MATTHEW—NOTE ON 16:19 keys of the kingdom of heaven. Peter (along with all who are called to preach the gospel) is given the authority to provide entrance into the kingdom through their proclamation (unlike the scribes and Pharisees in 23:13). In Acts, Peter is the apostle who first preaches the message of the kingdom to the Jews at Pentecost (Acts 2), to the Samaritans (Acts 8), and to the Gentiles (Acts 10). whatever you bind . . . whatever you loose. Peter also has authority to exercise discipline concerning right and wrong behavior for those in the kingdom. This authority is extended to the church as a whole in Matt. 18:18; compare John 20:23.
MATTHEW—NOTE ON 16:20 Jesus warned his disciples against telling anyone that he was the Christ, since the concept of Christ/Messiah was widely misunderstood by the crowds—and often by the disciples themselves. See note on 8:4; see 9:30; 12:16; 17:9.
Peter
Peter and his brother Andrew were from the city of Bethsaida. The two fishermen were the first disciples called by Jesus, and they immediately left everything to follow him. Jesus gave Simon the name Cephas, or Peter, which means “rock” (John 1:42). Peter, James, and John became the close inner circle among the 12 disciples. Always listed first among the Twelve, Peter often served as their spokesman. He was with Jesus during the key events of his ministry, including the Transfiguration. Peter was one of Jesus’ most outspoken and passionate followers, though at times that enthusiasm was misplaced and needed a word of correction from Jesus (Matt. 19:27–30; 26:31–35, 69–75). Peter preached boldly at Pentecost. He was arrested multiple times, and even imprisoned, for preaching in the name of Jesus, but he remained faithful (Acts 12:1–19). Peter wrote the two NT letters that bear his name. He died a martyr in Rome, under Nero. (Matthew 16:13–20)
MATTHEW—NOTE ON 16:21–17:27 The Suffering of the Messiah Revealed. Jesus reveals the nature of his messiahship. He is a suffering Messiah. His disciples must suffer with him (16:21–28). Still, the transfiguration (17:1–13) shows who Jesus really is: the Son of God. And believers, who are themselves sons of the kingdom, have the same privileges as Jesus (17:14–27).
MATTHEW—NOTE ON 16:21 From that time. This marks the conclusion of Jesus’ Galilean ministry and the beginning of his journey to Jerusalem to face the cross. It is the first of four times (v. 21; 17:22–23; 20:17–19; 26:2) that Jesus predicts his arrest and crucifixion.
MATTHEW—NOTE ON 16:22 In the Jewish master-disciple relationship, it would have been unthinkable for a disciple to correct his master, let alone rebuke him. This shall never happen to you. The OT teaches, however, that the Messiah must suffer (e.g., Psalm 22; Isaiah 53; Zech. 12:10).
MATTHEW—NOTE ON 16:23 Satan tries to hinder Jesus’ mission through Peter and his human-centered ideas about the Messiah’s mission (see note on v. 22).
MATTHEW—NOTE ON 16:24 take up his cross. See note on 10:38.
MATTHEW—NOTE ON 16:26 forfeits his soul. A reference to spiritual death and separation from God.
MATTHEW—NOTE ON 16:27 Son of Man is going to come. See note on 8:20.
MATTHEW—NOTE ON 16:28 see the Son of Man coming in his kingdom. This is probably a prediction of the transfiguration, which immediately follows (see also Mark 9:2–10; Luke 9:28–36; 2 Pet. 1:16–18).
MATTHEW—NOTE ON 17:1 After six days probably indicates that they are still in Caesarea Philippi. Peter and James, and John. The inner circle of disciples. high mountain. Church tradition identifies this as Mount Tabor, about 12 miles (19 km) from the Sea of Galilee. Most scholars favor Mount Hermon, outside of Galilee and rising 9,166 feet (2,794 m) above sea level.
MATTHEW—NOTE ON 17:2 was transfigured. Jesus’ physical transformation was a reminder of the glory he had before he became man (John 1:14; 17:5; Phil. 2:6–7). It was also a preview of his future glory (2 Pet. 1:16–18; Rev. 1:16).
MATTHEW—NOTE ON 17:3 Moses and Elijah represent the Law and the Prophets, which bear witness to Jesus as the Messiah (compare 5:17).
MATTHEW—NOTE ON 17:4 three tents. Peter wishes to respond to this glorious event, though he clearly misunderstands the uniqueness of Jesus as the divine Son of God (see also Luke 9:33–34 and note).
MATTHEW—NOTE ON 17:5 bright cloud. Similar to the cloud of God’s presence and glory that appeared at various times in the OT (e.g., Ex. 13:21–22; 1 Kings 8:10–13). voice. Compare Matt. 3:17.
MATTHEW—NOTE ON 17:6 terrified. Fear was a common experience of people in the OT who witnessed the reality of God’s presence (e.g., Ex. 19:16; Deut. 5:5).
MATTHEW—NOTE ON 17:9 Tell no one the vision. See note on 8:4; see also 9:30; 12:16; 16:20.
MATTHEW—NOTE ON 17:10–13 Elijah has already come. See notes on Mal. 4:4–6; Matt. 11:14.
MATTHEW—NOTE ON 17:13 Then the disciples understood. “Understanding” is a key theme in Matthew’s Gospel.
MATTHEW—NOTE ON 17:20 little faith. See note on 6:30. mountain. Compare 21:21–22.
MATTHEW—NOTE ON 17:22–23 to be delivered. This is Jesus’ second prediction of his death (see 16:21).
MATTHEW—NOTE ON 17:24 two-drachma tax. Exodus 30:11–16 required each person over the age of 20 to give a half-shekel offering (the equivalent of two drachmas) for the support of the tabernacle. This requirement was later applied to the temple.
FACT
The two-drachma temple tax. In Moses’ time, each person over the age of 20 was to give a half-shekel offering (the equivalent of two Roman drachmas) for the support of the tabernacle (see Ex. 30:11–16). This practice was still being observed some 1,500 years later, in Jesus’ day, to maintain the temple. In Matt. 17:24, Jesus paid the tax for himself and Peter, using a shekel coin retrieved from a fish’s mouth!
MATTHEW—NOTE ON 17:25–26 Then the sons are free. Because the temple is God the Father’s own house, the Son and those he has brought into the Father’s family (12:48–50) are exempt from the temple tax.
MATTHEW—NOTE ON 18:1–20:34 The Community of the Messiah Revealed. This is the fourth of Jesus’ five major teachings in Matthew’s Gospel (see Introduction: Key Themes). Jesus instructs his disciples on the nature of his covenant community. He explains the kingdom community’s characteristics (18:1–35), how it relates to marriage (19:1–12), and its value (19:13–20:34).
MATTHEW—NOTE ON 18:2–4 Whoever humbles himself like this child. The humility of a child consists of trust, vulnerability, and the need for the help of a parent.
MATTHEW—NOTE ON 18:5–6 One such child (see vv. 2–4) and these little ones who believe in me both refer to Christ’s disciples (compare 10:40–42).
MATTHEW—NOTE ON 18:6–9 drowned in the depth of the sea . . . foot causes you to sin, cut it off . . . eye causes you to sin, tear it out. Jesus uses deliberate overstatements to emphasize the necessity of self-discipline to remove sin from one’s life before the sin leads to judgment; see note on 5:29–30. The Greek word for hell in 18:9 is derived from the Valley of the Son of Hinnom near Jerusalem (2 Kings 23:10). This valley was associated with fire in the OT (Isa. 30:33; Jer. 7:31), so it came to be seen as symbolic of hell.
MATTHEW—NOTE ON 18:10 The heavenly Father uses angels to care for his childlike disciples (see Heb. 1:14). always see the face of my Father. These angels have continuous communication with God.
MATTHEW—NOTE ON 18:12 a hundred sheep, and one of them has gone astray. Here the wandering sheep represents a believer.
MATTHEW—NOTE ON 18:15 gained. The goal of confronting an offending fellow believer is to restore the broken relationship.
MATTHEW—NOTE ON 18:16 Evidence of two or three witnesses follows the guideline in Deut. 19:15. It refers to witnesses of the confrontation described in this verse, not necessarily eyewitnesses to the original offense (Matt. 18:15).
MATTHEW—NOTE ON 18:17 If the offending party of vv. 15–16 will not repent after the matter has been brought before the entire church, then he or she is to be excluded from the fellowship and thought of as an unbeliever. Gentile and tax collector describes those who are deliberately rebellious against God.
MATTHEW—NOTE ON 18:18 whatever you bind on earth shall be bound in heaven. All disciples are given Peter’s authority to declare the terms under which God either forgives or refuses to forgive the sin of wayward disciples (see note on 16:19).
MATTHEW—NOTE ON 18:20 there am I among them. Jesus will be present among his disciples as they seek unity in decisions. Jesus’ ability to be present in this way means that he is omnipresent and thus is shown to be God.
MATTHEW—NOTE ON 18:21–22 how often will . . . I forgive him? In Judaism, forgiving three times showed a generous spirit. Peter believes he has been particularly kind (seven times). But true disciples of Jesus forgive without keeping count (seventy-seven times).
MATTHEW—NOTE ON 18:24 ten thousand talents. In NT times, a talent was a unit of monetary reckoning valued at about 6,000 drachmas, the equivalent of about 20 years’ wages for a laborer. Hence, “ten thousand talents” would be equivalent to 200,000 years of wages.
FACT
One talent was equal to about 20 years worth of wages for a laborer. By today’s standards, one talent would equal about $600,000 USD. Multiplied by 10,000 (the amount the servant owed in 18:24), the debt would have been $6 billion! Jesus uses this illustration to show that, without forgiveness from God, our debt to him is impossible to pay.
MATTHEW—NOTE ON 18:25 sold, with his wife and children. A practice common in the ancient world (see Ex. 21:2–11; Deut. 15:12–18; 2 Kings 4:1; Neh. 5:4–8).
MATTHEW—NOTE ON 18:27 forgave him the debt. The forgiveness of such a massive debt (see note on v. 24) is a dramatic illustration of the massive debt that people owe, because of their sins, to the holy and righteous God. It also shows God’s gracious provision to pay this debt through Christ’s death and resurrection (Rom. 6:23).
MATTHEW—NOTE ON 18:28–32 A hundred denarii was still a large amount (equivalent to about 20 weeks’ wages for a common labor), but it was very little compared to the debt the wicked servant owed (see note on v. 24). The servant’s unwillingness to forgive this smaller amount revealed that he had not been transformed by the forgiveness that his master had given him.
MATTHEW—NOTE ON 18:34 delivered him to the jailers. A metaphorical reference to eternal punishment (see 8:12; 10:28; 13:42, 49–50; 22:13; 24:51).
MATTHEW—NOTE ON 18:35 not forgive your brother from your heart. Someone who does not forgive others shows that his own heart has not experienced God’s forgiveness.
MATTHEW—NOTE ON 19:1–20:34 The Galilean ministry has now ended. Jesus and his disciples begin the journey to Jerusalem.
Jesus’ Final Journey to Jerusalem
Though John mentions several trips to Jerusalem by Jesus during his ministry, Matthew, Mark, and Luke recount only one, which occurred as Jesus prepared for his triumphal entry and subsequent death and resurrection. Beginning at Capernaum, Jesus was apparently diverted from the more direct route when Samaritans refused him access (Luke 9:51–56), so he may have crossed the Jordan and traveled through Perea. Jesus then passed through Jericho and proceeded to Jerusalem.
MATTHEW—NOTE ON 19:1 Judea beyond the Jordan. Most likely the region of Perea, the largely Jewish area just east of the Jordan River between Samaria and the Decapolis.
MATTHEW—NOTE ON 19:3 Pharisees . . . tested him. See note on 3:7. The religious leaders try to make Jesus look guilty by misinterpreting the law. divorce. There was a significant debate among the Pharisees about the correct interpretation of Moses’ divorce regulations (Deut. 24:1).
MATTHEW—NOTE ON 19:6 What . . . God has joined together implies that marriage is not merely a human agreement but a relationship established by God. From the moment they are married, the husband and wife are unified in a way that is different from all other human relationships. Being “one flesh” includes the sexual union of a husband and wife (see Gen. 2:24), but it also means that their primary human loyalty is now to each other, before anyone else (Gen. 2:24).
MATTHEW—NOTE ON 19:8 Because of your hardness of heart means, “because there was rebellion against God among you, leading to broken marriage covenants.” God therefore provided divorce for dealing with such cases. From the beginning it was not so points to God’s original intent that marriage would be lifelong and that, even when divorce is permitted on very specific grounds, it is never required. See note on Deut. 24:1–4.
MATTHEW—NOTE ON 19:9 Every phrase in this verse is important for understanding Jesus’ teaching on divorce. whoever divorces his wife. The word translated here as “divorces” always refers to divorce, not separation (see also v. 3). except for sexual immorality. “Sexual immorality” refers to any sexual intercourse outside of marriage; see note on 5:31–32. This implies that divorce on the grounds of sexual immorality is not prohibited. This is the one exception Jesus makes to the requirement that marriage be lifelong. Sexual immorality undercuts the “one flesh” union (19:5). The parallel passages in Mark 10:11–12 and Luke 16:18 omit “except for sexual immorality,” probably because everyone assumed that divorce was allowed in the case of adultery (this was not at issue in the immediate context in Mark 10 and Luke 16). and marries another, commits adultery. If a divorce is obtained for any reason other than sexual immorality, then the second marriage begins with adultery. Jesus is prohibiting divorce for the many trivial reasons that were used in the first century. This led to widespread injustice, especially for women whose husbands suddenly divorced them. “And marries another” implies that the second marriage, though it begins with adultery, is still a marriage. Once a second marriage has occurred, it would be further sin to break it up. If the exception (“sexual immorality”) occurs, then remarriage to “another” does not constitute adultery and is acceptable. Divorce, it must be remembered, is permitted but not required in the case of sexual immorality. Since God’s intention is that marriage should be for life (Matt. 19:4–8), one should make every reasonable effort to achieve restoration and forgiveness before taking steps to dissolve a marriage through divorce. (On the question of divorce and desertion, see 1 Cor. 7:15 and note.)
MATTHEW—NOTE ON 19:10–12 This saying is best understood as referring to the statement it is better not to marry. those to whom it is given. . . . eunuchs. This would include those without the physical capacity for sexual relations and those who have chosen a life of abstinence (see 1 Cor. 7:6–9; and note on 1 Cor. 7:5–7).
MATTHEW—NOTE ON 19:13 lay his hands on them. A traditional manner of blessing children in Israel (see Gen. 48:14).
MATTHEW—NOTE ON 19:14 to such belongs the kingdom of heaven. See notes on 18:2–4; 18:5–6.
MATTHEW—NOTE ON 19:16 a man came up to him. Verses 16–22 have been called the story of the “rich young ruler” since he is rich (v. 22), young (v. 20), and a ruler (compare Luke 18:18). He may have been a religious lay leader, quite possibly a Pharisee (because of his effort in following the law). He first addresses Jesus as Teacher, a title of respect. Then he asks what good deed he must do to have eternal life. It is the first occurrence of the expression “eternal life” in Matthew (see Matt. 19:29; 25:46). In the parallel accounts (Mark 10:17–22; Luke 18:18–23), the wording of the question and answer differs somewhat. This seems to be a case of different Gospels reporting different parts of the same conversation.
MATTHEW—NOTE ON 19:17 There is only one who is good. Only in understanding God as infinitely good can the young man discover that good deeds cannot earn eternal life. keep the commandments. Jesus is not teaching that good works can earn eternal life, for in vv. 21–22 he will show the man how far short he falls of keeping the commandments (see Ex. 20:3; Deut. 6:5; Matt. 22:36–40). But obedience to the law is also an expression of belief in the God who is the source of all good, including eternal life.
MATTHEW—NOTE ON 19:18–19 Which ones? Jesus gives a representative list of commandments (compare Ex. 20:1–17; Lev. 19:18; Deut. 5:7–21; Matt. 22:36–40).
MATTHEW—NOTE ON 19:20 All these I have kept. The man implies he has kept not only these, but the entire law, which they represent. Yet he still senses that something is lacking.
MATTHEW—NOTE ON 19:21 If you would be perfect. Jesus wants to turn this man from focusing on external obedience to examining his heart, revealing that his money is his ruling god. give to the poor. The man had surely already given some money to the poor, for this was considered a duty, especially among the Pharisees. But Jesus calls him to give away everything, exchanging the god of wealth for the eternal treasure found in following the one true God. Jesus’ ultimate answer to the question posed in v. 16 (“What . . . must I do to have eternal life?”) is to follow him.
MATTHEW—NOTE ON 19:23 only with difficulty will a rich person enter the kingdom of heaven. Wealth fools a person into thinking that he or she is self-sufficient apart from God. The general attributes of the “rich” are the opposite of those of a “child” (see 18:1–5; 19:13–15).
MATTHEW—NOTE ON 19:24 camel. The largest land animal in Palestine. the eye of a needle. The smallest opening. Jesus paints a picture of something impossible in order to illustrate that even the seemingly impossible is possible with God.
MATTHEW—NOTE ON 19:25 astonished. Wealth was often seen as a sign of God’s approval and blessing (see Deut. 28:1–14).
MATTHEW—NOTE ON 19:26 with God all things are possible. This is seen in the conversions of rich men like Joseph of Arimathea (27:57) and Zacchaeus (Luke 19:9–10).
MATTHEW—NOTE ON 19:28 the new world. This looks forward to the future end-time renewal of the world (compare 2 Pet. 3:10–13; Revelation 21–22).
MATTHEW—NOTE ON 19:29 receive a hundredfold. See Mark 10:29–30 and note; Luke 18:30. will inherit eternal life. Eternal life is an inherited gift, not an earned reward.
MATTHEW—NOTE ON 19:30 But many who are first will be last, and the last first. See note on 20:16.
MATTHEW—NOTE ON 20:1 the kingdom of heaven is like. See note on 13:24. vineyard. Israel was often referred to as the “vine” or “vineyard” of God (e.g., Isa. 5:1–7; Jer. 2:21; Hos. 10:1). “Vineyard” here represents the activity of the kingdom in this world.
MATTHEW—NOTE ON 20:2–15 denarius. A typical day’s wage for a laborer. third hour. 9:00 A.M. The workday was typically divided into four three-hour parts, running from approximately 6:00 A.M. to 6:00 P.M. eleventh hour. 5:00 P.M., near the end of the workday. These workers are desperate enough to continue waiting for work.
MATTHEW—NOTE ON 20:16 So the last will be first, and the first last. Jesus is not denying degrees of reward in heaven (see note on 1 Cor. 3:14–15). He affirms that God’s generosity is more abundant than anyone would expect. Jesus is probably also warning his early followers that they should not despise those who come later.
MATTHEW—NOTE ON 20:17–19 the Son of Man will be delivered over. This is the third of four predictions of Jesus’ arrest and crucifixion. See note on 16:21; see also 17:22–23 and 26:2.
MATTHEW—NOTE ON 20:20 Salome (see 27:56; Mark 15:40; 16:1) was the mother of the sons of Zebedee. She was also probably the sister of Mary, Jesus’ mother (see John 19:25). If so, James and John were Jesus’ cousins. with her sons. Mark 10:35–37 focuses on the sons themselves and reports her request as their words, perhaps because they had told her to ask this (see note on John 3:17). Matthew and Mark may also report different aspects of a longer conversation, in which the mother may have asked Jesus the question and then Jesus asked the brothers if that was what they wanted. kneeling. Salome shows respect to Jesus as her messianic Master, but she also evidently hopes to use her and her sons’ family kinship with Jesus to her sons’ advantage.
MATTHEW—NOTE ON 20:21 that these two sons of mine are to sit. Salome’s petition was likely inspired by Jesus’ remarks in 19:28, where he had announced the Twelve’s rulership with him in his future kingdom. right hand. A place of honor (1 Kings 2:19; Ps. 16:11; 110:1).
MATTHEW—NOTE ON 20:22–23 You. The plural pronoun indicates that Jesus addressed the mother and the brothers directly. The cup in Scripture is symbolic of what God has determined will happen (compare Ps. 16:5; Isa. 51:17). Here it refers to Jesus’ future suffering (Matt. 26:39).
MATTHEW—NOTE ON 20:23 You will drink my cup. James was the first apostle martyred (Acts 12:2). John suffered persecution and exile (Rev. 1:9).
MATTHEW—NOTE ON 20:24 indignant. They were probably upset by the brothers’ attempt to use their family relationship to gain an unfair advantage in getting what the other disciples also wanted.
MATTHEW—NOTE ON 20:28 Son of Man. See note on 8:20. came not to be served but to serve. Jesus will give his life as a ransom (that is, the price of release, often referring to the money paid to release slaves) for many. “For,” as used here, means “in place of.” It signifies the substitution of Jesus’ life on the cross for all those who accept him as their payment for their sins (see notes on 1 Pet. 2:24; 3:18).
MATTHEW—NOTE ON 20:29 Jericho. Not the ancient OT city (Joshua 5–6), but the new Jericho, about a mile (1.6 km) to the south of the older city. Matthew says the healing of the blind men took place as they went out of Jericho (and Mark 10:46 agrees), but Luke 18:35 says it was “as he drew near to Jericho.” It is possible that Matthew and Mark refer to the new Jericho, and Luke to the old Jericho nearby, or vice versa. Another possibility is that the blind men cried out to Jesus first as he was entering the city (Luke 18:35) but he did not heal them until he was leaving the city.
FACT
The Jericho mentioned in 20:29 was about a mile (1.6 km) south of the Jericho that was destroyed when the Israelites conquered Canaan (Joshua 6). This new Jericho included a palace of Herod the Great. When the winters grew cold and damp in Jerusalem, Herod would go there to enjoy Jericho’s warm, dry climate. His palace included gardens, a swimming pool, an amphitheater, and even a chariot race course.
MATTHEW—NOTE ON 20:30–31 two blind men. Mark 10:46 and Luke 18:35 mention only one blind man, and Mark gives his name (“Bartimaeus”). This does not mean that Matthew’s report of two blind men is inaccurate, only that Mark and Luke focused on one of them. Son of David. See note on Matt. 9:27.
MATTHEW—NOTE ON 21:1–23:39 The Messiah Asserts His Authority over Jerusalem. Jesus’ authority over Jerusalem is revealed in his triumphal entry (21:1–11), actions in the temple (21:12–17), cursing the fig tree (21:18–22), debates with religious leaders (21:23–22:46), and woes pronounced on the teachers of the law and the Pharisees (23:1–39).
MATTHEW—NOTE ON 21:1 Jerusalem is the center of Israel’s religious life and messianic expectations. Bethphage (see note on Luke 19:29) is traditionally located less than a mile east of Jerusalem on the southeast slope of the Mount of Olives (see note on Mark 13:3), directly overlooking the temple area.
MATTHEW—NOTE ON 21:4–5 This took place to fulfill. Matthew specifies that Jesus’ entrance into Jerusalem upon a colt fulfills the prophecy of Zech. 9:9. Jesus’ action is an open declaration that he is the righteous Davidic Messiah, for the prophecy says, “your king is coming to you.” The first line of the OT quotation, however, is from Isa. 62:11. On a colt can also be translated “and on a colt” (see esv footnote). It is an example of Hebrew poetic parallelism, where an idea is stated twice, in successive lines, with slightly different wording.
MATTHEW—NOTE ON 21:6–7 the donkey and the colt. Matthew alone mentions two animals. Having the mother donkey move alongside her colt would be the best way to calm it during the noisy entrance into Jerusalem. and he sat on them. “Them” refers to the cloaks.
MATTHEW—NOTE ON 21:8 Cloaks on the road symbolized the crowd’s submission to Jesus as king (see 2 Kings 9:13). Branches (palms) symbolized Jewish nationalism and victory (see John 12:13).
MATTHEW—NOTE ON 21:9 Hosanna. Hebrew, meaning “O save” (see 2 Sam. 14:4). Son of David. See note on Matt. 9:27.
MATTHEW—NOTE ON 21:12–17 John’s Gospel records a similar cleansing of the temple at the beginning of Jesus’ ministry (John 2:13–17). Interpreters have proposed two explanations: (1) there was only one cleansing, but John narrated the action at the beginning for thematic/theological purposes, while Matthew, Mark, and Luke narrate the actual historical chronology; or (2) there were indeed two similar but distinctly different temple cleansings. The differences of detail seem to indicate the latter. While the initial action is similar, Jesus’ statement (Matt. 21:13) and the challenge from the Jewish leaders (vv. 15–16) are entirely different from what John records.
Harmony of the Events of Holy Week
MATTHEW—NOTE ON 21:12 And Jesus entered the temple might seem to suggest that this took place immediately after Christ’s entry into Jerusalem on Sunday (vv. 1–11), but Mark clearly places the incident on Monday morning (Mark 11:12–19). At times Matthew shortens some of the narrative of Jesus’ activities during Holy Week and arranges it topically, which is the case here. all who sold and bought. Within the temple was a sort of market. There Jewish pilgrims who had traveled a long distance could exchange their own currency for temple currency (Matt. 17:24–27; see Ex. 30:11–16) and purchase animals and other items for sacrifices.
MATTHEW—NOTE ON 21:15–16 Hosanna to the Son of David! Jesus acknowledges the children’s praise and links it to Ps. 8:2, thus claiming to be the Messiah.
MATTHEW—NOTE ON 21:17 to Bethany. A village about 2 miles (3.2 km) from Jerusalem on the eastern slope of the Mount of Olives. Perhaps Jesus lodged at the home of Lazarus and his sisters Mary and Martha, who were close friends of his (Luke 10:38–42; John 11:1–44; 12:1–3).
MATTHEW—NOTE ON 21:18–22 Matthew discusses the cursing of the fig tree and the disciples’ reaction together, treating the events topically (compare note on v. 12). The tree was cursed most likely on Monday morning on the way into the city. On Tuesday morning the disciples react to the tree’s withering on their way back to Jerusalem (compare Mark 11:12–14, 20–26).
MATTHEW—NOTE ON 21:19 found nothing on it but only leaves. See note on Mark 11:13–14.
MATTHEW—NOTE ON 21:23 These things most likely refers to Jesus’ disrupting the temple’s commercial activities the previous day (vv. 12–13). It also includes his authority to heal (vv. 14–16) and to teach in the temple (v. 23), since he is neither an official priestly nor scribal authority.
MATTHEW—NOTE ON 21:25–27 From heaven or from man? The leaders’ refusal to answer this question shows their dishonesty and traps them. If they do not know whether John was from God, how can they judge whether Jesus is?
MATTHEW—NOTE ON 21:28–32 The parable of the two sons demonstrates the religious leaders’ failure to respond rightly to John the Baptist’s prophetic ministry. A person’s actions ultimately prove whether or not he is obedient to God.
MATTHEW—NOTE ON 21:33 master of a house. Large farming estates owned either by foreigners or by wealthy Jews were common in Palestine (see note on Mark 12:1). The landowners frequently rented their vineyards to local farmers.
FACT
Large farming estates were common in Palestine. The landowners frequently rented their vineyards to farmers so they could tend to other interests. Often these vineyards were surrounded by stone walls to prevent wild animals or thieves from entering. Many of the larger vineyards had watchtowers.
MATTHEW—NOTE ON 21:34–37 beat, killed, stoned. The treatment of the servants brings to mind what God’s prophets experienced throughout OT history (see 1 Kings 18:4; Jer. 20:1–2). son. An unmistakable allusion to the Father sending his own Son, Jesus.
MATTHEW—NOTE ON 21:42 cornerstone (compare Ps. 118:22). The rejected Son will receive the position of ultimate importance.
MATTHEW—NOTE ON 21:43 The leaders have failed to carry out their obligations to God both in their personal lives and in leading the nation of Israel. Therefore their privileged role is being taken away and given to a people producing its fruits. The church will be a new “people” consisting of both Jews and Gentiles.
MATTHEW—NOTE ON 22:1–14 The parable of the wedding feast describes the judgment of irresponsible religious leaders (see note on 21:43).
MATTHEW—NOTE ON 22:1–2 wedding feast. In this case, a countrywide celebration that would have continued for several days. This “feast” represents enjoying fellowship with God in his kingdom.
MATTHEW—NOTE ON 22:3 they would not come. To refuse a direct invitation from the king would be an extreme insult and a challenge to his authority.
MATTHEW—NOTE ON 22:7 burned their city. An extreme punishment reserved for rebellion against the king; possibly an allusion to the future destruction of Jerusalem in A.D. 70.
MATTHEW—NOTE ON 22:9 The wedding invitation to those not previously invited anticipates the spread of the gospel to the Gentiles (28:18–20; Acts 1:8; Rom. 1:16). See note on Matt. 15:24.
MATTHEW—NOTE ON 22:11 a man who had no wedding garment. Everyone was invited, but proper wedding clothing was still expected. This proper clothing could have been either a special garment provided by the king (see Gen. 45:22; Est. 6:8–9; compare Ezek. 16:10–13) or a clean garment, symbolizing evidence of righteous works.
MATTHEW—NOTE ON 22:13 weeping and gnashing of teeth. See note on 8:11–12.
MATTHEW—NOTE ON 22:14 many are called . . . few are chosen. When the gospel is proclaimed, only those who are the elect respond with true faith (see 11:27; 24:22, 24, 31; 1 Cor. 1:24, 26–28; and notes on Rom. 8:29; 8:30).
MATTHEW—NOTE ON 22:15 entangle. The Pharisees hope that Jesus will say something that will make him look guilty of breaking the law. They hope they can use this to bring him to the Romans for execution.
MATTHEW—NOTE ON 22:16 Herodians. A loosely organized group that sought to advance the political and economic influence of the Herodian family (c. 37 B.C.–A.D. 93). Although the Herodians and the Pharisees were on different sides of many political and religious issues, they join forces here to combat what they see as a threat to their power and status.
MATTHEW—NOTE ON 22:17 Is it lawful to pay taxes to Caesar, or not? All of Rome’s subjects were heavily taxed by the empire. Some Jews believed that paying any tax to pagan rulers contradicted God’s lordship over his people.
FACT
For the Jews of first-century Palestine, taxation was a burdensome problem. The Herodian family, which ruled on behalf of Rome, taxed the people heavily to finance their own building projects. The Jewish religious leaders also taxed the people to maintain the temple. Then there was the large amount of money needed to keep the Roman Empire going. In all, Jewish families paid about half of their income toward various taxes.
MATTHEW—NOTE ON 22:18 Why put me to the test, you hypocrites? Jesus’ enemies thought that, if he said it was right to pay taxes, he would lose favor with the tax-burdened people, but if he said it was wrong, they could accuse him of rebellion against Rome.
MATTHEW—NOTE ON 22:19 On one side of the silver denarius was a profile of Tiberius Caesar. The Latin inscription “Tiberius Caesar, son of the divine Augustus” was written around the coin’s perimeter. On the opposite side was a picture of the Roman goddess of peace, Pax, with the Latin inscription “High Priest.”
MATTHEW—NOTE ON 22:21 render to Caesar . . . and to God. Jesus is not establishing a political kingdom in opposition to Caesar. His followers should pay taxes and obey civil laws. There are matters that belong to the realm of civil government and matters that belong to God’s realm. Jesus does not specify which matters belong in which realm. Many Christians today teach that, in general, civil government should allow freedom in matters of religious doctrine, worship, and beliefs about God, and the church should not try to use the power of government to enforce allegiance to any specific religious viewpoint.
MATTHEW—NOTE ON 22:23 Sadducees (see note on 3:7) relied mainly on the first five books of the OT for doctrine. Thus, they did not believe in the resurrection, because this theme is developed more clearly in the later OT books (see Isa. 26:19; Dan. 12:2). They asked him a question in order to trap Jesus theologically. They hoped to make the idea of resurrection look ridiculous.
MATTHEW—NOTE ON 22:24 Moses said. The Sadducees cite the OT law (Deut. 25:5–10; see Gen. 38:8): If a man dies without any children, the man’s brother must marry the widow and help her have a child. This child will grow up to support his mother in her old age.
MATTHEW—NOTE ON 22:29–30 But are like angels in heaven who do not marry or have children. This teaching might at first seem discouraging to married couples who deeply love each other. Yet people will know their loved ones in heaven (see 8:11; Luke 9:30, 33).
MATTHEW—NOTE ON 22:31–32 I am the God of Abraham, and . . . Isaac, and . . . Jacob. The present tense in the quotation from Ex. 3:6 shows that God was still in covenant relationship with the patriarchs, even though they had died centuries earlier. The Sadducees should recognize God’s power to raise the patriarchs and all of God’s people to enjoy his eternal covenant in a life beyond this one.
MATTHEW—NOTE ON 22:35 A lawyer is an expert in the law; it is another term for “scribes of the Pharisees” (Mark 2:16; see Acts 23:9).
MATTHEW—NOTE ON 22:36 the great commandment. The rabbis had an ongoing debate regarding which commandments were “light” and which were “weighty” (compare 23:23; see note on 5:19). The Law refers here to the entire OT.
MATTHEW—NOTE ON 22:37–38 love the Lord your God . . . heart . . . soul . . . mind. This command from Deut. 6:5 was repeated twice daily by faithful Jews. It expresses the idea of total devotion to God. It includes the duty to obey the rest of God’s commandments (see Matt. 5:16–20). “Heart,” “soul,” and “mind” together refer to the whole person.
MATTHEW—NOTE ON 22:39 You shall love your neighbor as yourself. See Lev. 19:18, 34.
MATTHEW—NOTE ON 22:40 the Law and the Prophets. See note on 5:17.
MATTHEW—NOTE ON 22:41–46 Jesus now asked the Pharisees about the long-awaited Messiah (the Christ), Whose son is he? Their reply, The son of David, reflected the common understanding that the Messiah would be a descendant of David (see 2 Sam. 7:12–14; Ps. 89:3–4; Isa. 11:1; Jer. 23:5). Jesus then cites Ps. 110:1, one of the messianic texts most quoted in the NT. In the psalm, David said that the coming Messiah (that is, David’s “son”) will not be just a special human descended from David. He will also be David’s Lord. The fact that the descendant (Jesus) would have a more prominent role and title than the ancestor (David) further indicates the uniqueness of the Messiah and the greater honor that is due him as the Son of God. Psalm 110 emphasizes the Messiah’s deity. The Messiah is to be God in the flesh (see John 1:14).
MATTHEW—NOTE ON 23:2 The scribes and the Pharisees. See notes on 2:4; 3:7. Moses’ seat refers to a place of authority from which experts on the law taught.
MATTHEW—NOTE ON 23:3 so do and observe whatever they tell you. “So” connects this verse with v. 2. The mention of Moses evidently indicates “whatever they tell you about the Law of Moses” and does not include the Pharisees’ later extensive additions to Mosaic laws.
MATTHEW—NOTE ON 23:4 heavy burdens. See note on 11:28.
MATTHEW—NOTE ON 23:5 phylacteries. Small cube-shaped cases made of leather, containing Scripture passages written on parchment. They were worn on the left arm and forehead as a literal way to obey Deut. 11:18. fringes. These tassels with a blue cord attached to the four corners of a man’s garment (Num. 15:37–41) reminded people to obey God’s commandments and to be holy (Num. 15:40).
FACT
Phylacteries (23:5) were small cube-shaped leather cases that were tied to the left arms and foreheads of Jewish men attending the synagogue. In the cases were passages of Scripture written on pieces of parchment. This was done in an effort to literally fulfill the OT command to keep the words of the Lord on their hands and between their eyes (Ex. 13:9; Deut. 6:8).
MATTHEW—NOTE ON 23:7 Rabbi literally meant “my lord” but it was used generally for outstanding teachers of the law.
MATTHEW—NOTE ON 23:8–10 not to be called rabbi, . . . call no man your father. . . . Neither be called instructors. Jesus does not forbid use of titles such as “teacher,” “doctor,” or “father” for all time in all circumstances. Rather, he prohibits his disciples from using these terms in the way the Pharisees used them, wrongly praising leaders and thus encouraging human pride.
MATTHEW—NOTE ON 23:13–36 Jesus now speaks directly to the scribes and Pharisees. He declares seven “woes” (or laments) upon them that echo the criticisms he has repeated throughout his ministry. These seven woes stand in contrast to the first seven “blessings” that introduce the Sermon on the Mount and describe Jesus’ true disciples (5:3–9). (For a similar list of woes, see Luke 11:37–54.) The woes are a mixture of condemnation, regret, and sorrow.
MATTHEW—NOTE ON 23:13 First woe: the shut door. The teachers of the law and the Pharisees are false leaders who have drawn the people away from the kingdom of heaven instead of toward it.
MATTHEW—NOTE ON 23:15 Second woe: entrapped converts. The Pharisees enthusiastically sought converts, only to place them under the weight of the many requirements they added to the Bible’s teaching.
MATTHEW—NOTE ON 23:16–19 Third woe: binding oaths. The Pharisees focus on superficial distinctions and overlook the higher principles of the law.
MATTHEW—NOTE ON 23:20–22 whoever swears. See 5:33–37.
MATTHEW—NOTE ON 23:23 Fourth woe: neglecting the weighty matters of the law. tithe. The Mosaic law required giving a tenth of all that one produced to the work of the Lord (Lev. 27:30–33). mint, dill, cumin. The Pharisees paid a tithe even from their smallest garden crops. Jesus says that they should do this without neglecting far more important matters.
MATTHEW—NOTE ON 23:24 straining out a gnat. The rabbis strained wine to remove any small, unclean insects (Lev. 11:23, 41) that could contaminate it. swallowing a camel. The camel was the largest land animal in Palestine (see Matt. 19:24). It was unclean (Lev. 11:4). Jesus is overstating to make a point. The Pharisees had become lost in the details, while neglecting the law’s major purposes.
MATTHEW—NOTE ON 23:26 Fifth woe: clean outside, filthy inside. clean the inside. While seeking external purity, the Pharisees were blind to the corrupt internal condition of their hearts.
FACT
Hypocrites! That’s what Jesus called the Pharisees, who followed man-made traditions while often disregarding God’s laws. God sees into our hearts. He wants our genuine devotion and obedience (23:13–32).
MATTHEW—NOTE ON 23:27–28 Sixth woe: whitewashed tombs. The Pharisees were like tombs, which in Jesus’ day could be outwardly very beautiful but within held nothing but death and decay. These tombs were whitewashed to identify them clearly, since people would be unclean for seven days through any contact with them (Num. 19:16; compare Luke 11:44).
MATTHEW—NOTE ON 23:29–32 Seventh woe: descendants of murderers of the prophets. In plotting against Jesus, the religious leaders follow their ancestors, who persecuted and murdered God’s prophets.
MATTHEW—NOTE ON 23:29 tombs . . . monuments. Art was often used to decorate tombs and coffins.
MATTHEW—NOTE ON 23:35 The murders of Abel (Gen. 4:8–11) and Zechariah (2 Chron. 24:20–22) encompass all of OT biblical history (2 Chronicles is last in the Hebrew order of OT books).
MATTHEW—NOTE ON 23:37–39 Jerusalem apparently refers to the whole nation of Israel.
MATTHEW—NOTE ON 23:38 house. Here the reference is probably to the religious leaders in Jerusalem. All Jewish religious authority will collapse with the destruction of the temple in A.D. 70.
MATTHEW—NOTE ON 23:39 As Jesus cites Ps. 118:26 (compare Matt. 21:9), he identifies himself as God’s Messiah and Savior who will once again come to his people, but only after a time of great judgment, when they are finally ready to receive him.
MATTHEW—NOTE ON 24:1–25:46 The Delay, Return, and Judgment of the Messiah. These two chapters are often called the “Olivet Discourse” because Jesus “sat on the Mount of Olives” when he spoke these words (24:3). It is the fifth of Jesus’ five major teachings recorded in Matthew. Jesus is speaking to his disciples, giving them a prophetic overview of events to come in the near and distant future.
MATTHEW—NOTE ON 24:1 left the temple. The road from Jerusalem to Bethany, where Jesus and his disciples are staying, provides a spectacular view of the temple in the distance.
MATTHEW—NOTE ON 24:2 Jesus’ prophecy was fulfilled in A.D. 70 when the Roman army destroyed Jerusalem and the temple.
MATTHEW—NOTE ON 24:3 The disciples ask two questions: (1) when will these things be, and (2) what will be the sign of your coming and of the end of the age? Jesus’ answer apparently combines the destruction of Jerusalem and his second coming. The near event (the destruction of Jerusalem) is a symbol and foreshadowing of the more distant event (the second coming).
MATTHEW—NOTE ON 24:8 Birth pains indicates that there will be a time of suffering prior to the messianic age (compare Rom. 8:22–23). Prophets used the metaphor of birth pains to describe terrible suffering in general (see Isa. 13:8; 42:14; Jer. 30:5–7) as well as specific suffering that Israel will endure prior to her deliverance (see Isa. 26:17–19; Mic. 4:9–10).
MATTHEW—NOTE ON 24:13 end. Either the end of the persecution, when the Son of Man returns (see 10:23), or the end of one’s life. will be saved. Not from physical death (see 24:21–22) but from divine wrath and human persecution. Saved persons will experience the full blessing and peace of salvation when Jesus returns.
MATTHEW—NOTE ON 24:15 Daniel 9:27 tells of the abomination of desolation. Several times in Jewish history, it was thought that this prophecy was being fulfilled. But Jesus clarifies that the complete fulfillment of Daniel’s prophecy will be found in (1) the destruction of the temple in A.D. 70 and (2) the setting up of the image of the Antichrist in the last days (compare 2 Thess. 2:4; Rev. 13:14).
MATTHEW—NOTE ON 24:16 flee to the mountains. During the Jewish revolt (A.D. 67), Jesus’ warning was fulfilled when Christians fled to the mountains of Pella.
MATTHEW—NOTE ON 24:22 if those days had not been cut short, no human being would be saved. Some suggest this means that, if God’s wrath against sin were to continue unchecked, no one would survive the destruction. Others see a reference to a cutting short of either the seventieth “seven” (week) of Dan. 9:27 or the 42 months of Rev. 11:2. The elect includes all those who follow Christ during this predicted time of suffering (see Matt. 24:24, 31).
MATTHEW—NOTE ON 24:28 Wherever the corpse is, there the vultures will gather. Just as people from far away can see vultures circling high in the air, Christ’s return in judgment will be visible and inescapable. The vultures may suggest the widespread death that will accompany Christ’s return to judge unbelievers.
MATTHEW—NOTE ON 24:29 sun . . . moon . . . stars . . . powers. Some consider this to be entirely literal language (as in Ex. 10:21–23 and Matt. 27:45). Others take it as a mixture of literal and poetic language. Still others take it as entirely poetic, representing political judgment on nations and governments (compare Isa. 13:10; 34:4; Ezek. 32:7). The idea of the stars falling and the heavens being rolled up is mentioned elsewhere in the NT (see 2 Pet. 3:10; Rev. 6:13–14). However one interprets these events, it is clear that all creation will be radically transformed at the return of Christ. (See Isa. 65:17; 2 Pet. 3:13; Rev. 21:1.)
MATTHEW—NOTE ON 24:30 sign of the Son of Man. Some suggest that this is a kind of heavenly banner that will open in the heavens as Christ returns in “power and great glory.” Others understand it to be the arrival of the Son of Man himself (see 16:27; 26:64). mourn. Either a sorrow that produces repentance, or a great sadness of regret in light of coming judgment. they will see the Son of Man (see note on 8:20) coming on the clouds of heaven. This recalls Daniel’s prophecy (Dan. 7:13–14) and points to Jesus’ return at the end of the age (see 2 Thess. 1:7–10; Rev. 19:11–16). with power and great glory. Christ will be revealed as the eternal ruler of the kingdom of God (see Dan. 7:13–14).
MATTHEW—NOTE ON 24:31 In both Jewish and Christian writings (Isa. 18:3; 27:13; 1 Cor. 15:51–52; 1 Thess. 4:16), a trumpet call is associated with the Messiah’s arrival.
MATTHEW—NOTE ON 24:34 this generation will not pass away until all these things take place. Several interpretations have been offered as to what “this generation” refers to: (1) the disciples who were alive when Jesus was speaking, with “all these things” referring to the beginning but not the completion of the sufferings described in vv. 4–25; (2) Jesus’ disciples who see the destruction of the temple in A.D. 70 and also those at the end of the age who see the events surrounding the “abomination of desolation” (v. 15); (3) people who display a certain quality, that is, either (a) “this generation of believers” throughout the entire present age, or (b) “this evil generation” that will remain until Christ returns (compare 12:45; Luke 11:29); (4) the “generation” or “race” of the Jewish people, who will not pass away until Christ returns; or (5) the generation that is alive when the final period of great tribulation begins.
MATTHEW—NOTE ON 24:35 my words will not pass away. Jesus’ teaching has divine authority and permanence. It is greater even than heaven and earth.
MATTHEW—NOTE ON 24:36 no one knows, not even . . . the Son, but the Father only. In his life on earth, Jesus learned things as other human beings learn them (see Luke 2:52; Heb. 5:8). Yet Jesus was also fully God. As God, he could know things that only God knows (see John 16:30; 21:17). Here he is apparently speaking in terms of his human nature (see Matt. 4:2; Luke 2:40; John 4:6), not exercising his omniscience.
MATTHEW—NOTE ON 24:40–41 taken . . . left. The description may indicate that one is taken away to final judgment (see v. 39) while the other remains to experience salvation at Christ’s return. Or possibly the one who is taken is among the elect that the Son of Man will “gather . . . from the four winds” (v. 31).
MATTHEW—NOTE ON 24:42 stay awake. On readiness for Christ’s return, see 1 Thess. 5:1–11; 1 Pet. 4:7; 2 Pet. 3:2–18.
MATTHEW—NOTE ON 24:48–51 delayed. The behavior of the wicked servant shows that he is a false disciple (see Gal. 5:19–21) and deserves judgment.
MATTHEW—NOTE ON 25:1 the kingdom of heaven will be like. See notes on 3:2; 13:24. ten virgins. Bridesmaids. bridegroom. As God called himself Israel’s “husband” in the OT (e.g., Isa. 54:4–6), so Jesus pictures himself here as a bridegroom (see Matt. 9:14–15). It was Jewish marriage custom for the groom and his friends to leave his home and go to the home of the bride. The marriage ceremony was conducted there, often at night. The entire wedding party then returned to the groom’s home for a celebration banquet.
Jerusalem in the Time of Jesus
The heavily fortified city of Jerusalem lay atop adjacent hills in the mountainous region of Judea. It therefore proved difficult even for the Romans to recapture during the Jewish revolt, although they eventually did so in A.D. 70 after a bitter siege. The oldest portion of Jerusalem, called “the city of David” and “Mount Zion,” lay to the south of the temple, but the city walls in the first century also encompassed the newer Upper City to the west of the temple. To the east, across the Kidron Valley (John 18:1), stood the Mount of Olives (Mark 13:3). To the south of Zion lay the Hinnom Valley. The reconstruction above depicts Jerusalem around A.D. 30, and the general direction of the drawing is looking north.
• •
• •
MATTHEW—NOTE ON 25:3–4 lamps. Large dome-shaped torches, fueled by rags soaked in oil, used for walking outside. oil. With extra containers of oil, the torches could last for several hours.
MATTHEW—NOTE ON 25:11–12 I do not know you. The OT speaks of God “knowing” his chosen people (Jer. 1:5; Hos. 13:5; Amos 3:2). The same theme continues in the NT, where it describes a saving relationship with God through Jesus Christ (Gal. 4:8–9; 2 Tim. 2:19).
MATTHEW—NOTE ON 25:13 you know neither the day nor the hour. See note on 24:42.
MATTHEW—NOTE ON 25:15 talents. See note on 18:24.
MATTHEW—NOTE ON 25:18 dug in the ground. See note on 13:44.
MATTHEW—NOTE ON 25:20–23 Well done, good and faithful servant. What was important was their faithfulness in using their gifts and potential.
MATTHEW—NOTE ON 25:24–25 Master, I knew you to be a hard man. The third servant’s actions result from his misperception of his master.
MATTHEW—NOTE ON 25:27 you ought to have invested my money with the bankers. Israelites were forbidden to charge interest to other Israelites (Deut. 23:19), but they could collect interest from Gentiles (Deut. 23:20).
FACT
The bankers (25:27) were probably money-changers, who would charge for their services. It was rare for people to have money or treasure to invest, but if they did, they buried it (Josh. 7:21), had a friend or neighbor guard it (Ex. 22:7), or kept it in a temple.
MATTHEW—NOTE ON 25:29 to everyone who has will more be given. Using one’s God-given abilities wisely and productively is an important part of discipleship. Faithfulness will be rewarded with more opportunities to serve God.
MATTHEW—NOTE ON 25:30 outer darkness . . . weeping and gnashing of teeth. See note on 8:11–12.
MATTHEW—NOTE ON 25:31 Son of Man. See note on 8:20. angels with him. See 13:41–42; Rev. 14:17–20. sit on his glorious throne. As both Judge and King (Dan. 7:13–14).
MATTHEW—NOTE ON 25:32 all the nations. Both Jews and Gentiles (see note on 28:19). he will separate people one from another. See 7:21–23; 13:40–43.
MATTHEW—NOTE ON 25:34 blessed by my Father. The blessing to the “sheep” (v. 32) is their inheritance of the Father’s kingdom. They receive this because of their saving relationship with the Father and the Son.
MATTHEW—NOTE ON 25:40 least of these. Those who are most needy among Jesus’ brothers (Jesus’ disciples, but also all believers).
MATTHEW—NOTE ON 25:41–46 eternal punishment. Some interpreters think this judgment (these will go away) will occur prior to the start of Jesus’ earthly millennial kingdom. They think the “sheep” (v. 33) are those blessed to live under Jesus’ reign. Others think this judgment will come at the end of that time (Rev. 20:11–13).
MATTHEW—NOTE ON 26:1–27:66 The Crucified Messiah. Matthew narrates the events leading to Jesus’ death: (1) the Passover and Lord’s Supper and events in Gethsemane (26:1–46); (2) Jesus’ arrest, trials, and conviction (26:47–27:26); and (3) Jesus’ beating, crucifixion, death, and burial (27:27–66).
FACT
Showing mercy to the least of our fellow humans around the world (25:40) is the same as caring about Jesus himself. The care we show (or don’t show) to others reveals what is in our heart.
MATTHEW—NOTE ON 26:2 The Passover was celebrated annually in remembrance of Israel’s exodus from Egypt (see notes on Exodus 12). Son of Man. See note on Matt. 8:20. This is the fourth time that Jesus predicts his arrest and crucifixion (see 16:21; 17:22–23; 20:17–19).
MATTHEW—NOTE ON 26:3–4 chief priests and the elders of the people. Representatives of the Sanhedrin, the ruling body in Jerusalem, but not the full assembly. palace. The private residence of the high priest. Caiaphas was high priest A.D. 18 to 36. He was the son-in-law of Annas, the previous high priest (see note on John 18:24).
MATTHEW—NOTE ON 26:5 feast. Thousands of pilgrims made the journey to Jerusalem to celebrate Passover. There was much national pride as they recalled their ancestors’ liberation from bondage in Egypt. uproar. Popular uprisings were common, especially during such feasts.
MATTHEW—NOTE ON 26:6–13 Matthew records this account of Jesus’ anointing at Bethany thematically. John records it chronologically, on Saturday night before Jesus’ triumphal entry (John 12:1–11).
MATTHEW—NOTE ON 26:6 Bethany. See note on 21:17. Jesus had most likely healed Simon the leper. The meal is hosted in Simon’s home. People healed of leprosy were not required to live apart from the general population.
MATTHEW—NOTE ON 26:7 a woman. Identified in John 12:3 as Mary, sister of Martha and Lazarus. expensive ointment. “Pure nard” (see Mark 14:3; John 12:3), a perfume oil used for solemn acts of devotion (see note on Mark 14:3–5).
MATTHEW—NOTE ON 26:9 large sum. The perfume was valued at “more than three hundred denarii” (Mark 14:5), approximately a year’s wages for the average worker.
MATTHEW—NOTE ON 26:14 one of the twelve. Judas’s treachery is heightened by the fact that he is one of Jesus’ chosen apostles.
MATTHEW—NOTE ON 26:15–16 thirty pieces of silver. In the OT, this was the penalty paid by the owner of an ox that gored a slave to death (Ex. 21:32). Equivalent to about four months’ wages for a laborer, this meager sum suggests the low esteem in which both Judas and the chief priests held Jesus.
MATTHEW—NOTE ON 26:17 first day of Unleavened Bread. The Festival of Unleavened Bread lasted seven days in the Jewish month of Nisan (late March or early April; see Lev. 23:5–6). prepare for you to eat the Passover. Preparations for the Passover were made on Thursday afternoon. Jesus and the disciples ate the Passover meal after sundown on Thursday evening. Jesus instituted the Lord’s Supper later that evening.
The Last Supper
After Jesus and his disciples ate the Passover meal, they crossed the Kidron Valley and entered a garden called Gethsemane (meaning “oil press”), where they often spent time while visiting Jerusalem (see Luke 22:39).
MATTHEW—NOTE ON 26:20 reclined at table. In formal dining, the host took the center seat at a U-shaped series of low tables. He was surrounded by the most honored guests on either side. The guests reclined with their heads toward the tables and their feet toward the wall.
MATTHEW—NOTE ON 26:23 He who has dipped his hand in the dish with me. The custom was to take a piece of bread or a piece of meat in bread and dip it into a common bowl of sauce on the table. Each of those around the room had done so. At this point the betrayer could have been any of the Twelve.
MATTHEW—NOTE ON 26:24 as it is written. A reference to the suffering servant prophesies in Isaiah 42–53.
MATTHEW—NOTE ON 26:25 Rabbi. The larger group around the table addresses Jesus as “Lord” (v. 22), but Judas addresses him as “Rabbi,” or “Teacher.” There is no record of Judas ever calling Jesus “Lord.” You have said so is a Greek expression that deflects responsibility back upon the one asking a question (see v. 64).
MATTHEW—NOTE ON 26:26 bread . . . this is my body. Jesus’ physical death fulfills the ceremonies surrounding the Passover lamb and other OT sacrifices. He will become the sacrificial atonement for the people’s sins.
MATTHEW—NOTE ON 26:27 cup. Most likely the third of four cups in the Passover observance—the cup of blessing, or the cup of redemption. It corresponds to God’s third promise in Ex. 6:6.
MATTHEW—NOTE ON 26:28 blood of the covenant. The cup foreshadows the shedding of Jesus’ blood and his absorbing of God’s wrath. This opens the way for the redemption of all peoples through the new covenant relationship with God that was promised to the people of Israel (see Jer. 31:31, 34).
MATTHEW—NOTE ON 26:29 drink it new with you in my Father’s kingdom. The messianic banquet (compare 8:11; Rev. 19:9).
MATTHEW—NOTE ON 26:30 hymn. Perhaps Psalms 113–118, or Psalm 136.
MATTHEW—NOTE ON 26:31 You will all fall away. All the disciples will forsake Jesus and run (v. 56). They will still be his disciples, but they will fail to stand with him against persecution.
MATTHEW—NOTE ON 26:34 rooster crows. Marking the sunrise.
MATTHEW—NOTE ON 26:36 Gethsemane means “oil press,” indicating a garden area on the Mount of Olives where olive oil was prepared.
Jesus’ Arrest, Trial, and Crucifixion
The path from Jesus’ arrest to his crucifixion (part of which is often called the Via Dolorosa, “ Way of Sorrows”) is difficult to retrace with certainty. According to a possible harmony of the Gospel accounts, after the Passover meal Judas led a contingent of soldiers to Gethsemane to arrest Jesus (1). From there Jesus was led to Annas (location unknown), who sent him to his son-in-law Caiaphas, the high priest (2). The Jewish leaders then appealed to the Roman governor Pilate to have Jesus put to death (3). Luke records that Pilate sent Jesus to Herod Antipas (4), who questioned Jesus but returned him to Pilate without rendering any judgment (5). Pilate then sent Jesus to be crucified at Golgotha (6).
FACT
Gethsemane was most likely a garden area among olive tree groves that had an area for pressing the olives into oil. Though the traditional site is now marked by the modern Church of All Nations, many archaeologists believe that a cave located a couple hundred feet north of there is a more likely location.
MATTHEW—NOTE ON 26:39 fell on his face. In this typical posture of complete humility in prayer, Jesus lays his life before his Father. He prepares to accomplish his life’s mission—to bear the sins of the world—which is what this cup signifies. See note on 20:22–23.
MATTHEW—NOTE ON 26:41 Their temptation was to sleep and thus to fail in their responsibility to support Jesus. It may also refer to the temptation to deny Jesus when he is led away to the cross (see vv. 31–35).
MATTHEW—NOTE ON 26:47 one of the twelve. See note on v. 14. The great crowd included Roman soldiers assigned to the temple for security, carrying swords, and temple police and personal guards of the chief priests and Sanhedrin (elders), carrying clubs.
MATTHEW—NOTE ON 26:48 kiss. A customary way for friends in ancient Israel to greet one another now becomes the means of betrayal.
MATTHEW—NOTE ON 26:49 Rabbi. See note on v. 25.
MATTHEW—NOTE ON 26:50 When Jesus addresses Judas as Friend, he uses a word meaning “acquaintance,” rather than a word implying closeness or affection.
MATTHEW—NOTE ON 26:51 one of those who were with Jesus. Simon Peter (see John 18:10–11). servant of the high priest. Malchus (see John 18:10).
MATTHEW—NOTE ON 26:53 twelve legions. 72,000 soldiers. A Roman legion at full strength had 6,000 soldiers.
MATTHEW—NOTE ON 26:56 Compare Psalm 22; Isaiah 53; Zechariah 12–13.
MATTHEW—NOTE ON 26:57–58 The headquarters of Caiaphas the high priest was likely a mansion, probably on the eastern slope of Jerusalem, overlooking the temple area.
MATTHEW—NOTE ON 26:59 The whole council (the “Sanhedrin”) need not include all 70 members of the highest court of the Jews. It may indicate only those hastily assembled in the middle of the night (23 members made a quorum). The Romans were ultimately in control of all judicial proceedings, but they allowed their subjects some freedom to try their own cases.
MATTHEW—NOTE ON 26:61–62 I am able to destroy the temple of God. Jesus’ opponents misquoted this saying and took it out of context (see John 2:19–21).
MATTHEW—NOTE ON 26:63 Jesus is silent, fulfilling Isa. 53:7 and making his accusers responsible for his death. tell us if you are the Christ. Caiaphas wants Jesus to admit to this charge so that he can be accused of rebellion against Rome and be tried before Pilate.
MATTHEW—NOTE ON 26:64 You have said so. See note on v. 25. Jesus declares that he is not only the human Messiah anticipated by the Jews but also the divine Son of Man (see Dan. 7:13–14; note on Matt. 8:20) who sits at the right hand of God (Ps. 110:1–2).
MATTHEW—NOTE ON 26:65 tore his robes. Such an action was normally prohibited for the high priest (Lev. 10:6; 21:10), but Jesus’ astounding claim causes a strong response. blasphemy. Because Jesus claims divine status as the Son of Man.
MATTHEW—NOTE ON 26:66 If Jesus is lying by claiming to be divine, then indeed he deserves death according to Jewish law (see Lev. 24:10–23). The irony is that he will be executed for telling the truth.
MATTHEW—NOTE ON 26:71–72 oath. See 5:33–37.
MATTHEW—NOTE ON 26:73 All of Jesus’ disciples except Judas were from Galilee. Judeans looked down on Galileans because of their regional accent.
MATTHEW—NOTE ON 26:74 curse . . . swear. Most likely calling upon God’s wrath to strike him if he is lying.
MATTHEW—NOTE ON 27:1 When morning came on Friday, all the chief priests and the elders of the people assembled a quorum so they could formally approve their verdict against Jesus during the early morning hours (26:57–68).
MATTHEW—NOTE ON 27:2 They . . . delivered him over to Pilate, the governor of Judea and the Roman prefect under Emperor Tiberius (see note on Luke 3:1). To maintain control, the Romans kept the death penalty under their own jurisdiction and reserved the right to intervene in any case.
MATTHEW—NOTE ON 27:3–4 Only Matthew records Judas’s feelings of remorse and his attempt to return the blood money. changed his mind. Judas experienced feelings of regret. This is less than “repentance,” which involves a change of action and attitude.
MATTHEW—NOTE ON 27:5 Judas hanged himself rather than face his crushing guilt.
MATTHEW—NOTE ON 27:6 blood money. Based on Deut. 23:18.
MATTHEW—NOTE ON 27:7–8 The name Field of Blood arose from its association with Judas’s violent death (see Acts 1:18–19) and perhaps also with the “blood money” (Matt. 27:6) paid for his betrayal of Jesus. Most church traditions place this location in the Hinnom Valley south of Jerusalem (see note on 18:6–9). The precise location is unknown.
MATTHEW—NOTE ON 27:9–10 Matthew draws on a combination of phrases from Jer. 19:1–13 and Zech. 11:11–13, but attributes the prophecy to Jeremiah as the more prominent of the two (compare Mark 1:2; see Isa. 40:3; Mal. 3:1).
MATTHEW—NOTE ON 27:11 governor. Pontius Pilate (see note on v. 2). King of the Jews. Since blasphemy is not a charge worthy of the death penalty under Roman rule, the Jewish leaders restate the charges when they hand Jesus over to Pilate (compare Luke 23:2). A claim to kingship would be a direct challenge to Caesar. You have said so. See note on Matt. 26:25; see also 26:64.
MATTHEW—NOTE ON 27:15–18 release for the crowd. Pilate had apparently begun this custom to win favor with the people. Barabbas. A notorious criminal who had committed robbery (see note on John 18:40), treason, and murder (Mark 15:7; Luke 23:18–19). He may have belonged to one of the rural guerilla bands that attacked Romans and wealthy Jews, making him popular with the common people.
MATTHEW—NOTE ON 27:19 dream. Romans often viewed dreams as omens. God probably gave the dream as a sign of Jesus’ innocence.
FACT
Barabbas was a notorious criminal who had committed robbery, insurrection, and murder and may have belonged to one of the rural bandit gangs roaming the countryside. Bandits were popular with the public because they often targeted the wealthy and harassed the Roman government, both of whom were despised by the masses.
MATTHEW—NOTE ON 27:24 washed his hands. A public demonstration that he finds no grounds for giving Jesus the death penalty.
MATTHEW—NOTE ON 27:25 His blood be on us (see Acts 18:6) was a common phrase accepting responsibility for someone’s death. Subsequent generations of Jews should not be held responsible for the sins of their ancestors, however, for that would be unjust (see Deut. 24:16).
MATTHEW—NOTE ON 27:26 scourged. Roman beatings were a terribly cruel punishment. Those condemned were tied to a post and beaten with a leather whip interwoven with pieces of bone and metal, which tore through skin and tissue, often exposing bones and intestines. In many cases, the beating itself was fatal.
MATTHEW—NOTE ON 27:27–44 As he tells of the crucifixion, Matthew focuses on the fulfillment of OT prophecies about the suffering servant (Isa. 42:1–4; 52:13–53:12) as well as Jesus’ own predictions of his death (Matt. 16:21; 17:22–23; 20:17–19; 26:2).
MATTHEW—NOTE ON 27:27 the governor’s headquarters. The Praetorium, Pilate’s official headquarters, was also used as a fortress (see note on John 18:28). whole battalion. Probably 120–200 soldiers.
MATTHEW—NOTE ON 27:28–31 put a scarlet robe on him. Roman soldiers in Jerusalem often played cruel games with condemned prisoners, particularly traitors. Mark and John describe the cloak as “purple,” but dyes varied, so a violet-red cloak might be called scarlet by some and purple by others.
MATTHEW—NOTE ON 27:32 Cyrene was a region in North Africa (see note on Acts 13:1) with a large Jewish population. Simon was likely a Jew who had traveled to Jerusalem for the Passover. carry his cross. Jesus was severely weakened from the beating and loss of blood (see note on Matt. 27:26). He was unable to carry his cross, which would have weighed 30 to 40 pounds (14 to 18 kg).
MATTHEW—NOTE ON 27:33 Golgotha. Aramaic for “skull.” It may have had this name because it was a place of execution, because the area had a number of tombs, or possibly because the site in some way resembled a skull (see Mark 15:22).
MATTHEW—NOTE ON 27:34 This was one more mockery. The wine they offered was mixed with gall, a bitter herb that could even be poisonous.
MATTHEW—NOTE ON 27:35 crucified him. The Jewish historian Josephus mentions thousands of people crucified in first-century Palestine, mostly during rebellions against Rome. Crucifixion was considered the worst form of execution, due to the excruciating pain and public shame. Hanging suspended by one’s arms eventually caused great difficulty in breathing. Only pushing up with one’s feet to take the weight off the arms could lessen the lack of breath. But that motion itself caused severe pain, forcing the exhausted victim to slump down again. Eventually, the victim would suffocate or die from the physical trauma. They divided his garments among them by casting lots is a clear reference to Ps. 22:18.
MATTHEW—NOTE ON 27:37 The charge was written “in Aramaic, in Latin, and in Greek” (John 19:20) as a warning to any who would dare rebel against Rome.
MATTHEW—NOTE ON 27:38 robbers. Nothing more is known about the background of these men. Jesus’ crucifixion with criminals fulfills Isa. 53:12.
MATTHEW—NOTE ON 27:39–40 Since Heb. 13:12 says that Jesus was crucified “outside the [city] gate,” those who passed by probably included many pilgrims who had come to Jerusalem for the Passover. wagging their heads. An allusion to Ps. 22:7; see note on Ps. 22:6–8.
MATTHEW—NOTE ON 27:41–43 chief priests, with the scribes and elders, mocked him. The religious leaders do not address Jesus directly. They turn to one another as they mock him. let God deliver him. An allusion to Ps. 22:8.
MATTHEW—NOTE ON 27:45–50 After being on the cross for about six hours (compare v. 45 with Mark 15:25), Jesus dies.
MATTHEW—NOTE ON 27:45 sixth hour . . . until the ninth hour. From noon until 3:00 P.M. The ninth hour was the time when Jews offered the daily evening sacrifice. darkness. Not a solar eclipse, since Passover occurred during a full moon, and a solar eclipse can occur only during a new moon. Rather, it is a supernatural act of God, displaying his displeasure and judgment upon humanity for crucifying his Son.
MATTHEW—NOTE ON 27:46 Eli, Eli, lema sabachthani? Jesus quotes Ps. 22:1, speaking in Aramaic, the everyday language of his time. My God, my God, why have you forsaken me? In some sense Jesus had to be cut off from the favor of and fellowship with the Father that had been his eternally. He was bearing the sins of his people and therefore enduring God’s wrath (see Isa. 53:6, 10; 2 Cor. 5:21; Gal. 3:13; 1 John 2:2). And yet, in quoting Ps. 22:1 Jesus probably has in mind the remainder of the psalm as well, which moves on to a cry of victory (Ps. 22:21–31). And, he expresses faith by calling God “my God.” Surely he knows why he is dying, for this was the purpose of his coming to earth (see Matt. 16:21; 20:18–19, 28). His cry, uttered with a loud voice, is not expressing bewilderment at his situation. It is to tell the bystanders, and through them the world, that he was experiencing God-forsakenness for the salvation of others.
MATTHEW—NOTE ON 27:47 In Aramaic, Jesus’ call to God (“Eli, Eli”) sounds similar to the Hebrew name for Elijah. Bystanders misunderstand him as calling for the prophet.
MATTHEW—NOTE ON 27:48 sour wine. Used as a daily drink with meals by common people and soldiers. It was cheaper than regular wine and effectively quenched thirst. See Ps. 69:21.
MATTHEW—NOTE ON 27:50 yielded up his spirit. Even in death, Jesus maintains authority over his destiny (see John 10:17–18). While Jesus’ body remained on the cross and was then put in the tomb, his spirit went into the presence of God his Father (see Luke 23:43, 46; also Eccles. 12:7). In this way he became the pattern for believers who die after him (2 Cor. 5:8; Phil. 1:23).
MATTHEW—NOTE ON 27:51 The curtain between the Holy Place and the Most Holy Place was an elaborately woven fabric 60 feet (18 m) high and 30 feet (9 m) wide. No one was allowed to enter the Most Holy Place except the high priest, once a year on the Day of Atonement (Heb. 9:2–7). Torn in two signifies the removal of the separation between God and the people. See Heb. 9:12, 24; 10:19–20. earth shook. Palestine sits on a major seismic rift, so earthquakes were not uncommon. But the splitting of rocks and opening of tombs (Matt. 27:52) make this a major testimony to the meaning of Jesus’ death and resurrection.
MATTHEW—NOTE ON 27:52–53 saints who had fallen asleep. This shows that the resurrection of people who died looking forward to the Messiah depended on Christ’s actual death and resurrection, as does the future resurrection of Jesus’ disciples today. coming out of the tombs after his resurrection they went into the holy city. Matthew apparently jumps ahead here, treating materials topically, as he often does. The wording suggests that these saints were not merely brought back to life (like Lazarus; John 11:44) but were raised with new, resurrection bodies. Since believers’ resurrected bodies will be like Jesus’ resurrected body (1 Corinthians 15), it is natural to guess that they would not have died again. They may have returned to heaven at or after Jesus’ ascension (Acts 1:1–11).
MATTHEW—NOTE ON 27:55–56 These women accompanied Jesus as his disciples (see Mark 15:41; Luke 8:1–3; 23:49), witnessed the crucifixion, and will be the first witnesses to his resurrection.
MATTHEW—NOTE ON 27:57–60 Joseph was a member of the Sanhedrin who did not consent to the actions against Jesus (Luke 23:50–51). His high standing within the Jewish community gave him access to Pilate. The location of Arimathea is uncertain—perhaps Ramathaim in the hill country of Ephraim, 20 miles (32 km) northwest of Jerusalem. asked for the body of Jesus. The Jewish custom was that crucified bodies should be taken down before evening, especially before the Sabbath, which began at sundown on Friday. new tomb. A rectangular chamber cut into rock. It was accessed through a low entry room and blocked with a stone that could be rolled back and forth. The use of a rich man’s tomb fulfills Isa. 53:9.
MATTHEW—NOTE ON 27:61 the other Mary (compare 28:1). Most likely the mother of Joses (see Mark 15:40, 47; he was probably the same person as “Joseph,” Matt. 27:56).
MATTHEW—NOTE ON 27:62 The next day, . . . after the day of Preparation is the Sabbath.
MATTHEW—NOTE ON 27:65–66 guard. The same Roman military guard assigned to temple security.
MATTHEW—NOTE ON 28:1–20 The Resurrection and Commission of the Messiah. Matthew’s concluding chapter recounts Jesus’ resurrection from the dead. His resurrection confirms his identity and shows that God accepted Jesus’ death for others’ sins. Jesus now lives as the faithful companion, master, and Lord of those who respond to his great commission (vv. 16–20).
FACT
Jesus’ resurrection is a crucial part of the gospel message. If Jesus did not rise from the dead, we are still in our sins (1 Cor. 15:17). Yet the Jewish leaders chose to make up the story that it never happened (Matt. 28:13–14).
MATTHEW—NOTE ON 28:1 first day of the week. Sunday morning. Mary Magdalene and the other Mary. Compare 27:61.
MATTHEW—NOTE ON 28:2 great earthquake, for an angel of the Lord. The earthquake either occurred simultaneously with the appearance of the angel or was the way the angel rolled away the stone.
MATTHEW—NOTE ON 28:3–4 fear of him. The guards are probably battle-hardened soldiers, but they have never witnessed anything like this.
MATTHEW—NOTE ON 28:7 his disciples. Probably the Eleven. Galilee. The central location of Jesus’ earthly ministry continues to be important during his post-resurrection ministry.
MATTHEW—NOTE ON 28:9 Took hold of his feet shows that this is no vision or hallucination. It is a physical resurrection. By allowing this act of worship, here and in v. 17, Jesus accepts their confession of his deity, for only God is to be worshiped.
MATTHEW—NOTE ON 28:10 my brothers. Perhaps the Eleven, but more likely the broader group of disciples who had followed Jesus (compare 12:49–50; 25:40). If so, this is the larger group of disciples who will see the risen Lord (e.g., 1 Cor. 15:6).
MATTHEW—NOTE ON 28:11–15 The soldiers faced possible execution for neglecting their guard duty. In cooperating with the Jewish religious leaders, they at least have a chance to save themselves.
MATTHEW—NOTE ON 28:17 Some doubted probably refers to people other than the 11 disciples (see note on v. 10).
MATTHEW—NOTE ON 28:18 All authority. In his risen state, Jesus exercises absolute authority throughout heaven and earth. This shows his deity. His authority has been given by the Father, which indicates that he remains under the Father’s authority (see note on 1 Cor. 15:28).
MATTHEW—NOTE ON 28:19 The command (make disciples) explains the central focus of the Great Commission. The Greek participles (translated go, baptizing, and “teaching” [v. 20]) describe the process by which disciples are made. all nations. All the peoples of the earth. The name (singular) of the Father, Son, and Holy Spirit is an indication of the Trinitarian Godhead and a clear statement of Jesus’ deity.
MATTHEW—NOTE ON 28:20 observe. Obey. I am with you always. Jesus is “God with us” (see 1:23). This is a fitting way for Jesus to conclude his charge to the disciples and for Matthew to conclude his Gospel.