lost nation of Israel.
MATTHEW—NOTE ON 10:7–8a And proclaim . . . “The kingdom of heaven is at hand.” Heal the sick. The apostles’ message (the kingdom of heaven) is the same as Jesus’ message (3:2; 10:1). Their power is an extension of Jesus’ power (“authority”; v. 1).
MATTHEW—NOTE ON 10:9–10 Acquire no gold or silver . . . or sandals or a staff. This will be a relatively quick preaching journey, so the disciples are not to buy extra supplies. Those to whom they minister must support their mission (for the laborer deserves his food).
MATTHEW—NOTE ON 10:11 Worthy indicates someone who accepts the disciples’ message.
MATTHEW—NOTE ON 10:14 shake off the dust from your feet. A symbolic action performed by Jews upon leaving a Gentile region. For the missionaries it is a sign of judgment on those rejecting the gospel (compare Acts 13:51).
MATTHEW—NOTE ON 10:15 it will be more bearable on the day of judgment. Greater understanding of God’s revelation means greater responsibility.
MATTHEW—NOTE ON 10:16 wise as serpents and innocent as doves. The serpent was the symbol of insight and craftiness (Gen. 3:1). The dove symbolized innocence.
MATTHEW—NOTE ON 10:17 Synagogues places of worship but also places where discipline (such as beating) was carried out.
MATTHEW—NOTE ON 10:22 endures . . . will be saved. See notes on 2 Tim. 2:11–13; Jude 21.
MATTHEW—NOTE ON 10:23 you will not have gone through all the towns of Israel before the Son of Man comes. The coming of the Son of Man probably refers to the second coming of Christ at the end of the age.
MATTHEW—NOTE ON 10:25 Beelzebul (see 12:24, 27) means “master of the house” and refers to Satan.
MATTHEW—NOTE ON 10:29 Sparrows were customarily thought of as the smallest of creatures, and the penny was one of the least valuable Roman coins (see 5:26). apart from your Father. God rules over even the most insignificant events.
MATTHEW—NOTE ON 10:34–37 Sword is a metaphor for the separation that will occur between those who believe in Christ and those who do not. Jesus’ own family opposed him before they recognized his true identity (13:53–58; Mark 3:21; John 7:3–5). Thus, whoever loves father or mother more than me is not worthy of me. Jesus asked for absolute and unqualified loyalty, something even the most esteemed rabbi did not demand.
MATTHEW—NOTE ON 10:38 take his cross (see 16:24). A disciple must deny himself (die to self-will), take up his cross (embrace God’s will, no matter the cost), and follow Christ.
MATTHEW—NOTE ON 10:41–42 prophet. One who speaks for God. righteous person. One who has the righteousness that comes from obeying Jesus. one of these little ones. That is, anyone in need, especially those who may be overlooked (compare James 2:1–7).
MATTHEW—NOTE ON 11:1–12:50 Opposition to the Messiah Increases. There has been occasional resistance to Jesus’ ministry (e.g., 9:3–4). It now begins to increase significantly, as seen first in the honest questions of John the Baptist (11:2–19), then in the hostility of the Jewish religious leaders (12:1–45).
MATTHEW—NOTE ON 11:1 When Jesus had finished signals the conclusion of Jesus’ instructions about the disciples’ mission (ch. 10) and provides a transition to the next section.
MATTHEW—NOTE ON 11:2 John was put in prison by Herod Antipas (see 14:1–12).
FACT
John’s imprisonment (11:2) was in the Machaerus fortress, just east of where the Jordan River flows into the Dead Sea. It sat atop a 1,600-foot-high (490 m) mountain with steep sides and ravines. Along with Masada and the Herodium, it was one of many fortresses that guarded the nation’s eastern borders.
MATTHEW—NOTE ON 11:3–5 Are you the one who is to come? John is probably concerned because his current imprisonment does not match his understanding of the Coming One’s arrival. He thought the Messiah would bless those who repented and judge those who did not (see note on 3:11). Jesus’ ministry, however, is in line with prophetic promises about the time of salvation: the blind receive sight (Isa. 29:18; 35:5; see Matt. 9:27–31), the lame walk (Isa. 35:6; see Matt. 15:30–31), lepers are cured (Isa. 53:4; see Matt. 8:1–4), the deaf hear (Isa. 29:18–19; 35:5; see Mark 7:32–37), the dead are raised (Isa. 26:18–19; see Matt. 10:8; Luke 7:11–17; John 11:1–44), and the good news is preached to the poor (Isa. 61:1; see Matt. 5:3; Luke 14:13, 21). Jesus’ deeds gave sufficient proof of who he was and that the prophesied time of salvation had come (“the year of the Lord’s favor”; Isa. 61:1–3).
MATTHEW—NOTE ON 11:6 blessed is the one who is not offended by me. Jesus’ words are a mild rebuke to John and his disciples.
MATTHEW—NOTE ON 11:10 who will prepare your way. See note on 3:3.
MATTHEW—NOTE ON 11:11 Jesus contrasts human birth (those born of women) with the new birth into the kingdom of heaven. greater than he. Those in the kingdom of heaven have the greater privilege because they have actually entered the kingdom and take part in the new covenant through the blood of Christ. (See notes on Rom. 10:14–15; Heb. 11:4.)
MATTHEW—NOTE ON 11:12 suffered violence . . . the violent take it by force. This probably indicates opposition from the religious leaders and people like Herod Antipas, though it may be picturing forceful self-denial.
MATTHEW—NOTE ON 11:13 all the Prophets and the Law prophesied until John. John the Baptist was the last of a long line of prophets who looked forward to Christ’s coming.
MATTHEW—NOTE ON 11:14 he is Elijah who is to come. Malachi prophesied that “Elijah” would prepare the way for the Messiah (Mal. 3:1; 4:5; see note on Mal. 4:4–6). John’s earlier denial that he was Elijah (John 1:21) was probably an attempt to correct a popular belief that Elijah himself would reappear. Before John’s birth, he was designated as the one who would minister in the “spirit and power of Elijah” (Luke 1:17).
MATTHEW—NOTE ON 11:16 this generation. The crowds and the religious leaders who have rejected John’s and Jesus’ ministries.
MATTHEW—NOTE ON 11:17 We played the flute . . . and you did not dance. The people reject the gospel because John and Jesus do not meet their expectations.
MATTHEW—NOTE ON 11:18–19 neither eating nor drinking. Some apparently accused John of demonic influence because of his appearance and simple lifestyle. Son of Man came eating and drinking. Jesus’ association with those in need of spiritual healing, and his refusal to fast according to Pharisaic expectations (see 9:14–17), was turned into an accusation of his being a glutton and a drunkard. However, God’s wisdom would be justified (proven correct) by the righteous fruit of John’s and Jesus’ lives.
MATTHEW—NOTE ON 11:20–24 Chorazin was just northwest of Capernaum. For Bethsaida and Capernaum, see note on Luke 9:10. Sodom was the ultimate example of a “city of sin” (see Gen. 18:20). Yet, Jesus says, even Sodom would have repented if it had witnessed his miracles and the reality of the kingdom which they revealed.
MATTHEW—NOTE ON 11:25–26 these things. The message and activities of the kingdom of heaven, which require faith and humility to grasp. wise and understanding. Those who are wise in the world’s eyes but who stubbornly refuse to accept the gospel. little children. Those who receive the gospel in simple faith (see 18:1–5).
MATTHEW—NOTE ON 11:27 All things have been handed over to me by my Father. This reveals Jesus’ understanding of who he is. It also shows the supreme authority of God the Father within the Trinity. “All things” probably refers to everything needed to carry out Christ’s ministry of redemption. This includes salvation for those to whom he chooses to reveal the Father. no one knows the Son except the Father. Only God fully understands Jesus.
MATTHEW—NOTE ON 11:28 All who labor and are heavy laden refers in the first instance to those oppressed by the religious legalism imposed on people by the scribes and Pharisees.
MATTHEW—NOTE ON 11:29 yoke. The wooden frame joining two animals (usually oxen) for pulling heavy loads. It was a metaphor for one person’s relationship to another, and also a common metaphor for the law. The Pharisees’ interpretation of the law, with its extensive list of rules, had become a crushing burden (see 23:4). Jesus’ yoke of discipleship, on the other hand, brings rest through simple and wholehearted commitment to him (see 1 John 5:3).
MATTHEW—NOTE ON 12:1 pluck heads of grain. The edges of a field were usually left unharvested so that the poor and hungry, foreigners, orphans, and widows could gather food for themselves (see Lev. 19:9; 23:22).
MATTHEW—NOTE ON 12:2 Pharisees. See note on 3:7.
MATTHEW—NOTE ON 12:4 ate the bread of the Presence. Twelve loaves of bread were baked and placed in the tabernacle each Sabbath as an offering. The bread was to be eaten by the priests (Lev. 24:5–9).
MATTHEW—NOTE ON 12:5 To carry out their duties, priests had to work on the Sabbath (and thus “profane” it). That they were guiltless in doing so shows that God made allowances within the law.
MATTHEW—NOTE ON 12:7 “I desire mercy, and not sacrifice.” See note on 9:13.
MATTHEW—NOTE ON 12:8 the Son of Man is lord of the Sabbath. Jesus does not challenge the Sabbath law itself but rather the Pharisees’ interpretation of it. Jesus points out the actual intent of the Sabbath—to bring rest and well-being.
MATTHEW—NOTE ON 12:9–10 heal on the Sabbath. The rabbis had many regulations that defined what “work” was prohibited on the Sabbath. These legalistic regulations were never God’s intent for the OT law. Jesus’ opponents believed that the Sabbath could be broken only in extreme cases of life and death.
FACT
Synagogues (12:9) became a part of Jewish life during the Babylonian exile, when Jews were unable to go to the temple in Jerusalem. The synagogues provided a place for both worship and instruction in the law.
MATTHEW—NOTE ON 12:16 ordered them not to make him known. See note on 8:4; see 9:30; 16:20; 17:9.
MATTHEW—NOTE ON 12:17 to fulfill what was spoken by the prophet Isaiah. This introduces Matthew’s longest OT quotation, from Isa. 42:1–4. It comes from the “Servant Songs” (Isaiah 42–53). Depending on context, the “servant” represents either the nation of Israel or the gentle, Spirit-empowered, suffering servant, whose mission is to bring justice to the nations.
MATTHEW—NOTE ON 12:18–20 my servant whom I have chosen, my beloved. The Father expresses this same delight in his Son at Jesus’ baptism (3:17) and at his transfiguration (17:5). he will proclaim justice. The servant pronounces judgment on the rulers who reject him. bruised reed . . . smoldering wick. Jesus the servant compassionately cares for those who have been abused (see 9:36; 11:28).
MATTHEW—NOTE ON 12:23 Can this be the Son of David? See note on 9:27. The people thought of David as a warrior king. It was difficult for them to understand that this gentle healer could indeed be David’s promised Son.
MATTHEW—NOTE ON 12:24 only by Beelzebul, the prince of demons. See note on 10:25.
MATTHEW—NOTE ON 12:25–26 Knowing their thoughts indicates Jesus knows all things. Therefore, he is to be recognized as God.
MATTHEW—NOTE ON 12:27 your sons. Possibly associates or disciples of the Pharisees. The crowd’s amazement in Luke 4:36 indicates that Jesus’ divine power to cast out demons “with a word” (Matt. 8:16) was unprecedented.
MATTHEW—NOTE ON 12:28 The kingdom of God is begun in Jesus’ ministry. Jesus exercises God’s kingdom power against Satan and his agents (see Eph. 6:10–20).
MATTHEW—NOTE ON 12:29 Jesus had bound Satan, the strong man, making him powerless to prevent Jesus from proclaiming and demonstrating the good news of the kingdom. Satan’s house represents the sinful world over which Satan had power—until the coming of Christ. Jesus has come to plunder his house and rescue people for the kingdom of God (see Col. 1:13).
MATTHEW—NOTE ON 12:31–32 blasphemy against the Spirit will not be forgiven. This “blasphemy” involves giving Satan credit for what is accomplished by God’s power, while persistently rejecting God and his commands. This sin is committed today only by unbelievers who permanently reject the Holy Spirit when he calls them to salvation. (See note on Luke 12:10.)
MATTHEW—NOTE ON 12:36–37 the day of judgment. Christ’s second coming. by your words you will be justified. People’s words will be outward evidence of their inward character. “Justified” here means “shown to be righteous” rather than “declared righteous by God” (see notes on Gal. 2:16; James 2:21).
MATTHEW—NOTE ON 12:38 a sign. Jesus had already performed many miracles (“signs”) that proved his messianic identity.
MATTHEW—NOTE ON 12:39 Adulterous refers here to unfaithfulness to God. Jesus knows these opponents have harmful motives (see 16:1). Jonah’s rescue by God was a sign to the people of Nineveh that his message was from God. Jesus’ death and resurrection (see 12:40) will likewise be God’s sign to the present generation.
MATTHEW—NOTE ON 12:40 Three days and three nights means the combination of any part of three separate days. Jesus was raised “in three days,” since he was buried Friday afternoon (day one), remained in the tomb Saturday (day two), and was resurrected Sunday morning (day three).
MATTHEW—NOTE ON 12:42 queen of the South. The queen of Sheba (1 Kings 10:1–29). Sheba was most likely in southwestern Arabia, in present-day Yemen. Jesus claims that he is greater than the temple (Matt. 12:6), the prophet Jonah (v. 41), and the wise king Solomon. These represent the three greatest institutions in Israel—priest, prophet, and king.
MATTHEW—NOTE ON 12:43 Demons were often associated with waterless places. Apparently deserts were thought of as lacking the blessing of God that came with rainfall and plentiful crops (see Jer. 17:6; 51:43).
MATTHEW—NOTE ON 12:45 seven. Linked in Scripture with completion or perfection. Here perhaps it signifies the completeness of demon possession once the demon returns.
MATTHEW—NOTE ON 12:46 mother and . . . brothers. There is no mention of “father,” which may indicate that Joseph had died by this time. Joseph is never mentioned after the trip to Jerusalem when Jesus was 12 (Luke 2:41–51). Jesus’ family may have been trying to “bring him to his senses” (compare Mark 3:21). As the eldest son, Jesus was responsible for the family’s care after Joseph’s death.
MATTHEW—NOTE ON 12:49 Here are my mother and my brothers. Jesus’ messianic mission takes priority even over family loyalties.
MATTHEW—NOTE ON 13:1–53 The Messianic Kingdom Revealed in Parables. This is the third of Jesus’ five major teachings (see Introduction: Key Themes). It is a collection of parables.
FACT
The place where Jesus sat beside the sea (13:1–2) is traditionally called the Cove of the Parables. It was a horseshoe-shaped cove that had remarkable acoustics. Anywhere from 5,000 to 7,000 people could fit just along the beach, while twice that many could easily fill the entire hillside. A person sitting at the very top of the hill could hear a speaker standing on the beach, even though they could hardly see him!
MATTHEW—NOTE ON 13:1–2 sat beside the sea. The Sea of Galilee. Sitting was the typical posture for teachers. According to tradition, this teaching took place at the “Cove of the Parables,” a natural horseshoe-shaped amphitheater. The sound of Jesus’ voice would have carried over 300 feet (90 m) from the boat to a crowd of hundreds on the shore.
MATTHEW—NOTE ON 13:3 Parables are Jesus’ means of communicating through a story in order to teach a moral or spiritual lesson.
MATTHEW—NOTE ON 13:10–11 secrets of the kingdom of heaven. Jesus’ parables hide the truth from the “crowd” (v. 2), who remained uncommitted to him, while they communicated truth to the disciples, who recognized Jesus as the Messiah.
MATTHEW—NOTE ON 13:12–13 seeing they do not see. God uses the parables either to harden a person’s heart so that he or she will be unable to respond (v. 15) or to bring about a positive response to Jesus (see v. 10).
MATTHEW—NOTE ON 13:24 The kingdom of heaven may be compared to. Compare “the kingdom of heaven is like” (vv. 31, 33, 44, 45, 47; 20:1; see also 18:23; 22:1; 25:1).
MATTHEW—NOTE ON 13:25–30 These weeds are probably darnel, a weedy rye grass with poisonous black seeds. Darnel resembles wheat in its early growth but is easily distinguished from it when full grown. Let both grow together (v. 30). Believers and unbelievers live side by side in the world until the day of judgment.
MATTHEW—NOTE ON 13:31–32 The mustard seed was the smallest of all agricultural seeds in Palestine. becomes a tree. The mustard “tree” grows to a height of 8 to 12 feet (2.4 to 3.7 m). Israel was not prepared for an insignificant beginning to the kingdom of God, so this image shocked the listeners. (See note on Luke 13:19.)
MATTHEW—NOTE ON 13:33 Leaven usually has a negative meaning in Scripture (compare 16:6; 1 Cor. 5:6–7). Here, however, it symbolizes the positive, hidden growth of the kingdom of heaven through an inner transformation of the heart. Three measures was probably about 50 pounds (39 liters). This would have produced enough bread to feed a hundred people.
MATTHEW—NOTE ON 13:39–40 harvest. The judgment that will follow the Son of Man’s return at the end of the age (see note on 24:3) to establish his kingdom in its fully realized form.
MATTHEW—NOTE ON 13:41–42 fiery furnace . . . weeping and gnashing of teeth. Jesus’ typical description of eternal judgment in Matthew’s Gospel (see 8:12; 13:50; 22:13; 24:51; 25:30).
MATTHEW—NOTE ON 13:43 the righteous will shine like the sun. Compare Dan. 12:3; Matt. 17:2.
MATTHEW—NOTE ON 13:44 Treasure was often hidden in fields for protection. Buys that field does not suggest earning one’s salvation. Rather, it emphasizes the supreme value of the hidden treasure (the kingdom of heaven), which is worth far more than any sacrifice one could make to acquire it (sells all that he has).
MATTHEW—NOTE ON 13:45–46 Unlike the man who stumbled upon the hidden treasure (v. 44), this merchant searched diligently for the fine pearls but his reaction was the same. He sacrificed all that he had and bought it.
MATTHEW—NOTE ON 13:47–50 The net, shaped like a long wall, was dragged toward shore by both ends, trapping fish of every kind. sorted. Fish without scales and fins were considered bad and unclean (see Lev. 11:9–12).
MATTHEW—NOTE ON 13:51–52 brings out of his treasure what is new and what is old. This refers to those who understand both the “new” revelation from Jesus and how it fulfills the “old” promises in the OT.
MATTHEW—NOTE ON 13:54–16:20 The Identity of the Messiah Revealed. This section marks a major new emphasis in Matthew’s Gospel as Jesus’ identity as the Messiah becomes increasingly clear.
MATTHEW—NOTE ON 13:54 Although Capernaum had become Jesus’ “own city” during his Galilean ministry (4:13; 9:1), his hometown is Nazareth. Perhaps he responds to a request from his mother and brothers to return home (see note on 12:46).
MATTHEW—NOTE ON 13:55–56 Since they know Jesus’ human roots, the people of Nazareth assume he cannot be anything special. His brothers and his sisters refers to other children born to Joseph and Mary after the birth of Jesus. On Jesus’ family, see note on Mark 6:3.
MATTHEW—NOTE ON 14:1 Herod Antipas was the Roman ruler (tetrarch) over the region where Jesus ministered. When his father, Herod the Great, died, the kingdom was divided among three of Herod’s sons—Archelaus, Antipas, and Philip II.
FACT
Herod Antipas (14:1) was the ruler over the region where Jesus ministered. On a trip to Rome, Antipas fell in love with Herodias, the wife of his half brother Herod Phillip I. Both Antipas and Herodias divorced their spouses in order to marry each other. It was for this action that John publicly condemned Antipas, resulting in John’s death at Herod’s hand.
MATTHEW—NOTE ON 14:3–4 For Herod had seized John. Verses 3–12 describe a past event. Herod Antipas loved Herodias, the wife of his half brother Herod Philip I (not the tetrarch Philip mentioned in Luke 3:1). Both were married at the time. Herodias divorced Herod Philip I and Herod Antipas divorced his wife, and they married. John the Baptist had publicly condemned Herod Antipas for his actions (It is not lawful for you to have her).
MATTHEW—NOTE ON 14:12 John’s disciples remained loyal to him throughout his imprisonment. They now buried him, since all of John’s family was probably dead (“advanced in years”; Luke 1:7).
MATTHEW—NOTE ON 14:15–21 These verses record Jesus’ feeding of the 5,000, the only miracle from Jesus’ earthly ministry recorded in all four Gospels (compare Mark 6:32–34; Luke 9:10–17; John 6:1–13). Having followed Jesus to a desolate place, the great crowd is stranded late in the day without food. The scene recalls God’s provision of manna for Israel after the exodus. The mention of twelve baskets left over may symbolize the 12 tribes of Israel as well as the abundance of God’s provision. They all ate and were satisfied may also represent the messianic banquet in the kingdom at the end of the age (compare Matt. 8:11). five thousand men, besides women and children. The total number may have included 10,000 or more. Jesus is the new and better Moses, who fills the needs of his people.
MATTHEW—NOTE ON 14:22 other side. See note on 8:28.
MATTHEW—NOTE ON 14:24 long way from the land. The disciples are probably about 3 miles (4.8 km) out into the lake (see John 6:19), which would have been 4–5 miles (6.4–8.0 km) wide (see Matt. 14:34; also John 6:17).
MATTHEW—NOTE ON 14:25 fourth watch. The Roman military divided the night into four watches of three hours each, from 6:00 P.M. until 6:00 A.M. The fourth watch would have been between 3:00 and 6:00 A.M., so the disciples had battled the storm for more than nine hours (see “by this time,” v. 24).
MATTHEW—NOTE ON 14:27 It is I could be translated “I am.” Compare the Lord’s voice from the burning bush, “I AM WHO I AM” (Ex. 3:14; see also Isa. 43:10–13).
MATTHEW—NOTE ON 14:28–33 the Son of God. This is the only time in Matthew that the disciples use this full title to address Jesus.
MATTHEW—NOTE ON 14:34 Gennesaret. Either the town or the plain on the western shore of the Sea of Galilee, south of Capernaum.
MATTHEW—NOTE ON 14:35–36 recognized. There is no record of any prior ministry by Jesus in Gennesaret, but its people had heard about him.
MATTHEW—NOTE ON 15:2 tradition of the elders. Interpretations of Scripture given by rabbis and handed down from previous generations. they do not wash their hands. Priests were required to wash their hands and feet prior to performing their duties. The Pharisees made this a matter of ceremonial purity and applied it to all Israelites.
FACT
Fear vs. faith. Many kinds of fears are under-standable and can even keep us from danger. But fears that cause us to doubt God must be overcome by faith. God is trustworthy and able to save us (14:28–33).
MATTHEW—NOTE ON 15:3 Jesus makes a clear distinction between the OT (the commandment of God) and the Pharisaic tradition (human regulations).
MATTHEW—NOTE ON 15:5 Given to God reflects a technical term for a formal vow (compare “Corban,” Mark 7:11). This allowed a person to be released from responsibilities such as caring for aging parents.
MATTHEW—NOTE ON 15:6 The Pharisees have made void the word of God with their traditions and rulings: anyone who broke a vow (human law) in order to help needy parents (God’s law) would have committed a serious transgression, according to the Pharisees’ rulings.
MATTHEW—NOTE ON 15:11 not what goes into . . . but what comes out. See note on Mark 7:19.
MATTHEW—NOTE ON 15:14 blind guides. The Pharisees are blind to their own hypocrisy. They lead the people astray because they cannot see the true meaning of the OT law.
MATTHEW—NOTE ON 15:17–20 whatever goes into the mouth. See note on Mark 7:19.
MATTHEW—NOTE ON 15:22 For this Canaanite woman, the title Lord is probably just an expression of great respect. Her use of Son of David shows some knowledge of Jewish thoughts about him (see note on v. 27). “Canaanite” here means a non-Jewish person living in that region. The term occurs only here in the NT.
Jesus’ Ministry beyond Israel
Almost all of Jesus’ ministry took place within the traditional borders of Israel in areas dominated by Jews. Yet Jesus also traveled to the region of Tyre and Sidon, where he healed a Gentile woman’s daughter, and to the region of Decapolis, where he healed many people. It was also at the extreme northern border of Israel at Caesarea Philippi that Peter made his confession that “You are the Christ, the son of the living God,” and Jesus declared “on this rock I will build my church” (Matt. 16:18).
MATTHEW—NOTE ON 15:24 only to the lost sheep of the house of Israel. Later, through the apostles, the message of the gospel is to go to the Gentiles (Acts 1:8; 22:21; 26:17–18; see Luke 24:47; John 10:16). At this point, the focus is on the Jews and their spiritual need. See Matt. 10:6 and note on 22:9.
MATTHEW—NOTE ON 15:26–27 dogs. See note on 7:6, but the Greek word Jesus uses here suggests a more affectionate term for domestic pets. Jesus is not insulting the woman but testing her faith.
MATTHEW—NOTE ON 15:27 The woman presses Jesus by referring to the extended blessings promised to the Gentiles through Abraham (see Gen. 12:3).
MATTHEW—NOTE ON 15:32 Jesus goes to the Decapolis (see note on 4:25).
MATTHEW—NOTE ON 15:34 The number seven is usually symbolic of perfection or completion. Here the number may symbolize the fullness of God’s provision for all peoples, including Gentiles.
MATTHEW—NOTE ON 15:35–38 For a similar occurrence, see note on 14:15–21.
MATTHEW—NOTE ON 15:39 There are no historical or archaeological records of Magadan, which is mentioned only here in the NT. Most likely it is a variant spelling for Magdala, the home of Mary Magdalene, in Jewish territory.
FACT
Magadan (15:39) is probably another spelling of Magdala, the home of Mary Magdalene. Magdala was a major fishing center where fishermen would take their catch to be salted for preservation. It was here that archaeologists found the 2,000-year-old “Kinneret boat,” which offered a glimpse into the fishing industry of first-century Galilee (see note on 4:21).
MATTHEW—NOTE ON 16:1 The Pharisees and Sadducees were often bitter opponents (see note on 3:7). Here they join forces against Jesus. They saw him as a threat to their leadership and power.
MATTHEW—NOTE ON 16:4–5 sign of Jonah. See note on 12:39. other side. See note on 8:28.
MATTHEW—NOTE ON 16:6–12 In contrast to 13:33, here leaven is a negative metaphor. It indicates how corruption can ruin what is good.
MATTHEW—NOTE ON 16:13 Caesarea Philippi is some 25 miles (40 km) north of the Sea of Galilee. It had been a center of the worship of (1) Baal, then (2) the Greek god Pan, and then (3) Caesar. At this time it was an important Greco-Roman city. It had a primarily pagan Syrian and Greek population. Regarding Son of Man, see note on 8:20.
FACT
Caesarea Philippi (16:13) was an important city, 25 miles (40 km) north of the Sea of Galilee. It was the center of worship for various pagan deities, including Baal, the Greek god Pan, and even Caesar Augustus himself, who was regarded as a god in the official Roman religion.
MATTHEW—NOTE ON 16:14 John the Baptist . . . Elijah . . . Jeremiah . . . one of the prophets. The responses are in line with the popular messianic expectations (see Deut. 18:15–18; Mal. 4:5).
MATTHEW—NOTE ON 16:16 Simon Peter replied. Peter acts as spokesman for the Twelve (compare 15:15). Christ means “Messiah” or “Anointed One.” Son of the living God. Jesus is the Son of the God who is alive, unlike the pagan gods of Caesarea Philippi (see note on 16:13). Jesus is the fulfillment of the OT promise of a divine son as anointed king (2 Sam. 7:14; Ps. 2:7).
MATTHEW—NOTE ON 16:17 Simon Bar-Jonah is an Aramaic name meaning “Simon son of Jonah.” Simon has a natural father, Jonah, but his ability to confess Jesus (v. 16) came not from any flesh and blood source but from my Father who is in heaven.
MATTHEW—NOTE ON 16:18 you are Peter, and on this rock I will build my church. This is one of the most controversial and debated passages in all of Scripture. The key question concerns Peter’s relationship to “this rock.” For several reasons, it is best to think that “this rock” refers to Peter himself. Jesus’ entire pronouncement is directed toward Peter, and the connecting word “and” most naturally identifies the rock with Peter himself. But if “this rock” refers to Peter, the question remains as to what that means. Protestants generally have thought that “rock” refers to Peter in his role of confessing Jesus as the Messiah. The other disciples would share in that role as they made similar confessions (see Eph. 2:20, where the church is built on all the apostles). In other words, Jesus’ statement did not mean that Peter would have greater authority than the other apostles (see Gal. 2:11–14), or that he would be infallible in his teaching (see Matt. 16:23). It did not imply a special office for Peter or his successors. Peter is still “sent” by other apostles to Samaria (Acts 8:14), and he has to give an account of his actions to the Jerusalem church (Acts 11:1–18). Peter is presented as having only one voice among many voices at the Jerusalem council, and in fact, James has the decisive final word (Acts 15:7–21). The word “church” occurs only here and in Matt. 18:17 in the Gospels; Jesus points ahead to the time when he will build his church. gates of hell (sometimes translated “gates of hades”; see also: “gates of Sheol” [Isa. 38:10]; “gates of death” [Job 38:17; Ps. 9:13]). Hades, or Sheol, is the realm of the dead. Death will not overpower the church.