Study Notes for Matthew
MATTHEW—NOTE ON 1:1–2:23 The Arrival in History of Jesus the Messiah. Matthew’s introduction echoes the language of Genesis. The word rendered “genealogy” (1:1) is Greek genesis (“beginning, origin, birth, genealogy”), and this is also the title of the Greek translation of Genesis, implying that it is a book of “beginnings.” “The book of the genealogy” appears to function not only as a heading for the genealogy itself (1:2–17) but also as a title for the entire story to follow: a new beginning with the arrival of Jesus the Messiah and the kingdom of God (cf. note on Gen. 2:4).
MATTHEW—NOTE ON 1:1–17 The Genealogy of Jesus the Messiah. Jews kept extensive genealogies to establish a person’s heritage, inheritance, legitimacy, and rights (cf. Josephus, Life of Josephus 1–6). Matthew likely draws on the genealogies of the OT, with some omissions (see note on Matt. 1:17). He demonstrates Jesus’ legal claim to the throne of David, emphasizing Jesus’ legal descent from David and Abraham, while Luke’s genealogical record (Luke 3:23–38) emphasizes Jesus’ biological descent from David and Adam.
MATTHEW—NOTE ON 1:1 The book of the genealogy. The Gospel’s opening words carried special significance for a Jewish audience, whose ancestry was inseparably intertwined with the covenants God made with Israel. Jesus (Gk. Iēsous) was the historical, everyday name, and is Yeshua‘/Yehoshua‘ (Joshua) in Hebrew, meaning “Yahweh saves” (Neh. 7:7; cf. Matt. 1:21). Christ (Gk. Christos, from Hb. mashiakh, “anointed”) points back to David as the anointed king of Israel. The designation “Messiah” came to summarize several strands of OT expectation, especially the promise of an “anointed one” who would righteously rule God’s people (2 Sam. 7:11b–16). Son of David evoked images of a Messiah with a royal lineage who would reestablish the throne in Jerusalem and the kingdom of Israel. son of Abraham. God’s covenant with Abraham established Israel as a chosen people and also affirmed that the whole world would be blessed through his line (Gen. 12:1–3; 22:18).
MATTHEW—NOTE ON 1:2–6a The four generations between Perez and Amminadab encompass approximately 450 years. The six generations from Nahshon to the rise of the monarchy with David total about 400 more.
MATTHEW—NOTE ON 1:3 Tamar. The inclusion of five women in Jesus’ genealogy—Tamar, Rahab (v. 5), Ruth (v. 5), Bathsheba (“the wife of Uriah,” v. 6), and Mary (v. 16)—is unusual, since descent was usually traced through men as the head of the family. Rahab and Ruth were Gentiles, and Tamar, Rahab, and Bathsheba were women of questionable character. The lineage is comprised of men, women, adulterers, prostitutes, heroes, and Gentiles—and Jesus will be Savior of all.
MATTHEW—NOTE ON 1:6b–11 Matthew may have drawn from 1 Chron. 3:10–14, since both genealogies omit several kings found in the narrative of Kings and Chronicles. Omitting names in a genealogy was common to make for ease of memorization. One is struck in this section by the alternately godly and wicked kings who ruled Israel.
MATTHEW—NOTE ON 1:12–13 Zerubbabel led the first group given permission to return to Israel from the exile.
MATTHEW—NOTE ON 1:12 The evil of Jechoniah (2 Kings 24:8–9) was so great that his line was cursed (Jer. 22:30). While a natural, biological son could not therefore inherit the throne, the legal claim 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 the Davidic throne (v. 6) as well as the rightful legal heir to the covenant promises related to the Abrahamic seed and land (vv. 1–2).
MATTHEW—NOTE ON 1:17 fourteen generations. Matthew does not mean all the generations that had lived during those times but “all” that he included in his list (for he evidently skipped some, such as three generations between Joram and Uzziah [Azariah] in v. 8; cf. 1 Chron. 3:10–12); cf. note on Matt. 1:6b–11. Perhaps for ease of memorization, or perhaps for literary or symbolic symmetry, Matthew structures the genealogy to count 14 generations from each major section. (According to the Jewish practice of gematria, the giving of a numeric value to the consonants in a word, David’s name would add to D + V + D or 4 + 6 + 4 = 14, and David is the 14th name on the list.)
MATTHEW—NOTE ON 1:18–25 The Angelic Announcement of the Conception of Jesus the Messiah. A new era in Israel’s history begins with the story of Jesus’ conception in the little town of Nazareth. The angel announces his conception (vv. 18–21), explaining that he is the prophesied Immanuel (vv. 22–23). Joseph immediately obeys the angel’s directive (vv. 24–25).
MATTHEW—NOTE ON 1:18 Mary had been betrothed to Joseph. The custom of betrothal was different from “engagement” in modern society. Customarily the parents of a young man chose a young woman to be engaged to their son. A second stage of betrothal involved official arrangements and a prenuptial agreement before witnesses, which was a legally binding contract and could be broken only by a formal process of divorce. found to be with child. Mary is about four months pregnant, having spent three months with Elizabeth, her “relative” (Luke 1:36, 56).
MATTHEW—NOTE ON 1:19 Betrothed partners were referred to as husband and “wife” (v. 20), though they were not yet considered to be married, and having sexual relations during that period was considered immoral. put her to shame. Sexual unfaithfulness during betrothal was considered adultery, and under the Mosaic law carried the death penalty by stoning. divorce her quietly. Joseph intended to maintain his personal righteousness, yet he desired to show compassion even though Mary appeared to be an adulteress.
MATTHEW—NOTE ON 1:20 Behold represents Greek idou, used frequently by Matthew to signal emphasis, prompt the reader to pay special attention, or introduce something new or unusual. The angel of the Lord is Gabriel (cf. Luke 1:26).
MATTHEW—NOTE ON 1:21 The name Jesus was given to sons as a symbolic hope for the Lord’s anticipated sending of salvation through a Messiah who would purify his people and save them from oppression (see note on v. 1). But the angel points to a more important theme: to save his people from their sins. Salvation from sins was a repeated promise in OT prophets (e.g., Isa. 40:2; 53:6; Jer. 31:31–34; Ezek. 36:25–27; Dan. 9:24; Zech. 13:1).
MATTHEW—NOTE ON 1:22 All this took place to fulfill. This is Matthew’s “fulfillment formula,” by which he points to an event or teaching of Jesus that fulfills an OT passage, indicating: (1) a direct prediction-fulfillment (e.g., vv. 22–23); (2) the intended full meaning of the OT Scripture (e.g., 5:17–20); or (3) a divinely orchestrated analogical/typological correspondence to Israel’s history (e.g., 2:15, 17–18).
MATTHEW—NOTE ON 1:23 the virgin. The Greek word parthenos (“virgin”) corresponds to the Hebrew term ‘almah, which is used in the prophecy of Isa. 7:14 regarding the virgin birth of the coming Savior (see note on Isa. 7:14). The Hebrew word ‘almah (“virgin” or “maiden”) generally denotes an unmarried woman who is a virgin (e.g., Gen. 24:43; Ex. 2:8; Ps. 68:25). The prophecy in Isaiah 7:14 (occasioned by threat of attack on Judah in the time of Isaiah; see notes on Isa. 7:10–17), 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 in the person of Jesus the Messiah. This brings further affirmation of the promise that God (Immanuel) will be with his disciples in every age, to empower them in their commission to “make disciples of all nations”—as Jesus reaffirms in the closing words of Matthew’s Gospel: “behold, I am with you always, to the end of the age” (cf. Matt. 28:20).
MATTHEW—NOTE ON 1:24 he took his wife. Mary, being betrothed to Joseph, was already considered to be his wife (cf. notes on vv. 18, 19).
MATTHEW—NOTE ON 1:25 The name “Jesus” specifies what he does (“God saves”), while the messianic title “Immanuel” (v. 23) specifies who he is (“God with us”). Matthew concludes his Gospel with the same theme: “I am with you always” (28:20).
MATTHEW—NOTE ON 2:1–12 Magi Report the Star-sign of the Birth of “the King of the Jews.” As much as two years have passed since the events of ch. 1. Matthew highlights God’s sovereign care in this infancy account of Jesus the King.
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 depicts Jerusalem around A.D. 30, and the general direction of the drawing is looking north.
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MATTHEW—NOTE ON 2:1 Jesus’ birth in Bethlehem of Judea, about 6 miles (9.7 km) south of Jerusalem, marks him as being from the tribe of Judah and from the city that produced the Davidic kings (Ruth 1:1, 19; 2:4; 1 Sam. 17:12, 15; see note on Luke 2:4). Herod the king (also commonly Herod I or Herod the Great) ruled Israel and Judah 37–4 B.C. He was an Idumean, appointed king of the Jews under the authority of Rome. He ruled firmly and at times ruthlessly, murdering his own wife, several sons, and other relatives. He was a master builder who restored the temple in Jerusalem and built many theaters, cities, palaces, and fortresses. Herod’s building programs included his palace at Jericho, the fortresses of Herodium, Machaerus, Sebaste, and Masada, the harbor and city of Caesarea Maritima (see note on Acts 8:40), and especially the Jerusalem temple (cf. John 2:14). He also financed structures (including pagan temples) throughout the Roman Empire—e.g., at Antioch (cf. Acts 11:19), Nicopolis (cf. Titus 3:12), and Athens (cf. Acts 17:16). Herod, ravaged by disease, died in his palace at Jericho (see note on Luke 19:1) and was buried at Herodium (Josephus, Jewish Antiquities 6.168–181). Excavations at Herodium since the 1960s have revealed the circular palace-fortress built atop its mountain, as well as the monumental buildings and huge pool below; in 2007 the excavator announced the discovery of Herod’s mausoleum and sarcophagus. In earlier times, wise men (Gk. magoi, plural of magos) referred to priests and experts in mysteries in Persia and Babylon (cf. Septuagint of Dan. 1:20; 2:2, 10, 27; etc.), but by this time it applied to a wide range of people whose practices included astrology, dream interpretation, study of sacred writings, the pursuit of wisdom, and magic.
MATTHEW—NOTE ON 2:2 we saw his star when it rose. The wise men would likely have been familiar with OT prophecy through interaction with Jews in Babylon, and they may have remembered Balaam’s prophecy that “A star shall come out of Jacob, and a scepter shall rise out of Israel” (Num. 24:17). This was understood by Jews to point to a messianic deliverer (e.g., Dead Sea Scrolls, Damascus Document 7.18–21; Testimonia 9–13). The movement of the star (Matt. 2:9) suggests that it is not a natural phenomenon (e.g., a comet, supernova, or conjunction of planets) but was supernatural, perhaps a guiding angel that appeared as a star, or perhaps some specially created heavenly phenomenon that had the brightness of a star. have come to worship him. The wise men likely traveled with a large number of attendants and guards for the long journey, which would have taken several weeks. For example, if they had come from Babylon by the main trade route of about 800 miles (1,288 km), averaging 20 miles (32 km) per day, the trip would have taken about 40 days.
MATTHEW—NOTE ON 2:3 he was troubled, and all Jerusalem with him. The arrival of this true King of the Jews presents a threat to Herod the Great’s throne and to Israel’s corrupt religious and political leadership in Jerusalem (cf. note on 21:10).
MATTHEW—NOTE ON 2:4 The chief priests gave oversight to temple activities; scribes were the official interpreters of the OT (see note on 8:19). The concept of “King of the Jews” had become associated with the Christ, the Messiah.
MATTHEW—NOTE ON 2:5–6 Bethlehem was by no means least among the rulers of Judah, because it would be the birthplace of the future ruler, the Messiah (Mic. 5:2). The quotation also alludes to a shepherding theme cited at David’s coronation as king over Israel (2 Sam. 5:2).
MATTHEW—NOTE ON 2:9 the star … went before them. Bethlehem was only 6 miles (9.7 km) from Jerusalem, almost directly south, so this implies very specific, localized guidance from the traveling star, which came to rest over the young Jesus’ specific location.
MATTHEW—NOTE ON 2:11 The wise men did not arrive at the time of Jesus’ birth in a manger, but up to two years later, when Jesus was living in a house (see note on v. 16). worshiped him. It is doubtful that these quasi-pagan religious men understood Jesus’ divine nature, but their actions were unknowingly appropriate and wonderfully foreshadowed the worship of Jesus by all the Gentile nations (cf. 28:19; Rom. 1:5; Phil. 2:9–11; Rev. 7:9–10; 21:24). gold and frankincense and myrrh. The number of gifts contributed to the tradition that there were three men, but the actual number is unknown. Frankincense is resin used ceremonially for the only incense permitted on the altar (Ex. 30:9, 34–38). Myrrh is sap used in incense and perfume and as a stimulant tonic. The gifts were likely used providentially to support the family in their flight to Egypt (Matt. 2:13–15).
MATTHEW—NOTE ON 2:13–23 OT Prophecies Are Fulfilled in Jesus the Messiah. Matthew explains how Jesus’ personal history repeats certain aspects of Israel’s national history.
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 2:13 flee to Egypt. The Egyptian border lay approximately 90 miles (146 km) from Bethlehem (see map). Jesus and his family would be safe from Herod the Great in Egypt, since it was outside his jurisdiction.
MATTHEW—NOTE ON 2:15 fulfill. The prophet Hosea recounted how God had faithfully brought Israel out of Egypt in the exodus (Hos. 2:15), which Matthew cites in comparing Israel, God’s “son,” being rescued and delivered, to Jesus, the One who will be revealed as 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 earlier query to the wise men about the time of the appearing of the star (v. 7) gave him an estimated time of birth for his potential challenger.
MATTHEW—NOTE ON 2:17–18 Jeremiah used personification to describe the mothers of Israel (Rachel) mourning for their children who had been removed from the land and carried off into exile, leaving Israel no longer a nation and considered dead (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, one of Herod the Great’s sons, succeeded Herod’s throne over Judea, Samaria, and Idumea and ruled 4 B.C.–A.D. 6 (see Jewish and Roman Rulers). He was hated by the Jews and displayed the same kind of cruelty that had characterized his father’s reign. Caesar Augustus, fearing a revolution from the people, deposed and banished him to Gaul.
MATTHEW—NOTE ON 2:23 Nazareth, in the lower Galilean hills halfway between the Mediterranean Sea and the Sea of Galilee, was a relatively small village (population estimates vary from 200 to 1,600). Luke 1:26–27 and 2:39 indicate that Joseph and Mary had earlier come from Nazareth. 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). Thus Matthew is saying that the OT prophets foretold that the Messiah would be despised (see Ps. 22:6; Isa. 49:7; 53:3; cf. Dan. 9:26), comparable to the way in which the town of Nazareth was despised in the time of Jesus (cf. John 1:46; 7:41, 52). Matthew may also have intended a wordplay connecting the word “Nazareth” to the OT messianic prophecy in Isa. 11:1, since “Nazareth” sounds like the word for “branch” in Hebrew, which was a designation for the Messiah. “Nazarene” has no evident connection with the OT “Nazirite” vow (Num. 6:2; Judg. 13:5), which is spelled differently, has no messianic significance, and has no connection with the town of Nazareth.
MATTHEW—NOTE ON 3:1–17 John the Baptist Prepares for the Appearance of 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. The focus of Matthew’s Gospel now shifts to Jesus’ public ministry.
MATTHEW—NOTE ON 3:1 John the Baptist was born around 6 B.C. to devout parents who were both of the priestly line and well advanced in age (Luke 1:5–25, 39–80). John will play an important historical role in linking God’s saving activity in the OT and his saving activity in the person and work of Jesus.
MATTHEW—NOTE ON 3:2 To repent, or “change one’s mind,” in the OT called for a change in a person’s attitude toward God that impacted one’s actions and life choices; it involved the idea of “turning,” that is, from one way of thinking and living to a different way. Common external signs of repentance included prayers of remorse and confession and renouncing of sin. The term kingdom of heaven is found only in Matthew’s Gospel but is interchangeable with “kingdom of God,” found in the other Gospels (cf. Matt. 19:14 and Mark 10:14). is at hand. The kingdom of heaven has come near to people in the person of Jesus (the Messiah), who was soon to be revealed as the “beloved Son” of the Father (Matt. 3:17), and who himself was soon to begin proclaiming that message of repentance, because “the kingdom of heaven is at hand” (see note on 4:17). Here John calls for the people to remove the obstacles from their lives that might hinder their reception of the Messiah and his kingdom.
MATTHEW—NOTE ON 3:3 John the Baptist fulfills Isa. 40:3 and also the prophecies in Malachi about the messenger who prepares the way before the Lord (Mal. 3:1; cf. Matt. 11:10) and about Elijah (Mal. 4:5–6; cf. Matt. 11:14; 17:10–13; Luke 1:17).
MATTHEW—NOTE ON 3:4 a garment of camel’s hair. John’s appearance would have evoked images of prophecies about “Elijah,” who was to return to prepare the way for God’s wrathful appearance (cf. 2 Kings 1:8; Mal. 3:1; 4:5–6). John’s garments were common to nomadic desert dwellers and thus were associated with poorer people. Locusts and wild honey were not an unusual source of food for people living in the desert (on locusts, see Dead Sea Scrolls, Damascus Document 12.14–15). The desert locust (Gk. akris) is a large grasshopper, still eaten today by poorer people in the Middle East and Africa.
MATTHEW—NOTE ON 3:5–6 going out to him. John’s startling declaration of the nearness of God’s kingdom draws even city dwellers out into the wilderness. “Baptize” (Gk. baptizō) means “to plunge, dip, immerse,” and John was immersing people in the river Jordan. When people were baptized by him, going under the water symbolized both the cleansing away of sin and a passing safely through the waters of judgment and death (cf. Gen. 7:6–24; Ex. 14:26–29; Jonah 1:7–16; see notes on Rom. 6:4; 1 Pet. 3:21). Christians today differ over whether full bodily immersion is required for the symbolism of baptism. Having made the difficult journey from Jerusalem, the people demonstrate their repentance by confessing their sins.
MATTHEW—NOTE ON 3:7 Pharisees. A laymen’s fellowship, popular with the common people and connected to local synagogues, chiefly characterized by adherence to extensive extrabiblical traditions, which they rigorously obeyed as a means of applying the law to daily life. Sadducees. A small group who derived their authority from the activities of the temple. They were removed from the common people by aristocratic and priestly influence as well as by their cooperation with Rome’s rule. (See Jewish Groups at the Time of the New Testament.) brood of vipers. Vipers were well known for their subtle movements and lethal strikes. the wrath to come. The coming Messiah will bring punishment for those who do not repent.
MATTHEW—NOTE ON 3:11 He who is coming after me expresses strong messianic expectation. is mightier than I. John announces the nearness of the kingdom, but the Coming One will arrive with the power of God to inaugurate messianic rule. baptize you with the Holy Spirit and fire. John’s water baptism will be superseded by the baptism associated with the Coming One (see note on 1 Cor. 12:13). Those who repent and trust in him will receive the blessing of the Holy Spirit (cf. Joel 2:28–29; Acts 2:16–21), while the unrepentant will receive the judgment of eternal fire, and even the repentant may undergo a purifying fire.
MATTHEW—NOTE ON 3:12 Winnowing fork (cf. Ruth 3:2) is used figuratively for the separation of the repentant from the unrepentant. The harvest has begun.
MATTHEW—NOTE ON 3:13 The precise location of Jesus’ baptism is disputed, and today competing venues vie for visitors. The traditional baptism site is Qasr el-Yahud, on the western bank of the Jordan River. However, the scene might instead be identified with “Bethany across [i.e., on the eastern side of] the Jordan” as noted in John 1:28 (though this text may imply that John had baptized Jesus earlier and perhaps in a different locale). It is likely that John baptized people in more than one location (cf. Luke 3:3; John 3:23; 10:40).
MATTHEW—NOTE ON 3:14 Jesus goes to the desert to be baptized by John, but John would have prevented him, because he knows Jesus’ identity as the mightier one who brings messianic baptism.
MATTHEW—NOTE ON 3:15 for us to fulfill all righteousness. Jesus’ baptism inaugurates his ministry and fulfills God’s saving activity prophesied throughout the OT, culminating with his death on the cross (cf. John 1:31–34). In so doing, Jesus also endorses John’s ministry and message and links his mission to John’s. Although he needed no repentance or cleansing, Jesus identifies with the sinful people he came to save through his substitutionary life and death (cf. 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” (cf. Isa. 42:1).
MATTHEW—NOTE ON 3:17 The voice from heaven confirms the eternally existing relationship of divine love that the Son and Father share as well as Jesus’ identity as the messianic Son of God (Ps. 2:7). This beloved Son is the triumphant messianic King, yet he is also the humble “servant” into whose hands the Father is well pleased to place the mission to bring salvation to the nations (Isa. 42:1–4).
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 4:1–11 Temptations of the Messiah. The temptations are a diabolical attempt to subvert God’s plan for human redemption by causing Jesus to fall into sin and disobedience, thus disqualifying him as the sinless Savior.
MATTHEW—NOTE ON 4:1 Jesus was led up by the Spirit. The Holy Spirit guided Jesus in his earthly life, providing a pattern for Jesus’ followers to be empowered and led by the Holy Spirit (cf. notes on Gal. 5:16; 5:17; 5:18). The Greek for tempted (peirazō) can also mean “test.” While God clearly never tempts anyone to do evil (see note on James 1:13), he does use circumstances to test a person’s character (e.g., Heb. 11:17). by the devil. Diabolos (Gk. “slanderer, accuser”) is here preceded by the definite article to indicate that this one who tempts Jesus is uniquely “the devil” (see also Matt. 4:5, 8, 11; 13:39; 25:41). Although the devil intends to thwart God’s plan and purposes, the Father uses his evil intention for the good purpose of strengthening Jesus in his messianic role.
MATTHEW—NOTE ON 4:2 fasting forty days and forty nights. Jesus’ experience of 40 days of fasting in the wilderness corresponds to Israel’s experience of 40 years of testing in the wilderness (Deut. 8:2–3). Jesus endured his testing victoriously and obediently. Moses also fasted and prayed for 40 days and nights on two occasions (Ex. 24:18; 34:28; Deut. 9:9, 11, 18, 25; 10:10; cf. Elijah in 1 Kings 19:8). Fasting was a means of focusing intently on prayer. Forty days is about the longest a human can fast without permanent bodily harm.
MATTHEW—NOTE ON 4:3 If you are the Son of God. Jesus, of course, was (and is) the Son of God, but he refused to be tricked by the devil into using his divine prerogatives to make the trial any easier for himself. Jesus obeyed as a man, as the representative for all who believe, so as to “fulfill all righteousness” (3:15) on behalf of his people.
MATTHEW—NOTE ON 4:4 It is written. Jesus responds to each temptation by quoting from Deuteronomy, linking his experience to Israel’s in the desert. In Deut. 8:2 Moses reminds the Israelites of God’s testing through hunger and his miraculous provision of manna.
MATTHEW—NOTE ON 4:5 The holy city is Jerusalem, and the pinnacle of the temple is probably the southeast corner of the temple area, the top of which was some 300 feet (91 m) above the floor of the Kidron Valley (cf. Josephus, Jewish Antiquities 15.411–412). See The Temple Mount in the Time of Jesus.
MATTHEW—NOTE ON 4:6–7 for it is written. The devil’s quotation of Psalm 91 is a blatant misuse of Scripture in an effort to manipulate Jesus. Such a spectacular display as jumping from this great height unharmed would have gained him an enthusiastic following, but it would not have followed the Father’s messianic and redemptive plan of suffering and proclaiming the kingdom of heaven.
MATTHEW—NOTE ON 4:9 fall down and worship me. The devil offers a shortcut to Jesus’ future reign in God’s kingdom—a shortcut that side-steps Jesus’ redemptive work on the cross and comes at the cost of exchanging the love of the Father for the worship of Satan. All these I will give you was a lie (see note on Luke 4:5–8; cf. John 8:44.)
MATTHEW—NOTE ON 4:11 Then the devil left him. Jesus resisted the devil by standing firm on God’s Word, setting an example for his followers (cf. James 4:7; 1 Pet. 5:9). angels came and were ministering to him. Their ministering probably included much needed physical sustenance. All of heaven knew the significance of Jesus’ initial victory in this cosmic battle.
MATTHEW—NOTE ON 4:12–25 Jesus the Messiah Begins His Galilean Ministry. The duration of Jesus’ ministry has traditionally been thought to have been three years: a year of obscurity, a year of popularity, and a year of increasing rejection. Matthew and the other Synoptic Gospels (Mark and Luke) largely omit discussing the first, obscure year, but it is recounted in John’s Gospel (cf. 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. Jesus returns to Galilee amid a gathering storm over the imprisonment of John the Baptist by Herod Antipas, one of the sons of Herod the Great (cf. 11:2; 14:1–12; see Jewish and Roman Rulers).
MATTHEW—NOTE ON 4:13 Capernaum, on the northern shore of the Sea of Galilee (see note on Mark 1:21), will remain Jesus’ base of operations and his new hometown for the duration of his ministry in Galilee.
MATTHEW—NOTE ON 4:16 darkness … light. The region of Zebulun and Naphtali (v. 13) had experienced turmoil under Assyrian domination (2 Kings 15:29) and the Jewish inhabitants had longed for liberation from Gentile rule. 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 narrative (cf. 16:21), indicating that the preparations for Jesus’ messianic ministry are complete. Repent, for the kingdom of heaven is at hand. Jesus’ message builds on that of John the Baptist (see note on 3:2).
MATTHEW—NOTE ON 4:18–22 Peter, James, and John will become the inner circle among Jesus’ 12 disciples.
MATTHEW—NOTE ON 4:18–19 two brothers, Simon (who is called Peter) and Andrew. These brothers had been followers of Jesus for about a year (cf. John 1:35–42) but apparently had returned for a time to their normal work. casting a net into the sea. A circular cast net, 20–25 feet (6.1–7.6 m) in diameter with lead sinkers attached to the outer edge, enveloped fish as it sank. Follow me. Jesus calls them to abandon their ordinary occupations (Matt. 4:20) and accompany him full-time.
MATTHEW—NOTE ON 4:21 A boat, dated from around or before the first century A.D. by radiocarbon analysis and associated pottery, was found in the Sea of Galilee south of Kibbutz Ginnosar in 1986 (see Galilean Fishing Boat). It is consistent with boat representations in mosaics from Migdal/Magdala (also on the Sea of Galilee). Approximately 26.5 feet long and 7.5 feet wide (8 by 2.3 m), it could hold about 15 people (including four rowers and a helmsman). It probably had both fore and aft decks and a central mast and sail, with positions for two sets of oars on both sides.
MATTHEW—NOTE ON 4:22 left the boat and their father. They relinquished commitment to the family business and their livelihood to join Jesus’ messianic mission.
MATTHEW—NOTE ON 4:23 The Galilee region had a population of about 300,000 in 200 or more villages and towns, with no major cities in the area. Jesus’ ministry included teaching disciples and those already familiar with his message, proclaiming truth to those unfamiliar with the message, and healing physical, emotional, and spiritual infirmities. Healing of every disease and every affliction gives an amazing foretaste of the age to come, where there will be no more disease (1 Cor. 15:42–43; Phil. 3:21; Rev. 21:4). Jesus combined ministry that met people’s physical needs with ministry to their minds and hearts (proclaiming the gospel of the kingdom). On synagogues, see note on Luke 4:16 and The Synagogue and Jewish Worship.
MATTHEW—NOTE ON 4:24 Syria. A Gentile region north of Galilee, between Damascus and the Mediterranean Sea.
MATTHEW—NOTE ON 4:25 The great crowds that followed Jesus had responded in some sense to his teaching and healing ministry but had not yet become his disciples (cf. 5:1). Decapolis (Gk. “ten cities”) is the Roman and generally 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 discourses in Matthew (chs. 5–7; 10; 13; 18–20; 24–25). Speaking to his disciples (5:1), Jesus expounds the reality of discipleship lived in the presence and power of the kingdom of God but within the everyday world. Some interpreters have thought the purpose of this sermon was to describe a moral standard so impossibly high that it is relevant only for a future millennial kingdom. Others have thought its primary purpose was to portray the absoluteness of God’s moral perfection and thereby to drive people to despair of their own righteousness, so they will trust in the imputed righteousness of Christ. Both views fail to recognize that these teachings, rightly understood, form a challenging but practical ethic that Jesus expects his followers to live by in this present age. The sermon, commonly called the “Sermon on the Mount,” is probably a summary of a longer message, but the structure is a unified whole. It has similarities to the “Sermon on the Plain” in Luke 6:17–49, but there are also significant differences. The three main theories about their relationship are: (1) they record the same sermon but Matthew and Luke give summaries that report different sections and emphases; (2) they record two different sermons, given on different occasions but repeating much of the same content, as itinerant preachers often do; and (3) either Matthew or Luke, or both, have collected sayings that Jesus gave on different occasions and put them together in a sermon format. View (3) seems to make Matthew’s presentation of this as a single historical event untruthful (cf. Matt. 5:1–2 with 7:28–29; 8:1; and Luke 6:17, 20 with Luke 7:1), and evangelical commentators have not generally adopted it. Views (1) and (2) are both possible, and it is difficult to decide between them.
Jesus’ Five Discourses
View this chart online at http://kindle.esvsb.org/c125
| The authoritative message of the Messiah (Sermon on the Mount) |
chs. 5–7
|
| The authoritative mission of the Messiah’s messengers |
ch. 10
|
| The mysteries of the messianic kingdom revealed in parables |
ch. 13
|
| The community of the Messiah revealed |
chs. 18–20
|
| The delay, return, and judgment of the Messiah (Olivet Discourse) |
chs. 24–25
|
MATTHEW—NOTE ON 5:1–16 Setting, Beatitudes, and Witness of the Kingdom of Heaven. In his Beatitudes, Jesus makes pronouncements to the crowds and religious leaders and gives instructions to his disciples concerning the nature of life in the kingdom (vv. 3–12). He follows this with two piercing metaphors on salt and light to illustrate the impact that the disciples will have on the world around them (vv. 13–16).
MATTHEW—NOTE ON 5:1 mountain. The traditional site of this sermon (though Matthew does not pinpoint the location) is above Tabgha, near Capernaum, on a ridge of hills northwest of the town, with a magnificent view of the Sea of Galilee. A twentieth-century church marks this site today, although down the hill in Tabgha there are remains of a small Byzantine chapel (probably from the 4th century) commemorating the sermon. This ridge is likely also where Jesus went “to a desolate place” (14:13; cf. 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 (cf. 23:2), a position Jesus takes regularly (cf. 13:1–2; 15:29; 24:3–4; 26:55).
MATTHEW—NOTE ON 5:2 While Jesus was seated, he opened his mouth (a Jewish idiom) and taught them, i.e., his disciples who had come to him (v. 1). “Disciples” (Gk. “learners”) were those who had made a commitment to Jesus as the Messiah; the “crowds” (v. 1) were those who were curious and often astounded by his teaching and ministry (7:28–29) yet for the most part remained neutral and uncommitted.
MATTHEW—NOTE ON 5:3–12 The Beatitudes all begin with “Blessed are …” They are called “beatitudes” from Latin beatus, “blessed, happy” (but see note on v. 3). These short statements summarize the essence of the Sermon on the Mount.
MATTHEW—NOTE ON 5:3 Blessed. More than a temporary or circumstantial feeling of happiness, this is a state of well-being in relationship to God that belongs to those who respond to Jesus’ ministry. The poor in spirit are those who recognize they are in need of God’s help. theirs is the kingdom of heaven. It belongs to those who confess their spiritual bankruptcy. On a contrast with the first seven beatitudes, see note on 23:13–36.
MATTHEW—NOTE ON 5:4 those who mourn. The spiritual, emotional, or financial loss resulting from sin should lead to mourning and a longing for God’s forgiveness and healing (cf. 2 Cor. 7:10).
MATTHEW—NOTE ON 5:5 The meek are the “gentle” (cf. 11:29), those who do not assert themselves over others in order to further their own agendas in their own strength, but who will nonetheless inherit the earth because they trust in God to direct the outcome of events. Cf. Ps. 37:11.
MATTHEW—NOTE ON 5:6 Those who hunger and thirst for righteousness recognize that God is the ultimate source of real righteousness, so they long for his righteous character to be evident in people’s lives on earth. They shall be satisfied by responding to his invitation to be in relationship with him.
MATTHEW—NOTE ON 5:7 The kindness and forgiveness that the merciful show to others will also be shown to them.
MATTHEW—NOTE ON 5:8 The pure in heart are those whose pursuit of purity and uprightness affects every area of life. they shall see God. Note the ultimate fulfillment in Rev. 22:4; cf. note on John 1:18. In contrast to Jewish traditions that overemphasized external ritual purity, Jesus taught that purity of heart was most important (cf. note on Matt. 5:28).
MATTHEW—NOTE ON 5:9 peacemakers. Those who promote God’s messianic peace (Hb. shalom, total well-being both personally and communally) will receive the ultimate reward of being called sons of God (see note on Gal. 3:26) as they reflect the character of their heavenly Father.
MATTHEW—NOTE ON 5:10 Those who are persecuted are those who have been wrongly treated because of their faith. God is pleased when his people show that they value him above everything in the world, and this happens when they courageously remain faithful amid opposition for righteousness’ sake.
MATTHEW—NOTE ON 5:11–12 Blessed are you when others revile you and persecute you … on my account. Just as Jesus experienced opposition and persecution, his disciples can expect the same. Their reward may not come on earth, but it surely will be theirs in heaven. so they persecuted the prophets. Throughout history, beginning with Cain’s murder of Abel (Gen. 4:8; cf. 1 John 3:12), there have been those who oppose God’s people.
MATTHEW—NOTE ON 5:13 As salt is beneficial in a number of ways (as a preservative, seasoning, etc.), so are disciples of Jesus who influence the world for good.
MATTHEW—NOTE ON 5:14 light of the world. Jesus’ disciples have the kingdom life within them as a living testimony to those in the world who do not yet have the light.
MATTHEW—NOTE ON 5:15 The typical lamp in a Jewish home was fairly small and was placed on a stand to give maximum illumination.
MATTHEW—NOTE ON 5:16 The world will see the light of the kingdom through the good works done by Jesus’ disciples (and believers today), with the result that the Father who is in heaven will be glorified.
MATTHEW—NOTE ON 5:17–48 The Messianic Kingdom in Relation to the Law. Verses 17–20 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. Jesus then offers six antitheses (vv. 21–48) that contrast proper and false interpretation and application of the OT.
MATTHEW—NOTE ON 5:17 abolish the Law or the Prophets. The “Law” or “Torah” refers to the first five books of the OT, while the “Prophets” includes the rest of the OT, all of which was held to have been written by prophets (cf. Matt. 13:35, which cites Ps. 78:2; on “Law [and the] Prophets,” cf. 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, which looked forward to his great sacrifice of himself, in many events in the history of Israel which foreshadowed his life as God’s true Son, in the laws which only he perfectly obeyed, and in the Wisdom Literature, which sets forth a behavioral pattern that his life exemplified (cf. Matt. 2:15; 11:13; 12:3–6, 39–41, 42; also Luke 24:27). Jesus’ gospel of the kingdom does not replace the OT but rather fulfills it as Jesus’ life and ministry, coupled with his interpretation, complete and clarify God’s intent and meaning in the entire OT.
MATTHEW—NOTE ON 5:18 until heaven and earth pass away. Jesus confirms the full authority of the OT as Scripture for all time (cf. 2 Tim. 3:15–16), even down to the smallest components of the written text: the iota is the smallest letter of the Greek alphabet (or the yod of the Hb. alphabet) and the dot likely refers to a tiny stroke or a part of a letter used to differentiate between Hebrew letters. pass from the Law. The OT remains an authoritative compendium of divine testimony and teaching, within which some elements (such as sacrifices and other ceremonial laws) predicted or foreshadowed events that would be accomplished in Jesus’ ministry (see notes on Gal. 4:10; 5:1) and so are not now models for Christian behavior. 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 refers to all the commands in the OT (although many will be applied differently once their purpose has been “fulfilled” in Christ; v. 17). The rabbis recognized a distinction between “light” commandments (such as tithing garden produce) and “weighty” commandments (such as those concerning idolatry, murder, etc.). relaxes one of the least. Jesus demands a commitment to both the least and the greatest commandments yet condemns those who confuse the two (cf. 23:23–24). The entire OT is the expression of God’s will but is now to be taught according to Jesus’ interpretation of its intent and meaning.
MATTHEW—NOTE ON 5:20 Jesus calls his disciples to a different kind and quality of righteousness than that of the scribes and Pharisees. They took pride in outward conformity to many extrabiblical regulations but still had impure hearts (see 23:5, 23, 27–28). But kingdom righteousness works from the inside out because it first produces changed hearts and new motivations (Rom. 6:17; 2 Cor. 5:17; Gal. 5:22–23; Phil. 2:12; Heb. 8:10), so that the actual conduct of Jesus’ followers does in fact “[exceed] the righteousness of the scribes and Pharisees.”
MATTHEW—NOTE ON 5:21–48 These verses demonstrate that Jesus’ interpretation of the OT is the antithesis of faulty interpretations and applications by the religious leaders. Repeatedly introducing his comments with “You have heard that it was said” (vv. 21, 27, 33, 38, 43), Jesus corrects not the OT (see note on v. 43) but the misunderstandings of the OT that were prevalent at the time.
MATTHEW—NOTE ON 5:21 Premeditated murder is prohibited by the sixth commandment (Ex. 20:13) and under OT law carried the death penalty (Num. 35:31). The prohibition is grounded in the fact that humans are created in the image of God (Gen. 1:26–27; 9:6). Concerning unpremeditated murder (manslaughter), see notes on Deut. 19:4–6 and 19:8–10.
MATTHEW—NOTE ON 5:22 angry. The dangerous and destructive effect of human anger is likewise stressed throughout Scripture (e.g., Prov. 20:2; 22:3; 29:22; 2 Cor. 12:20; Gal. 5:20; Eph. 4:31; Col. 3:8; James 1:20). Anger typically entails a desire to damage or destroy the other person, either in some personal way or literally in the form of murder (cf. Matt. 5:21 and James 4:1–2). Calling someone a fool is closely related to anger, in that it represents a destructive attack on one’s character and identity. Thus Jesus warns that the person who violates another person in this grievous way is liable to the hell of fire.
MATTHEW—NOTE ON 5:23–24 First be reconciled. Reconciliation with the person who has something against you must take precedence even over offering one’s gift in worship. 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. The importance of reconciliation is illustrated by the example of the person who is about to be judged in court. Not to be reconciled will have disastrous consequences on a human level but much more so if one is not reconciled to God. (Regarding the question of Christians and lawsuits, see note on 1 Cor. 6:1.)
MATTHEW—NOTE ON 5:27 Adultery was considered an extremely serious offense (cf. Ex. 20:14) because, in addition to violating another person, it broke the marriage covenant (Mal. 2:14) that was a reflection of the relationship between God and his people.
MATTHEW—NOTE ON 5:28 with lustful intent (Gk. pros to epithymēsai autēn, lit., “for the purpose of lusting for her”). Lust begins in the heart, the center of a person’s identity and will. It is not enough to maintain physical purity alone; one must also guard against engaging mentally in an act of unfaithfulness. Jesus is not adding to OT law but correctly interpreting it, for even in the Ten Commandments God had required purity of heart (Ex. 20:17; cf. 1 Sam. 16:7; Ps. 19:14; 24:4).
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 lust, and the hand represents the physical actions that result from lusting. cut it off. Jesus uses deliberate overstatement to emphasize the importance of maintaining exclusive devotion to one’s spouse. Even things of great value should be given up if they are leading a person to sin. See note on Mark 9:43–48.
MATTHEW—NOTE ON 5:31–32 A certificate of divorce in the ancient world gave a woman the right to remarry (e.g., Mishnah, Gittin 9.3: “The essential formula in the bill of divorce is ‘Lo, thou art free to marry any man’”) and reflects the fact that divorce and remarriage were widely accepted and practiced in the first century world. But I say to you indicates that Jesus does not accept the practice of easy divorce represented in v. 31. Because divorce was widespread in ancient times, God had instituted a regulation through Moses that was intended to uphold the sanctity of marriage and to protect 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). Divorce breaks that union. Sexual immorality (Gk. porneia) can refer to adultery (Jer. 3:9; see also the use of the term in Sir. 23:23), prostitution (Nah. 3:4; 1 Cor. 6:13, 18), incest (1 Cor. 5:1), or fornication (Gen. 38:24; John 8:41). 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 (by the injured party) because of the sexual immorality of one’s spouse, then such a divorce is not morally wrong. But when a man divorces his wife wrongly (i.e., when his wife has not been sexually immoral), the husband thus makes her commit adultery. Even though some female Jewish divorcees would have gone back to live with their parents in shame, many would have sought to remarry (which seems to be the typical situation that Jesus is addressing here). Jesus is thus indicating that such second marriages begin with committing adultery, since the divorce would not have been valid in God’s eyes. (On whether the adultery is onetime or continual, see note on Matt. 19:9.) But Jesus places primary blame on the husband who has wrongly divorced his wife, by stating that he (the husband) “makes her commit adultery.” Whoever marries a divorced woman is not an isolated statement that applies to all divorced women, or it would contradict the “except” clause that Jesus had just given (as well as the further exception in 1 Cor. 7:15). The statement rather continues the same subject that Jesus had mentioned earlier in the sentence, and thus means, “whoever marries such a wrongly divorced woman commits adultery.” See also the notes on Matt. 19:3–9; Mark 10:2–12; Luke 16:18; 1 Cor. 7:15; and Divorce and Remarriage.
MATTHEW—NOTE ON 5:33–37 An oath involved invoking God’s name, or substitutes for it, to guarantee the truth of one’s statements (cf. Num. 30:2). Jesus’ disciples are not to swear at all. Instead, their character should be of such integrity that their words can be believed without an oath.
MATTHEW—NOTE ON 5:38 eye for an eye. This “law of retaliation” (Latin lex talionis) was God’s means of maintaining justice and purging evil from among his people (see Deut. 19:20–21). It was intended to prevent inappropriate punishment (the punishment should fit the crime) and was imposed by civil authorities rather than individuals.
MATTHEW—NOTE ON 5:39 Do not resist the one who is evil. Jesus is not prohibiting the use of force by governments, police, or soldiers when combating evil (see notes on Luke 3:12–14; Rom. 13:1–4; 1 Pet. 2:13–14). Rather, Jesus’ focus here is on individual conduct, as indicated by the contrast with Matt. 5:38, which shows that he is prohibiting the universal human tendency to seek personal revenge (see note on Rom. 12:19). If anyone slaps you on the right cheek pictures a backhanded slap given as an insult (a right-handed person would use the back of the hand to slap someone on the right cheek; cf. Mishnah, Baba Kamma 8.6). The word “slaps” translates Gk. rhapizō, “to slap, to strike with the open hand.” turn to him the other also. One should not return an insulting slap, which would lead to escalating violence. In the case of a more serious assault, Jesus’ words should not be taken to prohibit self-defense (see Luke 12:11; 22:36–38; Acts 22:1; 24:10) or fleeing from evil (see 1 Sam. 19:10; Luke 4:29–30; John 8:59; 10:39; 2 Cor. 11:32–33), for often a failure to resist a violent attack leads to even more serious abuse. Acting in love toward an attacker (Matt. 5:44; 22:39) will often include taking steps to prevent him from attempting further attacks. Jesus’ teaching must be applied with wisdom in the light of related Scriptures that address similar situations (cf. note on 5:42).
MATTHEW—NOTE ON 5:42 Give to the one who begs from you. Christians should help those who are truly needy (and therefore forced to beg), but they are not required to give foolishly (cf. 7:6) or to a lazy person who is not in need (2 Thess. 3:10), or where giving would bring harm rather than benefit.
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. This shows that, in his “you have heard” statements (vv. 21, 27, 33, 38, 43), Jesus is correcting not the OT itself but only misinterpretations of the OT. God’s hatred of evil was a central theme in the OT (e.g., Ps. 5:4–5). Consequently, those who embodied evil were understood to be God’s enemies, and it was natural to hate them (cf. Ps. 26:4–5; 139:21–22), but such hatred is never commanded by God.
MATTHEW—NOTE ON 5:44 Love your enemies. God hates evil, but he still brings many blessings in this life even to his enemies (v. 45) by means of “common grace” (the favor that he gives to all people and not just to believers). These blessings are intended to lead unbelievers to repentance (Acts 14:17; Rom. 2:4). Of course there is a sense in which God hates those who are resolutely and impenitently wicked (cf. Ps. 5:5; 11:5; Eph. 2:3), but God’s blessings of common grace constitute his primary providential action toward mankind here and now.
MATTHEW—NOTE ON 5:45 sons. The children of the heavenly Father are those who respond to his will as expressed in the ministry of Jesus (cf. 12:48–50). (Regarding “sons” [Gk. huioi], see esv Preface.) sun … rain. God shows grace and care for all of his creatures; therefore Jesus’ disciples are to imitate God and love both neighbor and enemy.
MATTHEW—NOTE ON 5:46–47 In Palestine, tax collectors were representatives of the Roman governing authorities. Their tendency to resort to extortion made them despised and hated by their own people (cf. Luke 19:8). Christians should not merely do the same as unbelievers; their transformed lives should result in behavior that shows significantly greater love.
MATTHEW—NOTE ON 5:48 be perfect, as your heavenly Father is perfect. Scripture is a reflection of God himself as he has made his will and character known to his people. As Christians seek to live in conformity to Scripture, they are in fact pursuing the very perfection of God. This verse provides the conclusion and summary to the antithesis section (vv. 21–48), showing that all of the Law and the Prophets find their perfect (Gk. teleios) fulfillment in the perfection of the Father, which is what all Jesus’ disciples are called to pursue.
MATTHEW—NOTE ON 6:1–7:12 The Development of Kingdom Life in the Real World. Jesus sets forth principles for spirituality in religious life (6:1–18), everyday life (6:19–34), and community relationships (7:1–12).
MATTHEW—NOTE ON 6:1–18 Jesus gives examples of how a person’s faith can be expressed in a hypocritical way, when giving to the needy (vv. 2–4), praying (vv. 5–15), and fasting (vv. 16–18).
MATTHEW—NOTE ON 6:1 before other people. Public acts of obedience are valuable and honorable, but if they are done merely for the sake of public recognition, there will be no reward from God (cf. vv. 2, 5, 16).
MATTHEW—NOTE ON 6:2–4 Hypocrites originally referred to Greek actors who wore different masks to play various roles. Jesus criticizes the religious leaders, most notably the Pharisees, for a particular form of hypocrisy: doing right things for the wrong reasons. To give to the needy was one of the pillars of piety, but the religious leaders gave to the needy in order to be praised by others. The tragic irony was that they had received their reward of public and professional acclaim, but that was all the reward they would ever receive, and such fleeting human adulation precludes satisfaction of the deep longing of people’s hearts to stand approved by their Father who sees in secret.
MATTHEW—NOTE ON 6:5–15 Prayer was a pillar of Jewish piety. Public prayer, said aloud in the morning, afternoon, and evening, was common.
MATTHEW—NOTE ON 6:5–6 stand and pray in the synagogues. At the set time of prayer, pious Jews would stop what they were doing and pray, some discreetly, but others with pretentious display. 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 the central concern. shut the door. Though public prayer has value, prayer completely away from public view allows a person (or group) to focus more exclusively on God.
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 (cf. 1 Kings 18:26; Acts 19:34). Jesus is prohibiting mindless, mechanical repetition, not the earnest repetition that flows from the imploring heart (Mark 14:39; 2 Cor. 12:8; cf. Psalm 136; Isa. 6:3).
MATTHEW—NOTE ON 6:9–13 Jesus gives his disciples an example to follow when praying. The prayer has a beginning invocation and six petitions that give proper priorities. The first three petitions focus on the preeminence of God while the final three focus on personal needs in a community context.
MATTHEW—NOTE ON 6:9 Father (Gk. patēr, “father”) would have been “Abba” in Aramaic, the everyday language spoken by Jesus (cf. 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 and runs the risk of irreverence. Nevertheless, the idea of praying to God as “Our Father” conveys the authority, warmth, and intimacy of a loving father’s care, while in heaven reminds believers of God’s sovereign rule over all things. 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). Jesus’ disciples are invited into the intimacy of God the Son with his Father. The concern of this first petition (see note on Matt. 6:9–13) is that God’s name would be hallowed—that God would be 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 advance 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—so that they increasingly reflect his love, obey his laws, honor him, do good for all people, and proclaim the good news of the kingdom. The third petition speaks of God’s will. This means God’s “revealed will” (see note on Eph. 5:17), which involves conduct that is pleasing to him as revealed in Scripture. Just as God’s will is perfectly experienced in heaven, Jesus prays that it will be experienced on earth. The will of God will be expressed in its fullness only when God’s kingdom comes in its final form, when Christ returns in power and great glory (see Matt. 24:30; cf. Rom. 8:18–25; Rev. 20:1–10), but it will increasingly be seen in this age as well (Matt. 13:31–33).
MATTHEW—NOTE ON 6:11 The fourth petition (see note on vv. 9–13) focuses on the disciples’ daily bread, a necessity of life which by implication includes all of the believer’s 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 justified forever from the moment of initial saving faith (Rom. 5:1, 9; 8:1; 10:10). Rather, this is a prayer for the restoration of personal fellowship with God when fellowship has been hindered by sin (cf. Eph. 4:30). Those who have received such forgiveness are so moved with gratitude toward God that they also eagerly forgive those who are debtors to them. On sin as a “debt” owed to God, see note on Col. 2:14.
MATTHEW—NOTE ON 6:13 This final (sixth) petition addresses the disciples’ battle with sin and evil. Lead us not into temptation. The word translated “temptation” (Gk. peirasmos) can indicate either temptation or testing (see notes on 4:1; James 1:13). The meaning here most likely carries the sense, “Allow us to be spared from difficult circumstances that would tempt us to sin” (cf. Matt. 26:41). Although God never directly tempts believers (James 1:13), he does sometimes lead them into situations that “test” them (cf. Matt. 4:1; also Job 1; 1 Pet. 1:6; 4:12). In fact, trials and hardships will inevitably come to believers’ lives, and believers should “count it all joy” (James 1:2) when trials come, for they are strengthened by them (James 1:3–4). Nonetheless, believers should never pray to be brought into such situations but should pray to be delivered from them, for hardship and temptation make obedience more difficult and will sometimes result in sin. Believers should pray to be delivered from temptation (cf. Matt. 26:41; Luke 22:40, 46; 2 Pet. 2:9; Rev. 3:10) and led in “paths of righteousness” (Ps. 23:3). deliver us from evil. The phrase translated “evil” (Gk. tou ponērou) can mean either “evil” or “the evil one,” namely, Satan. The best protection from sin and temptation is to turn to God and to depend on his direction. “For yours is the kingdom and the power and the glory, forever. Amen” (esv footnote) is evidently a later scribal addition, since the most reliable and oldest Greek manuscripts all lack these words, which is the reason why these words are omitted from most modern translations. However, there is nothing theologically incorrect about the wording (cf. 1 Chron. 29:11–13), nor is it inappropriate to include these words in public prayers.
MATTHEW—NOTE ON 6:14–15 forgive others. Jesus reemphasizes the importance of forgiving others, indicating that there is a direct relationship between having been forgiven by God and the forgiveness that his disciples of necessity must extend to others. As in v. 12, forgive your trespasses here refers to restoration of personal relationship with God, not to initial justification (cf. note on v. 12).
MATTHEW—NOTE ON 6:16–18 Various kinds of fasts were commonly practiced in OT times, though the law required only one fast a year, on the Day of Atonement (though fasting is probably implied by the command to “afflict yourselves”; Lev. 16:29–34; 23:26–32). In addition to abstaining from food, people were to humble themselves by praying, mourning, and wearing sackcloth. As with giving (Matt. 6:2–4) and praying (vv. 5–15), fasting is to be a matter of the heart between the Christian and God. when you fast. Jesus assumes that his disciples will fast. Disfigure indicates leaving one’s face unwashed and sprinkled with ashes, with the intention of publicizing the physical hardships of fasting. their reward. See note on vv. 2–4. Anointing and washing (v. 17) signify preparations to enjoy life (cf. Eccles. 9:7–8).
MATTHEW—NOTE ON 6:19–34 The righteousness of the kingdom of heaven works out in the details of one’s personal life. Jesus calls his followers to choose their master, either God or wealth (vv. 19–24), and to choose their outlook on life, either faith or worry (vv. 25–34).
MATTHEW—NOTE ON 6:19 moth … rust … thieves. See note on Luke 12:33–34.
MATTHEW—NOTE ON 6:20 But lay up for yourselves treasures in heaven implies that people often have a choice between activities that lead to greater earthly reward in the present (cf. vv. 2, 5, 16) and those that store up greater future reward in heaven. Elsewhere in the Gospels the consequences of making the wrong choice are shown to be eternally disastrous (see Mark 8:36; Luke 12:20–21).
MATTHEW—NOTE ON 6:21 Throughout Scripture, the heart refers to the center of one’s being, involving one’s emotions, reason, and will.
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, while a bad eye (impaired vision) connotes moral corruption.
MATTHEW—NOTE ON 6:24 Serve (Gk. douleuō) indicates the work of a slave, not an employee. Since a slave is the sole property of one master, he must give the master exclusive service. A disciple’s loyalties cannot be divided—that is, one is either a slave to God or to money.
MATTHEW—NOTE ON 6:25 Therefore … do not be anxious. If one makes the right choices (see vv. 19–24), there is (“therefore”) no reason that one should be anxious. Jesus gives two a fortiori (“how much more”) examples—“look at the birds” (v. 26), “consider the lilies” (v. 28)—to show that, since God cares even for the birds and the lilies, how much more will he care for his own. To be anxious, then, demonstrates a lack of trust in God, who promises that he will graciously care for “all these things” (v. 33; cf. Rom. 8:32). See also Phil. 4:5–6.
MATTHEW—NOTE ON 6:26 Human beings are of more value than animals (cf. 10:31; 12:12) because only humans, out of all God’s creatures, are created “in the image of God” (Gen. 1:27), because God gave the human race dominion over all the earth and all its creatures (Gen. 1:28), and because God loved human beings so much “that he gave his only Son” to die for our sins (John 3:16).
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. 37:2; 102:4). Little faith implies a deficiency rather than an absence of faith (cf. Matt. 8:26).
MATTHEW—NOTE ON 7:1–12 Jesus moves from personal temptations to interpersonal temptations. He warns against inappropriate judging (vv. 1–5) and commends appropriate evaluation (v. 6). He then looks at God’s guidance as the source of the believer’s stability in relationship to others (vv. 7–12).
MATTHEW—NOTE ON 7:1–2 Judge not forbids pronouncing another person guilty before God. But see note on vv. 3–5. For with the judgment you pronounce you will be judged. Undue harshness and a judgmental attitude toward others will result in being treated in much the same way by God.
MATTHEW—NOTE ON 7:3–5 Jesus may have drawn on his background as a carpenter (13:55; Mark 6:3) for his metaphor of a log in your own eye, which of course was hyperbole (intentional overstatement; cf. Matt. 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 even judgment of others, for ultimately the one who feels grieved and humbled over his own sin can help remove the “speck” from others. What Jesus does rule out is pride that views oneself as better than others (cf. Gal. 6:1).
MATTHEW—NOTE ON 7:6 In the ancient world, dogs lived in squalor and scavenged the streets for food (Ps. 59:14–15). Jews considered them unclean and used the term to describe those apart from, or enemies of, Israel’s covenant community (cf. 1 Sam. 17:43; Ps. 22:16; Prov. 26:11). Pigs were rejected by Jews, probably because they too were scavenging animals, and they were unclean according to OT law. Pearls symbolize the great value of the message of the kingdom of heaven (cf. Matt. 13:45–46). Believers are to be merciful, forgiving, and slow to judge (7:1–5), yet they should wisely discern the true character of people and not indefinitely continue proclaiming the gospel to those who adamantly reject it, so that they can move on and proclaim the gospel to others (cf. 10:14; also Acts 13:46; 18:6; Titus 3:10–11).
MATTHEW—NOTE ON 7:7–11 Ask. Disciples should come to God in humility and awareness of need. Seek connects one’s prayer with responsible action in pursuing the will of God. Knock suggests perseverance. Disciples are to persist in prayer, confident that their Father will provide whatever is best for them, according to his sovereign, gracious will.
MATTHEW—NOTE ON 7:11 you … who are evil. Earthly parents have an innate impulse to do what is best for their children, yet they are flawed as a result of sin’s corruption of all humanity through the fall of Adam and Eve (cf. Rom. 5:12–14), and the quality of their parenting does not match God’s. This is an example of a “how much more” argument frequently used in Matthew and Luke (e.g., Matt. 10:25; 12:12; Luke 11:13; 12:24; cf. Heb. 9:14).
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 note on 5:17). The way in which one wants to be treated should determine the way that one treats others. This should come naturally for believers who love God with all their heart and soul and mind, and who love their neighbor as themselves (22:37–40). See note on 5:17.
MATTHEW—NOTE ON 7:13–29 Warning! With Jesus or Against Him? Jesus concludes the Sermon on the Mount by giving the disciples, the crowd, and the religious leaders four basic warnings: they must choose between two gates and roads (vv. 13–14), two kinds of prophets (vv. 15–20), two kinds of disciples (vv. 21–23), and two foundations (vv. 24–27). They are either with Jesus or against him.
MATTHEW—NOTE ON 7:13–14 narrow gate. The way to eternal life is “narrow” in that it is through Jesus alone (cf. note on Acts 4:12). Though the way is hard, those who choose the way that is easy (by seeking the approval of man rather than God) will find that the easy way only leads to destruction—ultimately to eternal punishment and separation from God.
MATTHEW—NOTE ON 7:15–20 Beware of false prophets. Maintaining the earlier balance of not judging (vv. 1–5) yet not being naively accepting (v. 6), Jesus teaches his disciples that they must be wisely discerning when professed prophets come into their midst. The life of the prophet and the results of his influence on others are the fruits that will indicate whether or not his message is consistent with the kingdom life of righteousness. fire. The only thing bad trees are good for is firewood, a striking metaphor of the future judgment for false prophets.
MATTHEW—NOTE ON 7:21–23 The kingdom community must guard against not only false prophets (vv. 15–20) but also false disciples. Lord, Lord. An oral confession of Jesus as Lord does not always indicate a repentant heart.
MATTHEW—NOTE ON 7:22 False disciples may exercise power in Jesus’ name but their activities are meaningless because they deceive themselves and other believers, desiring attention for their own spectacular displays. Mighty works are not proof of the Father’s will since they can come from sources other than God, including demons and human contrivance (cf. Acts 19:13–16; 2 Thess. 2:9–12; Rev. 13:13–14).
MATTHEW—NOTE ON 7:23 then will I declare to them. Jesus says that he will one day exercise the prerogative of condemning people to hell, something that only God can do (cf. note on John 5:22). Though these condemned prophets appeared to belong to Jesus, they were never truly saved, for Jesus never knew them (cf. note on Matt. 7:21–23).
MATTHEW—NOTE ON 7:24–27 hears these words of mine and does them. A parable brings the Sermon on the Mount to a close as Jesus calls for his audience to decide between himself and the religious establishment, drawing 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 (cf. James 1:22–23 and 2:20–22 and notes on these verses). wise man. Disciples who build their lives on the bedrock of Jesus and his message of the kingdom of heaven are truly wise, regardless of the shifting cultural or religious fashions.
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 the bedrock in order to establish the foundation for his house.
MATTHEW—NOTE ON 7:26–27 on the sand. The religious establishment had embraced a mere surface righteousness built on an unstable foundation of religious pretense.
MATTHEW—NOTE ON 7:28–29 Astonished suggests a variety of emotional reactions to Jesus’ words, but not a commitment of faith. While the scribes cite other rabbis, Jesus has inherent divine authority.
MATTHEW—NOTE ON 8:1–9:38 The Authoritative Power of the Messiah: Kingdom Power Demonstrated. Jesus has shown himself as the Messiah in word through his teaching (chs. 5–7) and now shows himself to be the Messiah in deed through the performance of many miracles, demonstrating that the kingdom of God truly has arrived.
MATTHEW—NOTE ON 8:1–9:8 Healings, Discipleship, and Overpowering Satan’s Strongholds. Jesus’ mission involves ministering to the marginalized (8:1–17), disappointing the messianic expectations of some who wanted to follow him (8:18–22), and overthrowing Satan’s strongholds (8:23–9:8).
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 which were highly contagious (see Leviticus 13–14). Lord (Gk. kyrios) is the title of respect (similar to “Sir”) that people commonly used when they came to Jesus for aid, though in contexts that show knowledge of its OT background it can be an affirmation of deity (see note on 1 Cor. 12:4–6). make me clean. Not only was leprosy a disease, it made the leper as well as anyone who touched him ceremonially unclean (Lev. 13:45–46; Num. 5:2–4; cf. Leviticus 15). But when Jesus touched him, he was healed, and Jesus did not become unclean.
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 carefully avoids stirring up a misunderstanding of his messianic identity. Although miracles attest to the authenticity of his message concerning the kingdom’s arrival, he does not want to draw crowds who come simply for the sake of miracles. For other instances of what some have called the “messianic secret,” see 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 Luke’s account (Luke 7:1–5), others came to Jesus on his behalf, but Matthew does not mention them. The accounts are not contradictory; Matthew, as is often the case, simply abbreviates the story. He actually reports what the centurion said through his messengers, based on the idea that what a person does through an agent is what the person himself does (cf. note on John 3:17).
MATTHEW—NOTE ON 8:8 Addressing Jesus as Lord (cf. v. 2), the Roman centurion reveals a remarkable sensitivity for Jewish traditions, saying that he is unworthy of receiving Jesus into his Gentile home. A Jew who entered the home of a Gentile became ceremonially unclean (see Acts 10:28).
MATTHEW—NOTE ON 8:10 The centurion seems to understand what no one in Israel understands: Jesus is the long-awaited Messiah. Jesus marveled, commending the centurion for his exemplary faith and censuring Israel for lack of faith.
MATTHEW—NOTE ON 8:11–12 recline at table. The peoples of the earth who respond to Jesus’ ministry will join the patriarchs at the end-time messianic banquet in the kingdom of heaven (Rev. 19:9), fulfilling God’s promise to Abraham (Gen. 12:3). But the sons of the kingdom (a Semitic term for national Israel) 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 in Matthew (cf. Matt. 13:42, 50; 22:13; 24:51; 25:30) and in Luke 13:28.
MATTHEW—NOTE ON 8:14 The home belonged to both Peter and his brother Andrew (Mark 1:29). Peter’s mother-in-law was afflicted with a fever, perhaps malaria.
MATTHEW—NOTE ON 8:16–17 He took our illnesses and bore our diseases. A reference to Isaiah’s prophecy of the servant (Isaiah 53), focusing on Jesus’ messianic role as healer (see Isa. 53:5; cf. note on Matt. 11:3–5). The fact that not all sicknesses have a demonic origin is seen in the distinction between the healings of the sick and the casting out of spirits from those oppressed by demons.
MATTHEW—NOTE ON 8:19 scribe. An expert in handling written documents. In Israel, scribes’ duties included teaching, interpretation, and regulation of the law (see note on 2:4).
MATTHEW—NOTE ON 8:20 Son of Man (see note on John 1:51; cf. Dan. 7:13) is Jesus’ favorite self-designation, indicating the true meaning of his identity and ministry: (1) the humble servant who has come to forgive common sinners (cf. 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). nowhere to lay his head. Since believers can expect to be treated as Jesus was (John 15:18; cf. 16:33), the Christian life will not be one of ease and comfort.
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 rises above all other allegiances. Anything that hinders unqualified commitment to him and to the new covenant family of faith must be set aside.
MATTHEW—NOTE ON 8:23–24 great storm (Gk. seismos, “violent shaking, earthquake”). Although the Sea of Galilee is located in the earthquake-prone Jordan Rift Valley, Matthew also mentions “winds” (v. 26), which points in the direction of a powerful storm that created large waves that shook the boat. This boat may have been similar to the one discovered in Galilee in 1986 (see note on 4:21 and illustration).
Galilean Fishing Boat
This illustration shows the type of boat that Jesus and his disciples probably used, based on the remains of an approximately 2,000-year-old fishing boat found on the northwestern shore of the Sea of Galilee. It could hold 15 men, and was 26.5 feet long, 7.5 feet wide, and 4.5 feet high (8.1 x 2.3 x 1.4 m).
MATTHEW—NOTE ON 8:26 Little faith (Gk. oligopistos) is not “no faith” (Gk. apistos), but “ineffective,” “defective,” or “deficient” faith (cf. 6:30). Jesus calls the disciples to a clearer understanding of who he is. rebuked. Jesus is able to command even the forces of nature, just as God in the OT “rebukes” the sea, showing his sovereign control over the natural world (2 Sam. 22:16; Ps. 18:15).
MATTHEW—NOTE ON 8:27 Marveled (Gk. thaumazō, “to wonder, be amazed”) is different from the term used to describe the reaction of the crowds (“astonished,” 7:28), yet even the disciples do not yet fully grasp Jesus’ identity.
MATTHEW—NOTE ON 8:28 Other side often marks the movement from a Jewish to a Gentile territory and vice versa (e.g., 14:22; 16:5). Gadarenes refers to both the town of Gadara (modern Umm Qais), about 6 miles (9.7 km) southeast of the Sea of Galilee, and also the surrounding region (see Mark 5:1).
MATTHEW—NOTE ON 8:29 Son of God. The demons recognize that one of Satan’s strongholds, the spirit world, is being invaded and overpowered. 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 would have been raised for food in this Gentile region on the east shore of the Sea of Galilee, and the local people were very upset (all the city … begged him to leave) at the loss of this large herd (about 2,000, Mark 5:13). The pigs’ fate in the sea prefigures and pictures the final fate of demons, when God defeats Satan and throws him into the lake of fire (Rev. 20:10). Jesus accomplished the decisive defeat of Satan in his earthly ministry (Matt. 4:1–11; Luke 10:18–19), and ultimately in his crucifixion and resurrection (John 12:31; Col. 2:15; Heb. 2:14–15).
MATTHEW—NOTE ON 9:1 Jesus returned to his own city, Capernaum, the home base of his ministry in Galilee. The healing probably took place in Peter’s home (cf. 8:14–15).
MATTHEW—NOTE ON 9:2 paralytic. Jesus had already cured paralysis (4:24; 8:6), and these people had no doubt heard of his miraculous powers. Your sins are forgiven implies that in this case sin and sickness are related but also that, of the two, sin is the more fundamental problem. Though individual sin is not always the direct cause of a person’s disease or illness (John 9:2–3), ultimately all corruption and death result from the entrance of sin into the world (see Gen. 2:17; 3:16–19).
MATTHEW—NOTE ON 9:3 blaspheming. The scribes believed Jesus was dishonoring God by taking upon himself the prerogative to forgive sins, which only God can do (cf. 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 an explicit evidence of his divinity, since only God has that prerogative. That the man rose and went home is visible evidence of Jesus’ authority.
MATTHEW—NOTE ON 9:9–38 Unexpected Discipleship, Miracles, and Workers. Jesus reveals his unexpected definition of discipleship (vv. 9–17) and demonstrates extraordinary compassion through his unexpected miracles (vv. 18–34). The underappreciated are called to follow him, while the religious leaders continue to resist him.
MATTHEW—NOTE ON 9:9 Matthew. See Introduction: Author and Title. sitting at the tax booth. The Jews probably considered Matthew a traitor, since collecting taxes entailed cooperation with the Roman occupiers of Palestine. rose and followed him. Matthew had likely witnessed Jesus’ public teaching and healings and was now ready to join him.
MATTHEW—NOTE ON 9:10 tax collectors. See notes on v. 9 and 5:46–47. Pharisees would have regarded as sinners anyone who failed to keep God’s law as they interpreted it, and the term here seems to reflect a commonly understood meaning by which it included both people guilty of publicly known sin and others who did not keep the strict purity requirements of the Pharisees.
MATTHEW—NOTE ON 9:11 Pharisees. See note on 3:7.
MATTHEW—NOTE ON 9:12 those who are well … those who are sick. The Pharisees considered themselves “healthy” before God because of their observance of the law, and thus they were blind to their spiritual sickness. Jesus’ point is that only those who realize their need come to him to receive the help they need.
MATTHEW—NOTE ON 9:13 I came not to call the righteous, but sinners. Jesus’ offer of salvation to sinners threatens the Pharisees’ way of life, yet it is at the heart of the gospel he came announcing. “I desire mercy, and not sacrifice” is a quotation from Hos. 6:6 (see note). “Sacrifice” summarized observance of religious rituals. More important to God was “mercy” (the Septuagint rendering of Hb. hesed, meaning “steadfast love”), which would 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 (cf. Isa. 62:5; Hos. 2:19–20). The arrival of the kingdom of heaven is cause for a time of rejoicing, similar to what is experienced during marriage ceremonies (cf. Matt. 25:10).
MATTHEW—NOTE ON 9:16–17 unshrunk cloth on an old garment. Rather than patching up the traditional practices of righteousness within religious Judaism, Jesus has come to offer real growth in kingdom righteousness, which is like when new wine is put into fresh wineskins.
MATTHEW—NOTE ON 9:18 Though Jairus was a ruler (cf. Mark 5:22 and Luke 8:41) and a man of considerable influence, he knelt before Jesus, the appropriate position to take before God. she will live. Evidence of Jairus’s deep faith in Jesus, in the face of death.
MATTHEW—NOTE ON 9:20 discharge of blood. Her plight is heightened by its duration (twelve years), leaving her hopeless and in an anemic, weakened condition. Moreover, her hemorrhaging would have made her ceremonially unclean, which would have excluded her from normal social and religious relations.
MATTHEW—NOTE ON 9:22 your faith has made you well. Faith itself does not do the healing; God does. But the woman’s faith was the divinely appointed means for her bodily healing, as well as for her spiritual salvation.
MATTHEW—NOTE ON 9:23 flute players and the crowd. Professional mourners were customarily hired to assist at funerals, usually including flutists and wailing women (making a commotion). Since bodies decomposed quickly in Palestine, mourners had to assemble fairly soon after a death.
MATTHEW—NOTE ON 9:24–26 took her by the hand. Touching a corpse rendered a person unclean for seven days (Num. 19:11–21), but Jesus brings the girl to life, transforming uncleanness into purity. Jesus’ power over death anticipates his later raising of Lazarus and his own resurrection (Matt. 28:1–10; John 10:17–18; 11:25–26; etc.).
MATTHEW—NOTE ON 9:27 This account of the healing of two blind men has significant differences from the healing of Bartimaeus (20:29–34; Mark 10:46–52; Luke 18:35–43) and should not be thought of as the same event. Jesus no doubt healed many blind people over the course of his ministry. Son of David. A reference to the promised messianic deliverer from the line of David whose kingdom will continue forever (2 Sam. 7:12–16), and the first of several times in Matthew that people refer to Jesus by this title (see Matt. 12:23; 15:22; 20:30, 31; 21:9, 15; 22:42; cf. 1:1). The messianic age was to bring healing to the blind (Isa. 29:18; 35:5).
MATTHEW—NOTE ON 9:30 See that no one knows about it. See note on 8:4. Cf. 12:16; 16:20; 17:9.
MATTHEW—NOTE ON 9:32–33 a demon-oppressed man. Demonic influence manifests itself in a variety of forms; here it prevents the man from speaking (see also 12:22).
MATTHEW—NOTE ON 9:34 He casts out demons by the prince of demons. The Pharisees were unable to recognize that God was doing something unique in the teaching and works of Jesus, so they attributed his powers to the only other existing source, since they could not deny the reality of the miraculous works that Jesus had done. But the truthfulness of Jesus’ teachings, the moral excellence of his character, and his ministry of doing good should have convinced them otherwise (cf. 7:16; John 3:2; 9:31–33).
MATTHEW—NOTE ON 9:36–38 The compassion of Jesus is a repeated theme in Matthew (cf. 14:14; 15:32) and throughout both the OT (e.g., Deut. 30:3; 1 Sam. 23:21; Ps. 103:13; Isa. 49:15; 54:8; Lam. 4:10) and the NT, where Christians are especially admonished to show compassion to those in need (e.g., Col. 3:12; Heb. 10:34; cf. James 5:11). like sheep without a shepherd. The leaders have failed in their responsibility, but Mic. 5:4 predicted that the Messiah would “shepherd” his people. Given the helplessness and the need of the crowds, Jesus’ disciples are urged to pray earnestly that the Lord (shifting metaphors) would send out laborers into his harvest, since many are ready to receive the good news of the kingdom—a prayer that is as urgent today as it was when Jesus’ original disciples heard his words.
MATTHEW—NOTE ON 10:1–42 The Authoritative Mission of the Messiah’s Messengers. This second major discourse of Jesus (see Introduction: Key Themes; Literary Features) 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 embody as they carry out that mission (vv. 24–42).
MATTHEW—NOTE ON 10:1–15 Commissioning and Instructions for the Short-term Mission to Israel. Jesus commissions (vv. 1–4) and instructs (vv. 5–15) the Twelve, sending them out with his message and power.
MATTHEW—NOTE ON 10:1 Jesus calls the disciples to him as an initial answer to the prayer for the Lord to send workers (9:38). twelve. Probably reflective of the 12 tribes of Israel and symbolic of the continuity of God’s plan of salvation. The disciples will have authority … to heal every disease just as Jesus did (e.g., 4:23; 9:35).
MATTHEW—NOTE ON 10:2 Apostles (plural of Gk. apostolos; used only here in Matthew; see note on Rom. 1:1) describes those commissioned to be Jesus’ special representatives, while “disciples” (Matt. 10:1) was also used more broadly to refer to anyone who believed in Jesus. Peter heads all the lists of the Twelve (cf. Mark 3:16–19; Luke 6:13–16; Acts 1:13) and serves as their spokesman. Peter, along with James and John, made up Jesus’ inner circle.
The Twelve Apostles*
View this chart online at http://kindle.esvsb.org/c126
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Matthew 10:2–4
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Mark 3:16–19
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Luke 6:14–16
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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 10:3–4 There is remarkable diversity among the 12 apostles, including fishermen, a tax collector (Matthew), and a zealous revolutionary (Simon the Zealot). Judas Iscariot is always listed last; “Iscariot” most likely denotes where he was from. He was the treasurer for the group (John 12:6) and the betrayer of 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, which was surrounded on all sides by Gentile territory except for Samaria to the south (see note on John 4:4). Though the gospel would later go to the whole world (see Acts 1:8), Jesus’ initial ministry was to the Jewish people.
MATTHEW—NOTE ON 10:6 Lost sheep of the house of Israel denotes the whole lost nation of Israel rather than just part of it. God’s plan is that the gospel would be proclaimed first to the Jew, then to the Gentile (cf. Acts 1:8; Rom. 1:16; 2:9–10).
MATTHEW—NOTE ON 10:7–8a And proclaim … “The kingdom of heaven is at hand.” Heal the sick … Jesus instructed the 12 disciples to minister to both the spiritual and the physical needs of the lost. Thus the apostles’ message (the kingdom of heaven) is the same as that of Jesus (3:2; 10:1), and their power is an extension of Jesus’ own power (“authority,” v. 1), enabling them to do the same works he has done.
MATTHEW—NOTE ON 10:8b You received without paying; give without pay. The disciples have received the gift of the kingdom of heaven, and they are likewise to share this gospel freely. But see note on vv. 9–10.
MATTHEW—NOTE ON 10:9–10 Acquire no gold or silver … or sandals or a staff. Jesus is not prohibiting the Twelve from owning any of these items; rather, he is stressing the specific requirements of this particular mission. This is to be a relatively quick preaching journey, so they are not to spend time procuring extra supplies; those to whom they minister must support their mission (for the laborer deserves his food). Although some have seen a contradiction between the commissioning of the 12 disciples in Matthew (and Luke 9:3) as compared to a similar commissioning account in Mark 6:8–9, it seems best to understand the two accounts as being complementary—that is, that they report two different parts of a longer set of instructions, in which Jesus told the Twelve not to acquire new supplies, but that they could take the essential supplies needed for the journey, i.e., the staff and sandals that they already had. See also note on Luke 9:3.
MATTHEW—NOTE ON 10:11 Worthy indicates someone who responds positively to the disciples’ message.
MATTHEW—NOTE ON 10:13 Individuals (v. 14), homes (v. 13), or cities (v. 11) that receive the greeting, “peace be to this house” (cf. Luke 10:5), show that they recognize the Twelve as God’s emissaries.
MATTHEW—NOTE ON 10:14 shake off the dust from your feet. A sign used by Jews after leaving a Gentile region. For the missionaries it is a sign of judgment on those rejecting the gospel (cf. Acts 13:51).
MATTHEW—NOTE ON 10:15 it will be more bearable on the day of judgment. Increased understanding of God’s revelation means increased responsibility.
MATTHEW—NOTE ON 10:16–23 Instructions for the Long-term Mission to the World. Jesus prepares his disciples for a worldwide mission to the Gentiles and for the persecution that will inevitably accompany their mission.
MATTHEW—NOTE ON 10:16 sheep in the midst of wolves. Jesus warns the disciples about the persecution that missionary disciples will endure. wise as serpents and innocent as doves. The serpent was the symbol of shrewdness and intellectual cunning (Gen. 3:1; Ps. 58:4–5), while the dove was emblematic of simple innocence (Hos. 7:11).
MATTHEW—NOTE ON 10:17 Synagogues were not only places of worship but also places where discipline was carried out (flog).
MATTHEW—NOTE ON 10:18 to bear witness before them and the Gentiles. As Jesus foretold, the early church leaders would be called before Jewish officials (Acts 4:1–22), the secular authorities of Israel (Acts 12:1–4), and Rome (Acts 14:5).
MATTHEW—NOTE ON 10:19–20 Jesus encourages the disciples not to be anxious because the same Spirit who has guided and empowered Jesus (4:1; cf. 1:18, 20; 3:1) will speak through his disciples amid their most difficult challenges.
MATTHEW—NOTE ON 10:22 hated by all for my name’s sake. Jesus’ disciples have the privilege of carrying his name, but the antagonism and hatred that is directed toward him will naturally shift to them (cf. 24:9). endures … will be saved. Cf. notes on 2 Tim. 2:11–13 and Jude 21.
MATTHEW—NOTE ON 10:23 you will not have gone through all the towns of Israel before the Son of Man comes. Several interpretations have been suggested: the coming of the Son of Man may refer to (1) Jesus’ resurrection, when he came back from the dead, (2) his sending of the Spirit at Pentecost, (3) his coming in judgment on Jerusalem when it was destroyed in A.D. 70, or (4) the second coming of Christ at the end of the age. Option (4) helps make sense of the larger fact: that the mission to Israel must continue alongside the mission to the nations until Jesus returns. But interpretations (1) and (3) also have significant arguments to support them, and they give a more natural explanation for the need for haste in reaching “all the towns of Israel.” In the case of (4), v. 23 is understood in light of the preceding verses (vv. 16–22), as a reference to the widespread persecution that occurred prior to the fall of Jerusalem and the destruction of the Jewish temple in A.D. 70. In this case, the judgment on Israel reflected in these events is pictured as a foreshadowing of the final judgment that will come upon all who reject Christ as their Savior, when Christ comes in power and great glory at the end of the age.
MATTHEW—NOTE ON 10:24–42 Characteristics of Missionary Disciples. These characteristics are to guide all disciples as they carry out Jesus’ mission to the world.
MATTHEW—NOTE ON 10:24 A disciple is not above his teacher. The ultimate goal of a disciple is to be like his master—a well-established belief in Judaism and the Greco-Roman world.
MATTHEW—NOTE ON 10:25 Beelzebul (cf. 12:24, 27) means “master of the house” and refers to Satan. The accusation that Jesus (the real “master of all”) was really Satan is shockingly perverse; how much more, then, should Jesus’ own disciples expect to be falsely accused and maligned.
MATTHEW—NOTE ON 10:27 proclaim on the housetops. Up to now Jesus has consistently called for secrecy (see note on 8:4), but the time is approaching when the secret will be proclaimed universally.
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 (cf. 5:26). apart from your Father. God is sovereign over even the most insignificant events.
MATTHEW—NOTE ON 10:30–31 Fear not, therefore. Since the heavenly Father gives constant sovereign supervision even to seemingly insignificant creatures, surely he will also care for his disciples in their mission to proclaim the good news of the kingdom. more value. See note on 6:26.
MATTHEW—NOTE ON 10:32–33 everyone who acknowledges me before men. A Christian can easily avoid persecution by denying that he or she is Jesus’ disciple. But the true disciple does not fear death (v. 28) and will publicly acknowledge and confess Jesus. whoever denies me. The eternal consequences for those who deny Christ, in fact, will be far worse than the persecution that they sought to avoid.
MATTHEW—NOTE ON 10:34–37 Sword is a metaphor for the inevitable separation between those who believe in Christ and those who do not, even within a family (i.e., faith in Christ may set a man against his father). Jesus’ own family opposed him before they came to recognize 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 unqualified allegiance, something even the most esteemed rabbi did not demand. The central point of Matt. 10:34–37 is that love of God and his kingdom must take precedence over every other human relationship.
MATTHEW—NOTE ON 10:38 take his cross (cf. 16:24). Crucifixion is a shocking metaphor for discipleship. 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 10:40 Whoever receives you receives me. Christ’s disciples bear his message and his authority (cf. v. 1), so to receive them is to receive Jesus.
MATTHEW—NOTE ON 10:41–42 prophet. One who speaks for God. will receive a prophet’s reward. Will share in the reward God gives the prophet, for the helper also played a part in the prophet’s work. righteous person. One who has the righteousness that comes from obeying Jesus. one of these little ones. That is, anyone in need, especially those of “little” standing, who may be overlooked as leaders focus on those more prominent in the community (cf. James 2:1–7).
MATTHEW—NOTE ON 11:1–12:50 Opposition to the Messiah Emerges. Resistance to Jesus’ ministry has appeared occasionally (e.g., 9:3–4) but now begins to build significantly, occasioned first by the innocuous questions of John the Baptist (11:2–19), then through the overt hostility of the Jewish religious leaders (12:1–45).
MATTHEW—NOTE ON 11:1–30 Jesus, John the Baptist, and Ministry in Galilee. Jesus responds to John the Baptist’s questions (vv. 2–6) with a mild rebuke and a glowing tribute (vv. 7–19). He then speaks words of judgment on the unrepentant (vv. 20–24) and words of invitation to those who would find their rest in him (vv. 25–30).
MATTHEW—NOTE ON 11:1 When Jesus had finished signals the conclusion of the Mission Discourse (ch. 10) and provides a transition to the next section. he went on from there to teach and preach in their cities. Jesus carried on his mission while the Twelve went on theirs (ch. 10).
MATTHEW—NOTE ON 11:2 when John heard in prison. John had been imprisoned by Herod Antipas, and as he awaited death (see 14:1–12) he presumably heard about Jesus’ ministry.
MATTHEW—NOTE ON 11:3–5 Are you the one who is to come? John is probably concerned because his present imprisonment does not match his understanding of the Coming One’s arrival, which was to bring blessing on those who repented and judgment on those who did not (see note on 3:11). Jesus’ ministry, however, is in line with prophetic promises about the time of salvation, as seen especially in these descriptions that recall the words of Isaiah: the blind receive sight (cf. 9:27–31; Isa. 29:18; 35:5), the lame walk (Isa. 35:6; cf. Matt. 15:30–31), lepers are cured (Isa. 53:4; cf. Matt. 8:1–4), the deaf hear (Isa. 29:18–19; 35:5; cf. Mark 7:32–37), the dead are raised (Isa. 26:18–19; cf. Matt. 10:8; Luke 7:11–17; John 11:1–44), and the good news is preached to the poor (Isa. 61:1; cf. 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; cf. Isa. 62:1).
MATTHEW—NOTE ON 11:6 blessed is the one who is not offended by me. The beatitude is a mild rebuke; John and his disciples must be open to God’s unfolding plan, even though Jesus’ ministry did not exactly match their messianic expectations (see note on vv. 3–5).
MATTHEW—NOTE ON 11:10 who will prepare your way. See note on 3:3.
MATTHEW—NOTE ON 11:11 Those born of women is a Jewish idiom for ordinary human birth (cf. Job 14:1; 15:14; 25:4), and Jesus implicitly contrasts this with the new birth into the kingdom of heaven. no one greater. John’s mission was uniquely privileged because he prepared the way for the Messiah and the kingdom. greater than he. But those in the kingdom of heaven have the greater privilege because they have actually entered the kingdom (in its new covenant reality) and become partakers in the new covenant through the blood of Christ. (On the salvation of believers in the OT, see Romans 4; see also notes on Matt. 22:31–32; Rom. 10:14–15; Heb. 11:4.)
MATTHEW—NOTE ON 11:12 That the kingdom has suffered violence (Gk. biazō) probably indicates opposition from the religious establishment, and the violent take it by force probably refers to the actions of specific evil people like Herod Antipas, who had arrested John.
MATTHEW—NOTE ON 11:13 all the Prophets and the Law prophesied until John. John the Baptist was the last of a long history of OT prophets that looked forward to the coming of Christ.
MATTHEW—NOTE ON 11:14 he is Elijah who is to come. Malachi had prophesied that “Elijah” would prepare the way for the Messiah (Mal. 3:1; 4:5; see note on Mal. 4:4–6). He did not actually imply only a literal reappearance of Elijah, and 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), thereby fulfilling Malachi’s prophecy.
MATTHEW—NOTE ON 11:16 this generation. The crowds and the religious leaders who have rejected John’s and Jesus’ ministries. They are like selfish and stubborn children, always insisting on their own way.
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 conform to their expectations and do what they want.
MATTHEW—NOTE ON 11:18–19 neither eating nor drinking. Some apparently accused John of demonic influence because of his appearance and ascetic 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 (Gk. sophia) would be justified (vindicated) by the righteous fruit of John’s and Jesus’ life and ministry.
MATTHEW—NOTE ON 11:20–24 Chorazin, Bethsaida, and Capernaum were the cities in which most of Jesus’ miracles were performed, and yet their occupants rejected Jesus’ mission and remained unrepentant. For Bethsaida and Capernaum, see notes on Mark 1:21; Luke 9:10. Chorazin has been identified with Khirbet Karazeh, just northwest of Capernaum. Tyre and Sidon were Gentile cities in Phoenicia (see Mark 7:24) and were often the object of condemnation by OT prophets for their Baal worship and arrogant materialism. Sodom was the epitome of a “city of sin.” Yet, Jesus says, even Sodom would have repented if it had witnessed his miracles and the reality of the kingdom.
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 are unrepentant and stubbornly refuse to accept the gospel. little children. Those who receive the gospel in simple faith (cf. 18:1–5).
MATTHEW—NOTE ON 11:27 All things have been handed over to me by my Father. This reveals the profound divine self-consciousness of Jesus, as well as the supreme authority of the Father within the Trinity, by which he has delegated authority over “all things” to the Son. “All things” probably refers to everything needed with respect to the carrying out of Christ’s ministry of redemption, including the revelation of salvation to those to whom he chooses to reveal the Father. no one knows the Son except the Father. In both Jesus’ incarnate state and his eternal state as Son, the Father and the Son share an exclusive relationship, including a direct and immediate knowledge of each other.
MATTHEW—NOTE ON 11:28 Come to me is an invitation to trust Jesus personally, not merely to believe historical facts about him. All who labor and are heavy laden refers in the immediate context to those oppressed by the burden of religious legalism imposed on people by the scribes and Pharisees. But the wider application is that Jesus provides “rest for your souls” (v. 29)—that is, eternal rest for all who seek forgiveness of their sins and freedom from the crushing legalistic burden and guilt of trying to earn salvation by good works.
MATTHEW—NOTE ON 11:29 yoke. The wooden frame joining two animals (usually oxen) for pulling heavy loads was a metaphor for one person’s subjection to another, and a common metaphor in Judaism for the law. The Pharisaic interpretation of the law, with its extensive list of proscriptions, had become a crushing burden (cf. 23:4) but was believed by the people to be of divine origin. Jesus’ yoke of discipleship, on the other hand, brings rest through simple commitment to him (cf. 1 John 5:3).
MATTHEW—NOTE ON 12:1–45 Confrontations with the Pharisees. The Pharisees accuse Jesus of violating the Sabbath (vv. 1–14), suggest he is in league with Satan (vv. 22–37), and demand a cosmic sign (vv. 38–42). Jesus vindicates himself as lord of the Sabbath (v. 8), divine servant of justice (v. 18), and the Spirit-empowered inaugurator of the kingdom of God (v. 28). Judgment will come upon the hard-hearted blasphemers (vv. 30–45), but those who follow Jesus are his true family (see vv. 46–50).
MATTHEW—NOTE ON 12:1 pluck heads of grain. The edges of a field were not normally harvested, so that the poor and hungry, foreigners, orphans, and widows could gather food for themselves (see Lev. 19:9; 23:22). This law showed the compassion of God for those in need.
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, representing God’s covenant with the 12 tribes of Israel, were to be baked and placed in the tabernacle on each Sabbath as an offering. The bread was only to be eaten by the priests (Lev. 24:5–9), but Scripture does not condemn David for eating the bread during his escape from Saul. The law was intended to serve God’s people, rather than God’s people being intended to serve the law (cf. Mark 2:27).
MATTHEW—NOTE ON 12:5 The fact that priests, in carrying out their duties, had to work on (and thus “profane”) the Sabbath, but were guiltless in doing so, shows that God made allowances within the law.
MATTHEW—NOTE ON 12:6 something greater. The Sabbath points to Christ (see v. 8) and to the “rest” he gives from the impossible task of earning salvation by good works (cf. 11:28).
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. As Messiah, Jesus authoritatively interprets every aspect of the law (cf. 5:17–48) and here points out the Pharisees’ blindness to the actual intent of the Sabbath—to bring rest and well-being. This final argument in response to the Pharisees’ challenge (12:2) is the decisive argument—that because of who Jesus is, he has the authority to interpret the law.
MATTHEW—NOTE ON 12:9–10 heal on the Sabbath. In rabbinic teaching, numerous regulations defined minute categories of “work” that were prohibited on the Sabbath, but these legalistic regulations were never God’s intent for the OT law. (See the 39 things prohibited on the Sabbath in Mishnah, Shabbat 7.2.) Jesus’ opponents believed that the Sabbath could be broken only in extreme cases of life and death. Since the life of the man with the withered hand was not in danger, they believed his healing should wait until after the Sabbath.
MATTHEW—NOTE ON 12:11–12 Of how much more value is a man than a sheep! Jesus contrasts the value of an animal to that of a human (see note on 6:26) and asserts that the higher principle is not simply refraining from activity on the Sabbath but doing good on the Sabbath.
MATTHEW—NOTE ON 12:13 it was restored, healthy. The miracle confirms Jesus’ authority to interpret laws relating to the Sabbath (vv. 1–12) and further validates his claim to be the messianic Son of Man (cf. 9:1–8; 12:8).
MATTHEW—NOTE ON 12:14 conspired against him. The religious leaders see clearly that Jesus’ claim concerning authority to interpret the law was in fact a claim to messianic authority, which they judged to be a heresy worthy of death.
MATTHEW—NOTE ON 12:15 Jesus … withdrew from there (cf. 2:14, 22; 4:12, 13), not trying to escape all opposition but to prevent its escalation until the time comes for his predicted betrayal and death.
MATTHEW—NOTE ON 12:16 ordered them not to make him known. See note on 8:4; cf. 9:30; 16:20; 17:9.
MATTHEW—NOTE ON 12:17 to fulfill what was spoken by the prophet Isaiah. Matthew’s typical fulfillment formula (see note on 1:22) introduces his longest OT quotation (Isa. 42:1–4). It comes from the “Servant Songs” (Isaiah 42–53), in which the “servant” represents alternately the nation of Israel and the gentle, Spirit-endowed, 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 the same delight in his Son at Jesus’ baptism (3:17) and at his transfiguration (17:5). he will proclaim justice. The servant brings the good news of the arrival of the kingdom but also pronounces judgment on the rulers of this world who reject him. will not quarrel or cry aloud. He did not come the first time as a conquering warrior. bruised reed … smoldering wick. Jesus the servant compassionately cares for those who have been abused (cf. 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 and king and believed the Son of David would be a liberator. It was difficult for them to comprehend 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. Practicing magic by Satan’s power was a capital offense, punishable by stoning. This view of Jesus as a sorcerer was common among Jews even into the early centuries of Christianity.
MATTHEW—NOTE ON 12:25–26 Knowing their thoughts indicates Jesus’ omniscience and therefore his deity. kingdom divided against itself. Satan would not work against himself by exorcising demons, who were part of his attempt to control the world.
MATTHEW—NOTE ON 12:27 your sons. Possibly associates or disciples of the Pharisees. Extrabiblical Jewish literature contains stories about strange rituals for casting out evil spirits (see Josephus, Jewish Antiquities 8.45–48; Tobit 8:2–3; Testament of Solomon throughout), but it is unclear that they were successful (see Acts 19:13–16). The amazement of the crowd in Luke 4:36 indicates that Jesus’ authoritative casting out of demons “with a word” (Matt. 8:16) was unprecedented. No example of people casting out demons is found in the OT (but see 1 Sam. 16:14–23).
MATTHEW—NOTE ON 12:28 by the Spirit of God … I cast out demons. Jesus’ amazing power over demons was due to the power of the Holy Spirit working through him (cf. 3:16). The kingdom of God is inaugurated, though not completely realized, in the ministry of Jesus. “Kingdom of God” occurs only five times in Matthew, compared to 32 occurrences of “kingdom of heaven,” which occurs in none of the other Gospel accounts. Jesus is not only the messianic Son of David (12:23) but the King who exercises God’s own kingdom power against Satan and his agents and overcomes the kingdom of Satan through his much greater power (see Isa. 59:17; Eph. 6:10–20; Rev. 19:11–21).
MATTHEW—NOTE ON 12:29 Jesus was able to expel demons because he had bound Satan, the strong man. Beginning with Jesus’ victory over Satan during the temptation in the wilderness (4:1–11), Jesus demonstrated that Satan was powerless to prevent him from proclaiming the good news of the kingdom and demonstrating the reality of its presence through his work and his words. Satan’s house represents the sinful world over which, until the coming of Christ, he had such power. Jesus has come to plunder his house and rescue people for the kingdom of God (see Col. 1:13).
MATTHEW—NOTE ON 12:30 Whoever is not with me is against me. Jesus does not allow anyone to remain neutral about him. (But see further Mark 9:38–41, esp. v. 40, where Jesus’ followers cannot make such demands about loyalty to themselves.)
MATTHEW—NOTE ON 12:31–32 blasphemy against the Spirit will not be forgiven. The sin is attributing to Satan what is accomplished by the power of God, and doing this through the flagrant, willful, and persistent rejection of God and his commands. This sin is committed today only by unbelievers who deliberately and unchangeably reject the ministry of the Holy Spirit in calling them to salvation. (See further the extended note on Luke 12:10.)
MATTHEW—NOTE ON 12:33–35 abundance of the heart. The Pharisees’ attempt to label Jesus a blasphemer (v. 24) is itself blasphemy against the Holy Spirit. Their wicked words reveal the evil within their own hearts; they were bad trees (v. 33) in need of radical conversion.
MATTHEW—NOTE ON 12:36–37 the day of judgment. Christ’s second coming (see note on 7:23). every careless word. Eternal judgment awaits any who attempt to turn the people against Jesus by slanderous accusations of blasphemy. By your words you will be justified means people’s words will be outward evidence of their inward character. “Justified” here means “shown to be righteous.” This verse does not use “justified” in the Pauline sense of “declared righteous by God” (see notes on Gal. 2:16; James 2:21). Similarly, evil people’s evil words will be evidence by which they will be condemned.
MATTHEW—NOTE ON 12:38 a sign. Jesus had already performed many miracles (“signs”) that validated his messianic identity. These men were asking for a sign that they could use against him.
MATTHEW—NOTE ON 12:39 Adulterous refers to spiritual adultery, i.e., unfaithfulness to God. Jesus never rebukes people who seek healing out of genuine need, but he knows these opponents have malicious motives (cf. 16:1). Jonah’s being rescued 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 in Jewish reckoning is inclusive, meaning no more than three days or the combination of any part of three separate days. Jesus was raised “in three days” although he was buried Friday afternoon and resurrected Sunday morning (i.e., part of Friday is day one, all of Saturday is day two, and part of Sunday is day three).
MATTHEW—NOTE ON 12:41 Jesus’ words affirm the historicity of the story of Jonah: he says that the men of Nineveh will rise up at the judgment, thus predicting an actual future event; and that these same men repented at the preaching of Jonah (Jonah 3:5), indicating that Jonah’s preaching in Nineveh was an actual historical event.
MATTHEW—NOTE ON 12:42 queen of the South. The queen of Sheba (1 Kings 10:1–29). Sheba was most likely the home of the Sabaeans 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. He thus elevates himself and his message of the kingdom to be greater than, and the fulfillment of, the three greatest institutions in Israel—priest, prophet, and king.
MATTHEW—NOTE ON 12:43 Demons were often associated with waterless places, apparently because deserts were thought of as being devoid of the blessing of God that came with rainfall and abundant crops (cf. Isa. 13:19–22; 34:13–14; Jer. 17:6; 22:6; 50:12; 51:43; Zeph. 2:13; Mal. 1:3).
MATTHEW—NOTE ON 12:44 my house from which I came. Demons are persistent in seeking ownership of a person’s entire material and immaterial self.
MATTHEW—NOTE ON 12:45 seven. Linked in Scripture with completion or perfection, here perhaps signifying the completeness of demon possession once the demon returns. If this evil generation continues to reject Jesus, even after witnessing his divine authority over demons, their condition will be worse than if they had never seen him.
MATTHEW—NOTE ON 12:46–50 Jesus’ Disciples Are His True Family. Jesus calls for a new spiritual family in relationship to him and his Father, united in the defining characteristic of Jesus’ life and ministry: obedience to the will of the Father (v. 50).
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; see Luke 2:41–51). Jesus’ family may have been trying to bring him to his senses (cf. Mark 3:21); as the eldest son, Jesus would have been responsible for the care of the family after Joseph’s death.
MATTHEW—NOTE ON 12:49 Here are my mother and my brothers. Jesus’ messianic mission takes priority even over familial loyalties. Rather than negating the importance of one’s biological family (cf. 15:3–9), Jesus is demonstrating the preeminence of a person’s commitment to him and the kingdom of heaven.
MATTHEW—NOTE ON 13:1–53 Mysteries of the Messianic Kingdom Revealed in Parables. This is the third of Jesus’ five major discourses (see Introduction: Key Themes; Literary Features), called the Parabolic Discourse because of its collection of parables.
MATTHEW—NOTE ON 13:1–23 The Opening of the Parabolic Discourse. Jesus gives the parable of the sower and soils (vv. 3b–9), explains his purpose in speaking in parables (vv. 10–17), then interprets the parable (vv. 18–23).
MATTHEW—NOTE ON 13:1–2 sat beside the sea. The Sea of Galilee. Sitting was the typical posture for teachers. Local tradition locates this discourse at the “Cove of the Parables,” a natural horseshoe-shaped amphitheater whose environmental acoustics could have carried Jesus’ voice over 300 feet (91 m) from the boat to a crowd of hundreds on the shore.
MATTHEW—NOTE ON 13:3 Parables are Jesus’ means of communicating truth through a narrative analogy in order to teach a moral or spiritual lesson. His parables produce very different results in different people: they hide truth from the “crowd” (v. 2; see note on 5:2), while they communicate truth to the disciples.
MATTHEW—NOTE ON 13:4–7 seeds fell along the path. As seed was scattered in all directions while the farmer walked up and down the field, some would fall accidentally on the hard paths that surrounded the field. rocky ground. The terrain in Palestine was uneven and rocky, covered by a thin layer of soil. among thorns. Competing for nutrients from the soil, weeds choke out the good plants, which are then unable to reach maturity and bear fruit.
MATTHEW—NOTE ON 13:8 hundredfold, some sixty, some thirty. Typical agricultural yields ranged from about fivefold to fifteenfold, with a tenfold return considered a good crop, though some historical reports tell of extraordinary yields up to a hundredfold (one is in Gen. 26:12).
MATTHEW—NOTE ON 13:10–11 secrets (plural of Gk. mystērion, “mystery, secret”). The mysteries of how the kingdom of heaven would operate are revealed to the disciples but withheld from the spiritually unresponsive crowd. In particular, these secrets of the kingdom of heaven explained its partial and preliminary manifestations in Jesus’ day as it was breaking into the world in advance of its full and final appearing at the end of the age.
MATTHEW—NOTE ON 13:12–13 seeing they do not see. God sovereignly uses the parables to either harden a person’s heart so that he or she will be unable to respond (v. 15), or to elicit the positive response of coming to Jesus, asking for an explanation, and accepting his message (cf. v. 10).
MATTHEW—NOTE ON 13:18 Hear then the parable of the sower. Jesus explains the parable in response to the disciples’ receptive hearts that lead them to ask him for clarification (cf. v. 10). (For additional notes on the parable of the sower, see Luke 8:11–15.)
MATTHEW—NOTE ON 13:19 The seed in the parable (vv. 3–9) represents the word of the kingdom (i.e., “the gospel of the kingdom,” cf. 4:23; 9:35; 24:14). All of Jesus’ “seeds” are good, so the emphasis is on the various types of soil (13:19–23). The evil one is Satan, the devil (see note on 4:1). sown along the path. Hearts that are hardened, like the scribes and Pharisees.
MATTHEW—NOTE ON 13:20–23 Sown on rocky ground depicts a heart that is immediately receptive, but hardened, so that the gospel never takes root and thus fails to bear fruit. The seed sown among thorns likewise is unfruitful, choked out by a heart weighed down with the cares of the world and the deceitfulness of riches. The good soil depicts the heart that has been prepared to receive the gospel, yielding an abundant harvest according to individual potential.
MATTHEW—NOTE ON 13:24–35 Further Parables Told to the Crowds. Jesus presents the parables of the wheat and the weeds (vv. 24–30), the mustard seed (vv. 31–32), and the leaven (v. 33).
MATTHEW—NOTE ON 13:24 The kingdom of heaven may be compared to. Jesus draws on various common experiences to describe the arrival and activity of the kingdom. Cf. “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 Weeds (plural of Gk. zizanion, only here in the NT) are probably darnel, a weedy rye grass with poisonous black seeds which resembles wheat in its early growth but is easily distinguished from it at maturity. Any attempt to gather the weeds would only endanger the wheat, because the roots of the weeds would be intertwined with those of the wheat. Let both grow together (v. 30). God allows both believers and unbelievers to live in the world until the day of judgment; see note on v. 38.
MATTHEW—NOTE ON 13:31–32 The remarkable contrast between the small beginnings of the mustard seed and its final, large mustard plant had earned it proverbial status in Judaism (cf. 17:20). It 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 would have shocked the listeners. (See also note on Luke 13:19.)
MATTHEW—NOTE ON 13:33 Jesus uses the metaphor of leaven, which usually has a negative connotation in Scripture (cf. 16:6; 1 Cor. 5:6–7), to symbolize the positive, hidden permeation of the kingdom of heaven in this world. The kingdom is indeed active though not fully visible to the world, because it begins with an inner transformation of the heart. Three measures was probably about 50 pounds (39 liters) and would have produced enough bread to feed a hundred people.
MATTHEW—NOTE ON 13:36–53 Explanations and Parables Told to the Disciples. Jesus explains the parable of the wheat and weeds (vv. 36–43) and then gives the disciples the parables of the hidden treasure (v. 44), the costly pearl (vv. 45–46), the dragnet (vv. 47–48), and the householder’s treasure (vv. 51–52).
MATTHEW—NOTE ON 13:38 The parable describes the activity of God’s kingdom in the world rather than within the church. The enemies of the kingdom (weeds) will always coexist with the sons of the kingdom (good seed) in this age.
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 (cf. 8:12; 13:50; 22:13; 24:51; 25:30).
MATTHEW—NOTE ON 13:43 The righteous will shine like the sun, thus reflecting in some lesser way the brightness of the glory of God (cf. Ex. 34:35; Dan. 12:3; Matt. 17:2; 1 Cor. 15:49).
MATTHEW—NOTE ON 13:44 Treasure was often hidden in fields, since formal banks did not exist (the “bankers” of 25:27 were money-changers who exchanged currency and also seem to have loaned money at interest). Buys that field does not suggest earning one’s salvation; instead, the parable 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 when he found the one pearl of great value (the kingdom of heaven), his reaction was the same: he sacrificed all that he had and bought it (see note on v. 44).
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, e.g., were considered bad and unclean (cf. Lev. 11:9–12). Evil will not be totally removed from the world until the end of the age.
MATTHEW—NOTE ON 13:51–52 Have you understood … Yes. True disciples grow in understanding through Jesus’ teaching (cf. 28:20). They are like the man who brings out of his treasure what is new and what is old, in that they 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 narrative as Jesus’ messianic identity is increasingly clarified.
MATTHEW—NOTE ON 13:54–14:12 Prophet(s) without Honor. Jesus is rejected at Nazareth (13:54–58); John the Baptist is beheaded by Herod Antipas (14:1–12).
MATTHEW—NOTE ON 13:54 Although Capernaum had become Jesus’ “own city” during his Galilean ministry (4:13; 9:1), his hometown is Nazareth, the village of his family and where he spent his childhood (see note on 2:23). Perhaps he is responding 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. He is a hometown son making fantastic claims for himself. His brothers and his sisters refers to other children born to Joseph and Mary after the birth of Jesus. Some interpreters, seeking to defend a doctrine of the “perpetual virginity of Mary,” have suggested that these were cousins, or children of Joseph from another marriage, but no evidence in the Greek words adelphoi (“brothers”) and adelphai (“sisters”), or in any other historical information, gives support to that view. For Mary to have sexual relations with her husband, Joseph, and to bear children, would contribute to her holiness, not detract from it (cf. Gen. 1:28; 1 Cor. 7:3–5; 1 Tim. 5:14). On Jesus’ family, see note on Mark 6:3.
MATTHEW—NOTE ON 13:57 took offense. See note on 11:6. prophet. Jesus aligns himself with the OT prophets who had revealed God’s will for the people of Israel but had consistently been rejected by them.
MATTHEW—NOTE ON 13:58 not … many mighty works … because of their unbelief. Hard-heartedness and rejection of Jesus prevent the Spirit’s healing ministry, just as they prevent forgiveness of sin (see note on 12:31–32). The Holy Spirit does not force his miracles on a hostile, skeptical audience.
MATTHEW—NOTE ON 14:1 Herod the tetrarch. Herod Antipas was the Roman ruler over the region where Jesus ministered. He was only 17 years old when his father, Herod the Great, died. The kingdom was divided among three of Herod’s sons—Archelaus, Antipas, and Philip II (see note on 2:22). Herod Antipas was made tetrarch (the ruler of a fourth part of a kingdom) of Galilee and Perea and had a long rule (4 B.C.–A.D. 39).
MATTHEW—NOTE ON 14:2 This is John the Baptist. He has been raised from the dead. Herod Antipas’s reaction at hearing of Jesus’ ministry reveals a curious blend of theology and superstition, based partly on semi-pagan ideas of returning spirits.
MATTHEW—NOTE ON 14:3–4 For Herod had seized John. Verses 3–12 are a historical flashback. Herod Antipas had fallen in love with Herodias, the wife of his half brother Herod Philip I (not the tetrarch Philip mentioned in Luke 3:1), even though both were married at the time. Herodias divorced Herod Philip I and Herod Antipas divorced his wife (the daughter of the Nabatean king, Aretas IV), and they were married. John the Baptist had publicly condemned Herod Antipas for his actions (It is not lawful for you to have her). Josephus reports that John the Baptist was imprisoned at Herod Antipas’s fortress-palace called Machaerus (Jewish Antiquities 18.116–119; cf. the description in Jewish War 7.164–177), which was a fortress built atop a steep hill east of the Dead Sea. It had been fortified by the Hasmonean Jewish kings (2nd century B.C.), destroyed by the Romans (c. 56 B.C.), and rebuilt as a palace by Herod the Great. Archaeological investigation has delineated the Herodian palace enclosure, including a cistern from this era.
MATTHEW—NOTE ON 14:6–7 When Herod’s birthday came a great celebration was held in his honor at the palace at Machaerus. Herodias had her daughter (named Salome in Josephus, Jewish Antiquities 18.136) perform a dance for Herod Antipas. She was only 12 to 14 years old, but in that debased setting it likely was a sensual dance, which pleased Herod.
MATTHEW—NOTE ON 14:8 Prompted by her mother. Herodias steps in to eliminate the accusing voice of John the Baptist, a threat to her husband’s reign.
MATTHEW—NOTE ON 14:12 disciples. John’s disciples had remained loyal to him throughout his imprisonment. They now devotedly cared for his burial, since all of John’s family was quite likely deceased by this time (cf. “advanced in years,” Luke 1:7).
MATTHEW—NOTE ON 14:13–21 Compassionate Healer and Supplier for Israel. Jesus begins his withdrawal from Galilee (vv. 13–14) and feeds the 5,000 (vv. 15–21)—the only miracle from Jesus’ earthly ministry recorded in all four Gospels.
MATTHEW—NOTE ON 14:13 withdrew. See note on 12:15.
MATTHEW—NOTE ON 14:15–21 Having followed Jesus to a desolate place, the great crowd (v. 14) is stranded late in the day without food. The scene recalls the nation of Israel wandering in the wilderness after the exodus, and God’s gracious provision of manna for his people. The explicit 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 be a prefiguring of the messianic banquet in the kingdom at the end of the age (cf. 8:11). loaves … fish. Staple foods of bread and dried or pickled fish, ideal for short journeys into the hills. The loaves were small cakes sufficient for one person’s afternoon meal. looked up to heaven. A typical posture for prayer (cf. John 17:1). Jesus said a blessing for the meal miraculously provided by God the Father—a fitting practice for all who trust the Father for the daily provision of their needs (see Matt. 6:11). 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 supplies the needs of his people.
MATTHEW—NOTE ON 14:22–36 The Son of God Worshiped. Jesus walks on the water (vv. 22–27), saving Peter and calming the storm (vv. 28–32), with the result that the disciples worship Jesus as the Son of God (v. 33). After the storm, the Son of God heals at Gennesaret (vv. 34–36).
MATTHEW—NOTE ON 14:22 other side. See note on 8:28.
MATTHEW—NOTE ON 14:23 by himself to pray. In preparation for his mission into Gentile regions (see 15:21), and with his trials in Jerusalem impending, Jesus spends the evening and night in concentrated prayer with his heavenly Father.
MATTHEW—NOTE ON 14:24 long way from the land. The disciples are probably about 3 miles (4.8 km) out into the lake (cf. John 6:19), which would have been 4–5 miles (6.4–8.0 km) wide at that point, depending on exactly where they crossed (cf. 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., which means the disciples had been battling the storm for over nine hours (cf. “by this time,” v. 24).
MATTHEW—NOTE ON 14:26 Ghost represents phantasma, a Greek term for spirit appearances or apparitions. The disciples may have thought an evil spirit was trying to deceive them.
MATTHEW—NOTE ON 14:27 It is I (Gk. egō eimi, lit., “I am”) may recall Yahweh’s voice from the burning bush (Ex. 3:14), which when spoken now by Jesus provides assurance to the disciples of the Lord’s presence in their midst as Savior (cf. Isa. 43:10–13).
MATTHEW—NOTE ON 14:28–33 Lord. By walking on water in a furious storm, Jesus demonstrates that he indeed is the Lord over all creation, and so there is no need to be afraid (v. 27) or to doubt (v. 32). The only fitting response is to worship Jesus and to acknowledge that truly he is the Son of God, which 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, southwest of Capernaum, known for its fertile soil and abundance of walnuts, figs, and olives.
MATTHEW—NOTE ON 14:35–36 recognized. There is no record of any prior ministry by Jesus in Gennesaret, but its people had certainly heard about him, knowing that even touching the fringe of his garment could bring healing.
MATTHEW—NOTE ON 15:1–39 Teacher of the Word of God and Compassionate Healer. Against the traditions of the Jewish elders (vv. 1–9), Jesus teaches on purity and impurity of the heart, showing himself to be the true teacher of God’s Word (vv. 10–20) and the compassionate healer and provider for Gentiles (vv. 21–39).
MATTHEW—NOTE ON 15:1 from Jerusalem. The highest-ranking Pharisees and scribes arrive to confront Jesus.
MATTHEW—NOTE ON 15:2 tradition of the elders. Interpretations of Scripture handed down from esteemed rabbis. 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, in their desire to meticulously avoid any possibility of becoming unclean, applied it to all Israelites.
MATTHEW—NOTE ON 15:3 Jesus makes a clear distinction between the OT, which was the commandment of God, and the Pharisaic tradition, which consisted of merely human pronouncements.
MATTHEW—NOTE ON 15:5 Given to God reflects a technical term for a formal vow (cf. “Corban,” Mark 7:11). This allowed a person to be released from other 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.
MATTHEW—NOTE ON 15:7–9 The Pharisees are hypocrites for two reasons: (1) their actions are merely external and do not come from their hearts, and (2) their teachings are not from God but reflect human tradition (cf. vv. 2–3).
MATTHEW—NOTE ON 15:11 not what goes into … but what comes out. Cf. notes on Mark 7:19; 7:20–23.
MATTHEW—NOTE ON 15:13 The Pharisees have not been planted by the Father, therefore they will be rooted up.
MATTHEW—NOTE ON 15:14 blind guides. The Pharisees are both blind to their own hypocrisy and blindly leading the people astray because they cannot see the true intent of God’s will in the OT.
MATTHEW—NOTE ON 15:17–20 whatever goes into the mouth. Cf. notes on Mark 7:19 and 7:20–23.
MATTHEW—NOTE ON 15:21 Tyre and Sidon. See note on 11:20–24; see map. Jesus completed his Galilean ministry and withdrew to Gentile regions.
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 15:22 For this Canaanite woman, the title Lord is probably just an expression of great respect; she does not fully realize what she is saying, though her use of Son of David shows some knowledge of Jewish thoughts about him (but see note on v. 27). She probably knows about Eshmun, a pagan god of healing, whose temple was just 3 miles (4.8 km) northeast of Sidon, but she has heard of Jesus and goes to him instead. “Canaanite” here means a non-Jewish pagan person living in that region (the term occurs only here in the NT).
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, 23; cf. Luke 24:47; John 10:16), but at this point in the unfolding of God’s purpose, 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 Jews frequently insulted Gentiles by calling them dogs, which in ancient Palestine were wild, homeless scavengers. But the form Jesus uses here (Gk. kynarion, “little dog”) 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 alluding to the extended blessings promised to the Gentiles through Abraham (cf. Gen. 12:3), which she knows about. See note on Matt. 1:1.
MATTHEW—NOTE ON 15:28 Although God’s plan was to bring salvation first to his chosen Israel and then to Gentiles (see note on v. 24), he responds to all who call on him in true faith. This Gentile woman’s attitude of humble faith allowed Jesus’ healing ministry to operate.
MATTHEW—NOTE ON 15:32 Jesus goes to the Decapolis, a primarily Gentile region on the southeastern coast of the Sea of Galilee (see map). As in the feeding of the 5,000 (14:13–21), Jesus feels compassion for the crowd that has gathered to seek his healing.
MATTHEW—NOTE ON 15:34 seven. Usually symbolic of perfection or completion; here the number may symbolize the fullness of God’s provision for all peoples, now including Gentiles. As Israel rejects the kingdom, Gentiles increasingly come into view.
MATTHEW—NOTE ON 15:35–38 For a similar instance, see notes on 14:13–21.
MATTHEW—NOTE ON 15:39 There are no historical or archaeological records of Magadan, mentioned only here in the NT. Most likely it is a variant spelling for Magdala, the residence of Mary Magdalene, in Jewish territory (see map).
MATTHEW—NOTE ON 16:1–20 Peter Confesses Jesus as the Christ, the Son of the Living God. In response to the Pharisees and Sadducees’ demand for a sign, Jesus announces he will give no more signs (vv. 1–4) and warns his disciples about the spiritual “leaven” of the Pharisees and Sadducees (vv. 5–12). Jesus then asks his disciples about the identity of the Son of Man (vv. 13–14). Peter rightly confesses Jesus (vv. 15–16), and Jesus in turn makes a pronouncement about Peter (vv. 17–20).
MATTHEW—NOTE ON 16:1 The Pharisees and Sadducees (see note on 3:7) were often bitter opponents, but they joined forces against Jesus, whom they saw as a threat to their leadership and power. They came to Jesus not out of need or genuine faith but to test him. They were seeking a sign or miracle to use against him. See note on 12:38.
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 to indicate how the evil of corruption can infiltrate and ruin what is good. Cf. Ex. 12:8, 15–20. We brought no bread. The disciples are so preoccupied with their physical needs that they fail to understand that Jesus’ reference to leaven is figurative, intended as a spiritual lesson. Following Jesus’ rebuke, they finally understood.
MATTHEW—NOTE ON 16:13 Caesarea Philippi, some 25 miles (40 km) north of the Sea of Galilee, had been a center of the worship of (1) Baal, then of (2) the Greek god Pan, and then of (3) Caesar. At this time it was an important Greco-Roman city, with a primarily pagan Syrian and Greek population. In fact, its name had recently been changed from Paneas to Caesarea Philippi by Philip the Tetrarch (one of Herod the Great’s sons), in honor of himself and Augustus Caesar. Excavations at the site have revealed coins minted to depict the temple built to honor Augustus Caesar, and a pagan cave dedicated to Pan, with shrines and cult niches that are still visible today. Regarding the title Son of Man, see note on 8:20.
MATTHEW—NOTE ON 16:14 John the Baptist … Elijah … Jeremiah … one of the prophets. The responses are in line with the popular messianic expectations held in Israel, arising from a strand of OT predictions about a great prophet who was to come (cf. Deut. 18:15–18; Mal. 4:5).
MATTHEW—NOTE ON 16:16 Simon Peter replied. Peter acts once again as spokesman for the Twelve (cf. 15:15). Christ means “Messiah” or “Anointed One” (see note on 1:1). 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 God’s unique Son (cf. 1:21–23; 2:15; 3:17; 4:4, 5; 7:21; 8:29; 10:32–33; 11:25–27; 12:50; 15:13; 18:35; 20:23; 24:36; 25:34; 26:39, 42, 53; 28:19), 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 Jesus answered him. Although Peter spoke for the group, Jesus’ reply is directed at Peter himself. Blessed (Gk. makarios; see note on 5:3). Jesus is not conferring blessing so much as acknowledging Peter’s condition of being privileged to benefit from God’s personal revelation. Simon Bar-Jonah (Aramaic for “Simon son of Jonah”). Simon has a natural father, Jonah, but his ability to confess Jesus (16:16) 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. Roman Catholics have appealed to this passage to defend the idea that Peter was the first pope. The key question concerns Peter’s relationship to “this rock.” In Greek, “Peter” is Petros (“stone”), which is related to petra (“rock”). The other NT name of Peter, Cephas (cf. John 1:42; 1 Cor. 1:12), is the Aramaic equivalent: kepha’ means “rock,” and translates in Greek as Kēphas. “This rock” has been variously interpreted as referring to (1) Peter himself; (2) Peter’s confession; or (3) Christ and his teachings. For several reasons, the first option is the strongest. Jesus’ entire pronouncement is directed toward Peter, and the connecting word “and” (Gk. kai) most naturally identifies the rock with Peter himself. But even if “this rock” refers to Peter, the question remains as to what that means. Protestants generally have thought that it refers to Peter in his role of confessing Jesus as the Messiah, and that the other disciples would share in that role as they made a similar confession (see Eph. 2:20, where the church is built on all the apostles; cf. Rev. 21:14). Jesus’ statement did not mean that Peter would have greater authority than the other apostles (indeed, Paul corrects him publicly in Gal. 2:11–14), nor did it mean that he would be infallible in his teaching (Jesus rebukes him in Matt. 16:23), nor did it imply anything about a special office for Peter or successors to such an office. Certainly in the first half of Acts Peter appears as the spokesman and leader of the Jerusalem church, but he 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 at the Jerusalem council, and James has the decisive final word (Acts 15:7–21). And, though Peter certainly has a central role in the establishment of the church, he disappears from the Acts narrative after Acts 15. “Church” (Gk. ekklēsia) is used only here and in Matt. 18:17 in the Gospels. Jesus points ahead to the time when his disciples, his family of faith (12:48–50), will be called “my church.” Jesus will build his church, and though it is founded on the apostles and the prophets, “Christ Jesus himself [is] the cornerstone” (Eph. 2:20). Some scholars object that Jesus could not have foreseen the later emergence of the “church” at this time, but the use of Greek ekklēsia to refer to God’s “called out” people has substantial background in the Septuagint (e.g., Deut. 9:10; 31:30; 1 Sam. 17:47; 1 Kings 8:14). Jesus is predicting that he will build a community of believers who follow him. This “called out” community would soon become known as “the church,” a separate community of believers, as described in the book of Acts. gates of hell (Gk. hadēs, “Hades”; cf. “gates of Sheol” [Isa. 38:10]; “gates of death” [Job 38:17; Ps. 9:13; 107:18]). “Gates” were essential for a city’s security and power. Hades, or Sheol, is the realm of the dead. Death will not overpower the church.