[BACK TO 17:27]
not cause offense.
The Son of God, who controls the entire universe (see
Heb 1:2–3
and note), is careful not to offend (cf.
11:28–30
;
12:20
).
[BACK TO 17:4] three shelters. See notes on Mk 9:5 ; Lk 9:33 .
[BACK TO 17:5] bright cloud. Signifying the presence of God (see Ex 13:21 ; 19:16 and notes; 24:15–16 ; 34:5 ; 40:34–38 ; see also note on Mk 9:7 ). them. Jesus, Moses and Elijah. This is my Son, whom I love; with him I am well pleased. The same words spoken from heaven at Jesus’ baptism (see 3:17 and note). No mere man, but the very Son of God, was transfigured. Listen to him! See note on Mk 9:7 .
[BACK TO 17:6] terrified. Primarily with a sense of awe at the presence and majesty of God.
[BACK TO 17:9] Don’t tell anyone. See note on Mk 9:9 ; cf. Lk 9:36 .
[BACK TO 17:10] Traditional Jewish eschatology, based on Mal 4:5–6 , held that Elijah must appear before the coming of the Messiah. The disciples reasoned that if Jesus really was the Messiah, as the transfiguration proved him to be, why had not Elijah appeared?
[BACK TO 17:12] In the same way. As John the Baptist was not recognized and was killed (see 14:1–12 ), so Jesus would be rejected and killed (see vv. 22–23 and note).
[BACK TO 17:13] See note on 16:12 .
[BACK TO 17:15] seizures. See note on 4:24 .
[BACK TO 17:17] unbelieving. See v. 20 and note.
[BACK TO 17:18] Not all seizures were the result of demon possession, but these were.
[BACK TO 17:20] little faith. Not so much the quantity of their faith as its quality—a faith that is bathed in prayer (see Mk 9:29 ). mustard seed. See 13:31–32 and notes. say to this mountain, ‘Move from here to there.’ A proverbial statement meaning to remove great difficulties (cf. Isa 54:10 ; Zec 4:7 and note; 1Co 13:2 ). In this context it probably refers to removing the problems associated with the work of the kingdom.
[BACK TO 17:22–23] The second prediction of Christ’s death, the first being in 16:21 (see note there).
[BACK TO 17:22] Galilee. See note on Mk 9:30 . Son of Man. See note on Mk 8:31 .
[BACK TO 17:24] Capernaum. See note on Mk 4:13 . two-drachma temple tax. The annual temple tax required of every male 20 years of age and older ( Ex 30:13 ; 2Ch 24:9 ; Ne 10:32 ). It was worth half a shekel (approximately two days’ wages) and was used for the upkeep of the temple.
[BACK TO 17:25] What do you think …? Jesus frequently asks this question in Matthew’s Gospel ( 18:12 ; 21:28 ; 22:17 , 42 ).
[BACK TO 17:26] the children are exempt. The implication is that Peter and the rest of the disciples belonged to God’s royal household, but unbelieving Jews did not (see 21:43 ).
[BACK TO 18:1] Who … is the greatest …? See v. 4 and note on Lk 9:46 .
[BACK TO 18:3] like little children. Trusting and unpretentious.
[BACK TO 18:4] greatest. See note on Lk 9:48 .
[BACK TO 18:6] , 10 , 14 little ones. All believers, regardless of age (see Mk 9:42 and note; Lk 17:2 ).
[BACK TO 18:6] large millstone. Lit. “millstone of a donkey,” i.e., a millstone turned by a donkey—far larger and heavier than the small millstones ( 24:41 ) used by women each morning.
[BACK TO 18:8] thrown into eternal fire. See Rev 19:20 and note; 20:15 .
[BACK TO 18:9] hell. See note on 5:22 .
[BACK TO 18:10] their angels. Guardian angels not exclusively for children, but for God’s people in general ( Ps 34:7 ; 91:11 ; Heb 1:14 ). always see the face of. Have constant access to.
[BACK TO 18:12–14] The parable of the lost/wandering (see vv. 12–13 ) sheep is also found in Lk 15:3–7 . There it applies to unbelievers, here to believers. Jesus used the same parable to teach different truths in different situations.
[BACK TO 18:12] sheep. See note on Lk 15:4 .
[BACK TO 18:13] Cf. the “father” in the parable of the lost son ( Lk 15:31–32 ).
[BACK TO 18:14] not willing that any … should perish. See 1Ti 2:4 ; 2Pe 3:9 and notes.
[BACK TO 18:15] brother or sister. Fellow believer. just between the two of you. To protect the brother from the harm caused by gossip.
[BACK TO 18:17] church. Local congregation. Here and 16:18 (see note there) are the only two places where the Gospels use the word “church.” pagan. For the Jews this meant any Gentile. tax collector. See note on 5:46 . This verse establishes one basis for excommunication (when people refuse to respond to church discipline; see 2Th 3:14 and note; cf. Ro 16:17 ).
[BACK TO 18:18] See note on 16:19 .
[BACK TO 18:19] anything. Probably not a reference to prayer generally but to disciplinary decisions, especially in the context of vv. 15–18 .
[BACK TO 18:20] Christ promises his presence with those involved in the proper disciplinary function of the church.
[BACK TO 18:22] seventy-seven times. Times without number (see NIV text note).
[BACK TO 18:23] kingdom of heaven. See note on 3:2 .
[BACK TO 18:24] ten thousand bags of gold. See NIV text note.
[BACK TO 18:25] For this practice of selling into slavery, see Ex 21:2 ; Lev 25:39 ; 2Ki 4:1 ; Ne 5:5 ; Isa 50:1 .
[BACK TO 18:28] hundred silver coins. See NIV text note.
[BACK TO 19:1] Judea. See note on Mk 10:1 . other side of the Jordan. The east side, known later as Transjordan or Perea and today simply as Jordan. Jesus now began ministering there (see note on Lk 13:22 ). Jordan. See note on Mk 1:5 .
[BACK TO 19:3] Pharisees. See note on Mk 2:16 . for any and every reason. This last part of the question is not in the parallel passage in Mark ( 10:2 ). Matthew possibly included it because he was writing to Jews, who were aware of the dispute between the schools of Shammai and Hillel over the interpretation of Dt 24:1–4 . Shammai held that “something indecent” ( Dt 24:1 ) meant “sexual immorality” ( Mt 19:9 )—the only allowable cause for divorce. Hillel emphasized the preceding clause, “who becomes displeasing to him” ( Dt 24:1 ). He would allow a man to divorce his wife if she did anything he disliked—even if she burned his food while cooking it. Jesus clearly took the side of Shammai (see v. 9 ), but only after first pointing back to God’s original ideal for marriage in Ge 1:27 ; 2:24 .
[BACK TO 19:10–12] See 1Co 7:7–8 , 26 , 32–35 .
[BACK TO 19:11] this word. The disciples’ conclusion in v. 10 : “it is better not to marry.” This teaching is not meant for everyone. In v. 12 Jesus gives three examples of persons for whom it is meant.
[BACK TO 19:12] born that way. Impotent. made eunuchs. By castration. choose to live like eunuchs for the sake of the kingdom of heaven. Those who have voluntarily adopted a celibate lifestyle in order to give themselves more completely to God’s work. Under certain circumstances celibacy is recommended in Scripture (cf. 1Co 7:25–38 ), but it is never presented as superior to marriage.
[BACK TO 19:14] kingdom of heaven. See note on 3:2 . belongs to such as these. See note on Mk 10:14 .
[BACK TO 19:15] placed his hands on them. Mk 10:16 adds “and blessed them.”
[BACK TO 19:16] a man. See note on Mk 10:17 . what good thing must I do …? The rich man was thinking in terms of righteousness by works. Jesus had to correct this misunderstanding first before answering the question more fully. eternal life. The first use of this term in Matthew’s Gospel (see v. 29 ; 25:46 ). In John it occurs much more frequently, often taking the place of the term “kingdom of God (or heaven)” used in the Synoptics, which treat the following three expressions as synonymous: (1) eternal life (v. 16 ; Mk 10:17 ; Lk 18:18 ), (2) entering the kingdom of heaven (v. 23 ; cf. Mk 10:24 ; Lk 18:24 ) and (3) being saved (vv. 25–26 ; Mk 10:26–27 ; Lk 18:26–27 ).
[BACK TO 19:17] Why do you ask me about what is good? Jesus wanted the man to think seriously about what is good, especially since Jesus’ concept of it differed widely from that of the religious leaders (cf. Mk 10:18 ). There is only One who is good. The good is not something to be done as meritorious in itself. God alone is good, and all other goodness derives from him—even the keeping of the commandments, which Jesus proceeded to enumerate (vv. 18–20 ). If you want to enter life, keep the commandments. “To enter life” is the same as “to get eternal life” (v. 16 ). The requirement to “keep the commandments” is not to establish one’s merit before God but is to be an expression of true faith. The Bible always teaches that salvation is a gift of God’s grace received through faith (see Eph 2:8–9 and notes).
[BACK TO 19:19] love your neighbor as yourself. See Lev 19:18 and note.
[BACK TO 19:20] All these I have kept. See note on Mk 10:20 .
[BACK TO 19:22] went away sad. See note on Mk 10:22 .
[BACK TO 19:23] kingdom of heaven. See note on 3:2 .
[BACK TO 19:24] camel to go through the eye of a needle. See note on Mk 10:25 .
[BACK TO 19:26] See note on Mk 10:27 .
[BACK TO 19:28] Truly I tell you. See note on Mk 3:28 . Son of Man. See note on Mk 8:31 . judging. Governing or ruling (cf. OT “judge” see Introduction to Judges: Title ).
[BACK TO 19:29] receive a hundred times as much. Mark adds, “along with persecutions” (see note on Mk 10:30 ). inherit eternal life. Eternal life is not earned; it is a gift. The word “inherit” often occurs in eschatological contexts in the NT (see 5:5 ; Mk 10:17 ; 1Co 6:9–10 ; 15:50 ; Gal 5:21 ; Heb 1:14 ; 6:12 ; Rev 21:7 ).
[BACK TO 19:30] This saying of Jesus also appears in other contexts (see 20:16 ; Mk 10:31 and note; Lk 13:30 ). In the kingdom of heaven there are many reversals, and the day of judgment will bring many surprises.
[BACK TO 20:1–16] This parable occurs only in Matthew’s Gospel. In its original setting, its main point seems to be the sovereign graciousness and generosity of God extended to latecomers (the poor and the outcasts of society) into God’s kingdom. It is addressed to the grumblers (v. 11 ) who just cannot handle this amazing expression of God’s grace. They almost certainly represent the religious leaders who opposed Jesus.
[BACK TO 20:2] denarius. The usual daily wage. A Roman soldier also received one denarius a day.
[BACK TO 20:8] When evening came. Because farm workers were poor, the law of Moses required that they be paid at the end of each day (cf. Lev 19:13 ; Dt 24:14–15 ).
[BACK TO 20:13] friend. A term of mild rebuke (see 22:12 ; 26:50 ).
[BACK TO 20:15] are you envious …? Lit. “is your eye evil …?” Apparently the evil eye was associated with jealousy and envy (cf. 1Sa 18:9 ). because I am generous. It was not a matter of justice but of generosity.
[BACK TO 20:16] See note on 19:30 .
[BACK TO 20:17–19] See 16:21 and note; see also Mk 10:32–34 ; Lk 18:31–33 and notes.
[BACK TO 20:19] will hand him over to the Gentiles to be mocked and flogged and crucified. An additional statement in this third prediction of the passion. Jesus would not be killed by the Jews, which would have been by stoning, but would be crucified by the Romans. All three predictions include his resurrection on the third day ( 16:21 ; 17:23 ).
[BACK TO 20:20] mother of Zebedee’s sons. Mark has “James and John, the sons of Zebedee,” asking the question ( Mk 10:35–37 ), yet there is no contradiction. The three joined in making the petition.
[BACK TO 20:21] want. See note on Mk 10:35–36 . sit at your right and the other at your left. See note on Mk 10:37 .
[BACK TO 20:22] drink the cup. A figure of speech meaning to “undergo” or “experience.” Here the reference is to suffering (cf. 26:39 ). The same figure of speech is used in Jer 25:15 ; Eze 23:31–32 ; Hab 2:16 ; Rev 14:10 ; 16:19 ; 18:6 for divine wrath or judgment. See note on Mk 10:38 .
[BACK TO 20:23] drink from my cup. James was martyred (see Ac 12:2 and note); John was exiled (see Rev 1:9 and note). is not for me to grant. See note on Mk 10:40 ; see also Mt 11:27 ; 24:36 ; Jn 14:28 .
[BACK TO 20:24] See note on Mk 10:41 .
[BACK TO 20:26] Not so with you. See note on Mk 10:43 .
[BACK TO 20:29] Jericho. See note on Mk 10:46 .
[BACK TO 20:30] Two blind men. The other Synoptics mention only one (see note on Lk 18:35 ). Son of David. A Messianic title (see note on 9:27 ).
[BACK TO 20:34] compassion. See note on 9:36 .
[BACK TO 21:1] Jerusalem. See map . Bethphage. Means “house of figs.” It is mentioned in the Bible only in connection with the “Triumphal” Entry. See map . Mount of Olives. See note on Mk 11:1 .
[BACK TO 21:2] donkey. An animal symbolic of humility, peace and Davidic royalty (see notes on Zec 9:9 ; Lk 19:30 ). See also note on Mk 11:2 . colt. See notes on Mk 11:2 ; Lk 19:30 .
[BACK TO 21:3] Lord. See note on Lk 19:31 .
[BACK TO 21:5] See note on Zec 9:9 .
[BACK TO 21:7] cloaks … for Jesus to sit on. We know from Mark ( 11:2 ) and Luke ( 19:30 ) that he rode the colt. Typically, a mother donkey followed her offspring closely. Matthew mentions two animals, while the other Gospels have only one (see note on Lk 19:30 ).
[BACK TO 21:8] spread their cloaks on the road. An act of royal homage (see 2Ki 9:13 ). branches. See note on Mk 11:8 .
[BACK TO 21:9] These are three separate quotations, not necessarily spoken at the same time. Hosanna. See notes on Ps 118:25–26 ; Jer 31:7 ; expresses both prayer and praise (see NIV text note). Son of David. See note on 9:27 . in the highest heaven. That is, may those in heaven sing “Hosanna” (see Ps 148:1–2 ; Lk 2:14 ). See Ps 118:25–26 and notes.
[BACK TO 21:10] Who is this? Because of Jesus’ dramatic entry into the city, the people were wondering who he really was.
[BACK TO 21:11] the prophet. Refers either to a prophet in general (see 13:57 ) or to the prophet predicted in Dt 18:15–18 (see note on 18:15 ; see also Dt 34:10–12 and note on 34:12 ).
[BACK TO 21:12–17] In the Synoptics the clearing of the temple occurs during the last week of Jesus’ ministry; in John it takes place during the first few months ( Jn 2:12–16 ). Two explanations are possible: (1) There were two clearings, one at the beginning and the other at the end of Jesus’ public ministry. (2) There was only one clearing, which took place during Passion Week but which John placed at the beginning of his account for theological reasons—to show that God’s judgment was operative through the Messiah from the outset of Jesus’ ministry. However, different details are present in the two accounts (the selling of cattle and sheep in Jn 2:14 , the whip in Jn 2:15 , and the statements of Jesus in Mt 21:13 ; Jn 2:16 ). From Matthew’s and Luke’s accounts we might assume that the clearing of the temple took place on Sunday, following the so-called “Triumphal” Entry ( 21:1–11 ). But Mark ( 11:15–19 ) clearly indicates that it was on Monday. Matthew often compressed narratives.
[BACK TO 21:12] temple courts. The “buying and selling” took place in the large outer court of the Gentiles, which covered several acres (see notes on Mk 11:15 ; Lk 19:45 ; Jn 2:14 ).
[BACK TO 21:13] house of prayer. Mark adds “for all nations” ( 11:17 ; see note there). den of robbers. See Jer 7:11 and note.
[BACK TO 21:16] See Ps 8:1b–2 and note.
[BACK TO 21:17] Bethany. See note on Mk 11:1 ; a village on the eastern slope of the Mount of Olives, about two miles from Jerusalem and the final station on the road from Jericho to Jerusalem. It was the home of Mary, Martha and Lazarus ( Jn 12:1–3 ).
[BACK TO 21:18–22] See note on vv. 12–17 ; another example of compressing narratives. Mark ( 11:12–14 , 20–25 ) places the cursing of the fig tree on Monday morning and the disciples’ finding it withered on Tuesday morning. In Matthew’s account the tree withered as soon as Jesus cursed it, emphasizing the immediacy of judgment. For the theological meaning of this event, see note on Mk 11:14 .
[BACK TO 21:18] city. Jerusalem.
[BACK TO 21:21] have faith and do not doubt. See 17:20 and note; Jas 1:5–8 . Go, throw yourself into the sea. A proverbial hyperbolic statement (cf. 17:20 and note).
[BACK TO 21:22] See 1Jn 5:14–15 and note on 5:14 .
[BACK TO 21:23] temple courts. See note on Mk 11:27 . chief priests and the elders. See notes on 2:4 ; Mk 8:31 ; Lk 19:47 . By what authority …? See notes on Mk 11:28 ; Lk 20:2 .
[BACK TO 21:25] from heaven, or of human origin? See notes on Mk 11:30 ; Lk 20:4 .
[BACK TO 21:31] tax collectors. See note on 5:46 . kingdom of God. See notes on 3:2 ; Lk 4:43 ; 1Co 4:20 .
[BACK TO 21:33–46] See notes on Mk 12:1–12 ; Lk 20:9–19 .
[BACK TO 21:33] winepress. See notes on Isa 5:2 ; Rev 14:19 . watchtower. For guarding the vineyard, especially when the grapes ripened, and for shelter (see Isa 5:2 and note).
[BACK TO 21:35–37] The tenants represent the Jewish leaders. The servants represent the OT prophets, many of whom were killed. The son represents Christ, who was condemned to death by the religious leaders.
[BACK TO 21:41] other tenants. Gentiles, to whom Paul turned when Jews, for the most part, rejected the gospel ( Ac 13:46 ; 18:6 ). By the second century the church was composed almost entirely of Gentiles.
[BACK TO 21:42] See note on Ps 118:22 . Have you never read …? See v. 16 ; 12:3 ; 19:4 ; Mk 12:10 .
[BACK TO 21:44] will be broken to pieces. See note on Lk 20:18 .
[BACK TO 21:45] chief priests. See notes on 2:4 ; Mk 8:31 ; Lk 19:47 . Pharisees. See notes on 3:7 ; Mk 2:16 ; Lk 5:17 . parables. See notes on 13:3 ; Mk 4:2 ; Lk 8:4 .
[BACK TO 21:46] afraid … because the people held that he was a prophet . Cf. v. 26 .
[BACK TO 22:1–14] In Luke’s Gospel this parable is spoken by Jesus at a banquet in response to a remark made by one of the guests about “the feast in the kingdom of God” ( Lk 14:15 ; see note there).
[BACK TO 22:7] burned their city. A common military practice; here possibly an allusion to the coming destruction of Jerusalem in AD 70.
[BACK TO 22:11] not wearing wedding clothes. It may have been the custom for a host to provide guests with wedding garments. This would have been necessary for the guests at this banquet in particular, for they were brought in directly from the streets (vv. 9–10 ). The failure of the man in question to avail himself of a wedding garment was therefore an insult to the host, who had made the garments available.
[BACK TO 22:12] friend. See note on 20:13 .
[BACK TO 22:13] gnashing of teeth. See note on 13:42 .
[BACK TO 22:15–17] The Pharisees were ardent nationalists, opposed to Roman rule, while the hated Herodians, as their name indicates, supported the Roman rule of the Herods. Now, however, the Pharisees enlisted the help of the Herodians to trap Jesus in his words (cf. note on Mk 3:6 ). After trying to put him off guard with flattery, they sprang their question: “Is it right to pay the imperial tax to Caesar or not?” (v. 17 ). If he said “No,” the Herodians would report him to the Roman governor and he would be executed for treason. If he said “Yes,” the Pharisees would denounce him to the people as disloyal to his nation.
[BACK TO 22:17] imperial tax to Caesar. See note on Mk 12:14 .
[BACK TO 22:18] hypocrites. See note on 6:2 .
[BACK TO 22:19] denarius. The common Roman coin of that day (see note on 20:2 ). On one side was the portrait of Emperor Tiberius and on the other the inscription in Latin: “Tiberius Caesar Augustus, son of the divine Augustus.” The coin was issued by Tiberius and was used for paying taxes to him.
[BACK TO 22:21] to God what is God’s. In distinguishing clearly between Caesar and God, Jesus also protested against the false and idolatrous claims made on the coins (see previous note; see also note on Mk 12:17 ).
[BACK TO 22:22] amazed. See Mk 1:22 and note.
[BACK TO 22:23] Sadducees. See notes on 3:7 ; Ezr 7:2 ; Mk 12:18 ; Lk 20:27 ; Ac 4:1 ; see also chart , and this essay .
[BACK TO 22:23–40] See Mk 12:18–31 ; Lk 20:27–40 and notes.
[BACK TO 22:24] Moses told us. Jesus quoted from the Pentateuch when arguing with the Sadducees, since those books had special authority for them (see note on Mk 12:18 ). The reference ( Dt 25:5–10 ) is to the levirate law (from Latin levir, “brother-in-law”), which was given to protect the widow and guarantee continuance of the family line.
[BACK TO 22:37] with all your heart … soul … mind. With your whole being. The Hebrew of Dt 6:5 (see note there) has “heart … soul … strength,” but some manuscripts of the Septuagint (the pre-Christian Greek translation of the OT) add “mind.” Jesus combined all four terms in Mk 12:30 . soul. See note on 10:28 .
[BACK TO 22:39] See note on Lev 19:18 .
[BACK TO 22:40] the Law and the Prophets. The entire OT (see note on 5:17 ).
[BACK TO 22:41–46] See notes on Mk 12:35–40 ; Lk 20:44–47 .
[BACK TO 22:44] See note on Ps 110:1 . Jesus bases his argument on Ps 110 , the most frequently quoted OT chapter in the NT (see introduction to Ps 110 ). He assumes the Davidic authorship of the psalm, which is essential to his argument. For the nature of the argument, see note on Lk 20:44 .
[BACK TO 23:2] teachers of the law. See note on 2:4 . Pharisees. See notes on 3:7 ; Lk 5:17 . sit in Moses’ seat. A position of authority. They considered themselves to be the authorized successors of Moses as teachers of the law.
[BACK TO 23:3] not practice what they preach. See Jas 1:22–25 .
[BACK TO 23:4] tie up heavy, cumbersome loads and put them on other people’s shoulders. Cf. Jesus’ words in 11:28–30 and see note on 11:28 ; see also note on Lk 11:46 .
[BACK TO 23:5] phylacteries. These boxes (see NIV text note) contained four Scripture passages ( Ex 13:1–10 ; 13:11–16 ; Dt 6:4–9 ; 11:13–21 ). tassels. See note on Nu 15:38 .
[BACK TO 23:6] most important seats in the synagogues. See note on Mk 12:39 .
[BACK TO 23:7] Rabbi. A Hebrew word meaning “(my) teacher.”
[BACK TO 23:8–10] The warning is against seeking titles of honor to foster pride. We should avoid unreasonable literalism in applying such commands.
[BACK TO 23:13–32] Seven woes pronounced by Jesus on the religious leaders (see the six woes in Lk 11:42–44 , 46–52 ; cf. the six woes in Isa 5:8–25 and in Isa 28:1 — 35:10 [see note there] and the five woes in Hab 2:6–20 ).
[BACK TO 23:13] hypocrites. See vv. 15 , 23 , 25 , 27 , 29 ; see also note on 6:2 . shut the door of the kingdom … in people’s faces. See Lk 11:52 and note.
[BACK TO 23:15] Jesus does not criticize the Pharisees for their evangelistic zeal. He objects to its results. The converts became even more the children of hell (i.e., bound for hell) than their teachers. convert. The Greek for this word is found in the NT only here and in Ac 2:11 (see note there); 6:5 (see note there); 13:43 . hell. See notes on 5:22 ; Lk 12:5 .
[BACK TO 23:16–26] blind guides … blind fools … blind men … Blind Pharisee! Although the Pharisees were supposed to be Israel’s teachers, they themselves were spiritually blind.
[BACK TO 23:16–22] If anyone swears . When the teachers of the law and the Pharisees took an oath, they differentiated between what was binding and what was not. This allowed for evasive oath-taking. Jesus rejected all such subtleties by showing how foolish they were and by insisting that people simply tell the truth (see 5:33–37 , where Jesus abolished all oaths).
[BACK TO 23:23] Jesus does not criticize the observance of the minutiae of the law (he says, “without neglecting” them—including the tithe), but he does criticize the hypocrisy often involved (see notes on 5:18–20 ; Lk 11:42 ). cumin. A spice indigenous to western Asia and resembling caraway in taste and appearance. justice, mercy and faithfulness. See Mic 6:6 , 8 and notes.
[BACK TO 23:24] strain out. The strict Pharisee would carefully strain his drinking water through a cloth to be sure he did not swallow a gnat, the smallest of ceremonially unclean animals. But, figuratively, he would swallow a camel—one of the largest. swallow a camel. Hyperbole (see 7:3 and note; 19:24 ; Mk 10:25 and note).
[BACK TO 23:27] whitewashed tombs. A person who stepped on a grave became ceremonially unclean (see Nu 19:16 ), so graves were whitewashed to make them easily visible, especially at night. They appeared clean and beautiful on the outside, but they were dirty and rotten on the inside.
[BACK TO 23:29] tombs for the prophets. See note on Lk 11:47 .
[BACK TO 23:31] descendants. In the sense that they imitate the actions of their murderous ancestors.
[BACK TO 23:32] Cf. Ge 15:16 ; 1Th 2:14–16 ; spoken ironically. They would bring the sin of their ancestors to completion with the crucifixion of the Son of God (cf. 21:38–39 and note on 21:35–37 ).
[BACK TO 23:33] hell. See notes on 5:22 ; Lk 12:5 .
[BACK TO 23:34] prophets and sages and teachers. Cf. Jer 18:18 ; Eze 7:26 and notes. synagogues. See note on Mk 1:21 .
[BACK TO 23:35] Abel to … Zechariah. Jesus was summing up the history of martyrdom in the OT. The murder of Abel is recorded in Ge 4:8 and that of Zechariah son (perhaps grandson, since he is here called “son of Berekiah” see NIV text note on 1Ch 1:5 ; see also note on Da 5:1 ) of Jehoiada in 2Ch 24:20–22 (Chronicles comes at the close of the OT according to most Hebrew manuscripts). The expression was somewhat like our “from Genesis to Revelation.” between the temple and the altar . Jesus’ reference is more specific than the Chronicler’s on the location of Zechariah’s murder, perhaps referring to “the altar” as a place of sacrifice.
[BACK TO 23:36] all this. All the righteous blood of the martyrs (see v. 30 ). will come on this generation. Jesus’ contemporaries; a prophecy fulfilled, at least in part, in the destruction of Jerusalem and the temple in AD 70 (see vv. 37–38 ).
[BACK TO 23:37–39] See notes on Lk 13:34–35 .
[BACK TO 24:1—25:46] The Olivet discourse, the fifth and last of the great discourses in Matthew’s Gospel (see notes on 5:1—7:29 ; Mk 13:1–37 ; Lk 21:5–37 ; see also Introduction: Structure ).
[BACK TO 24:4] Watch out. See note on Mk 13:5 .
[BACK TO 24:5–14] See Lk 21:8–18 and note on 21:9 .
[BACK TO 24:5] in my name. Claiming to be the Messiah (see Mk 13:6 and note). Messiah. See second NIV text note on 1:1 . will deceive many. See 1Jn 2:18 and note.
[BACK TO 24:8] birth pains. The rabbis spoke of “birth pains,” i.e., sufferings, that would precede the coming of the Messiah (see Isa 13:8 and note).
[BACK TO 24:13] See note on Mk 13:13 ; cf. 2Ti 2:10–13 ; Heb 10:36 ; 11:27 ; Jas 1:12 ; 5:11 .
[BACK TO 24:14] preached in the whole world. Despite his Jewish interests, Matthew has a universal outlook (see Introduction: Recipients ). testimony to all nations. This missionary mandate (see 28:18–20 and notes) must be fulfilled before the end comes.
[BACK TO 24:15] the abomination that causes desolation. The detestable thing causing the desolation of the holy place. The primary reference in Daniel (see NIV text note for references) was to 168 BC, when Antiochus Epiphanes erected a pagan altar to Zeus on the sacred altar in the temple of Jerusalem. According to some, there were still two more stages in the progressive fulfillment of the predictions in Daniel and Matthew: (1) the Roman destruction of the temple in AD 70, and (2) a still future setting up of an image of the antichrist in Jerusalem (see 2Th 2:4 ; Rev 13:14–15 ; see also notes on Da 9:25–27 ; 11:31 ). let the reader understand. These are possibly Jesus’ words, not Matthew’s, exhorting the readers of Daniel’s prophecy to understand what they read (but see note on Mk 13:14 ).
[BACK TO 24:16] mountains. The Transjordan mountains, where Pella was located. Christians in Jerusalem fled to that area during the Roman siege shortly before AD 70. Some believe a similar fleeing will occur in a future tribulation period (identified with the 70th “seven” in Da 9:27 ).
[BACK TO 24:17] housetop. See notes on Mk 2:4 ; Lk 17:31 .
[BACK TO 24:19] See note on Mk 13:17 .
[BACK TO 24:20] in winter. See note on Mk 13:18 . or on the Sabbath. Matthew alone includes this phrase because he was writing to Jews, who were forbidden to travel more than about three quarters of a mile on the Sabbath (“a Sabbath day’s walk,” Ac 1:12 ; see note there).
[BACK TO 24:21] great distress, unequaled. Josephus, the Jewish historian who was there, describes the destruction of Jerusalem in almost identical language (Wars , 5.10.3–5; 6.3.3–5). Some believe the reference is also to a future period of great distress (see note on v. 16 ; see also Da 12:1 and note; cf. Rev 6–18 ).
24:22 days … cut short. Some hold that this statement means that the distress will be of such intensity that, if allowed to continue, it would destroy everyone. Others believe that Christ is referring to the cutting short of a previously determined time period (such as the 70th “seven” of Da 9:27 or the 42 months of Rev 11:2 ; 13:5 ). the elect. The chosen people of God (see also vv. 24 , 31 ).
[BACK TO 24:24] false messiahs. See 1Jn 2:18 and note.
[BACK TO 24:26] inner rooms. See Lk 12:3 and note.
[BACK TO 24:27] Christ’s second coming will not be in secret, witnessed by only a favored few; it will be visible to all (see v. 30 ). as lightning. See note on Lk 17:24 .
[BACK TO 24:28] there the vultures will gather. The gathering of vultures obviously indicates the presence of carrion; the coming of Christ will likewise be obvious. See note on Lk 17:37 , where the saying is used in a slightly different sense.
[BACK TO 24:29] See note on Mk 13:25 .
[BACK TO 24:30] sign. Here probably means “banner” or “standard” (see Isa 11:12 ; 18:3 ; 49:22 ; Jer 4:21 ; 51:27 ). all the peoples … will mourn. Because they now face judgment (see Rev 1:7 ; cf. Zec 12:10–12 ). the Son of Man coming on the clouds. Alludes to Da 7:13 and refers to Christ’s second coming (see 2Th 1:7–10 ; Rev 19:11–16 ). Son of Man. See note on Mk 8:31 . on the clouds. After the manner in which God came down on Mount Sinai (see 17:5 and note). with power and great glory. Cf. 1Ch 29:11 ; Ps 63:2 ; 66:2–3 ; Hab 3:3–4 .
[BACK TO 24:31] gather his elect. See note on Mk 13:27 .
[BACK TO 24:33] it. The kingdom of God (see Lk 21:31 and note on 21:29 ).
[BACK TO 24:34] Truly I tell you. See note on Mk 3:28 . this generation. See note on Lk 21:32 .
[BACK TO 24:35] Jesus’ words are more certain than the existence of the universe.
[BACK TO 24:36] that day. See note on Lk 21:34 . nor the Son. See note on Mk 13:32 .
[BACK TO 24:40–41] taken. See note on Lk 17:35 .
[BACK TO 24:44] be ready. See 25:10 , 29 ; 1Th 5:6 and notes; cf. 1Jn 2:28 .
[BACK TO 24:51] weeping and gnashing of teeth. See note on 13:42 .
[BACK TO 25:1–12] The parable emphasizes the need for watchfulness in the event of an unexpectedly long delay in Christ’s coming (see v. 13 and note).
[BACK TO 25:1] At that time. The time of Christ’s coming. kingdom of heaven. See note on 3:2 . ten virgins. Perhaps the bridesmaids, who were responsible for preparing the bride to meet the bridegroom. lamps. Probably torches that consisted of a long pole with oil-drenched rags at the top.
[BACK TO 25:3] oil. Olive oil.
[BACK TO 25:7] trimmed. The charred ends of the rags were cut off and oil was added.
[BACK TO 25:13] keep watch. The main point of the parable. the day or the hour. Of the coming of Christ.
[BACK TO 25:14–30] For a similar parable, see Lk 19:12–27 .
[BACK TO 25:15] bag. See NIV text note. The term talent was first used for a unit of weight (about 75 pounds), then for a unit of coinage. The present-day use of “talent” to indicate an ability or gift is derived from this parable and often leads to a misunderstanding of the parable itself.
[BACK TO 25:21] faithful with a few … in charge of many. Cf. 13:12 ; see notes on v. 29 ; Mk 4:25 ; Lk 19:26 .
[BACK TO 25:26] See note on Lk 19:22 .
[BACK TO 25:27] bankers. Sat at small tables and changed money (cf. 21:12 ).
[BACK TO 25:30] weeping and gnashing of teeth. See note on 13:42 .
[BACK TO 25:31–46] The two most widely accepted interpretations of this judgment are: (1) It will occur at the beginning of an earthly millennial kingdom (vv. 31 , 34 ; see Rev 20:4 and note on 20:2 ). Its purpose will be to determine who will be allowed to enter the kingdom (v. 34 ). The basis for judgment will be the kind of treatment shown to the Jewish people (“these brothers and sisters of mine,” v. 40 ) during the preceding great tribulation period (vv. 35–40 , 42–45 ). Ultimately, how one treats them will reveal whether or not one is saved (vv. 41 , 46 ). (2) The judgment referred to occurs at the great white throne at the end of the age ( Rev 20:11–15 ). Its purpose will be to determine who will be allowed to enter the eternal kingdom of the saved and who will be consigned to eternal punishment in hell (vv. 34 , 46 ). The basis for judgment will be whether love is shown to God’s people (see 1Jn 3:14–15 ). See note on v. 40 .
[BACK TO 25:31] Son of Man. See note on Mk 8:31 . in his glory. See 16:27 ; 24:30 . angels. See 13:41–42 ; 2Th 1:7 ; Rev 14:17–20 . sit on his glorious throne. Not only as judge but also as king (vv. 34 , 40 ).
[BACK TO 25:32] All the nations. Both Jews and Gentiles (see 28:19 and note). separates the sheep from the goats. Cf. 7:21–23 ; 13:40–43 .
[BACK TO 25:33] on his right. See Mk 10:37 and note.
[BACK TO 25:34] inheritance. See Ac 20:32 ; Eph 1:14 , 18 ; 5:5 ; Col 1:12 ; 3:24 ; Heb 9:15 ; 1Pe 1:4 . kingdom. See note on 3:2 . since the creation of the world. Cf. Eph 1:4 and note.
[BACK TO 25:40] least of these brothers and sisters of mine. To whom does Jesus refer? The principal views are: (1) all who are hungry, thirsty, poor, needy or otherwise distressed—but this seems too comprehensive; (2) apostles and other Christian missionaries—but this seems too restrictive; (3) the Jews mentioned in the first interpretation in the note on vv. 31–46 ; (4) Jesus’ disciples ( 12:46–50 ; 28:8–10 ); (5) “God’s people” mentioned in the second interpretation in the note on vv. 31–46 .
[BACK TO 25:41] eternal fire prepared for the devil. See Rev 20:10 . fire. See Jude 7 ; Rev 19:20 and notes; 20:15 .
[BACK TO 25:46] eternal punishment … eternal life. See Da 12:2 ; Jn 5:28–29 ; see also Jn 5:29 ; Ro 2:6–8 ; Gal 6:8 and notes. The parallelism between these two phrases prevents any weakening of the former.
[BACK TO 26:2] Passover. See notes on Mk 14:1 ; Jn 2:13 . Son of Man. See note on Mk 8:31 .
[BACK TO 26:5] there may be a riot. Hundreds of thousands of Jewish pilgrims came to Jerusalem for Passover (see note on Mk 14:2 ), and riots were not unknown. The religious leaders (v. 3 ) knew that many people admired Jesus.
[BACK TO 26:6–13] See note on Jn 12:1–11 .
[BACK TO 26:6] Bethany. See note on 21:17 . Simon the Leper. Mentioned elsewhere only in Mk 14:3 , though Simon was a common Jewish name in the first century. He was probably a well-known victim of leprosy who had been healed by Jesus.
[BACK TO 26:7] a woman. Mary, sister of Martha and Lazarus (see Jn 12:3 and note). alabaster jar. Most alabaster of ancient times was actually marble (see note on Mk 14:3 ).
[BACK TO 26:9] given to the poor. See note on Mk 14:5 .
[BACK TO 26:10] beautiful. The Greek word has an aesthetic as well as an ethical meaning.
[BACK TO 26:11] The poor you will always have with you. See note on Mk 14:7 .
[BACK TO 26:12] prepare me for burial. See note on Mk 14:8 .
[BACK TO 26:14] Iscariot. See note on Mk 3:19 . chief priests. See note on 2:4 .
[BACK TO 26:15] thirty pieces of silver. Equivalent to 120 denarii. Laborers customarily received one denarius for a day’s work ( 20:1–16 ). See notes on 20:2 ; Zec 11:12 .
[BACK TO 26:17] first day of the Festival of Unleavened Bread. The 14th of Nisan (March-April), it was also called the preparation of the Passover. The Passover meal was eaten the evening of the 14th after sunset—and therefore technically on the 15th, since the Jewish day ended at sunset. The Festival of Unleavened Bread lasted seven days, from the 15th to the 21st of Nisan (see Lev 23:5–6 ), but in the time of Christ the entire period, Nisan 14–21, was referred to under that name (see note on Mk 14:12 ).
[BACK TO 26:18–30] These verses indicate that Jesus ate the Passover meal with his disciples the night before his crucifixion. For more information on the Lord’s Supper, see notes on Mk 14:22 , 24 .
[BACK TO 26:18] The Teacher says. See note on Lk 22:11 . My appointed time. Jesus’ crucifixion.
[BACK TO 26:19] as Jesus had directed them. See note on Lk 22:13 . prepared the Passover. See note on Mk 14:15 .
[BACK TO 26:20] When evening came. See note on Mk 14:17 . reclining at the table. See note on Mk 14:18 .
[BACK TO 26:21] Truly I tell you. See note on Mk 3:28 .
[BACK TO 26:23] dipped his hand into the bowl with me. It was the custom—still practiced by some in the Middle East—to take a piece of bread, or a piece of meat wrapped in bread, and dip it into a bowl of sauce (made of stewed fruit) on the table. will betray me. In that culture, as among Arabs today, to eat with a person was tantamount to saying, “I am your friend and will not hurt you.” This fact made Judas’s deed all the more despicable (cf. Ps 41:9 and note).
[BACK TO 26:24] as it is written about him. See notes on Mk 14:21 ; Lk 24:44 . Son of Man. See note on Mk 8:31 .
[BACK TO 26:26–28] See notes on Mk 14:22–24 .
[BACK TO 26:27] took a cup. See note on Lk 22:17 .
[BACK TO 26:28] blood of the covenant … poured out for many. See note on Mk 14:24 .
[BACK TO 26:29] drink it new … in my Father’s kingdom. At the Messianic banquet (see Lk 22:16 and note).
[BACK TO 26:30] hymn. The Passover fellowship was concluded with the second half of the Egyptian Hallel Psalms ( Ps 115–118 ). Ps 113–114 were sung before the meal. Mount of Olives. See note on Mk 11:1 .
[BACK TO 26:31] all fall away. Not Peter only, but all the eleven (Judas had previously withdrawn, Jn 13:30 ). The meaning of the words “fall away” is seen in Peter’s denial (vv. 69–75 ) and in the terrified flight of the other disciples (v. 56 ). I will strike the shepherd. See note on Zec 13:7 .
[BACK TO 26:32] into Galilee. Cf. 28:10 , 16–20 ; Mk 16:7 ; Jn 21:1–23 .
[BACK TO 26:34] before the rooster crows. The reference may be to the third of the Roman watches into which the night was divided (see note on 14:25 ; see also Mk 13:35 and note). Or it may simply refer to early morning when the rooster crows.
[BACK TO 26:36] Gethsemane. The name means “oil press,” a place for squeezing the oil from olives (see note on Mk 14:32 ).
[BACK TO 26:37] Peter and the two sons of Zebedee. The latter were James and John. These three disciples seem to have been especially close to Jesus (see note on Mk 5:37 ).
[BACK TO 26:38] soul. See 10:28 and note. overwhelmed with sorrow. See Isa 53:3 and note.
[BACK TO 26:39] cup. A symbol of deep sorrow and suffering. Here it refers to his Father’s face being turned away from him when he who had no sin was made sin (perhaps a sin offering) for us (see 27:46 ; 2Co 5:21 and note).
[BACK TO 26:41] See note on Mk 14:38 .
[BACK TO 26:45] the hour. See note on Lk 22:53 . Son of Man. See note on Mk 8:31 .
[BACK TO 26:47] Judas. See notes on Jn 6:70 ; 17:12 . large crowd armed with swords and clubs. See note on Mk 14:43 . chief priests and the elders. See notes on v. 3 ; 2:4 .
[BACK TO 26:48] The one I kiss. See note on Lk 22:47 .
[BACK TO 26:49] Rabbi. Hebrew word for “(my) teacher.” kissed him. See notes on Mk 14:45 ; Lk 22:47 .
[BACK TO 26:50] friend. See note on 20:13 .
[BACK TO 26:51] one of Jesus’ companions. Peter (see Jn 18:10 and note). servant of the high priest. Malchus (see Jn 18:10 and note). cutting off his ear. Perhaps Peter aimed at Malchus’s head but missed and only succeeded in “cutting off his ear.”
[BACK TO 26:53] legions. A Roman legion had 6,000 soldiers.
[BACK TO 26:54] Scriptures be fulfilled. In view of v. 56 probably a reference to Zec 13:7 (see notes on Mk 14:49 ; Lk 24:44 ).
[BACK TO 26:55] Jesus protested the manner of his arrest. The crowd sent by the Sanhedrin (see note on Mk 14:55 ) had come after him as if he were a dangerous criminal or insurrectionist.
[BACK TO 26:56] disciples deserted him. Contrast v. 35 .
[BACK TO 26:57—27:26] For a summary of the two stages (religious and civil) of the trial of Jesus see note on Mk 14:53—15:15 .
[BACK TO 26:57] Caiaphas. See v. 3 ; Jn 11:49 and notes. teachers of the law. See note on 2:4 . elders. See notes on Ex 3:16 ; 2Sa 3:17 .
[BACK TO 26:59] Sanhedrin. See note on Mk 14:55 .
[BACK TO 26:61] I am able to destroy the temple of God. Possibly an intentional distortion of Jesus’ words (see Mk 14:58 ; Jn 2:19 and notes).
[BACK TO 26:63] I charge you under oath. Jesus refused to answer the question of v. 62 (see v. 63a ). But when the high priest used this form, Jesus was legally obliged to reply. Messiah. See note on 16:16 .
[BACK TO 26:64] This Son of Man saying brings together Ps 110:1 and Da 7:13 . This combination indicates that Jesus will share God’s rule in heaven and will judge all people. See Mt 17:5 ; 24:30 and notes.
[BACK TO 26:65] tore his clothes. Ordinarily the high priest was forbidden by law to do this ( Lev 10:6 ; 21:10 ), but this was considered a highly unusual circumstance. The high priest interpreted Jesus’ answer in v. 64 as blasphemy (see note on Mk 14:64 ).
[BACK TO 26:67–68] Mark ( 14:65 ) and Luke ( 22:64 ) report that they blindfolded Jesus, which explains the mocking command: “Prophesy … Who hit you?”
[BACK TO 26:73] After a little while. Lk 22:59 says “About an hour later.” your accent gives you away. Peter had a Galilean accent that was conspicuous in Jerusalem.
[BACK TO 27:1] Early in the morning. Continues the narrative from 26:68 . The Sanhedrin could not have a legal session at night, so at daybreak they held a special meeting to make the death sentence (see 26:66 ) official. See notes on Mk 14:53—15:15 ; 15:1 ; Lk 22:66 ; Jn 18:28 .
[BACK TO 27:2] handed him over to Pilate. The Sanhedrin had been deprived by the Roman government of the right to carry out capital punishment, except in the case of a foreigner who entered the sacred precincts of the temple. So Jesus had to be handed over to Pilate for execution. For additional information about Pilate, see note on Lk 3:1 .
[BACK TO 27:3–10] See Ac 1:16–19 .
[BACK TO 27:3] thirty pieces of silver. See 26:15 and note.
[BACK TO 27:5] temple. Probably the treasury room of the temple (see v. 6 ). hanged himself. See note on Ac 1:18 .
[BACK TO 27:8] Field of Blood. Cf. “Valley of Slaughter” in Jer 19:6 .
[BACK TO 27:9] Jeremiah. The quotation that follows seems to combine Zec 11:12–13 and Jer 19:1–13 (or perhaps Jer 18:2–12 or 32:6–9 ). But Matthew attributes it to the better-known prophet Jeremiah, just as Mark ( 1:2–3 ) quotes Mal 3:1 and Isa 40:3 but attributes them both to the better-known prophet Isaiah (see note on Mk 1:2 ).
[BACK TO 27:11] governor. Pontius Pilate (see note on v. 2 ). king of the Jews. See note on Jn 18:33 .
[BACK TO 27:14] Jesus made no reply. See 26:63 ; Mk 15:4 ; Isa 53:7 and notes. amazement of the governor. Probably because he had never seen such behavior before. He had no idea that Jesus was carrying out his Father’s plan for the redemption of the world (see note on Mk 15:4 ).
[BACK TO 27:15] governor’s custom. Of which nothing is known outside the Gospels.
[BACK TO 27:16] well-known. The Greek word here probably means “outstanding” or “notable” (cf. Ro 16:7 ). Barabbas had taken part in a rebellion ( Lk 23:19 ; Jn 18:40 ), presumably against the Romans. So he would have been a folk hero among the Jews. See notes on Mk 15:7 ; Lk 23:18 ; Jn 18:40 . Some manuscripts use Barabbas’s full name, Jesus Barabbas, in vv. 16–17 (as in the NIV; see NIV text note on v. 16 ). If that is the correct reading, it sharpens the point of Pilate’s question in v. 17 .
[BACK TO 27:19] Matthew is the only writer who records this incident. dream. Dreams play an important role in the life of Jesus in Matthew’s Gospel (see 1:20 ; 2:12 , 13 , 19 , 22 ).
[BACK TO 27:24] washed his hands. See Dt 21:6 ; Ps 26:6 and notes; 73:13 .
[BACK TO 27:26] flogged. Roman floggings were so brutal that sometimes the victim died before crucifixion (see note on Mk 15:15 ).
[BACK TO 27:27] Praetorium. The governor’s official residence in Jerusalem (see notes on Mk 15:16 ; Ac 23:25 ).
[BACK TO 27:28] scarlet robe. The outer cloak of a Roman soldier. Mk 15:17 , 20 ; Jn 19:2 , 5 describe it as purple.
[BACK TO 27:29] crown of thorns. See note on Mk 15:17 . staff. A mock scepter. Hail, king of the Jews! See note on Mk 15:18 .
[BACK TO 27:30–31] See Isa 50:6 and note.
[BACK TO 27:30] spit on him. See note on Mk 15:19 .
[BACK TO 27:32] they. See v. 27 . Cyrene. See note on Mk 15:21 . Simon … to carry the cross. See note on Mk 15:21 .
[BACK TO 27:33] Golgotha. See note on Mk 15:22 .
[BACK TO 27:34] mixed with gall. Tradition says that the women of Jerusalem customarily furnished this pain-killing narcotic to prisoners who were crucified. Jesus refused to drink it because he wanted to be fully conscious until his death (v. 50 ).
[BACK TO 27:35] crucified. See note on Mk 15:24 . casting lots. Explained more precisely in Jn 19:23–24 (see notes there; see also NIV text note on Jn 19:24 ).
[BACK TO 27:37] See notes on Mk 15:26 ; Lk 23:38 ; Jn 19:19 .
[BACK TO 27:38] Two rebels. See note on Mk 15:27 .
[BACK TO 27:39] shaking their heads. See Ps 22:7 and note.
[BACK TO 27:41] chief priests, the teachers of the law and the elders. The Sanhedrin (see note on v. 1 ).
[BACK TO 27:43] See Ps 22:8 and note.
[BACK TO 27:46] Eli, Eli, lema sabachthani? Here Jesus spoke a dialect of Aramaic, which Matthew translates for his readers (see note on Mk 15:34 ).
[BACK TO 27:47] Elijah. See note on Mk 15:35 .
[BACK TO 27:48] sponge. See note on Jn 19:29 . wine vinegar. See notes on Mk 15:36 ; Lk 23:36 ; Jn 19:29 .
[BACK TO 27:49] See note on Mk 15:35 .
[BACK TO 27:50] loud voice. See note on Jn 19:30 .
[BACK TO 27:54] centurion. See note on 8:5 . Son of God. See note on Lk 23:47 .
[BACK TO 27:55] women … to care for his needs. Women played a significant role in the ministry of Jesus (see Mk 15:41 ; Lk 23:49 ) and his disciples (see Lk 8:3 and note).
[BACK TO 27:56] See notes on Mk 15:40 ; Lk 24:10 .
[BACK TO 27:57] Arimathea. A village in the hill country of Ephraim, about 20 miles northwest of Jerusalem; perhaps to be identified with Ramathaim, the birthplace of the prophet Samuel (see 1Sa 1:1 and note). Joseph. See notes on Lk 23:50 ; Jn 19:38 .
[BACK TO 27:58] asked for Jesus’ body. See note on Lk 23:52 .
[BACK TO 27:60] new tomb. See note on Mk 15:46 .
[BACK TO 27:61] the other Mary. Presumably the mother of James and Joseph (v. 56 ).
[BACK TO 27:62] The next day, the one after Preparation Day. Saturday, the Sabbath. Friday was the preparation day for the Sabbath (sunset Friday to sunset Saturday).
[BACK TO 27:64] This last deception will be worse than the first. The first would be that Jesus was the Messiah, the second that he had risen as the Son of God.
[BACK TO 27:65] Take a guard. Either of Roman soldiers or of their own temple police; 28:14 implies that they were answerable to Pilate (“the governor”), which may favor Roman soldiers. On the other hand, the fact that in 28:11 they “reported to the chief priests” (instead of to Pilate) may favor temple police, who would have been under the authority of the religious leaders. (“Take a guard” may also be rendered “You have a guard.”)
[BACK TO 28:1] first day of the week. See note on Lk 24:1 . the other Mary. See note on 27:61 . Mk 16:1 adds Salome, and Lk 24:10 adds Joanna.
[BACK TO 28:2] There was. The sense is “Now there had been.” The parallel accounts ( Mk 16:2–6 ; Lk 24:1–7 ; Jn 20:1 ) make it clear that the events of vv. 2–4 occurred before the women actually arrived at the tomb. violent earthquake. Only Matthew mentions this earthquake and the one at Jesus’ death ( 27:51 , 54 ).
[BACK TO 28:6] just as he said. See 16:21 and note.
[BACK TO 28:7] going ahead of you into Galilee. See 26:32 and note.
[BACK TO 28:10] my brothers. His “disciples” (v. 16 ).
[BACK TO 28:11–15] Only Matthew tells of the posting of the guard ( 27:62–66 ), and he follows up by telling about their report.
[BACK TO 28:11] reported to the chief priests. See note on 27:65 .
[BACK TO 28:13] His disciples … stole him away. One of many human attempts to explain away Christ’s resurrection. while we were asleep. It is more likely that Jewish temple police would be willing to admit to such dereliction of duty than Roman soldiers would.
[BACK TO 28:14] See note on 27:65 .
[BACK TO 28:16–20] Christ’s Great Commission for his church (cf. also Mk 16:15–18 ; Lk 24:46–48 ; Jn 17:18 ; 20:21 ; Ac 1:8 and relevant notes).
[BACK TO 28:16] eleven. Judas had committed suicide (see 27:5 and note). mountain. Cf. note on 5:1 . had told them. See v. 10 .
[BACK TO 28:17] some. Probably of the 11 disciples, though it may include others as well. doubted. Belief in the resurrection was not instantaneous for them. After the traumatic experience of the crucifixion, it took time for the disciples to come to full faith (see Lk 24:10–11 , 25–26 , 36–47 ).
[BACK TO 28:18] authority. See 10:1 ; see also 7:29 ; 16:28 ; Jn 17:2 and notes. in heaven and on earth. The scope of Christ’s authority is the entire universe.
Mark
a quick look
Author:John Mark
Audience:Mostly Gentile Christians, probably in the church at Rome
Date:Between the mid-50s and late 60s AD
Theme:To encourage his readers to persevere through suffering and persecution, Mark presents Jesus as the Servant-Messiah and Son of God who died as a ransom for sinners.
Author
Although there is no direct internal evidence of authorship, it was the unanimous testimony of the early church that this Gospel was written by John Mark (“John, also called Mark,” Ac 12:12 , 25 ; 15:37 ). The most important evidence comes from Papias (c. AD 140), who quotes an even earlier source as saying: (1) Mark was a close associate of Peter, from whom he received the tradition of the things said and done by the Lord (see 1Pe 5:13 and note); (2) this tradition did not come to Mark as a finished, sequential account of the life of our Lord, but as the preaching of Peter—preaching directed to the needs of the early Christian communities; (3) Mark accurately preserved this material. The conclusion drawn from this tradition is that the Gospel of Mark largely consists of the preaching of Peter arranged and shaped by Mark (see note on Ac 10:37 ).
John Mark in the NT
It is generally agreed that the Mark who is associated with Peter in the early non-Biblical tradition is also the John Mark of the NT. The first mention of him is in connection with his mother, Mary, who had a house in Jerusalem that served as a meeting place for believers (
Ac 12:12
). When Paul and Barnabas returned to Antioch from Jerusalem after the famine visit, Mark accompanied them (
Ac 12:25
). Mark next appears as a “helper” to Paul and Barnabas on their first missionary journey (
Ac 13:5
), but he deserted them at Perga in Pamphylia (see
map
) to return to Jerusalem (
Ac 13:13
). Paul must have been deeply disappointed with Mark’s actions on this occasion, because when Barnabas proposed taking Mark on the second journey, Paul flatly refused, a refusal that broke up their working relationship (see
Ac 15:36–39
and note on
15:39
). Barnabas took Mark, who was his cousin (
Col 4:10
), and departed for Cyprus. No further mention is made of either of them in the book of Acts. Mark reappears in Paul’s letter to the Colossians, written from Rome. Paul sends a greeting from Mark and adds: “You have received instructions about him; if he comes to you, welcome him” (
Col 4:10
; see
Phm 24
, written at about the same time). At this point Mark was apparently beginning to win his way back into Paul’s confidence. By the end of Paul’s life, Mark had fully regained Paul’s favor (see
2Ti 4:11
and note).
Mark’s Gospel emphasizes more what Jesus did than what he said. Mark moves quickly from one episode in Jesus’ life and ministry to another.
Date of Composition
Some, who hold that Matthew and Luke used Mark as a major source, have suggested that Mark may have been composed in the 50s or early 60s. Others have felt that the content of the Gospel and statements made about Mark by the early church fathers indicate that the book was written shortly before the destruction of Jerusalem in AD 70. See essay and chart .
Place of Writing
According to early church tradition, Mark was written “in the regions of Italy” (Anti-Marcionite Prologue, a work possibly dating as early as the second century AD directed against the heretical views of Marcion) or, more specifically, in Rome (Irenaeus; Clement of Alexandria). These same authors closely associate Mark’s writing of the Gospel with the apostle Peter. The above evidence is consistent with (1) the historical probability that Peter was in Rome during the last days of his life and was martyred there and (2) the Biblical evidence that Mark also was in Rome about the same time and was closely associated with Peter (see 2Ti 4:11 ; 1Pe 5:13 , where the word “Babylon” may be a cryptogram for Rome; see also Introduction to 1 Peter: Place of Writing ).
First-century fishing boat found in the shallows of the Sea of Galilee in 1986. Several of the apostles were fishermen before Jesus sent them out to “fish for people” ( Mk 1:17 ).
Todd Bolen/ www.BiblePlaces.com
Recipients
The evidence points to the church at Rome, or at least to Gentile readers. Mark explains Jewish customs ( 7:2–4 ; 15:42 ), translates Aramaic words ( 3:17 ; 5:41 ; 7:11 , 34 ; 15:22 , 34 ) and seems to have a special interest in persecution and martyrdom ( 8:34–38 ; 13:9–13 )—subjects of special concern to Roman believers (and to Peter as well; cf. 1 Peter). A Roman destination would explain the almost immediate acceptance of this Gospel and its rapid dissemination.
Occasion and Purpose
Since Mark’s Gospel is traditionally associated with Rome, it may have been occasioned by the persecutions of the Roman church in the period c. AD 64–67. The famous fire of Rome in 64—probably set by Nero himself but blamed on Christians—resulted in widespread persecution. Even martyrdom was not unknown among Roman believers. Mark may be writing to prepare his readers for such suffering by placing before them the life of our Lord. There are many references, both explicit and veiled, to suffering and discipleship throughout his Gospel (see 1:12–13 ; 3:22 , 30 ; 8:34–38 ; 10:30 , 33–34 , 45 ; 13:8–13 ).
Emphases
(1) The cross. Both the human cause ( 12:12 ; 14:1–2 ; 15:10 ) and the divine necessity ( 8:31 ; 9:31 ; 10:33–34 ) of the cross are emphasized by Mark.
(2) Discipleship. Special attention should be paid to the passages on discipleship that arise from Jesus’ predictions of his passion ( 8:34–9:1 ; 9:35–10:31 ; 10:42–45 ).
(3) The teachings of Jesus. Although Mark records far fewer actual teachings of Jesus than the other Gospel writers, there is a remarkable emphasis on Jesus as teacher. The words “teacher,” “teach” or “teaching” and “Rabbi” are applied to Jesus in Mark 39 times.
(4) The Messianic secret. On several occasions Jesus warns his disciples or others to keep silent about who he is or what he has done (see 1:34 , 44 and notes; 3:12 ; 5:43 ; 7:36 ; 8:30 ; 9:9 ; see also note on Mt 8:4 ).
(5) Son of God. Although Mark emphasizes the humanity of Jesus (see 3:5 ; 6:6 , 31 , 34 ; 7:34 ; 8:12 ; 10:14 ; 11:12 ), he does not neglect his deity (see 1:1 , 11 ; 3:11 ; 5:7 ; 9:7 ; 12:1–11 ; 13:32 ; 15:39 ).
Special Characteristics
Mark’s Gospel is a simple, succinct, unadorned, yet vivid account of Jesus’ ministry, emphasizing more what Jesus did than what he said. Mark moves quickly from one episode in Jesus’ life and ministry to another, often using the adverb “immediately” (see note on 1:12 ). The book as a whole is characterized as “the beginning of the good news” ( 1:1 ). The life, death and resurrection of Christ comprise the “beginning,” of which the apostolic preaching in Acts is the continuation.
Outline
I. The Beginnings of Jesus’ Ministry ( 1:1–13 )
A. His Forerunner ( 1:1–8 )
B. His Baptism ( 1:9–11 )
C. His Temptation ( 1:12–13 )
II. Jesus’ Ministry in Galilee ( 1:14–6:29 )
A. Early Galilean Ministry ( 1:14–3:12 )
1. Call of the first disciples ( 1:14–20 )2. Miracles in Capernaum ( 1:21–34 )3. Preaching and healing in Galilee ( 1:35–45 )4. Ministry in Capernaum ( 2:1–22 )5. Sabbath controversy ( 2:23–3:12 )B. Later Galilean Ministry ( 3:13–6:29 )
1. Choosing the 12 apostles ( 3:13–19 )2. Teachings in Capernaum ( 3:20–35 )3. Parables of the kingdom ( 4:1–34 )4. Calming the Sea of Galilee ( 4:35–41 )5. Healing a demon-possessed man ( 5:1–20 )6. More Galilean miracles ( 5:21–43 )7. Unbelief in Jesus’ hometown ( 6:1–6 )8. Six apostolic teams preach and heal in Galilee ( 6:7–13 )9. King Herod’s reaction to Jesus’ ministry ( 6:14–29 )III. Strategic Withdrawals from Galilee ( 6:30–9:29 )
A. To the Eastern Shore of the Sea of Galilee ( 6:30–52 )
B. To the Western Shore of the Sea ( 6:53–7:23 )
C. To Syrian Phoenicia ( 7:24–30 )
D. To the Region of the Decapolis ( 7:31–8:10 )
E. To the Vicinity of Caesarea Philippi ( 8:11–30 )
F. To the Mount of Transfiguration ( 8:31–9:29 )
IV. Final Ministry in Galilee ( 9:30–50 )
V. Jesus’ Ministry in Judea and Perea (ch. 10 )
A. Teaching concerning Divorce ( 10:1–12 )
B. Teaching concerning Children ( 10:13–16 )
C. The Rich Young Man ( 10:17–31 )
D. A Request of Two Brothers ( 10:32–45 )
E. Restoration of Bartimaeus’s Sight ( 10:46–52 )
VI. The Passion of Jesus (chs. 11–15 )
A. The Entry of Jesus into Jerusalem as King ( 11:1–11 )
B. The Clearing of the Temple ( 11:12–19 )
C. Concluding Controversies with Jewish Leaders ( 11:20–12:44 )
D. The Olivet Discourse (ch. 13 )
E. The Anointing of Jesus ( 14:1–11 )
F. The Lord’s Supper ( 14:12–26 )
G. The Arrest, Trial and Death of Jesus ( 14:27–15:47 )
VII. The Resurrection of Jesus (ch. 16 )
