[BACK TO 1:1–16] For a comparison of Matthew’s genealogy with Luke’s, see note on Lk 3:23–38 . The types of people mentioned in this genealogy reveal the broad scope of those who make up the people of God as well as the genealogy of Jesus.

[BACK TO 1:1] son of David. A Messianic title (see Introduction: Recipients; Purpose ; see also note on 9:27 ) found several times in this Gospel (in 1:20 it is not a Messianic title). Jesus fulfills the Davidic covenant (see 2Sa 7:5–16 and note on 7:11 ). son of Abraham. Because Matthew was writing to Jews, it was important to identify Jesus in this way. Jesus fulfills the Abrahamic covenant (see Ge 12:2–3 ; 15:9–21 ; 17 ; Zec 9:10 and note).

[BACK TO 1:3] Tamar. In Matthew’s genealogy five women are named: Tamar (here), Rahab (v. 5 ), Ruth (v. 5 ), Bathsheba (not by name but by description—“Solomon, whose mother had been Uriah’s wife,” v. 6 ) and, of course, Mary (v. 16 ). All these women were in some sense outsiders. At least three of them were Gentiles (Tamar, Rahab and Ruth). Bathsheba was probably an Israelite ( 1Ch 3:5 ) but was closely associated with the Hittites because of Uriah, her Hittite husband. By including these women (contrary to custom) in his genealogy, Matthew may be indicating at the very outset of his Gospel that God’s grace is not limited to men or to the people of Israel.

[BACK TO 1:4] Amminadab. Father-in-law of Aaron ( Ex 6:23 ).

[BACK TO 1:5] Rahab. See notes on v. 3 ; Heb 11:31 ; Jas 2:25 ; see also Jos 2 . Since quite a long time had elapsed between Rahab and David and because of Matthew’s desire for systematic organization (see note on v. 17 ), many of the generations between these two ancestors were assumed, but not listed, by Matthew. Ruth. See note on v. 3 .

[BACK TO 1:6] Solomon, whose mother. His mother was Bathsheba (see note on v. 3 ).

[BACK TO 1:8] Jehoram the father. Matthew calls Jehoram the father of Uzziah, but from 2Ch 21:4—26:23 it is clear that, again, several generations were assumed (Ahaziah, Joash and Amaziah) and that “father” is used in the sense of “forefather” or “ancestor” (see NIV text notes on 1Ch 1:5 , 10 ).

[BACK TO 1:11] Josiah the father. Similarly (see note on v. 8 ), Josiah is called the father of Jeconiah (i.e., Jehoiachin; see NIV text note), whereas he was actually the father of Jehoiakim and the grandfather of Jehoiachin ( 2Ch 36:1–9 ).

[BACK TO 1:12] Shealtiel the father. See note on 1Ch 3:19 .

[BACK TO 1:16] husband of Mary. Matthew does not say that Joseph was the father of Jesus but only that he was the husband of Mary and that Jesus was born of her. In this genealogy Matthew shows that, although Jesus is not the physical son of Joseph, he is the legal son and therefore a descendant of David (see Lk 2:33 ; Jn 1:45 and notes). Mary … mother of Jesus. See note on v. 3 .

[BACK TO 1:17] fourteen generations … fourteen … fourteen. These divisions reflect two characteristics of Matthew’s Gospel: (1) an apparent fondness for numbers and (2) concern for systematic arrangement. The number 14 may have been chosen because it is twice seven (the number of completeness) and/or because it is the numerical value of the name David (see notes on Pr 10:1 ; Rev 13:17 ). For the practice of telescoping genealogies to achieve the desired number of names, see Introduction to 1 Chronicles: Genealogies .

[BACK TO 1:18] pledged to be married. There were no sexual relations during a Jewish betrothal period, but it was a much more binding relationship than a modern engagement and could be broken only by divorce (see v. 19 ). In Dt 22:24 a betrothed woman is called a “wife,” though the preceding verse speaks of her as being “pledged to be married.” Matthew uses the terms “husband” (v. 19 ) and “wife” (v. 24 ) of Joseph and Mary before their marriage was consummated (see note on Joel 1:8 ). the Holy Spirit. The common NT way of referring to the divine Spirit, who in the OT was almost always called “the Spirit of God” or “the Spirit of the LORD .” See Ps 51:11 and note. Christian reflection on the Biblical word about him (see 3:16–17 ; 28:19 ; 2Co 13:14 and notes) led to the understanding that he is one of the three persons of the Trinity.

[BACK TO 1:19] divorce her quietly. He would sign the necessary legal papers but not have her judged publicly and stoned (see Dt 22:23–24 ).

[BACK TO 1:20] in a dream. The phrase occurs five times in the first two chapters of Matthew (here; 2:12 , 13 , 19 , 22 ) and indicates the means the Lord used for speaking to Joseph. Joseph son of David. See notes on 1:1 , 16 ; perhaps a hint that the message of the angel related to the expected Messiah. take Mary home as your wife. They were legally bound to each other but not yet living together as husband and wife. what is conceived in her is from the Holy Spirit. This agrees perfectly with the announcement to Mary ( Lk 1:35 ), except that the latter is more specific (see note on Lk 1:26–35 ).

[BACK TO 1:21] the name Jesus. See NIV text note; the meaning is more specifically explained in the rest of the verse. save. See Lk 2:11 and note.

[BACK TO 1:22] fulfill. Twelve times (here; 2:15 , 23 ; 3:15 ; 4:14 ; 5:17 ; 8:17 ; 12:17 ; 13:14 , 35 ; 21:4 ; 27:9 ) Matthew speaks of the OT being fulfilled in the events of Jesus’ life. Some of these are uniquely fulfilled by Jesus, while others are typological, where Jesus is the ultimate fulfillment of an OT type (see note on 2:15 ).

[BACK TO 1:23] See note on Isa 7:14 . This is the first of about 50 quotations, many of them Messianic in some sense, that Matthew takes from the OT (see NIV text notes throughout Matthew).

[BACK TO 1:24] angel of the Lord. See Lk 2:9 and note.

[BACK TO 1:25] he did not consummate their marriage until she gave birth. Both Matthew and Luke ( 1:26–35 ) make it clear that Jesus was born of a virgin. Although this doctrine is often ridiculed, it is an important part of the evangelical faith.

[BACK TO 2:1] Bethlehem in Judea. A village about five miles south of Jerusalem. Matthew says nothing of the events in Nazareth (cf. Lk 1:26–56 ). Possibly wanting to emphasize Jesus’ Davidic background, he begins with the events that happened in David’s hometown. It is called “Bethlehem in Judea,” not only to distinguish it from the town of the same name about seven miles northwest of Nazareth, but also to emphasize that Jesus came from the tribe (Judah) and territory that produced the line of Davidic kings. That Jews expected the Messiah to be born in Bethlehem and to be from David’s family is clear from Jn 7:42 . King Herod. Herod the Great (37–4 BC), to be distinguished from the other Herods in the Bible (see chart ). Herod was a non-Jew, an Idumean, who was appointed king of Judea by the Roman Senate in 40 BC and gained control in 37. He was a ruthless ruler, murdering his wife, three of his sons, his mother-in-law, his brother-in-law, his uncle and many others he suspected of treachery—not to mention the male babies in Bethlehem (v. 16 ). His reign was also noted for splendor, as seen in the many theaters, amphitheaters, monuments, pagan altars, fortresses and other buildings he erected or refurbished—including the greatest work of all, the rebuilding of the temple in Jerusalem, begun in 19 or 20 BC and finished 68 years after his death (see note on Jn 2:20 ). Magi. Probably astrologers, perhaps from Persia or southern Arabia or Mesopotamia, all of which are east of the Holy Land. Jerusalem. Since they were looking for the “king of the Jews” (v. 2 ), they naturally came to the Jewish capital city (see map ).

[BACK TO 2:2] born king. The Magi realized that Jesus was born a king, not that he would become one later on. king of the Jews. Indicates the Magi were Gentiles. Matthew wants to show that people of all nations acknowledged Jesus as “king of the Jews” and came to worship him as Lord. star. Probably not an ordinary star, planet or comet, though some interpreters have identified it with the conjunction of Jupiter and Saturn or with other astronomical phenomena (cf. Nu 24:17 and note).

[BACK TO 2:4] chief priests. See note on Mk 8:31 . These were the ruling priests in charge of worship at the temple in Jerusalem. teachers of the law. The Jewish scholars of the day, professionally trained in the teaching and application of OT law (see notes on Mk 2:16 ; Lk 5:17 ).

[BACK TO 2:6] See Mic 5:2 and note.

[BACK TO 2:11] house. Contrary to tradition, the Magi did not visit Jesus at the manger on the night of his birth as did the shepherds. They came some months later and visited him as a “child” in his “house.” the child with his mother Mary. Every time the child Jesus and his mother are mentioned together, he is mentioned first (vv. 11 , 13–14 , 20–21 ). gold … frankincense … myrrh. The three gifts perhaps gave rise to the legend that there were three “wise men.” But the Bible does not indicate the number of the Magi, and they were almost certainly not kings. myrrh. See note on Ge 37:25 .

[BACK TO 2:13] angel of the Lord. See note on Lk 2:9 .

[BACK TO 2:15] the death of Herod. In 4 BC. Out of Egypt I called my son. This quotation from Hos 11:1 originally referred to God’s calling the nation of Israel out of Egypt in the time of Moses. But Matthew, under the inspiration of the Spirit, applies it also to Jesus. He sees the history of Israel (God’s “son”) recapitulated in the life of Jesus (God’s unique Son). Just as Israel as an infant nation went down into Egypt, so the child Jesus went there. And as Israel was led by God out of Egypt, so also was Jesus.

[BACK TO 2:16] kill all the boys … two years old and under. The number killed has often been exaggerated as being in the thousands. In so small a village as Bethlehem, however (even with the surrounding area included), the number was probably not large—though the act, of course, was no less brutal.

[BACK TO 2:18] See note on Jer 31:15 .

[BACK TO 2:22] Archelaus. This son of Herod the Great ruled over Judea and Samaria for only ten years (4 BC–AD 6). He was unusually cruel and tyrannical and so was deposed. Judea then became a Roman province, administered by governors appointed by the emperor (see chart ). Galilee. The northern part of the Holy Land in Jesus’ day (see map , at the end of this study Bible; see also map ).

[BACK TO 2:23] Nazareth. A rather obscure town, nowhere mentioned in the OT. It was Jesus’ hometown ( 21:11 ; 26:71 ; see Lk 2:39 ; 4:16–24 ; Jn 1:45–46 ). be called a Nazarene. These exact words are not found in the OT and probably refer to several OT prefigurations and/or predictions (note the plural “prophets”) that the Messiah would be despised (e.g., Ps 22:6 ; Isa 53:3 ), for in Jesus’ day “Nazarene” was virtually a synonym for “despised” (see Jn 1:45–46 ). Some hold that in speaking of Jesus as a “Nazarene,” Matthew may be alluding to the “Branch” (Hebrew ne er ) of Isa 11:1 , since the word also appears in the Targums (see note on Ne 8:8 ), rabbinic literature, and the Dead Sea Scrolls (see this essay ) as a Messianic title. However, Nazarene most likely means “of/from Nazareth” (cf. 26:71 ).

[BACK TO 3:1] John the Baptist. The forerunner of Jesus, born c. 7 BC to Zechariah, a priest, and his wife Elizabeth (see Lk 1:5–80 ). wilderness of Judea. An area that stretched some 20 miles from the Jerusalem-Bethlehem plateau down to the Jordan River and the Dead Sea, perhaps the same region where John lived (cf. Lk 1:80 ). The people of Qumran (often associated with the Dead Sea Scrolls) lived in this area too (see this essay ).

[BACK TO 3:2] Repent. Repentance is not merely a change of mind but a radical change in one’s life as a whole that especially involves forsaking sin and turning or returning to God. kingdom of heaven. A phrase found only in Matthew, where it occurs 33 times. See Introduction: Recipients . Mark and Luke refer to “the kingdom of God,” a term Matthew uses only four times (see note on Mk 11:30 ). The “kingdom of heaven/God” in the preaching of Jesus as recounted in the Gospels is the reign of God that he brings about through Jesus Christ—i.e., the establishment of God’s rule in the hearts and lives of his people, the overcoming of all the forces of evil, the removal from the world of all the consequences of sin—including death and all that diminishes life—and the creation of a new order of righteousness and peace. The idea of God’s kingdom is central to Jesus’ teaching and is mentioned 50 times in Matthew alone. has come near. See note on Mk 1:15 .

[BACK TO 3:3] All three Synoptic Gospels quote Isa 40:3 (Luke quotes two additional verses) and apply it to John the Baptist. make straight paths for him. Equivalent to “Prepare the way for the Lord” (see note on Lk 3:4 ). The preparation was to be moral and spiritual.

[BACK TO 3:4] camel’s hair … leather belt . Worn by Elijah and other prophets (see 2Ki 1:8 ; Zec 13:4–6 and notes). locusts and wild honey. People living in the wilderness often ate insects, and locusts were among the clean foods ( Lev 11:21–22 ). John’s simple food, clothing and lifestyle were a visual protest against self-indulgence.

[BACK TO 3:6] Confessing their sins . See Pr 28:13 ; 1Jn 1:9 and notes. Jordan River. See note on Mk 1:5 and map below.

[BACK TO 3:7] Pharisees and Sadducees. See this essay , and chart . The Pharisees (see notes on Mk 2:16 ; Lk 5:17 ) were a legalistic and separatistic group who strictly kept the law of Moses and the unwritten “tradition of the elders” ( 15:2 ). The Sadducees (see notes on Mk 12:18 ; Lk 20:27 ; Ac 4:1 ) were more politically minded and had theological differences with the Pharisees including denial of the resurrection, angels and spirits ( Ac 23:8 ). baptizing. See note on Mk 1:4 . the coming wrath. The arrival of the Messiah will bring repentance (v. 8 ) or judgment.

[BACK TO 3:9] We have Abraham as our father. See Jn 8:39 . Salvation does not come as a birthright (even for the Jews) but through faith in Christ ( Ro 2:28–29 ; Gal 3:7 , 9 , 29 ). these stones. John may have pointed to the stones in the Jordan River. children for Abraham. The true people of God are not limited to the physical descendants of Abraham (cf. Ro 9:6–8 and notes).

[BACK TO 3:10] The ax is already at the root of the trees. Judgment is near. every tree that does not produce good fruit. Cf. Jn 15:2 and note.

[BACK TO 3:11] with water for repentance. John’s baptism presupposed repentance; he condemned the Pharisees and Sadducees because they failed to give any evidence of repentance (vv. 7–8 ). whose sandals I am not worthy to carry. See note on Jn 1:27 . carry. Mark ( 1:7 ) and Luke ( 3:16 ) have “untie,” but the Greek for “carry” can also mean “remove.” baptize you with the Holy Spirit. See Jn 1:33 and note. with the Holy Spirit and fire. Demonstrated in a dramatic way at Pentecost ( Ac 1:5 , 8 ; 2:1–13 ; 11:16 ), though here “fire” may refer to judgment to come (see v. 12 ). The outpouring of the Holy Spirit on all God’s people was promised in Joel 2:28–29 and at least partially fulfilled in Ac 2:16–21 .

[BACK TO 3:12] His winnowing fork. For the process of winnowing, see note on Ru 1:22 . Here it is figurative for the separation of the righteous (“wheat”) from the wicked (“chaff”). unquenchable fire. Eschatological judgment (see 25:41 and note; cf. La 1:13 and note). The OT prophets and NT writers sometimes compress the first and second comings of Christ so that they seem to be one event (see, e.g., Isa 61:2 and note).

[BACK TO 3:13] Jesus … baptized by John. See map and accompanying text .

[BACK TO 3:15] Jesus’ baptism marked the beginning of his Messianic ministry. There were several reasons for his baptism: (1) The first, mentioned here, was “to fulfill all righteousness.” His baptism indicated that he was consecrated to God and officially approved by him, as especially shown in the descent of the Holy Spirit (v. 16 ) and the words of the Father (v. 17 ; cf. Ps 2:7 ; Isa 42:1 ). All God’s righteous requirements for the Messiah were fully met in Jesus. (2) At Jesus’ baptism John publicly announced the arrival of the Messiah and the inception of his ministry ( Jn 1:31–34 ). (3) By his baptism Jesus completely identified himself with humanity’s sin and failure (though he himself needed no repentance or cleansing from sin), becoming our substitute ( 2Co 5:21 ). (4) His baptism was an example to his followers.

[BACK TO 3:16–17] All three persons of the Trinity are clearly seen here (see 28:19 and note).

[BACK TO 3:16] Spirit of God. The Holy Spirit came upon Jesus not to overcome sin (for he was sinless) but to equip him (see note on Jdg 3:10 ) for his work as the divine-human Messiah. like a dove. Either in the form of a dove or in a descent like a dove. See also note on Mk 1:10 .

[BACK TO 3:17] voice from heaven. The voice (1) authenticated Jesus’ Messianic sonship, echoing Ps 2:7 (“This is my Son”), (2) identified Jesus with the suffering servant of Isa 42:1 (“with him I am well pleased”), and perhaps (3) identified Jesus with Abraham’s willingness to offer Isaac as a sacrifice, echoing Ge 22:2 (“whom I love”). This word from the Father must have greatly encouraged Jesus at the very outset of his earthly ministry. my Son. See notes on 14:33 ; Jn 3:16 .

[BACK TO 4:1–11] The significance of Jesus’ temptations, especially because they occurred at the outset of his public ministry, seems best understood in terms of the kind of Messiah he was to be. He would not accomplish his mission by using his supernatural power for his own needs (first temptation), by using his power to win a large following by miracles or magic (second temptation) or by compromising with Satan (third temptation). Jesus’ temptation was real, not merely symbolic. He was “tempted in every way, just as we are—yet he did not sin” (see Heb 4:15 and note; see also 2Co 5:21 ; Heb 7:26 ; 1Pe 2:22 and note; 1Jn 3:5 ). Although Jesus was the Son of God, he defeated Satan by using a weapon that everyone has at their disposal: “the sword of the Spirit, which is the word of God” ( Eph 6:17 ). He met all three temptations with Scriptural truth (vv. 4 , 7 , 10 ) from Deuteronomy.

[BACK TO 4:1] Jesus … tempted by the devil. See map and accompanying text . led by the Spirit … to be tempted. This testing of Jesus (the Greek verb translated “tempted” can also be rendered “tested”), which was divinely intended, has as its primary background Dt 8:1–5 , from which Jesus also quotes in his first reply to the devil (see v. 4 and NIV text note). There Moses recalls how the Lord led the Israelites in the wilderness 40 years “to humble and test you in order to know what was in your heart, whether or not you would keep his commands” ( Dt 8:2 ). Here at the beginning of his ministry Jesus is subjected to a similar test and shows himself to be the true Israelite who lives “on every word that comes from the mouth of the LORD ” ( Dt 8:3 ). And whereas Adam failed the great test and plunged the whole race into sin ( Ge 3 ), Jesus was faithful and thus demonstrated his qualification to become the Savior of all who receive him. It was, moreover, important that Jesus be tested/tempted as Israel and we are, so that he could become our “merciful and faithful high priest” ( Heb 2:17 ; see note there) and thus be “able to help those who are being tempted” ( Heb 2:18 ; see Heb 4:15–16 ). Finally, as the one who remained faithful in temptation he became the model for all believers when they are tempted. by the devil. God surely tests his people, but it is the devil who tempts to evil (see notes on Ge 22:1 ; Jas 1:13 ; see also 1Jn 3:8 ; Rev 2:9–10 and notes; Rev 12:9–10 ). Like the Hebrew for “Satan,” the Greek for “devil” means “accuser” or “slanderer.” The devil is a personal being, not a mere force or influence. He is the great archenemy of God and the leader of the hosts of darkness.

[BACK TO 4:2] forty days and forty nights. The number recalls the experiences of Moses ( Ex 24:18 ; 34:28 ) and Elijah ( 1Ki 19:8 ), as well as the 40 years of Israel’s temptation (testing) in the wilderness (see note on v. 1 ).

[BACK TO 4:3] If you are the Son of God. Meaning “Since you are.” The devil is not casting doubt on Jesus’ divine sonship but is tempting him to use his supernatural powers as the Son of God for his own ends. Son of God. See notes on Ps 2:7 ; 45:6 ; Jn 3:16 . tell these stones to become bread. See note on Lk 4:3 .

[BACK TO 4:4] Just as God gave the Israelites manna in a supernatural way (see Dt 8:3 and note), so also people today must rely on God for spiritual nourishment. Jesus relied on his Father, not his own miracle power, for provision of food (cf. Jn 4:34 and note; Jn 6:27 ).

[BACK TO 4:5] See note on Lk 4:2 . highest point of the temple. See note on Lk 4:9 . temple. The temple, including the entire temple area, had been rebuilt by Herod the Great (see notes on 2:1 ; Jn 2:20 ; see also model ).

[BACK TO 4:6] throw yourself down. See note on Lk 4:9 . it is written. See note on Lk 4:10 .

[BACK TO 4:9] worship me. See note on Lk 4:7 .

[BACK TO 4:10] Satan. See note on v. 1 .

[BACK TO 4:11] the devil left him. See note on Lk 4:13 .

[BACK TO 4:12] See map . John had been put in prison. See Mk 1:14 and note on Lk 3:20 . The reason for John’s imprisonment is given in 14:3–4 .

[BACK TO 4:13] Capernaum. Although not mentioned in the OT, it was evidently a sizable town in Jesus’ day. Peter’s house there became Jesus’ base of operations during his extended ministry in Galilee (see Mk 2:1 ; 9:33 ). The ruins of a fifth-century basilica now stand over the possible site of Peter’s house, and a fourth-century synagogue is located a short distance from it (see model ).

[BACK TO 4:15–16] Another Messianic prophecy from Isaiah ( Isa 9:1–2 ). Jesus spent most of his public ministry “in the area of Zebulun and Naphtali” (v. 13 ), which is north and west of the Sea of Galilee.

[BACK TO 4:15] Galilee of the Gentiles. A region that, from the Jewish perspective in Jesus’ day, was “in darkness” and “the land of the shadow of death” (v. 16 ), probably because it was far removed from the religious influences of Jerusalem and because large numbers of Gentiles lived there. Matthew may have chosen this text ( Isa 9:1–2 ) because of his interest in the universal appeal of the gospel (see 2:1–12 ; 13:38 ; 28:19 ; see also Introduction: Recipients ).

[BACK TO 4:17] From that time on. These words indicate an important turning point in the life of Jesus and occur three times in Matthew’s Gospel (see also 16:21 ; 26:16 , “from then on”). Some think these words mark the three main sections of the book. Repent. See note on Mk 1:4 . Jesus began his public ministry with the same message as that of John the Baptist (see 3:2 and note). The people must repent because God’s reign was drawing near in the person and ministry of Jesus Christ. kingdom of heaven. See note on 3:2 . has come near. See note on Mk 1:15 .

[BACK TO 4:18] Sea of Galilee. See note on Mk 1:16 . net. A circular casting net used either from a boat or while standing in shallow water.

[BACK TO 4:19] send you out to fish for people. Evangelism was at the heart of Jesus’ call to his disciples.

[BACK TO 4:20] See note on Mk 1:17 .

[BACK TO 4:21] boat. In 1986 the remains of a 2,000-year-old typical fisherman’s boat were found off the northwest shore of the Sea of Galilee. Its discoverers named it the Jesus Boat, and it is now on display in a museum near Magdala (see map ). The boat is about 27 feet long, 7.5 feet wide and 4.3 feet high. preparing their nets. Washing, mending and hanging the nets up to dry in preparation for the next day’s work.

[BACK TO 4:23] teaching … proclaiming … healing. Jesus’ threefold ministry. The synagogues (see note on Mk 1:21 ) provided a place for him to teach on the Sabbath. During the week he preached to larger crowds in the open air. good news. See note on Mk 1:1 .

[BACK TO 4:24] Syria. The area north of Galilee and between Damascus and the Mediterranean Sea. those having seizures. The Greek word for this expression originally meant “moonstruck” and reflects the ancient superstition that seizures were caused by changes of the moon.

[BACK TO 4:25] Large crowds. Jesus’ influence spread quickly over a large geographic area. the Decapolis. A league of free cities (see NIV text note and map ) characterized by high Greek culture. All but one, Scythopolis (Beth Shan), were east of the Sea of Galilee and the Jordan River. The league stretched from a point northeast of the Sea of Galilee southward to Philadelphia (modern Amman). followed him. Not all who followed were true disciples; many were curious onlookers, as subsequent events revealed only too clearly.

[BACK TO 5:1—7:29] The Sermon on the Mount is in effect King Jesus’ inaugural address, explaining what he expects of members of his kingdom. It is the first of five great discourses in Matthew (chs. 5–7 ; 10 ; 13 ; 18 ; 24–25 ; see Introduction: Structure ). It contains three types of material: (1) beatitudes, i.e., declarations of blessedness ( 5:1–12 ), (2) ethical admonitions ( 5:13–20 ; 6:1—7:23 ) and (3) contrasts between Jesus’ ethical teaching and Jewish legalistic traditions ( 5:21–48 ). The Sermon ends with a short parable stressing the importance of practicing what has just been taught ( 7:24–27 ) and an expression of amazement by the crowds at the authority with which Jesus spoke ( 7:28–29 ).

Opinion differs as to whether the Sermon is a summary of what Jesus taught on one occasion or a compilation of teachings presented on numerous occasions. Matthew possibly took a single sermon and expanded it with other relevant teachings of Jesus. While much of Matthew’s Sermon appears in the parallel sermon in Lk 6:17–49 , 34 of the verses occur in other contexts in Luke.

The moral and ethical standard called for in the Sermon on the Mount is so high that some have dismissed the Sermon as being completely unrealistic or have projected its fulfillment to the future kingdom. There is no doubt, however, that Jesus (and Matthew) gave the Sermon as a standard for all Christians, realizing that its demands cannot be met in our own power. It is also true that Jesus occasionally used hyperbole to make his point (see, e.g., note on 5:29–30 ).

[BACK TO 5:1] mountainside. Perhaps the gently sloping hillside at the northwest corner of the Sea of Galilee, not far from Capernaum (see note on Lk 6:20–49 ). The new law, like the old ( Ex 19:3 ), was given from a mountain. sat down. It was the custom for Jewish rabbis to be seated while teaching (see Mk 4:1 and note; 9:35 ; Lk 4:20 and note; 5:3 ; Jn 8:2 ). disciples. Or “learners” or “followers.” Since at the end of the Sermon the “crowds” expressed amazement at Jesus’ teaching ( 7:28 ), “disciples” may here be used in a broader sense than the Twelve. Or perhaps the Sermon is addressed to the Twelve with the crowds also listening.

[BACK TO 5:3] Blessed. The word means more than “happy,” because happiness is an emotion often dependent on outward circumstances. “Blessed” here refers to the ultimate well-being and distinctive spiritual joy of those who share in the salvation of the kingdom of God. See notes on Ps 1:1 ; Rev 1:3 . poor in spirit. In contrast to the spiritually proud and self-sufficient. theirs is the kingdom of heaven. The kingdom is not something earned. It is more a gift than a reward.

[BACK TO 5:4] those who mourn. Over both personal and corporate sins (see Ezr 9:4 ; Ps 119:36 ).

[BACK TO 5:5] meek. This beatitude is taken from Ps 37:11 (see note there) and refers not so much to an attitude toward people as to a disposition before God, namely, humility. the earth. The new promised land (see Rev 21:1 ; cf. note on Ps 37:9 ).

[BACK TO 5:6] hunger and thirst for righteousness. Have a deep longing for both personal righteousness and justice for the oppressed.

[BACK TO 5:8] heart. The center of one’s being, including mind, will and emotions (see note on Ps 4:7 ).

[BACK TO 5:9] peacemakers. Those who promote peace, as far as it depends on them ( Ro 12:18 ). In so doing, they reflect the character of their heavenly Father and so are called “children of God” (see Jas 3:17–18 ).

[BACK TO 5:10] Blessed … persecuted. Because persecution provides an opportunity for believers to prove their fitness for the kingdom (see Heb 12:4–11 and notes). persecuted. Righteous living is often offensive to unbelievers (cf. v. 11 ). theirs is the kingdom of heaven. For the blessings of God’s kingdom, see 3:2 and note.

[BACK TO 5:13] salt. Used for flavoring and preserving (cf. Mk 9:50 and note). loses its saltiness. Most of the salt used in Israel came from the Dead Sea and was full of impurities. This caused it to lose some of its flavor.

[BACK TO 5:14] light of the world. Although Jesus himself fulfilled the mission of the Lord’s servant to be “a light for the Gentiles” ( Isa 42:6 ; see also Lk 2:32 and notes on Isa 49:6 ; Lk 2:31 ), he expected his followers to carry on the work (see vv. 15–16 ; cf. Jn 8:12 ; Php 2:15 and notes).

[BACK TO 5:15] lamp. In Jesus’ day people used small clay lamps that burned olive oil drawn up by a wick (see note on Ex 25:37 ). bowl. A bowl that held about eight quarts of ground meal or flour.

[BACK TO 5:16] glorify your Father. Good deeds are not to be done in a public way for one’s own honor (“in front of others, to be seen by them,” 6:1 ) but for the glory of God (see 1Co 10:31 ; Php 1:11 ; 1Pe 2:12 and notes). Father in heaven. Matthew uses the phrase “Father in heaven” or “heavenly Father” 17 times, Mark and Luke only once each, and John not at all.

[BACK TO 5:17] the Law. The first five books of the OT. the Prophets. Not only the Latter Prophets—Isaiah, Jeremiah and Ezekiel, which we call Major Prophets, and the 12 Minor Prophets (lumped together by the Jews as “the Book of the Twelve”)—but also the Former Prophets (Joshua, Judges, Samuel and Kings). Taken together, “the Law” and “the Prophets” designated the entire OT, including the Writings, the third section of the Hebrew Bible. See 13:35 , where Matthew introduces a quotation from the Writings ( Ps 78:2 ) with “what was spoken through the prophet.” fulfill. Jesus fulfilled the Law in the sense that he gave it its full meaning. He emphasized its deep, underlying principles and total commitment to it rather than mere external acknowledgment and obedience.

[BACK TO 5:18–20] Jesus is not speaking against observing all the requirements of the Law but against hypocritical, Pharisaical legalism. Such legalism was not the keeping of all details of the Law but the hollow sham of keeping laws externally to gain merit before God while breaking them inwardly. It was following the letter of the Law while ignoring its spirit. Jesus repudiates the Pharisees’ interpretation of the Law and their view of righteousness by works. He preaches a righteousness that comes only through faith in him and his work. In the rest of the chapter, he gives six examples of Pharisaical externalism. He thus explains what he means in vv. 21–48 .

[BACK TO 5:18] smallest letter. The Greek text has iota , the smallest letter of the Greek alphabet. It is the nearest equivalent to and cognate of Hebrew yodh, the smallest letter of the Hebrew alphabet (see Ps 119:73 title). least stroke of a pen. The Greek word for this phrase means “horn” and was used to designate the slight extension of certain letters of the Hebrew alphabet (somewhat like the bottom of a j ).

[BACK TO 5:20] Pharisees. See note on 3:7 . teachers of the law. See note on 2:4 . kingdom of heaven. See note on 3:2 .

[BACK TO 5:21–22] it was said … But I tell you. See vv. 27–28 , 31–32 , 33–34 , 38–39 , 43–44 . Jesus calls for moving beyond merely external obedience to the letter of the Law to keeping the true spirit of the Law. murder. Several Hebrew and Greek verbs mean “kill.” The ones used here and in Ex 20:13 mean specifically “murder.”

[BACK TO 5:22] Raca. May be related to the Aramaic word for “empty” and mean “Empty-head!” court. Lit. “Sanhedrin” (see note on Mk 14:55 ). hell. The Greek word is ge(h)enna, which derives its name from a deep ravine south of Jerusalem, the “Valley of (the Sons of) Hinnom” (Hebrew ge’ hinnom ). During the reigns of the wicked Ahaz and Manasseh, human sacrifices to the Ammonite god Molek were offered there. Josiah desecrated the valley because of the pagan worship there ( 2Ki 23:10 ; see Jer 7:31–32 ; 19:6 ). It was perhaps because of this desecration that the term came to be used for the place of final punishment (see notes on Isa 66:24 ; Jer 7:31 ).

[BACK TO 5:23–26] Two illustrations of dealing with anger by means of reconciliation.

[BACK TO 5:25] Cf. Lk 12:57–59 .

[BACK TO 5:26] penny. The smallest Roman copper coin (see note on Lk 12:59 ).

[BACK TO 5:28] looks at a woman lustfully. Not a passing glance but a willful, calculated stare that arouses sexual desire. According to Jesus this is a form of adultery even if it is only “in his heart” (see Job 31:1 ; 2Pe 2:14 and notes).

[BACK TO 5:29–30] Jesus is not teaching self-mutilation, for even a blind man can lust. What he is saying is that we should deal as drastically as necessary with sin, a point Jesus repeated on at least one other occasion (see 18:8–9 ; Mk 9:43–48 ).

[BACK TO 5:30] hell. See note on v. 22 .

[BACK TO 5:32] except for sexual immorality. See note on 19:3 . Neither Mk 10:11–12 nor Lk 16:18 mentions this exception.

[BACK TO 5:33–37] The OT recognized the useful role of swearing oaths in certain situations (even God swore oaths: see, e.g., Ge 22:16 ; Jos 5:6 ; Ps 89:3–4 , Ps 35 ; Isa 45:22 ; Jer 22:5 ; Eze 26:7 ; see also notes on Ge 9:13 ; 15:17 ; Dt 6:13 ; Jer 22:5 ; Heb 6:13 )—common profanity is not in view. Jesus urged such honesty and integrity in all human speech that swearing oaths in support of assertions or commitments would not be necessary.

[BACK TO 5:39] resist. Here it probably means in a court of law. slaps. The Greek verb used here means “slaps you with the back of the hand.” It was more an insult (cf. 26:67 ) than an act of violence. The point is that it is better to be insulted even twice than to take the matter to court. Ancient Near Eastern society had become very litigious.

[BACK TO 5:40] shirt … coat. The first was an undergarment, the second a loose outer one. Since the outer garment was used to keep a person warm at night, OT law prohibited anyone from taking it even as collateral overnight (see Ex 22:26–27 ; Dt 24:12–13 ).

[BACK TO 5:42] Probably not a general requirement to give to everyone who asks but a reference to the poor (cf. Dt 15:7–11 ; Ps 112:5 , 9 ).

[BACK TO 5:43] hate your enemy. Words not found anywhere in the OT. However, hatred for one’s enemies was an accepted part of the Jewish ethic at that time in some circles (cf., e.g., the Dead Sea Scrolls work The Rule of the Community , 1.4, 10). See note on Lev 19:18 .

[BACK TO 5:44] love your enemies. See note on Ex 23:4–5 . pray. Prayer is one of the practical ways love expresses itself (cf. Job 42:10 ; Ps 35:13–14 and notes).

[BACK TO 5:45] be children of your Father in heaven. That is, be truly like him by loving “your enemies” and praying for “those who persecute you” (v. 44 ; see v. 48 and note). the evil and the good. God shows his love to people without distinction.

[BACK TO 5:46] tax collectors. Traditionally known as “publicans,” these were local men employed by Roman tax contractors to collect taxes for them. Because they worked for Rome and often demanded unreasonable payments, the tax collectors gained a bad reputation and were generally hated and considered traitors (see notes on Mk 2:14–15 ; Lk 3:12 ).

[BACK TO 5:48] Be perfect. Christ sets up the high ideal of perfect love (see vv. 43–47 )—not that we can fully attain it in this life. That, however, is God’s high standard for us.

[BACK TO 6:1] practice … righteousness. This verse introduces the discussion of three acts of righteousness: (1) giving (vv. 2–4 ), (2) praying (vv. 5–15 ) and (3) fasting (vv. 16–18 ). Jesus’ concern here is with the motives behind such acts. reward from your Father. Spiritual growth and maturity or perhaps a heavenly reward of some kind—or both.

[BACK TO 6:2] when you give. Not “if you give.” Jesus presupposes the disciples’ giving to the poor. announce it with trumpets. Perhaps a reference to the noise made by coins as they were thrown into the trumpet-shaped treasury receptacles (see note on Mk 12:41 ). Or the phrase may be used figuratively to mean “make a big show of it.” hypocrites. The Greek word means “play-actor.” Here it refers to those who fake being pious. their reward in full. The honor they receive from people is all the reward they get.

[BACK TO 6:3] do not let your left hand know what your right hand is doing. Not to be taken literally but as a way of emphasizing that one should not call attention to one’s giving. Self-glorification is always a present danger.

[BACK TO 6:6] Jesus’ followers are not to make a show of their praying, in contrast to “the hypocrites” (v. 5 ). This does not mean that all prayer should be private, as the plurals “our” and “us” in vv. 9–13 indicate. room. The Greek word here probably means “storeroom,” because unlike most of the rooms in the house, it had a door that could be shut.

[BACK TO 6:7] babbling like pagans. They used long lists of the names of their gods in their prayers, hoping that by constantly repeating them they would call on the name of the god that could help them. Jesus is not necessarily condemning all long prayers, but meaningless verbiage in praying.

[BACK TO 6:9–13] Commonly known as “The Lord’s Prayer,” it is really “The Disciples’ Prayer,” since it was meant as a model for them (the true “Lord’s Prayer” is found in Jn 17 ). The prayer nestles at the literary center of the Sermon on the Mount, and the surrounding texts in the Sermon echo the prayer’s concerns. It contains six petitions, three relating more directly to God (vv. 9–10 ) and three to us (vv. 11–13 ). The order of these petitions is significant and intentional. A similar prayer in Lk 11:2–4 occurs in a different historical setting.

[BACK TO 6:9] hallowed. God is already holy (see Lev 11:44 and note; 1Pe 1:15 ), so the prayer is not that God be made holy but that he be regarded as holy. By his saving and judging acts in history he proves himself holy (see Lev 10:3 ; Eze 36:23 and notes). This petition is that he so achieve his saving purposes in the world that his holiness is displayed before the eyes of the world’s people and acknowledged by them—which will happen only as his kingdom comes. name. See notes on Ps 5:11 ; Eze 20:9 .

[BACK TO 6:10] your kingdom come. Not in the sense of to “come” into existence—after all, it is already here (see 3:2 ; Lk 17:21 and notes)—but to “come” more and more completely until its full and final consummation. your will be done. Logically follows “your kingdom come.” The NIV scansion and punctuation suggest that “on earth as it is in heaven” be read with each of the three preceding petitions.

[BACK TO 6:11] That is, meet our needs “each day” ( Lk 11:3 ; see Ex 16:4 and note).

[BACK TO 6:12] debts. Moral debts, i.e., sins (see note on Lk 11:4 ).

[BACK TO 6:13] lead us not into temptation. That is, do not lead us through trials so deep that they would tempt us to be unfaithful to you. God does not tempt (in the sense of enticing to sin; see Jas 1:13 and note; see also 1Co 10:13 and note). the evil one. Satan (see 13:19 and note). Others think the reference is to “evil,” i.e., evil circumstances (see the first part of the second NIV text note). For the second part of the NIV text note, cf. 1Ch 29:10–11 .

[BACK TO 6:15] forgive … forgive. See Eph 4:32 and note.

[BACK TO 6:16] fast. See notes on Mk 2:18 ; Lk 18:12 . Jesus does not condemn fasting as such but ostentation in fasting. hypocrites. See note on v. 2 . their reward in full. See note on v. 2 .

[BACK TO 6:17] put oil on your head and wash your face. That is, maintain your regular appearance. Jews put ashes on their heads when fasting.

[BACK TO 6:19–21] The dangers of riches are often mentioned in the NT (e.g., v. 24 ; 13:22 ; 19:22 ; Mk 10:17–30 ; Lk 12:16–21 ; 1Ti 6:9–10 , 17–19; Heb 13:5 ; Jas 5:2–3 ), but nowhere are riches condemned in and of themselves. What Jesus condemns here is greed and the hoarding of money.

[BACK TO 6:19] Do not store up. Or “Stop storing up.” They may have already started to do it. moths and vermin. Representative of all agents and processes that destroy worldly possessions. break in and steal. Houses in the Holy Land had walls made of mud bricks and could be broken into easily.

[BACK TO 6:20] treasures in heaven. Anything done in this life that has eternal value will be rewarded. Cf. “rich toward God” ( Lk 12:21 ).

[BACK TO 6:21] See Lk 12:34 . heart. See note on 5:8 .

[BACK TO 6:22] The eye is the lamp of the body. It lets light in to illumine the body. your eyes are healthy. You recognize the folly of storing up wealth (v. 19 )—but see NIV text note. whole body. Entire person.

[BACK TO 6:23] your eyes are unhealthy. They are blind to the deceitfulness of wealth—but see NIV text note.

[BACK TO 6:24] See Lk 16:13 ; Jas 4:4 .

[BACK TO 6:25] do not worry. See Php 4:6 and note. worry. Undue anxiety, not a legitimate concern to provide for one’s daily needs (cf. Lk 10:41–42 ; 2Th 3:6–12 ).

[BACK TO 6:27] add a single hour. See NIV text note. The phrase could also mean “add a single step (cubit) to life’s journey.”

[BACK TO 6:30] thrown into the fire. Grass was commonly used to heat clay ovens in the Holy Land. you of little faith. See 8:26 ; 14:31 ; 16:8 ; 17:20 ; Lk 12:28 .

[BACK TO 6:33] The heart of the matter. kingdom. See note on 3:2 . his righteousness. The righteous life that God requires, as the content of the Sermon emphasizes (see, e.g., 5:6 , 10 , 20 ; 6:1 ).

[BACK TO 7:1] The Christian is not to judge hypocritically or self-righteously, as can be seen from the context (v. 5 ). The same thought is expressed in 23:13–39 (cf. Ro 2:1 ). To obey Christ’s commands in this chapter, we must first evaluate a person’s character—whether one is a “dog” (v. 6 ) or a false prophet (v. 15 ), or whether one’s life shows fruit (v. 16 ). Scripture repeatedly exhorts believers to evaluate carefully (see Jn 7:24 ) and choose between good and bad people and things (sexually immoral, 1Co 5:9 ; those who masquerade as angels of light, 2Co 11:14 ; dogs, Php 3:2 ; false prophets, 1Jn 4:1 ). The Christian is to “test them all” ( 1Th 5:21 ).

[BACK TO 7:3–5] Jesus rebukes hypocritical judging.

[BACK TO 7:3] speck of sawdust … plank. An example of hyperbole in the teachings of Jesus (cf. 19:24 ). Its purpose is to drive home a point (see Lk 6:41 and note).

[BACK TO 7:5] hypocrite. See note on 6:2 .

[BACK TO 7:6] Teaching about the kingdom should be given in accordance with the spiritual capacity of the learners. dogs. The unclean dogs of the street were held in low esteem.

[BACK TO 7:7–11] See note on Lk 11:5–13 .

[BACK TO 7:7] Ask … seek … knock. Greek present imperatives are used here, indicating continual asking, seeking and knocking. Persistent prayer is being emphasized (cf. Jas 4:2–3 ; cf. also Ge 32:26 and note).

[BACK TO 7:11] good gifts. See Lk 11:13 and note.

[BACK TO 7:12] The so-called Golden Rule is found in negative form in rabbinic Judaism and also in Hinduism, Buddhism and Confucianism. It occurred in various forms in Greek and Roman ethical teaching. Jesus stated it in positive form. in everything. Probably refers to the teaching of the entire Sermon up to this point. sums up. Cf. 22:36–40 ; Ro 13:8–10 and relevant notes. the Law and the Prophets. See note on 5:17 .

[BACK TO 7:13–27] These verses present two ways (vv. 13–14 ), two trees and two fruits (vv. 15–23 ), and two foundations (vv. 24–27 ).

[BACK TO 7:13] narrow gate. The gate that leads into the kingdom of heaven is synonymous with “life” (v. 14 ). destruction. Separation from God in hell.

[BACK TO 7:15] false prophets. People who have not been sent by God but who claim that they have (see 24:24 ; Jer 23:16 and note).

[BACK TO 7:19] See Jn 15:6 and note; cf. Mt 3:10 .

[BACK TO 7:20] Cf. Jn 15:7 and note.

[BACK TO 7:21] Lord. Here seems to mean more than merely “sir” or “master” since Jesus is the one who makes the final decision about a person’s eternal destiny. kingdom of heaven. See note on 3:2 . does the will of my Father. The deciding factor as to who enters the kingdom (see Mk 3:35 and note).

[BACK TO 7:22] that day. The day of judgment (cf. Mal 3:17–18 ). prophesy. In the Bible this verb primarily means to give a message from God, not necessarily to predict. demons. See note on Mk 1:23 .

[BACK TO 7:24–27] This parable ends the Sermon on the Mount and also the parallel sermon in Luke ( 6:47–49 ).

[BACK TO 7:24] rock. The Bible often speaks metaphorically of God or Christ as a “rock” (see Ge 49:24 ; Ps 18:2 ; 1Co 10:4 and notes).

[BACK TO 7:25] rain came down. The Holy Land is known for its torrential rains that often cause disastrous floods.

[BACK TO 7:28] were amazed. A common reaction by Jesus’ listeners to his teaching—both its presentation and its authority (see note on Mk 1:22 ).

[BACK TO 7:29] authority. The teachers of the law quoted other rabbis to support their own teaching (see note on 2:4 ), but Jesus spoke with divine authority (see 9:6 , 8 ; cf. Jn 7:46 ).

[BACK TO 8:1] mountainside. See 5:1 and note.

[BACK TO 8:2] leprosy. See NIV text note; see also note on Lev 13:2 . Lord. See note on 7:21 . make me clean. Leprosy made a person ceremonially unclean (see Lev 13:3 , 8 , 11 , 20 ) and socially an outcast (see Lev 13:45–46 ).

[BACK TO 8:3] touched the man. See note on Mk 1:41 .

[BACK TO 8:4] don’t tell anyone. Jesus did not wish to stir up the popular, but mistaken, expectations that a wonder-working Messiah would soon arise as king of the Jews and deliver them from the Roman yoke. For similar instructions, see 9:30 ; 12:16 ; 16:20 and note; 17:9 . See also Introduction to Mark: Emphases (item 4) . show yourself to the priest. See note on Lk 5:14 . a testimony to them. See note on Mk 1:44 . them. The priests and the people.

[BACK TO 8:5–13] Although the incident in Jn 4:46–54 is similar, it probably is a separate episode in the life of Jesus.

[BACK TO 8:5] Capernaum. See note on 4:13 . centurion. A Roman military officer in charge of 100 soldiers. In Luke’s account ( Lk 7:1–5 ) Jewish elders and friends of the centurion came to Jesus on his behalf, but Matthew does not mention these intermediaries.

[BACK TO 8:8] I do not deserve to have you come under my roof. In Greek the words “I do not deserve” are the same as those used by John the Baptist in 3:11 (“I am not worthy”). The entire statement reveals how highly the centurion regarded Jesus. Or perhaps his response reflects his own sense of moral guilt in the presence of Jesus.

[BACK TO 8:10] he was amazed. See note on Lk 7:9 . In his incarnate state Jesus experienced every human emotion. such great faith. See note on Lk 7:9 .

[BACK TO 8:11] The universality of the gospel is one of Matthew’s themes (see Introduction: Recipients ). feast … in the kingdom of heaven. The eschatological Messianic banquet that symbolizes the blessings of an intimate relationship with God (see Isa 25:6 ; Lk 14:15 ; Rev 19:9 and notes).

[BACK TO 8:12] subjects of the kingdom. Jews who thought their Judaism was an inherited passport for entrance into the kingdom (see 3:9–10 and note on 3:9 ). outside, into the darkness. Hell. weeping and gnashing of teeth. A phrase used only in Matthew’s Gospel (here; 13:42 , 50 ; 22:13 ; 24:51 ; 25:30 )—though an almost identical phrase occurs in Lk 13:28 —to describe the horrible suffering experienced in hell.

[BACK TO 8:14] Peter’s mother-in-law. See notes on Mk 1:30 ; Lk 4:38 .

[BACK TO 8:15] him. Jesus. Mk 1:31 and Lk 4:39 have “them.” She began to serve not only Jesus but also her guests, probably by preparing a meal for them.

[BACK TO 8:16] evening. See Lk 4:40 and note. demon-possessed. See notes on Mk 1:23 ; Lk 4:33 .

[BACK TO 8:17] bore. Bore the burden of. The diseases were not transferred to Jesus in the sense of making him ill.

[BACK TO 8:18] the other side. The east side.

[BACK TO 8:19] teacher of the law. See note on 2:4 .

[BACK TO 8:20] Son of Man. See note on Mk 8:31 .

[BACK TO 8:21] bury my father. See note on Lk 9:59 .

[BACK TO 8:22] let the dead bury their own dead. Let the spiritually dead bury the physically dead. The time of Jesus’ ministry was short and demanded full attention and commitment. This statement stresses the radical demands of Jesus’ discipleship, since Jews placed great importance on the duty of children to bury their parents.

[BACK TO 8:23–27] See note on Mk 4:35–41 .

[BACK TO 8:24] furious storm. See note on Mk 4:37 . But Jesus was sleeping. See note on Mk 4:38 .

[BACK TO 8:26] little faith. See 6:30 and note.

[BACK TO 8:27] What kind of man is this? See note on Mk 4:41 .

[BACK TO 8:28] region of the Gadarenes. The region around the city of Gadara, six miles southeast of the Sea of Galilee. Mark and Luke identify the region by the capital city Gerasa, located about 35 miles southeast of the Sea (see note on Lk 8:26 ). two. Mk 5:2 and Lk 8:27 (see note there) mention only one demon-possessed man. demon-possessed. See note on v. 16 .

[BACK TO 8:29] Son of God. See note on Lk 8:28 . appointed time. The time of their judgment (see notes on Mk 5:10 ; Lk 8:31 ).

[BACK TO 8:30] herd of pigs. Large numbers of Gentiles lived in Galilee. Normally Jews did not raise pigs, since they were considered the most ceremonially unclean of all animals.

[BACK TO 8:32] Though Jesus seemingly consented to the demons’ request, the pigs carried the demons into the depths of the sea—perhaps symbolic of the Abyss (see Lk 8:31 and note).

[BACK TO 8:34] pleaded with him to leave. They were probably more concerned about their financial loss than about the deliverance of the miserable demon-possessed men (see note on Mk 5:17 ).

[BACK TO 9:1] crossed over. The northern end of the Sea of Galilee. his own town. Capernaum (see note on 4:13 ).

[BACK TO 9:2] their faith. The faith of the men who carried him as well as the faith of the paralyzed man. your sins are forgiven. See note on Mk 2:5 . In this case, perhaps there was a relationship between the man’s sin and his paralysis (cf. Jn 9:1–3 ).

[BACK TO 9:3] blaspheming. Here the term includes usurping God’s prerogative to forgive sins (see notes on Mk 2:7 ; Lk 5:21 ).

[BACK TO 9:5–6] See notes on Mk 2:9–10 ; 14:64 .

[BACK TO 9:6] Son of Man. See note on Mk 8:31 .

[BACK TO 9:9] Matthew. Mark and Luke call this disciple Levi in the parallel accounts (but see also Mk 3:18 ; Lk 6:15 ; Ac 1:13 ). tax collector’s booth. See note on Mk 2:14 . got up and followed him. See note on Lk 5:28 .

[BACK TO 9:10] tax collectors. See notes on 5:46 ; Mk 2:16 . sinners. See note on Mk 2:15 .

[BACK TO 9:11] Pharisees. See note on Mk 2:16 .

[BACK TO 9:12] not the healthy who need a doctor, but the sick. See note on Lk 5:31 .

[BACK TO 9:13] I have not come to call the righteous, but sinners. See note on Mk 2:17 .

[BACK TO 9:14] See notes on Mk 2:18 ; Lk 5:33 .

[BACK TO 9:15] See notes on Mk 2:19–20 .

[BACK TO 9:17] new wineskins. In ancient times goatskins were used to hold wine. As the fresh grape juice fermented, the wine would expand, and the new wineskin would stretch. But a used skin, already stretched, would break (see note on Job 32:19 ). Jesus brings a newness that cannot be confined within the old forms.

[BACK TO 9:18] synagogue leader. His name was Jairus (see notes on Mk 5:22 ; Lk 8:41 ). has just died. Mk 5:23 has “is dying,” but Matthew omits reference to the later messengers ( Mk 5:35 ) and condenses (see notes on 21:12–17 ; 21:18–22 ) by presenting at the outset what was actually true before Jesus reached the house.

[BACK TO 9:20] subject to bleeding for twelve years. Probably a menstrual disorder (see notes on Mk 5:25 ; Lk 8:43 ).

[BACK TO 9:21] See notes on Mk 5:28 ; Lk 8:45 .

[BACK TO 9:22] daughter. See note on Lk 8:48 . healed. See note on Mk 5:34 .

[BACK TO 9:23] noisy crowd. Mourners hired to wail and lament (see Jer 9:20 ; Mk 5:38 and notes). people playing pipes. Musicians hired to play in mourning ceremonies.

[BACK TO 9:24] not dead but asleep. See note on Lk 8:52 .

[BACK TO 9:25] took the girl by the hand. Touching a dead body ordinarily resulted in ceremonial uncleanness (see Lev 11:31 ; 21:1 , 11 and note on 21:1 ; 22:4 ; Nu 19:14 and note), but Jesus’ action brought life, not defilement.

[BACK TO 9:27] blind men. Isaiah predicted the healing of the blind in the Messianic age ( Isa 35:5 ). Son of David. A popular Jewish title for the coming Messiah (e.g., 12:23 ; 20:30 ; 21:9 ; 22:41–45 ; see note on 1:1 ).

[BACK TO 9:29] According to your faith. That is, “Because you have faith,” not “In proportion to your faith.” Jesus did not provide healing according to the amount of faith the blind men had (see 17:20 and note). Cf. 8:13 ; Mk 9:23 and note; 11:23 ; Jn 11:40 .

[BACK TO 9:30] See notes on 8:4 ; 16:20 .

[BACK TO 9:32] could not talk. Isaiah also (see note on v. 27 ) predicted that the mute would talk in the Messianic age ( Isa 35:6 ).

[BACK TO 9:33] amazed. See 8:27 ; 13:54 ; 15:31 ; 21:20 ; 22:22 ; cf. Mk 1:22 and note.

[BACK TO 9:34] prince of demons. See note on 10:25 .

[BACK TO 9:35] synagogues. See note on Mk 1:21 . good news. See note on Mk 1:1 .

[BACK TO 9:36] compassion. Jesus’ compassion for people is often noted in the Gospels (see 14:14 ; 15:22 ; 20:34 ; Mk 1:41 ; 6:34 ; 8:2 ). like sheep without a shepherd. See Eze 34:5 ; Zec 10:2 ; 13:7 and notes; Mk 6:34 .

[BACK TO 10:2–4] See notes on Lk 6:14–16 .

[BACK TO 10:2] apostles. The only occurrence of this word in Matthew’s Gospel. See note on Mk 6:30 .

[BACK TO 10:3] Thaddaeus. Also called Judas (not Iscariot [ Jn 14:22 ]); see Mk 3:18 ; Lk 6:16 ; Ac 1:13 and note.

[BACK TO 10:4] the Zealot. Either a description of Simon’s religious zeal or a reference to his membership in the party of the Zealots, a Jewish revolutionary group violently opposed to Roman rule over the Holy Land (see chart ).

[BACK TO 10:5] Do not go. The good news about the kingdom was to be proclaimed first to Jews only. After his death and resurrection, Jesus commanded the message to be taken to all nations ( 28:19 ; cf. 21:43 ). Samaritans. A mixed-blood race resulting from the intermarriage of Israelites left behind when the people of the northern kingdom were exiled and Gentiles who were brought into the land by the Assyrians ( 2Ki 17:24 ). Bitter hostility existed between Jews and Samaritans in Jesus’ day (see Jn 4:9 and note).

[BACK TO 10:7] kingdom of heaven. See note on 3:2 .

[BACK TO 10:8] leprosy. See NIV text note and note on Lev 13:2 .

[BACK TO 10:9–10] See notes on Mk 6:8–9 .

[BACK TO 10:10] worker is worth his keep. Cf. 1Co 9:4–14 ; 1Ti 5:17–18 and note on 5:18 .

[BACK TO 10:11] stay at their house. See note on Lk 9:4 .

[BACK TO 10:12] your greeting. The Jews’ greeting was shalom, “peace” (see Lk 10:5 ).

[BACK TO 10:13] If the home is deserving. That is, “If the head of the house loves peace” ( Lk 10:6 ). let your peace return to you. Either (1) retract your blessing or (2) leave the house.

[BACK TO 10:14] shake the dust off your feet. A symbolic act practiced by the Pharisees when they left a ceremonially unclean Gentile area. Here it represented an act of solemn warning to those who rejected God’s message (see notes on Lk 9:5 ; Ac 13:51 ; cf. Ac 18:6 ).

[BACK TO 10:15] Truly I tell you. See note on Mk 3:28 . Sodom and Gomorrah. See Ge 19:23–29 ; Lk 10:12 and note.

[BACK TO 10:16] Cf. 7:15 ; cf. also Paul’s statement in Ro 16:19 : “I want you to be wise about what is good, and innocent about what is evil.”

[BACK TO 10:17] local councils. The lower courts, connected with local synagogues, that tried less serious cases and flogged those found guilty. synagogues. See notes on Mk 1:21 ; Lk 21:12 .

[BACK TO 10:18] Anticipates the mission to the Gentiles. Matthew’s Gospel emphasizes the universality of the gospel (see note on 8:11 ; see also Introduction: Recipients ).

[BACK TO 10:19] do not worry about what to say. Namely, to defend yourselves ( Lk 21:14–15 ). you will be given what to say. “Words and wisdom” that cannot be resisted ( Lk 21:15 ; see note there).

[BACK TO 10:20] the Spirit of your Father speaking. See Mk 13:11 ; Lk 12:11–12 ; cf. Lk 21:14–15 .

[BACK TO 10:21] The allusion is to Mic 7:6 , which is quoted in vv. 35–36 .

[BACK TO 10:22] everyone. Hyperbole. the one who stands firm to the end will be saved. See note on Mk 13:13 .

[BACK TO 10:23] Some take Jesus’ saying here as a reference to his second coming at the end of the age (see 24:30 ), but it is hard to reconcile this with the failure of the disciples to “finish going through” (evangelize) the cities of Israel before this happens. It is therefore probably best understood as referring to his coming in judgment on the Jews when Jerusalem and the temple were destroyed in AD 70.

[BACK TO 10:25] Beelzebul. The prince of demons ( 12:24 ); the Greek form of the Hebrew name Baal-Zebul (“Exalted Baal” or “Baal the Prince”). Baal-Zebub (“lord of flies”) is a parody on and mockery of the actual epithet, Baal-Zebul (see note on Jdg 10:6 ). The name came to be used of Satan.

[BACK TO 10:26–33] See Lk 12:2–9 and notes.

[BACK TO 10:26] them. The persecutors (vv. 21–25 ).

[BACK TO 10:28] cannot kill the soul. See Lk 12:4 and note. soul. The true self (see note on Ps 6:3 ). Body and soul are closely related in this life but are separated at death and then reunited at the resurrection (cf. 2Co 5:1–10 and notes; Php 1:23–24 ). the One. God. He alone determines the final destiny of us all. destroy both soul and body in hell. See Lk 12:5 and note. hell. See note on 5:22 .

[BACK TO 10:29] two sparrows sold for a penny. Cf. Lk 12:6 and note.

[BACK TO 10:31] worth more than many sparrows. See 6:26 .

[BACK TO 10:32–33] See Lk 12:8–9 and notes.

[BACK TO 10:34] At first glance this saying sounds like a contradiction of Isa 9:6 (“Prince of Peace”), Lk 2:14 (“on earth peace to those on whom his favor rests”) and Jn 14:27 (“Peace I leave with you”). It is true that Christ came to bring peace—peace between the believer and God, and peace among humans. Yet the inevitable result of Christ’s coming is conflict—between Christ and the antichrist, between light and darkness, between Christ’s followers and the devil’s followers. This conflict can occur even between members of the same family (vv. 35–36 ; Mk 10:29–30 ).

[BACK TO 10:37] See Lk 14:26 and note.

[BACK TO 10:38] take up their cross. The first mention of the cross in Matthew’s Gospel. The cross was an instrument of death and here symbolizes the necessity of total commitment—even to the point of death—on the part of Jesus’ disciples (see note on Mk 8:34 ).

[BACK TO 10:39] See note on Lk 9:24 .

[BACK TO 10:40–42] During times of persecution, hospitality was especially important and could be dangerous. So Jesus indicates that those who provide it and show kindness to God’s people will receive a reward.

[BACK TO 10:42] cup of cold water. See note on Mk 9:41 .

[BACK TO 11:1] While the 12 apostles were carrying out their first mission, Jesus continued his ministry in Galilee. Galilee. See note on 2:2 .

[BACK TO 11:2] John. The Baptist (see note on 3:1 ). in prison. See note on Lk 7:19 .

[BACK TO 11:3] the one who is to come. The Messiah. expect someone else. See note on Lk 7:19 .

[BACK TO 11:4] report to John what you hear and see. See note on Lk 7:22 .

[BACK TO 11:5] leprosy. See NIV text note; see also note on Lev 13:2 . the good news is proclaimed to the poor. See note on Lk 7:22 .

[BACK TO 11:6] anyone who does not stumble. See note on Lk 7:23 .

[BACK TO 11:7–10] See Lk 7:24–28 and notes.

[BACK TO 11:10] See Mal 3:1 and note.

[BACK TO 11:11] greater than he. John belonged to the age of the old covenant, which was preparatory to Christ. The least NT believer has a higher privilege in Christ as a part of his bride the church ( Eph 5:25–27 , 32 ) than John the Baptist, who was only a friend of the bridegroom ( Jn 3:29 ). Another view, however, stresses the expression “whoever is least,” holding that the key to its meaning is found in 18:4 —“whoever takes the lowly position of this child.” Such a person, though “least,” is regarded by God as even greater than John the Baptist.

[BACK TO 11:12] From the days of John the Baptist. From the beginning of Jesus’ ministry. kingdom of heaven. See note on 3:2 . subjected to violence. The ongoing persecution of the people of the kingdom. (But see NIV text note. The main NIV text, however, is probably to be preferred.)

[BACK TO 11:13] the Prophets and the Law. The entire OT prophesied the coming of the kingdom. John represented the end of the old covenant era.

[BACK TO 11:14] he is the Elijah who was to come. A reference to Mal 4:5 (see note there), which prophesied the reappearance of Elijah before the day of the Lord. Some of the people remembered the prophecy and asked John the Baptist, “Are you Elijah?” He answered, “I am not” ( Jn 1:21 ). John was not literally the reincarnation of Elijah, but he did fulfill the function and role of the prophet (see Mt 17:10–13 and note on Lk 1:17 ).

[BACK TO 11:16] like children sitting in the marketplaces. See note on Lk 7:32 .

[BACK TO 11:17] played the pipe. As at a wedding. sang a dirge. As at a funeral. The latter symbolized the ministry of John, the former that of Jesus. The people of Jesus’ “generation” (v. 16 ) were like children who refused to respond on either occasion.

[BACK TO 11:19] Son of Man. See note on Mk 8:31 . friend of tax collectors and sinners. See note on Lk 7:34 . wisdom is proved right by her deeds. Apparently means that God (wisdom) had sent both John and Jesus in specific roles, and that this would be vindicated by the lasting works of both Jesus and John (see note on Lk 7:35 ).

[BACK TO 11:20] repent. See note on 3:2 .

[BACK TO 11:21] Chorazin. Mentioned in the Bible only twice (here and in Lk 10:13 ), it was near the Sea of Galilee, probably about two miles north of Capernaum. Bethsaida. On the northeast shore of the Sea of Galilee. Philip the tetrarch rebuilt Bethsaida and named it “Julias,” after Julia, daughter of Caesar Augustus. Tyre and Sidon. Cities on the Phoenician coast north of the Holy Land (see note on Mk 7:31 ). sackcloth. Here a sign of repentance (see note on Ge 37:34 ). Cf. Rev 6:12 . ashes. Also a sign of repentance.

[BACK TO 11:23] Capernaum. See note on Lk 10:15 . Sodom. See notes on 10:15 ; Ge 13:10 ; Lk 10:12 .

[BACK TO 11:25] Lord of heaven and earth. A title for God emphasizing his sovereignty and found only three times in the Bible (here; Lk 10:21 ; Ac 17:24 ). these things. Either the significance of Jesus’ miracles (see vv. 20–24 ) or of his entire mission. wise. According to the standards of this age (see 1Co 1:26–29 ; cf. 1Co 3:18 and note). little children. The disciples or, more generally, the humble followers of Jesus.

[BACK TO 11:26] what you were pleased to do. Since God is “Lord of heaven and earth” (v. 25 ), he sovereignly reveals and conceals.

[BACK TO 11:27] All things. The full revelation of God (see v. 25 ). No one knows the Son. Total knowledge of the Son belongs only to the Father. Believers can “know” the Son for salvation ( 1Jn 5:20 ) and in a deep and satisfying way, but not completely (see Jn 10:14 and note; cf. Php 3:7–11 and notes). except … those to whom the Son chooses to reveal him. Christ sovereignly chooses those to whom he reveals a saving knowledge of God (see Jn 14:6 and note).

[BACK TO 11:28] weary and burdened. Probably a reference to the “heavy … loads” the Pharisees placed “on other people’s shoulders” by insisting on a legalistic interpretation of the law ( 23:4 ).

[BACK TO 11:29] yoke. Cf. v. 30 and note; see note on Eze 34:27 . find rest for your souls. See Jer 6:16 and note.

[BACK TO 11:30] my burden is light. Cf. Ps 55:22 ; 1Jn 5:3 and notes.

[BACK TO 12:1] grainfields. Of wheat or barley, the latter eaten by poorer people. pick some heads of grain. See note on Mk 2:23 .

[BACK TO 12:2] Pharisees. See note on 3:7 . what is unlawful on the Sabbath. See note on Mk 2:24 .

[BACK TO 12:3] what David did. See note on Mk 2:25 .

[BACK TO 12:4] consecrated bread. Each Sabbath, 12 fresh loaves of bread were to be set on a table in the Holy Place ( Ex 25:30 ; Lev 24:5–9 ). The old loaves were eaten by the priests.

[BACK TO 12:5] desecrate the Sabbath. By doing required work associated with the sacrifices (see Nu 28:9 ; cf. Jn 7:22–23 and note on 7:22 ).

[BACK TO 12:8] the Son of Man is Lord of the Sabbath. See note on Lk 6:5 .

[BACK TO 12:9] synagogue. See note on Mk 1:21 .

[BACK TO 12:10] heal on the Sabbath. The rabbis prohibited healing on the Sabbath, unless it was feared the victim would die before the next day. Obviously the man with the shriveled hand was in no danger of this.

[BACK TO 12:11–12] Jesus contrasts the worth of an animal with that of a human being (cf. Lk 13:15–16 ; 14:5 and notes).

[BACK TO 12:12] lawful to do good on the Sabbath. See Mk 3:4 ; Lk 6:9 and notes.

[BACK TO 12:13] “Stretch out your hand.” So he stretched it out. The fact that the man stretched out his shriveled hand shows there is a connection between faith and Jesus’ healing power.

[BACK TO 12:14] See notes on Mk 3:6 ; Lk 6:11 .

[BACK TO 12:16] not to tell others about him. See note on 8:4 .

[BACK TO 12:18–21] Another fulfillment passage (see note on 1:22 ). This one is from Isaiah’s first servant song (see Isa 42:1–4 and note) and is the longest OT quotation in Matthew’s Gospel. It summarizes the quiet ministry of the Lord’s servant, who will bring justice and hope to the nations.

[BACK TO 12:18] my servant. Jesus is called God’s servant only here and in Ac 3:13 , 26 (see note on 3:13 ); 4:27 , 30 . chosen. See Lk 9:35 and note. the one I love, in whom I delight. See note on 3:17 . put my Spirit on him. See Isa 11:2 ; 61:1 and notes.

[BACK TO 12:20] Jesus mends broken lives (see v. 15 ; Jn 4:4–42 ; 8:3–11 ).

[BACK TO 12:22] demon-possessed. See notes on Mk 1:23 ; Lk 4:33 .

[BACK TO 12:23] Son of David. See note on 9:27 .

[BACK TO 12:24] Beelzebul … prince of demons . See 10:25 ; Lk 11:19 and notes.

[BACK TO 12:25] kingdom divided against itself. See note on Lk 11:17 .

[BACK TO 12:28] kingdom of God. See note on 3:2 . has come upon you. See note on Mk 1:15 .

[BACK TO 12:30] There can be no double-mindedness in our relationship to Jesus (see note on Lk 11:23 ; cf. Ps 119:113 ; Mk 9:40 ; Lk 9:50 and note; Jas 1:8 ; 4:8 ).

[BACK TO 12:31] blasphemy against the Spirit will not be forgiven. The context (vv. 24 , 28 , 32 ) suggests that the unpardonable sin was attributing to Satan Christ’s authenticating miracles done in the power of the Holy Spirit (see note on Mk 3:29 ).

[BACK TO 12:32] Son of Man. See note on Mk 8:31 . this age … the age to come. See Eph 1:21 and note.

[BACK TO 12:33] See 3:16 ; cf. Jas 3:11–12 .

[BACK TO 12:34] brood of vipers. In the NT an expression used only by John the Baptist ( 3:7 ; Lk 3:7 ) and Jesus (here; 23:33 ). In this context it refers to the Pharisees (v. 24 ). the mouth speaks what the heart is full of. See 15:18–19 ; Pr 4:23 and note. heart. See note on Ps 4:7 .

[BACK TO 12:36] day of judgment. At Christ’s second coming; sometimes referred to as “that day” ( 7:22 ; 2Ti 1:12 , 18 ), “the day of slaughter” ( Jas 5:5 ; see note there).

[BACK TO 12:38] sign. The Pharisees wanted to see a spectacular miracle, preferably in the sky (see Lk 11:16 ), as the sign that Jesus was the Messiah. Instead, he cites them a “sign” from history. See note on Lk 11:29 .

[BACK TO 12:39] adulterous. Referring to spiritual, not physical, adultery, in the sense that their generation had become unfaithful to its spiritual husband (God; see note on Ex 34:15 ). sign of the prophet Jonah. See note on Lk 11:30 .

[BACK TO 12:40] three days and three nights. Including at least part of the first day and part of the third day, a common Jewish reckoning of time. See note on Lk 24:46 . huge fish. The Greek word does not mean “whale” but rather “sea creature,” i.e., a huge fish (see note on Jnh 1:17 ). Son of Man. See note on Mk 8:31 .

[BACK TO 12:41–42] something greater than Jonah … something greater than Solomon. See note on Lk 11:31–32 .

[BACK TO 12:42] Queen of the South. In 1Ki 10:1 she is called the queen of Sheba, a country in southwest Arabia now called Yemen.

[BACK TO 12:43–45] See notes on Lk 11:24–25 .

[BACK TO 12:46] mother and brothers. See note on Lk 8:19 .

[BACK TO 12:50] whoever does the will of my Father. See notes on Mk 3:35 ; Lk 8:21 .

[BACK TO 13:1] went out of the house. See “went into the house” (v. 36 ). These two phrases determine the setting of Jesus’ teaching in vv. 1–35 .

[BACK TO 13:2] sat in it. See note on Mk 4:1 .

[BACK TO 13:3–9] See vv. 18–23 for the interpretation of this first parable.

[BACK TO 13:3] parables. Our word “parable” comes from the Greek parabole, which means “a placing beside”—and thus a comparison or an illustration. Its most common use in the NT is for the illustrative stories that Jesus drew from nature and human life. The Synoptic Gospels contain about 30 of these stories. John’s Gospel contains no parables but uses other figures of speech (see notes on Mk 4:2 ; Lk 8:4 ; see also chart ). to sow his seed. See note on Lk 8:5 . According to Mk 4:14 ; Lk 8:11 (see notes there), the seed is the word of God.

[BACK TO 13:4–6] See note on Mk 4:3–8 .

[BACK TO 13:4] birds. Satan, “the evil one” (v. 19 ).

[BACK TO 13:5] rocky places. Not ground covered with small stones, but shallow soil on top of solid rock. See note on Lk 8:6 .

[BACK TO 13:8] a hundred. See notes on Mk 4:8 ; Lk 8:8 .

[BACK TO 13:9] let them hear. See note on Lk 8:8 .

[BACK TO 13:10] See note on Lk 8:9 .

[BACK TO 13:11] secrets of the kingdom of heaven. See notes on Mk 4:11 ; Lk 8:10 .

[BACK TO 13:13–14] Jesus speaks in parables because of the spiritual dullness of the people (see note on Lk 8:4 ).

[BACK TO 13:13] Though seeing, they do not see. See notes on Mk 4:12 ; Lk 8:10 .

[BACK TO 13:14–15] See Isa 6:9–10 and notes.

[BACK TO 13:18] what the parable of the sower means. Jesus seldom interpreted his parables, but here he does.

[BACK TO 13:19] message. Cf. Luke’s “word of God” ( 8:11 ). evil one. Satan (the devil; see Mk 4:15 ; Lk 8:12 and note).

[BACK TO 13:21] Cf. 24:10–12 ; see note on Lk 8:13 .

[BACK TO 13:22] the worries of this life and the deceitfulness of wealth. Lk 8:14 adds life’s “pleasures” to these two phrases. deceitfulness of wealth. See note on Mk 4:19 .

[BACK TO 13:23] understands. Cf. the Isaiah quotation in vv. 14–15 . Matthew uses this word six times in this chapter (here and in vv. 13 , 14 , 15 , 19 , 51 ). hundred … times. See note on Lk 8:8 .

[BACK TO 13:24–30] See vv. 36–43 for the interpretation.

[BACK TO 13:24] The kingdom of heaven is like. This phrase introduces six of the seven parables in this chapter (all but the parable of the sower).

[BACK TO 13:25] weeds. Probably darnel, which looks very much like wheat while it is young, but can later be distinguished. This parable does not refer to unbelievers in the professing church. The field is the world (v. 38 ). Thus in this world the people of the kingdom live side by side with the people of the evil one.

[BACK TO 13:30] harvest. The final judgment (see notes on Joel 3:13 ; Mk 4:29 ; Rev 14:15 ).

[BACK TO 13:31–32] Although the kingdom will seem to have an insignificant beginning, it will eventually spread throughout the world (see note on Mk 4:30–34 ).

[BACK TO 13:32] the smallest … the largest. The mustard seed is not the smallest seed known today, but it was the smallest seed used by farmers and gardeners there and at that time, and under favorable conditions the plant could reach about ten feet in height. a tree … its branches. Likely an allusion to Da 4:21 , suggesting that the kingdom of heaven will expand to world dominion and that people from all nations will find rest in it (cf. Da 2:35 , 44–45 ; 7:27 ; Rev 11:15 ).

[BACK TO 13:33] In the Bible, yeast usually symbolizes that which is evil or unclean (see note on Mk 8:15 ). Here, however, it is a symbol of growth. As yeast permeates a batch of dough, so the kingdom of heaven spreads through a person’s life. Or it may signify the growth of the kingdom by the inner working of the Holy Spirit (using God’s word). See note on Lk 13:21 .

[BACK TO 13:35] spoken through the prophet. The quotation is from Ps 78 (see note on 78:2 ), a psalm ascribed to Asaph, who according to 2Ch 29:30 was a “seer” (prophet).

[BACK TO 13:37] , 41 Son of Man. See note on Mk 8:31 .

[BACK TO 13:42] blazing furnace. Often mentioned in connection with the final judgment in apocalyptic literature (see Rev 19:20 ; 20:14 ). weeping and gnashing of teeth. Occurs six times in Matthew’s Gospel (here; v. 50 ; 8:12 ; 22:13 ; 24:51 ; 25:30 ) and nowhere else in the NT (but see note on 8:12 ).

[BACK TO 13:43] the righteous will shine like the sun. See Da 12:3 . let them hear. See note on Lk 8:8 .

[BACK TO 13:44–46] These two parables teach the same truth: The kingdom is of such great value that one should be willing to give up all one has in order to gain it. Jesus did not imply that one can purchase the kingdom with money or good deeds.

[BACK TO 13:44] treasure hidden in a field. In ancient times it was common to hide treasure in the ground since there were no banks—though there were “bankers” ( 25:27 ; see note there).

[BACK TO 13:47–51] The parable of the net teaches the same general lesson as the parable of the weeds: There will be a final separation of the righteous and the wicked. The parable of the weeds also emphasizes that we are not to try to make such a separation now. That is entirely the Lord’s business (vv. 28–30 , 41–42 ).

[BACK TO 13:50] See note on v. 42 .

[BACK TO 13:51] Yes. Probably an overstatement by the disciples, especially in view of Jesus’ words in 15:16 .

[BACK TO 13:53] Concludes a teaching section and introduces a narrative section (cf. 7:28–29 ).

[BACK TO 13:54] his hometown. Nazareth (see note on 2:23 ). teaching the people in their synagogue. See note on Mk 1:21 . synagogue. See note on Mk 1:21 . amazed. See note on 7:28 .

[BACK TO 13:55] carpenter’s son. See note on Mk 6:3 . Apparently Joseph was not living at the time of this incident. brothers. Sons born to Joseph and Mary after the virgin birth of Jesus (see note on Lk 8:19 ). James . See Introduction to James: Author . Judas . See Introduction to Jude: Author .

[BACK TO 13:58] lack of faith. The close relationship between faith and miracles is stressed in Matthew’s Gospel (cf. 8:10 , 13 ; 9:2 , 22 , 28–29 ).

[BACK TO 14:1] tetrarch. The ruler of a fourth part of a region. “Herod the tetrarch” (Herod Antipas) was one of several sons of Herod the Great. When Herod the Great died, his kingdom was divided among three of his sons (see chart ; see also map ). Herod Antipas ruled over Galilee and Perea (4 BC–AD 39). Matthew correctly refers to him as tetrarch here, as Luke regularly does ( Lk 3:19 ; 9:7 ; Ac 13:1 ). But in v. 9 Matthew calls him “king”—as Mk 6:14 also does—because that was his popular title among the Galileans, as well as in Rome.

[BACK TO 14:2] John … risen from the dead. See note on Mk 6:16 .

[BACK TO 14:3] Herod had arrested John. See note on Mk 6:17 . Herodias. A granddaughter of Herod the Great (see this chart ). First she married her uncle, Herod Philip (Herod the Great also had another son named Philip), who lived in Rome. While a guest in their home, Herod Antipas persuaded Herodias to leave her husband for him. Marriage to one’s brother’s wife while the brother was still living was forbidden by the Mosaic law ( Lev 18:16 ). Philip’s. The son of Herod the Great and Mariamne, the daughter of Simon the high priest, and thus a half brother of Herod Antipas, born to Malthace (see chart ).

[BACK TO 14:6] daughter of Herodias. Salome, according to Josephus. She later married her granduncle, the other Philip (son of Herod the Great), who ruled the northern territories ( Lk 3:1 ). At this time Salome was a young woman of marriageable age. Her dance was doubtless sensual, and the performance pleased both Herod and his guests.

[BACK TO 14:7] whatever she asked. See Mk 6:22 and note.

[BACK TO 14:8] platter. A flat wooden dish on which meat was served.

[BACK TO 14:10] The Jewish historian Josephus also refers to Herod’s arrest and execution of John the Baptist (Antiquities , 18.5.2).

[BACK TO 14:13–21] See 15:37 ; Mk 6:32–44 ; Lk 9:10–17 ; Jn 6:1–13 and notes.

[BACK TO 14:13] what had happened. Probably refers to vv. 1–2 , namely, Herod’s response to reports about Jesus. withdrew … to a solitary place. To avoid the threat of Herod and the pressing of the crowds. Jesus’ time had not yet come (see Jn 2:4 and note; cf. Jn 6:15 ).

[BACK TO 14:14] compassion. See note on 9:36 .

[BACK TO 14:20] twelve basketfuls. See note on Jn 6:13 .

[BACK TO 14:21] besides women and children. Matthew alone notes this. He was writing to the Jews, who did not permit women and children to eat with men in public. So they were in a place by themselves.

[BACK TO 14:22] made. The Greek word used here means “to compel” and suggests a crisis. John records that after the miracle of the loaves and fish the crowds “intended to … make him [Jesus] king by force” ( 6:15 ). This involved a complete misunderstanding of the mission of Jesus. The disciples may have been caught up in the enthusiasm and needed to be removed from the area quickly.

[BACK TO 14:23] pray. Matthew speaks of Jesus praying only here and in Gethsemane (cf. 26:36–46 ).

[BACK TO 14:24] considerable distance from land. See Jn 6:19 and note.

[BACK TO 14:25] Shortly before dawn. Lit. “During the fourth watch of the night,” 3:00–6:00 a.m. According to Roman reckoning the night was divided into four watches: (1) 6:00–9:00 p.m., (2) 9:00–midnight, (3) midnight–3:00 a.m. and (4) 3:00–6:00 a.m. (see note on Mk 13:35 ). The Jews had only three watches during the night: (1) sunset–10:00 p.m., (2) 10:00 p.m.–2:00 a.m. and (3) 2:00 a.m.–sunrise (see Jdg 7:19 and note; 1Sa 11:11 ). walking on the lake. See note on Mk 6:48 . lake. The Sea of Galilee (see note on Mk 1:16 ).

[BACK TO 14:26] ghost. See note on Mk 6:49 .

[BACK TO 14:27] It is I. Lit. “I am” (cf. Ex 3:14 ; Isa 43:10 ; 51:12 ; Jn 8:58 and note).

[BACK TO 14:28] if it’s you. A condition assumed to be true. Peter knew it was Jesus, and that is why he stepped out of the boat onto the water in the first place.

[BACK TO 14:31] You of little faith. See note on 6:30 . why did you doubt? See Jas 1:5–8 .

[BACK TO 14:33] Son of God. This is the first time the disciples use the full title in addressing Jesus (cf. 3:17 , where God called him “my Son” see also Jn 3:16 and note).

[BACK TO 14:34] Gennesaret. Either the narrow plain (about four miles long and less than two miles wide) on the west side of the Sea of Galilee near the north end (north of Magdala), or a town in the plain. The plain was considered a garden spot, fertile and well watered.

[BACK TO 14:36] just touch the edge of his cloak. See note on Mk 5:28 .

[BACK TO 15:2] tradition of the elders. After the Babylonian exile, the Jewish rabbis began to make meticulous rules and regulations governing the daily life of the people. These were interpretations and applications of the law of Moses, handed down from generation to generation. In Jesus’ day this “tradition of the elders” was in oral form. It was not until c. AD 200 that it was put into writing in the Mishnah (see note on Ne 10:34 ). wash. See note on Mk 7:3 .

[BACK TO 15:5–6] See notes on Mk 7:11 , 13 .

[BACK TO 15:7–20] See Mk 7:6–23 and notes.

[BACK TO 15:7] hypocrites. See note on 6:2 .

[BACK TO 15:8–9] See Isa 29:13 and note.

[BACK TO 15:13] Every plant that my heavenly Father has not planted. Probably refers to the Pharisees and teachers of the law who were in Jesus’ audience (vv. 1 , 12 ).

[BACK TO 15:15] parable. See note on 13:3 . The parable Peter refers to is found in v. 11 .

[BACK TO 15:18] See Mk 7:20 and note.

[BACK TO 15:21] Tyre. See note on Mk 7:24 . Sidon. About 25 miles north of Tyre.

[BACK TO 15:22] Canaanite. A term found many times in the OT but only here in the NT. In NT times there was no country known as Canaan. Some think this was the Semitic manner of referring to the people of Phoenicia at this time. Mark says the woman was “a Greek, born in Syrian Phoenicia” ( 7:26 ; see note there). Son of David. See note on 9:27 ; shows that this pagan woman had some recognition of Jesus’ Messianic claims. demon-possessed. See Mk 1:23 ; Lk 4:33 and notes.

[BACK TO 15:26] children’s. “The lost sheep of Israel” (v. 24 ). bread. God’s covenanted blessings. dogs. Gentiles. Jesus’ point was that the gospel was to be given first to Jews. The woman understood Jesus’ implication and was willing to settle for “crumbs” (v. 27 ). Jesus rewarded her “great faith” (v. 28 ).

[BACK TO 15:28] Jesus was pleased with the woman’s reply (v. 27 ). It revealed not only her wit but also her faith and humility. Woman. See NIV text note on Jn 2:4 .

[BACK TO 15:29] there. The “region of Tyre and Sidon” (v. 21 ; see note on Mk 7:31 ).

[BACK TO 15:31] amazed. Cf. Mk 1:22 and note.

[BACK TO 15:32–39] See notes on Mk 8:1–10 .

[BACK TO 15:32] compassion. See note on 9:36 .

[BACK TO 15:36] when he had given thanks. The Jewish practice at meals (see 1Ti 4:3–5 ).

[BACK TO 15:37] The feeding of the 5,000 is recorded in all four Gospels, but the feeding of the 4,000 is only in Matthew and Mark. The 12 baskets mentioned in the accounts of the feeding of the 5,000 were possibly the lunch baskets of the 12 apostles. The 12 baskets of leftovers may also suggest a sufficient abundance to feed all 12 tribes of Israel (cf. note on Ex 25:30 ). The seven baskets mentioned here were probably larger.

[BACK TO 15:39] Magadan. Also called Magdala, the home of Mary Magdalene. In 2009 the remains of a 2,000-year-old synagogue were discovered in Magdala. Mk 8:10 has “Dalmanutha” (see note there; see also map ).

[BACK TO 16:1] Pharisees and Sadducees. See note on 3:7 . Normally these two groups were opponents, but they had a common enemy in Jesus. sign from heaven. See note on Mk 8:11 .

[BACK TO 16:4] sign of Jonah. See 12:39–40 and note on Lk 11:30 .

[BACK TO 16:6] yeast of the Pharisees and Sadducees. See v. 12 ; see also note on Mk 8:15 .

[BACK TO 16:7] because we didn’t bring any bread. Apparently the disciples took Jesus’ statement about “yeast” (v. 6 ) to somehow relate to their being short of bread. Perhaps they thought they would be required to bake bread when they arrived at the other side of the lake and were being warned by Jesus not to use any yeast provided by the spiritually contaminated religious leaders.

[BACK TO 16:8] little faith. See 14:31 and note on 6:30 .

[BACK TO 16:12] Matthew often explains the meaning of Jesus’ words (cf. 17:13 ).

[BACK TO 16:13] Caesarea Philippi. To be distinguished from the magnificent city of Caesarea, which Herod the Great had built on the Mediterranean coast. Caesarea Philippi, rebuilt by Herod’s son Philip (who named it after Tiberius Caesar and himself), was north of the Sea of Galilee near one of the three sources of the Jordan River. Originally it was called Paneas (the ancient name survives today as Banias) in honor of the Greek god Pan, whose shrine was located there. The region was especially pagan. Who do people say the Son of Man is? See note on Lk 9:18 . Son of Man. See note on Mk 8:31 .

[BACK TO 16:14] John the Baptist. See Mk 6:16 and note. Elijah. See Mk 6:15 and note.

[BACK TO 16:16] Peter answered. See note on Lk 9:20 . Messiah. See second NIV text note on 1:1 ; see also note on Jn 1:25 . The Hebrew word for Messiah (“anointed one”) can be used of anyone who was anointed with the holy oil, such as the priests and kings of Israel (e.g., Ex 29:7 , 21 ; 1Sa 10:1 , 6 ; 16:13 ; 2Sa 1:14 , 16 ). The word carries the idea of being chosen by God, consecrated to his service, and endowed with his power to accomplish the assigned task. Toward the end of the OT period the word assumed a special meaning. It denoted the ideal king anointed and empowered by God to rescue his people from their enemies and establish his righteous kingdom ( Da 9:25–26 ). The ideas that clustered around the title Messiah tended to be political and national in nature. Probably for that reason Jesus seldom used the term. When he did accept it as applied to himself, he did so with reservations (cf. Mk 8:27–30 ; 14:61–63 ).

[BACK TO 16:17] Simon son of Jonah. In Jn 1:42 Jesus identifies Peter as “Simon son of John.” Probably Simon Peter was the son of Johanan (the Hebrew form of the name), and Jonah is an Aramaic abbreviation of Johanan, while John is from the Greek form of the name. flesh and blood. See notes on 1Co 15:50 ; Gal 1:16 .

[BACK TO 16:18] Peter … rock … church. In the Greek “Peter” is petros (“detached stone”), and “rock” is petra (“bedrock”). Several interpretations have been given to these words: The bedrock on which the church is built is (1) Christ; (2) Peter’s confession of faith in Jesus as the Messiah (v. 16 ); (3) Christ’s teachings—one of the great emphases of Matthew’s Gospel; (4) Peter himself, understood in terms of his role on the day of Pentecost ( Ac 2 ), the Cornelius incident ( Ac 10 ) and his leadership among the apostles. Eph 2:20 indicates that the church is “built on the foundation of the apostles and prophets” (see note on Jn 1:42 ). church. In the Gospels this word is used only by Matthew (here and twice in 18:17 ). In the Septuagint (the pre-Christian Greek translation of the OT) it is used for the congregation of Israel. In Greek circles of Jesus’ day it indicated the assembly of free, voting citizens in a city (cf. Ac 19:32 , 39 , 41 ). Hades. The place of departed spirits, generally equivalent to the Hebrew Sheol (see note on Ge 37:35 ). The “gates of Hades” (see note on Job 17:16 ) here may refer to the powers of death, i.e., all forces opposed to Christ and his kingdom.

[BACK TO 16:19] keys. Perhaps Peter used these keys on the day of Pentecost ( Ac 2 ) when he announced that the door of the kingdom was unlocked to Jews and converts to Judaism and later when he acknowledged that it was also opened to Gentiles ( Ac 10 ; cf. Isa 22:22 ; Rev 3:7 and notes). bind … loose. Not authority to determine, but to announce, guilt or innocence (see 18:18 and context; cf. Jn 20:23 and note; Ac 5:3 , 9 ).

[BACK TO 16:20] not to tell. Because of the false concepts of the Jews, who looked for an exclusively national and political Messiah, Jesus didn’t want to precipitate a revolution against Rome (see notes on 8:4 ; Lk 9:21 ).

[BACK TO 16:21] began. The beginning of a new emphasis in Jesus’ ministry. Instead of teaching the crowds in parables, he concentrated on preparing the disciples for his coming suffering and death. must go … suffer … be killed … be raised . See 17:12 , 22–23 ; 20:17–19 and parallels in the other Gospels. This assertion by Jesus was contrary to all Jewish expectations (see Jn 12:34 and note). It was, nevertheless, in accordance with the OT (see 26:24 , 31 , 54 ; Mk 14:21 , 27 , 49 ; Lk 18:31–33 ; 22:37 ; 24:25–27 , 44–46 and note on 24:44 ).

[BACK TO 16:22] Peter … began to rebuke him. See note on Mk 8:32 .

[BACK TO 16:23] Satan. A loanword from Hebrew, meaning “adversary” or “accuser” (see NIV text note on Job 1:6 ; see also notes on Mk 8:33 ; Rev 2:9 ).

[BACK TO 16:24] See note on Mk 8:34 . take up their cross. See note on 10:38 ( Lk 9:23 adds “daily” see also note there).

[BACK TO 16:25] save their life. See note on Mk 8:35 . whoever loses their life. See note on Lk 9:24 .

[BACK TO 16:26] whole world. See note on Mk 8:36 . soul. See note on 10:28 .

[BACK TO 16:27] Son of Man. See note on Mk 8:31 . is going to come. The second coming of Christ. in his Father’s glory. See note on Mk 8:38 ; cf. Jn 17:1–5 . according to what they have done. See Ps 62:12 and note; see also notes on Ro 2:1–16 ; 2:6–8 .

[BACK TO 16:28] There are two main interpretations of this verse: (1) It is a prediction of the transfiguration, which happened a week later ( 17:1 ) and which demonstrated that Jesus will return “in his Father’s glory” ( 16:27 ). (2) It refers to the Son of Man’s authority and kingly reign in his postresurrection church. Some of his disciples will witness—even participate in—this as described in the book of Acts. The context seems to favor the first view. See note on 2Pe 1:16 .

[BACK TO 17:1–9] The transfiguration was: (1) a revelation of the glory of the Son of God, a glory hidden now but to be fully revealed when he returns (see 2Th 1:10 ); (2) a confirmation of the difficult teaching given to the disciples at Caesarea Philippi ( 16:13–20 ); and (3) a beneficial experience for the disciples, who were discouraged after having been reminded so recently of Jesus’ impending suffering and death ( 16:21 ). See notes on Mk 9:2–7 ; Lk 9:28–35 .

[BACK TO 17:1] six days. Mark also says “six days” ( Mk 9:2 ), counting just the days between Peter’s confession and the transfiguration, whereas Luke, counting all the days involved, says, “About eight days” ( Lk 9:28 ). Peter, James and John. See 26:37 ; Mk 5:37 and note. high mountain. See note on Lk 9:28 . by themselves. Luke adds “to pray” ( Lk 9:28 ).

[BACK TO 17:2] he was transfigured. His appearance changed. The three disciples saw Jesus in his glorified state (see Jn 17:5 ; 2Pe 1:17 ).

[BACK TO 17:3] Moses and Elijah. Moses the lawgiver appears as the representative of the old covenant and the promise of salvation, which was soon to be fulfilled in the death of Jesus. Elijah the prophet appears as the appointed restorer of all things ( Mal 4:5–6 ; Mk 9:11–13 ). Lk 9:31 says that they talked about Christ’s death. See note on Lk 9:30 .