1:1–17 Matthew follows the legal Jewish system in giving the genealogy of the father even though Joseph was father only by adoption. Matthew’s purpose in recording the genealogy was twofold: 1) to demonstrate continuity between the Israel of the OT and Jesus; 2) to demonstrate Jesus’ royal lineage (Son of David) and His link with the founder of the Jewish race (Son of Abraham). See note on Luke 3:23–38.

1:11 The time … to Babylon is a reference to Babylon’s second invasion of Judah in 597 B.C., during the three-month reign of Jehoiachin (see 2 Kin. 24:10). The final deportation was in 586 B.C.

1:18, 19 In Jewish law, betrothal involved a formal, binding contract before witnesses; but the betrothed abstained from sexual relations and the woman remained at her father’s house until the actual wedding ceremony. The betrothed referenced each other as husband (v. 19) and wife (v. 20), and the contract could be terminated only by death or a formal divorce decree (v. 19).

1:20 Throughout the birth narrative God gives divine direction to Joseph through dreams. Jesus’ care from His infancy is superintended by God (see 2:13, 19).

1:21 The name Jesus means “Yahweh Is Salvation.” See Word Wealth at Phil. 4:23.

1:23 The Hebrew text of Is. 7:14 (see text and note) uses a word which indicates a young girl of marriageable age, while the Greek translation clearly uses the word virgin. Whatever its immediate historical meaning was, Matthew views the prophecy of Isaiah as fulfilled in the birth of Jesus by the Virgin Mary. The name Immanuel here declares the presence of God with His people in a way altogether new.

1:25 The language indicates that Mary and Joseph entered into normal marital relations following the birth of Jesus.

2:1 The wise men or, more correctly, Magi were Eastern astrologers. Astrology was a sophisticated science in this era. Their visit serves to emphasize Jesus’ kingly identity (v. 11), affirm the Bethlehem origin of the Messiah (v. 6), and emphasize the Gentile faith and worship (v. 8) in contrast to Jewish hostility (v. 3).

2:2 Star in the East: As trained students of the stars, the wise men observed an unexplained phenomenon in the heavens, which was somehow interpreted by them as a sign of the birth of the King of the Jews. The reference in v. 1 to “Herod the king” (“Herod the Great”) would make their visit prior to 4 B.C., when he died and was succeeded by his son Archelaus (v. 22). Matthew consistently uses the verb worship to describe the attitude and posture of people before Jesus (vv. 8, 11; 8:2; 9:18; 14:33).

2:5, 6 The birth of Jesus fulfilled Mic. 5:2 and 2 Sam. 5:2, which link the Ruler with David’s family (1:6).

2:13–23 The accounts of the flight into Egypt (vv. 13–15), the massacre of the innocents (vv.16–18), and the settlement in Nazareth (vv. 19–23) underscore the theme of fulfillment. See Is. 11:1; 49:6; Jer. 31:15; Hos. 11:1.

2:15, 16 Out of Egypt: Matthew intends that his readers see an implicit link with a new Son who emerges from Egypt (Hos. 11:1). Matthew reinterprets Son (Israel in Hos.) to mean Jesus, who comes out of Egypt with Joseph and Mary and settles in Nazareth. Herod’s attempt to destroy Jesus is analogous to Pharaoh’s attempt to kill Moses (Ex. 1:15—2:10).

2:18 The distress of the Hebrew mothers at the time of the Babylonian captivity (Jer. 31:15) received a deeper significance by the weeping mothers of Bethlehem.

2:22 Archelaus, King Herod the Great’s eldest son, ruled as governor of Judea and Samaria from 4 B.C. to A.D. 6, when he was deposed for misrule. Galilee was ruled by his half brother Herod Antipas and was considered a safer place to reside.

2:23 The term Nazarene may be a reference to the Hebrew term for “branch,” “sprout,” or “shoot” in Is. 11:1.

3:1 With the declaration in those days, Matthew abruptly hastens 30 years beyond the events of ch. 2. Passing silently by the bulk of Jesus’ life, Matthew moves to the focus of his recording—the public ministry of Jesus.

3:2 The nearness of God’s reign, confronting people with an inescapable decision, explains the urgency of John’s message of repentance. Jesus announced the same message (4:17). See Kingdom Dynamics at 19:23, 24.

3:3 Isaiah’s prophecy likens John to a royal herald ordering the repair of the roads in preparation for the coming of the King.

3:4 The description of John’s clothing connects him with Elijah (see 2 Kin. 1:8; Zech. 13:4).

3:7 John uses the metaphor of snakes fleeing from a desert brushfire to depict the religious leaders’ posture before the wrath to come. The Pharisees and Sadducees: See note on 16:6.

3:9 Physical descent from Abraham does not automatically place one in the kingdom of God.

3:11, 12 See section 9 of Truth-In-Action through the Synoptics at the end of Luke.

3:11 John’s baptism is a type of the salvation experience of being baptized in the Spirit. As John’s baptism placed the individual in the medium of water, so the baptism of Jesus places the Christian in the Spirit, identifying him as bound over totally to the Lord (see text and notes on Acts 2:4; 1 Cor. 12:13; Eph. 5:18). Fire either purifies or destroys. Hence, salvation in Jesus Christ will be purifying for the true Jews who accept Him as Messiah and destructive for those who reject Him.

3:14, 15 John’s question arises from the apparent incongruity of an inferior one baptizing his superior (v. 11). All righteousness: Jesus affirms both God’s standard of righteousness and His own will to accomplish that standard in His life. He also gives approval to John’s message of repentance and confession of sin as a necessity for entering the kingdom of heaven.

3:16 The heavens were opened to Him echoes Ezekiel’s inaugural vision (Ezek. 1:1). The Spirit anointed Jesus for His ministry. The dove symbolizes gentleness, innocence, and meekness, and it was offered in sacrifice (Lev. 12:6; 14:22; see Luke 2:24). The gentle, innocent, and meek Jesus would be a sacrifice for sin. This experience symbolizes His commissioning for His messianic work.

3:17 See note on Mark 1:11.

4:1 To be tempted, from the divine standpoint, means a positive test; from the Devil’s standpoint, it implies enticement to sin; from Jesus’ standpoint, it is a challenge from Satan to test God’s sovereignty and plan (v. 6).

4:3 If does not imply doubt, but expresses an assumed fact and may be translated “since.”

4:4 Jesus’ appeal to Scripture provides the clue for interpreting the Temptation narrative. Using the Word of God, He is victorious over the same temptations to which Israel had succumbed in the wilderness, when they forced a test upon God in time of need.

4:6 The temptation solicits a compelling messianic proof.

4:10 Rather than earthly power, Jesus affirms exclusive worship of God and His vocation of humble obedience and suffering.

4:11 Jesus emerges as Victor in His repudiation of a false messiahship based upon compromise and power.

4:13–16 Capernaum, headquarters for Jesus’ Galilean ministry, was located on the western shore of the Sea of Galilee, on the border of the two ancient tribes of Zebulun and Naphtali. Jesus’ arrival there fulfilled the prophecy of Isaiah (Is. 8:21—9:2) that these northern tribes, which had suffered severely, would be delivered from their enemies.

4:17 The verb is at hand means “has come,” “has arrived,” or “is here,” and suggests the inauguration of the reign of God, which still awaits its consummation.

4:18, 19 These men had already met Jesus (see John 1:40–42), but now they left their secular occupations to follow Him.

4:23 Healing … all kinds of disease: See Kingdom Dynamics at 4:23–25 and Luke 8:36.

4:25 Decapolis: See note on Mark 7:31.

5:1 The location of the mountain is uncertain, but it was likely in the vicinity of Capernaum. Following the custom of the rabbis, Jesus sat while teaching. The disciples included a wider audience than the 12 disciples (see 7:28, 29).

5:3 Each Beatitude includes a pronouncement of blessing, a description of the ones considered as blessed, and an explanation (for) of the blessing. The poor in spirit are those who recognize their spiritual poverty and, casting aside all self-dependence, seek God’s grace.

5:4 Those who mourn are not necessarily people in bereavement, but those who experience the sorrow of repentance.

5:5 Meek does not connote weakness, but rather controlled strength. The word carries the ideas of humility and self-discipline.

5:9 God is the supreme Peacemaker, and His sons follow His example.

5:10 The cause of persecution is loyalty to righteousness, which Jesus makes specific in v. 11. See note on Luke 6:22–24.

5:13–16 See section 3 of Truth-In-Action through the Synoptics at the end of Luke.

5:13–16 The Beatitudes describe the essential character of kingdom citizens, and the metaphors of salt and light indicate the citizens’ influence for good as they penetrate secular society.

5:17–20 See section 1 of Truth-In-Action through the Synoptics at the end of Luke.

5:17 The negative imperative indicates that some people, disturbed by the teachings of Jesus, charged that He was abrogating the Law and the Prophets. However, He came to fulfill the OT in the sense of bringing to completion its partial revelation, in bringing to pass its messianic predictions, and in giving the true interpretation to its moral precepts.

5:18 Jot refers either to the Greek iota or the Hebrew yod, the smallest letters in their respective alphabets. A tittle is a tiny mark used to distinguish certain Hebrew letters. Jesus’ hyperbole stresses that the Law is to be preserved as He interprets it.

5:20 Entrance into the kingdom is by a righteousness of heart, not by a hypocritical or external legalism. Such righteousness is possible only through the Messiah’s personal reign, which the Beatitudes presuppose to be active in those who accept Him. The scribes were learned men from all walks of life, who devoted their lives to studying, copying, editing, and teaching the Scriptures. They were members of both the Pharisees and Sadducees. Pharisees: See note on 16:6.

5:21–48 Jesus gives six specific examples of how His teaching fulfills the Law and the Prophets (v. 17). In each example, He contrasts Pharisaic distortions of the Law with His own interpretation, thereby demonstrating the higher righteousness (v. 20).

5:22 The sixth Commandment not only prohibits the actual deed of murder, but extends to thought and word, to unrighteous anger and destructive insults. Raca is a colloquial expression of contempt for someone’s mind, similar to “blockhead,” or “stupid,” while fool expresses contempt for someone’s character. They both insinuate the person should be doomed to hell. The council initially designated the synagogue, but at the writing of this Gospel, it may have referred to an investigative body of the church. Hell fire is literally “Gehenna,” the Greek translation of the Hebrew “Valley of Hinnom.” The valley was a ravine south of Jerusalem where refuse was burned and where human sacrifices were offered to Molech (see 2 Kin. 23:10). It was most likely symbolic of the fires and judgments of eternal punishment (see note on 5:29, 30).

5:23 See text and note on 18:15–20.

5:24, 25 See section 8 of Truth-In-Action through the Synoptics at the end of Luke.

5:28–30 Jesus does not stop short at overt adultery, but points to adulterous desire. He demands complete self-control over the members of the body. He does not prescribe literal self-mutilation, but a rigid, moral self-denial.

5:29, 30 Hell: The Bible teaches there are two compartments to the underworld—Hell and Hades/Sheol (see note on 11:23). Hell is also known as “Gehenna” (see text and center-column note on 5:22) and “the lake of fire” (Rev. 20:10). Hell is the place of eternal, conscious punishment for the Devil and those who die without receiving Christ. It is characterized by despair and anguish (Matt. 25:30) and an awareness of the total absence of God (Ps. 88:3–5). No one is banished to hell until the time of the final judgment.

5:31, 32 The Pharisees interpreted Moses’ teaching on divorce (Deut. 24:1) to mean that a man could divorce his wife at virtually any whim. Jesus here counters their abuse, restricting divorce to the grounds of sexual immorality, a term which means any deviation from the clearly defined biblical standards for sexual activity (for example, homosexuality, adultery, fornication, and prostitution). See the text and notes on 19:3–12 and 1 Cor. 7:10, 11.

5:33–37 The Pharisees developed elaborate rules governing vows, and only those employing the divine name were binding. Jesus associates their deception with the very nature of the evil one and teaches that a vow is binding regardless of what formula is used. The use of oaths is superfluous when one’s word ought to suffice. Oath-taking is an implicit confession that we do not always tell the truth.

5:38–42 The law of retaliation (see Ex. 21:24; Lev. 24:20; Deut. 19:21) was not intended to encourage personal revenge, but to protect the offender from punishment harsher than his offense warranted. Jesus forbids revenge by insisting upon positive good in the face of evil in terms of personal insult (v. 39), legal contention (v. 40), forced labor (v. 41), and requests for gifts or loans (v. 42).

5:43–48 See section 8 of Truth-In-Action through the Synoptics at the end of Luke.

5:43 The OT precept of love is found in Lev. 19:18, but hatred of one’s enemies was a Pharisaic addition.

5:44 Love is not a matter of sentiment alone, but practical concern, blessing, prayer, and positive wishes for well-being, extended to friend and enemy alike.

5:45 Just as God indiscriminately sends rain and sunshine upon the just and unjust alike, so Jesus’ disciples must be indiscriminate in their extension of love to friend and enemy.

5:48 The emphasis in the command to be perfect is not on a flawless moral nature but on an all-inclusive love that seeks the good of all. Instead of following the example of sinners who love only those who love them, we are to be like the Father in also loving those who do not love us.

6:1–8 Jesus gives three specific examples of how our practice of piety should be different from the hypocritical or external practices of the Pharisees. The general principle for Christians is that the motive in religious observances is to please God and not to gain praise from others.

6:2 In contrast to hypocrites Christians are not to call attention to their almsgiving. The reward of such playactors (hypocrites) is present and human, contrasted with the divine reward for unostentatious giving.

6:5–8 See section 2 of Truth-In-Action through the Synoptics at the end of Luke.

6:5, 6 Jesus does not criticize public prayer, but He does condemn pretentious, ostentatious prayer that attracts attention.

6:7 Vain repetitions refers not to repeating a request but to an empty babbling and long prayers that confuse meaningless verbosity with piety. By way of contrast, Jesus teaches focused prayer, which acknowledges God’s needed reign in every facet of life and society (vv. 9–13).

6:9–13 See section 2 of Truth-In-Action through the Synoptics at the end of Luke.

6:9 Father: A new note of personal intimacy with Yahweh originates with Jesus (see Rom. 8:15; Gal. 4:6). Hallowed be establishes the principle of prayer on the precept of worship.

6:10 Your kingdom come: The petitioner asks for the establishment of God’s rule, not only in its consummation in the Age to Come but in lives and situations now. This is further defined as God’s will being done on earth.

6:11 Jesus encourages prayer for physical needs, which are vitally linked with kingdom concerns.

6:12 Prayer for forgiveness is qualified by a readiness to forgive personal injury (see vv. 14, 15).

6:13 The disciples are to pray to be kept from temptation and for deliverance from the evil one. Jesus Himself experiences temptation at key moments in His ministry: in the wilderness prior to His public ministry (4:1–11), prior to His transfiguration (16:21–23), and prior to His crucifixion (26:36–46). Because of Jesus’ victory over the temptation to bypass God’s plan of salvation through the Cross, the disciples also can expect to overcome temptation in their lives through the grace of God.

6:14 See section 8 of Truth-In-Action through the Synoptics at the end of Luke.

6:16 Advertized fasting is another example of a merely external and degenerate piety. All forms of self-denial are to be secret, without parade.

6:19–34 Jesus warns against avarice and its corresponding anxiety, contrasting the uncertain temporal nature of earthly treasure with heavenly treasure, which is enduring.

6:21 Jesus does not prohibit material possessions, nor the enjoyment of material things (see 1 Tim. 6:17), but He does forbid a selfish and extravagant materialism that ties a person to this earth.

6:22–24 The person with the good (“healthy”) eye is one whose intent is to serve God and not mammon (the money-god, used here to indicate the whole system of materialism). The person with the bad eye is selfish, covetous, and miserly. The one’s life is full of light, meaning, and purpose; the other’s life is plunged into darkness, deprived of meaning.

6:22, 23 See section 5 of Truth-In-Action through the Synoptics at the end of Luke.

6:24 See section 3 of Truth-In-Action through the Synoptics at the end of Luke.

6:25–34 See section 9 of Truth-In-Action through the Synoptics at the end of Luke.

6:25–34 Jesus resumes the theme of single-hearted devotion to God and deals with the related attitude of freedom from anxiety over daily needs. He illustrates the worthlessness of worry by showing that it is unnecessary (vv. 26, 28–30), unfruitful (v. 27), and unbecoming to a Christian (vv. 31, 32). See notes on Luke 12:22–34.

6:25 The noun form of the Greek word merimnao (worry) used in this verse is found in the Parable of the Sower (“cares”; see ch. 13). Jesus’ admonition here is important because it indicates that there are those who are hearing His teaching but, because of daily cares, will allow it to be “choked” and become unfruitful in their lives.

6:33 Rather than being preoccupied with material things, our ambition should be to seek first God’s kingdom and righteousness, knowing that as we do so, He has pledged Himself with covenant faithfulness to respond—all these things shall be added to you.

7:1–5 See section 8 of Truth-In-Action through the Synoptics at the end of Luke.

7:1–5 Jesus does not forbid criticism, opinions, or the condemnation of wrongdoing. What He forbids is censoriousness, the spirit of faultfinding that overlooks one’s own shortcomings while assuming the role of supreme judge in regard to the sins of others.

7:6 Some discrimination in preaching the gospel is necessary. To preach the gospel to those who manifest a contemptuous blasphemy toward it is not only to cheapen it, but also to endanger ourselves. The two metaphors (dogs, swine) are Jewish. They refer to totally unreceptive persons, Jew or Gentile.

7:7–11 The Greek imperatives, ask, seek, and knock (v. 7) are in the present tense, suggesting continued petition. The human father-son relationship portrays the human-divine relationship and gives further grounds for continued petition in an attitude of filial trust.

7:12 As an expression of the law of love, Jesus’ new version of the Jewish “Golden Rule” summarizes all that Christ requires of us in relation to others as taught in 5:1—7:11.

7:13, 14 See section 4 of Truth-In-Action through the Synoptics at the end of Luke.

7:15–20 See section 4 of Truth-In-Action through the Synoptics at the end of Luke.

7:15, 16 There are many false prophets who pretend to be Christian guides, but whose real purpose is selfish and destructive. We must test those claiming to prophesy by their fruit, that is, by their life-style, character, teaching, and influence.

7:21–23 See section 4 of Truth-In-Action through the Synoptics at the end of Luke.

7:21–23 Jesus warns against self-deception, a mere verbal profession of lordship without obedience to the will of God. It is even possible for a self-deluded person to exercise a spectacular ministry, using the authority of the Scriptures and of the name of Jesus, without walking in genuine, obedient discipleship.

7:24–27 Therefore: The parable of the wise and the foolish builders both serves as a conclusion to the Sermon on the Mount and illustrates the absolute necessity of doing the will of God (that is, what God has told us to do).

7:28, 29 Jesus spoke in His own name and on His own authority, quite unlike the usual teachers.

8:1—9:34 Matthew introduces a series of miracles that portray the authority of Jesus.

8:3, 4 Jesus touched the leper, exhibiting an authority over both disease and the Law, which prohibited such physical contact with a leper (see Lev. 13:45–59). He then instructed the leper to show himself to the priest, balancing His authority over the Law with His commitment to it (see Lev. 14:2–32).

8:5–13 The great faith of the centurion (v. 10) is the key to this paragraph. Many other Gentiles would follow his example and enter the kingdom of heaven (v. 11), while many Jews would be excluded (v. 12).

8:12 Outer darkness: See note on 22:13.

8:15 The cure was immediate and complete as evidenced by the detail, she … served them.

8:16 When ministering to people with unclean or demonic spirits, Jesus pronounces deliverance and does not touch them. Not touching the demon-possessed reveals a conscious decision not to make contact with what is essentially unclean or evil according to its nature. Matthew shows the Son of God as One not having anything to do with evil, while, nonetheless, bringing deliverance to those under such affliction.

8:17 Matthew interprets Jesus’ healings and exorcisms as a fulfillment of the prophesied messianic Servant’s role (Is. 53:4). See also the text and note on 1 Pet. 2:24.

8:18–22 Matthew relates two stringent sayings that illustrate the demands of genuine discipleship.

8:19, 20 Jesus warns against a rash fervor that has not counted the cost. The Son of Man: See note on Mark 2:9–12.

8:21, 22 The man used filial responsibilities as an excuse for delay. The response of Jesus stresses the urgency of following Him.

8:24, 25 Matthew contrasts Jesus’ physical state of peaceful sleep with the great tempest of nature and the disciples’ fearful cry.

8:26 Rebuked … sea demonstrates Jesus’ authoritative reign over the entire earth, including inclement elements that might find their source in the destructive power of the Evil One.

8:28–32 Gergesenes is an alternate reading for Gadarenes (Mark 5:1). Matthew’s mention of two demon-possessed men as opposed to Mark’s (5:2) and Luke’s (8:26) “one” is difficult; it is likely that one was more prominent, the details of which Mark and Luke chose to emphasize. See the text and notes of Mark 5:1–20 for a more complete explanation of this miracle.

8:29 The time: Jesus’ overthrow of satanic forces anticipates their final destruction on the Day of Judgment.

9:1 His own city refers to Capernaum.

9:2 The miracles of the previous chapter demonstrate the authority of Jesus over disease, nature, and demons. Now He reveals His power over sin. The response of Jesus to the faith (here a confidence in God’s providential power) of the paralytic’s friends shows the effectiveness of faith on behalf of others.

9:3 The charge of blasphemy would have been correct if Jesus had not been the Son of God. Blasphemes: A blasphemy is a verbal affront to God’s majesty and the penalty for such was death by stoning (Lev. 24:15, 16).

9:5–8 Among the many principles of this incident is the interconnection of this man’s paralysis with his undisclosed sin. Having dealt with his sin, Jesus healed him and established His delegated authority (power) to forgive sins (v. 6).

9:9–13 In having fellowship with publicly acknowledged sinners, Jesus defied accepted social custom, thus demonstrating His authority over man-made customs that disregarded the laws of God.

9:12, 13 See note on Mark 2:17.

9:14–17 The response of Jesus to the question of fasting shows His authority over religious observances.

9:15 Fasting suggests mourning, but the presence of Jesus with His disciples, which inaugurated the kingdom of heaven, is an occasion for joyful celebration, such as is seen at a wedding banquet. Jesus’ rhetorical response further demonstrates the error of mechanical fasts, which fail to discern God’s specific directive. Fasting following Jesus’ ascension is clearly taught (see note on Acts 13:2, 3 and Word Wealth on Jon. 3:5).

9:16, 17 See section 9 of Truth-In-Action through the Synoptics at the end of Luke.

9:16, 17 The old forms of Judaism could not contain the spiritual freshness of the gospel. Grace cannot be sewed onto nor poured into the system of legalism. Rather than patching up a brittle, worn-out, and obsolete system, Jesus came to offer a new life imparted by faith in Him.

9:18–34 Another series of miracles demonstrates the authority of Jesus over despair and death.

9:18 The ruler is likely the leader of the local synagogue. He would have been responsible for the keeping of the scroll, instruction of boys in the Torah, the orderly administration of times of worship, and benevolence to the needy.

9:20 The woman touched the hem of Jesus’ garment, the tassels hanging from the edge of a Jewish cloak to remind the Jews of the Torah (see Num. 15:38).

9:22 The woman’s faith, which included not only her confidence in Christ’s restorative power but her importunate initiative as an unclean woman (Lev. 15:19), occasions her healing.

9:23, 24 Matthew describes the professional mourners, whose superficial grief is evidenced by their ridicule (v. 24).

9:27–31 The title Son of David was a popular messianic term, which most often carried an intense nationalistic meaning. (Jesus thus avoided the title in referring to Himself.) This may account for His test of their sincerity, which then elicits the response Lord.

9:30 See note on 17:9.

9:32–34 This incident serves to demonstrate Jesus’ reign over diseases directly attributable to a demon (v. 33). The accusation of the Pharisees is repeated and answered in 12:22–30.

9:35–38 Matthew summarizes the Galilean ministry of Jesus and introduces the commission He gave to His disciples.

10:1, 2 Jesus bestows upon His twelve disciples the delegated power that He Himself possessed that is, “authority” to advance the messianic ministry through exorcism healing.

10:5–15 Jesus instructs His disciples concerning the scope of their mission, the substance of their message, the works they are to perform, the equipment they are to take, and their procedure. As a microcosm of the church (Luke 12:32), the mission of the twelve foreshadowed the ongoing mission of the church, which would extend beyond the house of Israel (v. 6) to include a global scope (Acts 1:8).

10:6 Lost sheep: The OT background (Ezek. 34) indicates that all Israel is scattered like sheep. Jesus’ ministry was primarily directed to the Jews.

10:7 Both John the Baptist (3:2) and Jesus (4:17) proclaimed the same message.

10:8 The disciples have received without pay the authority to exorcise and heal (v. 1) and must do Jesus’ work without pay. Paul will later teach that it is appropriate to receive remuneration for the work of the ministry (see 1 Tim. 5:17, 18).

10:10 The disciples, unencumbered by possessions, must trust in God’s provision through the hospitality of others.

10:14 See note on Mark 6:11.

10:16–23 In carrying out their mission, the disciples must be prepared to face persecution and martyrdom.

10:17–20 See section 6 of Truth-In-Action through the Synoptics at the end of Luke.

10:22 The one who perseveres in faith will receive eternal salvation.

10:23 Jesus will come to His followers before they have gone through the cities of Israel. This difficult verse has been variously interpreted as referring to His coming in the Transfiguration, Pentecost, in the destruction of Jerusalem in A.D. 70 (a coming in judgment), or in the Second Coming. Perhaps the simplest meaning answers these questions: Jesus was simply saying, “I’ll join you later.”

10:24 The disciples are encouraged in the fact that their Master has experienced the same rejection and persecution.

10:25 Beelzebub was a Canaanite deity, whose name likely means “Lord of the Flies.” It was used by the Jews to denote the Devil.

10:26, 27 Though persecuted, nothing will stop the disciples from publicly proclaiming the gospel truths (speak in the light) they have learned privately (in the dark), if they will stand against fear. Public announcements were made from housetops.

10:28 See section 3 of Truth-In-Action through the Synoptics at the end of Luke.

10:28 Hell: See note on 5:29, 30.

10:32, 33 See section 1 of Truth-In-Action through the Synoptics at the end of Luke.

10:32, 33 Jesus leaves no room for secret discipleship.

10:34–39 Jesus does not attack family relationships, but indicates that no earthly tie, however intimate, should detract from aggressive loyalty to Him. This loyalty may even result in certain family members being shunned by others (vv. 35, 36).

10:34–36 See section 6 of Truth-In-Action through the Synoptics at the end of Luke.

10:37–39 See section 6 of Truth-In-Action through the Synoptics at the end of Luke.

10:38 The cross is an instrument of death, symbolizing here not the bearing of any particular burden or distress, but a willingness to give one’s life sacrificially for the Master.

10:40–42 Those who give support to the messengers of the Lord will receive blessing; because in receiving the Lord’s representatives, they are receiving Him.

10:40 Basic to the argument is the Jewish principle that a person’s representative is regarded as the person himself/herself. To receive a person, a prophet, a righteous one, or a little one is tantamount to receiving Jesus and the One (Father) who sent Jesus.

11:2, 3 While he was languishing in prison (see 14:1–12), John the Baptist needed reassurance from Jesus. While he had been positive about the identity of the Messiah (see 3:14; John 1:29), he was evidently expecting an eschatological judgment, which had not yet taken place.

11:4, 5 Jesus’ present activities are the fulfillment of Is. 35:5, 6. In the present age Jesus accomplishes His messianic task by granting salvation through a response to preaching, healings, exorcisms, and miracles. The judgment expected by John will take place at the consummation in the Age to Come.

11:7–11 Jesus commends John as a man of courage (v. 7), consecration (v. 8), and greatness (vv. 9–11). Yet, the least in the kingdom of heaven is greater in privilege than John. Jesus’ reference to a reed shaken by the wind likely concerns Herod Antipas, who had a picture of a reed inscribed on his coins. Thus, Jesus would be contrasting John the Baptist to Herod.

11:12–14 See section 7 of Truth-In-Action through the Synoptics at the end of Luke.

11:12 Though the Greek here is somewhat difficult to translate, the idea in this verse is that the kingdom of heaven, which Jesus set up as a powerful movement or reign among men (suffers violence), requires of them an equally strong and radical reaction. The violent then who take it by force are people of keen enthusiasm and commitment who are willing to respond to and propagate with radical abandonment the message and dynamic of God’s reign (see Luke 16:16). This is an allusion to the messianic nature of Jesus’ ministry and to those who are participating in it by following Him. Jesus is likely recalling Mic. 2:12, 13, where the prophet speaks of the deliverance of the people from exile through the activity of the shepherdlike Messiah.

11:14 A proof for the threshold of the Christian era is found in the identification of the ministry of John the Baptist with Elijah’s ministry (Mal. 4:5).

11:16–19 Jesus illustrates the fickle and even caustic response of the people to John’s ministry and to His own. Unbelief will not respond to truth, however well it is presented and demonstrated.

11:20 The woes pronounced upon the cities serve as warning to the unresponsive generation. Not only does Jesus condemn the wicked, but also the indifferent, insisting that greater opportunity for belief calls for greater condemnation for rejecting Him.

11:23 Hades: One of two compartments of the underworld, equivalent to OT “Sheol” and often a synonym for “death.” Though characterized by many of the same dynamics as “hell” (see note on 5:29, 30), Hades is the temporary place for deceased unbelievers, until the final judgment. Hades will give up its dead at the final judgment, after which Hades (death) itself will join its occupants in hell (see Rev. 20:14, 15).

11:25–30 Jesus concludes this discourse with thanksgiving for revelation (vv. 25–27) and an invitation to come to Him as the source of revelation (vv. 28–30).

11:27 Jesus has a unique and incomparable relationship with the Father. Because His relationship is immediate and unmediated, He alone can reveal God.

11:28–30 In contrast to the heavy burden of Jewish legalism, Jesus calls for an open, free, and loyal relationship (My yoke), which enables obedience to the Law’s righteousness (My burden).

12:1–21 The growing opposition to the ministry of Jesus by the religious leaders finds its fullest expression in the observance of the Sabbath, the most sacred institution among the Jews.

12:3 Jesus supports His disciples’ action by His appeal to David’s example (1 Sam. 21:1–6), verifying that normal Sabbath regulations may need to yield to human need.

12:4, 5 Human need takes precedence over a strict interpretation of the Law, which misses its broadest intent.

12:6–8 In claiming to be greater than the temple and Lord even of the Sabbath, Jesus was actually claiming deity. Since He gave the Sabbath, He can do with it what He wills.

12:9–14 Healing was not allowed on the Sabbath except when there was danger to life. Even then, measures could be taken only to prevent the condition from getting worse; nothing could be done to improve it. Jesus countered this obvious fallacy, saying it is indeed lawful to do good on the Sabbath.

12:14 Ironically, those who were outraged by a supposed violation of the Sabbath had no qualms about plotting how they might destroy Him.

12:15–21 Matthew interprets the withdrawal of Jesus and the injunction to silence about His healing power as a fulfillment of Isaiah’s prophecy (Is. 42:1–4) concerning the gentle and unpretentious manner of the Messiah’s ministry.

12:24 Beelzebub: See note on 10:25. Because Jesus has violated the oral tradition of the Law by healing on the Sabbath, the Pharisees reject the notion that He has healed by the Spirit of God.

12:25–29 In this very climactic encounter with the Pharisees over Jesus’ reshaped definition of the kingdom of God, He shows the absurdity of the charge of casting out demons by Satan’s power. On the contrary, the exorcisms demonstrate the penetration of Satan’s kingdom by the kingdom of God in Jesus. Jesus’ binding and plundering of the strong man was further inaugurated by His Crucifixion and Resurrection, is propagated by the church, and will be consummated through the events of the Age to Come.

12:25 The repetition of the term divided in vv. 25, 26 reveals the absurdity of the charge. Jesus does not say that the break-up of Satan’s kingdom will occur by internal dissension (“divided”), but rather by the external aggression of the Stronger One over the strong one (v. 29; see Is. 49:24–26; 53:12).

12:28 The miracle was performed by the Spirit of God as an indication of the presence of the kingdom of God.

12:31, 32 The Pharisees slandered the Holy Spirit by knowledgeably attributing His work to the Devil, thus committing the “unpardonable sin.” Their sin was not an act of impulse or ignorance, but the result of a continued and willful rejection of the truth concerning Jesus. It was a sin against spiritual knowledge, for they had ample evidence of the truth from the words and deeds of Jesus. In deliberately choosing to insult the Spirit, they forfeited His ministry in their lives and will not be forgiven. See note on Mark 3:28–30.

12:33–37 This analogy demonstrates that the blasphemy was not merely an utterance of the lips but an expression of character.

12:38, 39 Further evidence of the blindness and opposition of the religious leaders is their demand for a display of supernatural power that will authenticate Jesus as the Messiah. They had already witnessed many such signs. The problem was not the lack of signs but their own unfaithfulness to God. Later, they will refuse even the greatest sign of all—that of the Resurrection (see 28:11–15).

12:42 Queen of the South: The expression means the queen of Sheba (1 Kin. 10:1–13).

12:43–45 See section 9 of Truth-In-Action through the Synoptics at the end of Luke.

12:43–45 Jesus’ teaching specifically applies to the emptiness of Judaism in substituting reformation for regeneration. Israel will be in a worse state than before. Once the nation rejects Jesus, nothing is left to replace the vacuum except satanic deception.

12:46–50 Jesus does not disclaim His family, but enlarges the circle to include spiritual relationships.

13:1–23 See section 5 of Truth-In-Action through the Synoptics at the end of Luke.

13:3–9 This parable constitutes one of eight major parables of the kingdom of God. Its central message is that the gospel of the kingdom will meet with varying levels of success in the human heart. The Jews were awaiting a dynamic apocalyptic kingdom, which could not be resisted and which would entirely destroy evil. They could not conceive of a servanthood-type kingdom coming quietly to invade evil and solicit human responses. From Jesus’ interpretation (vv. 18–23), we also learn that the kingdom is currently present (though not consummated), that self-sufficiency opposes the gospel, and that measurably great response can be expected from many (“some a hundredfold,” v. 23). See also Kingdom Dynamics at 3:1, 2, “Defining the Hope.”

13:3 About one-third of Jesus’ teaching was in parables, brief stories from everyday life told by way of analogy to illustrate spiritual truths. Whereas in interpreting parables, one must guard against fanciful allegorization of details, staying primarily with the major point of the story, Jesus’ own interpretation (vv. 18–23) demonstrates that the details of a parable can indeed hold symbolic significance and application. Determining such significance can at times be difficult and easily abused; yet, we should not rule out such a revelatory search by the leading of the same indwelling Spirit who first inspired the teaching. A general approach would be to find the primary point (using grammatical-historical principles and staying consistent with the original purpose and message of the parable). Then move on to secondary points of application, using the whole of Scripture’s revelation to guide interpretation.

13:9 Ears to hear notes the essential need for a teachable, hearing heart to be present if the “seed” of the kingdom truth is to be received and become fruitful.

13:10–17 The purpose of parables was to make spiritual truths clearer to hearers; to put truth in a form easily remembered; to avoid offense with hostile people who would not receive the truth; and to declare judgment upon those who were willfully blind. See note on Mark 4:12.

13:11 See notes on 19:23, 24; Mark 4:11.

13:16, 17 The disciples were privileged to see and hear things not given to God’s servants in the OT.

13:24–30 The central message of this parable is that the consummated kingdom of God will be different from the present kingdom (reign) in that the consummated kingdom will be in a perfected environment of only sons of the kingdom. Currently, sons of the kingdom and sons of the Evil One live together in human society.

13:25 Tares were very common in Palestine and closely resemble wheat; they are not really distinguishable from wheat until the grain appears at harvesttime.

13:30 The question of separation or relative purity in conduct or doctrine among the disciples and the church is answered by Jesus’ directive. This is not to be done by the disciples nor by the church—but will ultimately be done by God’s angels (vv. 39, 41). Premature separation in the present age is out of the question and becomes more destructive than it is purifying.

13:31, 32 The parable of the mustard seed teaches the destined greatness of the kingdom. The kingdom fulfilled by Jesus now looks insignificant, but its greatness will be apparent in its consummation at the end of the Age.

13:33 At present the kingdom is not fully manifest, but at the consummation in the Age to Come, it will be known to all. Meanwhile, it does its work of permeating human society, penetrating evil, and transforming lives.

13:44–52 See section 7 of Truth-In-Action through the Synoptics at the end of Luke.

13:44–46 The parables of the hidden treasure and the pearl of great price both stress the superlative value of the kingdom. A common interpretation is that a person should be willing to part with everything in order to possess the kingdom. However, the meaning could be that Jesus is the purchaser who gave His all to secure the kingdom (see Acts 20:28).

13:47–50 The parable of the dragnet, like the parable of the tares (vv. 24–30), deals with saints (the good) and sinners (the bad) in a mixed society. Its uniqueness is that it alludes to the church’s responsibility to cast the gospel message before all of society, realizing it will attract all types of people, some of whom will be found unredeemed by the angels at the end of the age.

13:52 In response to the disciples’ affirmation concerning their understanding, Jesus likens them to a householder able to integrate the new with the old. The disciple who has been properly instructed has at his command both Judaism (old) and Christianity (new).

13:53–58 Those who had the best opportunity to know Jesus rejected Him. Familiarity had bred contempt of Him among those in his own country.

13:55 See note on Mark 6:3.

14:1 This Herod is Herod Antipas, another of Herod the Great’s sons (see notes on 2:2, 22). He ruled as the tetrarch (minor local ruler) over Galilee during Jesus’ time. See also note on Acts 12:1.

14:3 Herod had seduced Herodias, who was his niece and wife of his brother Philip. Then he persuaded her to divorce her husband and marry him. The grisly account of John’s death, including Herod’s cowardly role, explains Herod’s paranoid response to the report about Jesus (v. 1).

14:13 Jesus withdrew from Galilee to avoid a premature conflict with Herod. His death would be according to God’s will, not Herod’s.

14:15–21 The feeding of the 5,000 is the only miracle recorded by all four Gospel writers. Its significance may be seen in the sermon delivered by the Lord after the miracle, in which He declared Himself to be “the bread of life” (see John 6:22–71).

14:20 In addition to literally feeding the multitudes, Jesus’ feeding miracles symbolize the meeting of human need. They were foreshadowed by the provision of manna in the wilderness (see Ex. 16). The remaining fragments draw attention to the overabundance with which the Messiah blesses.

14:25 The fourth watch was between 3:00 A.M. and 6:00 A.M.

14:31 Jesus underscores the greatness of faith in the life of discipleship. He gives His followers the power to follow Him, even in adversity, and encourages adventurous discipleship (vv. 28, 29). Little faith: See Word Wealth on 8:26.

15:1–20 See notes on Mark 7:1–23.

15:1–9 See section 1 of Truth-In-Action through the Synoptics at the end of Luke.

15:2 Tradition of the elders: The term refers to Jewish oral tradition, regarded as a “fence” for preserving the integrity of the Law. These traditions were believed by the Pharisees to be equally binding as the written Law. Wash their hands refers not to hygiene but to ritual purifying.

15:3 Jesus charges His opponents with actual disobedience of God’s commandment through their slavish adherence to the oral law.

15:4 Jesus substantiates His charge (v. 3) contrasting Moses’ commandment (Ex. 20:12; 21:17) with their current practice.

15:5 Gift: The term (“Corban” in Mark 7:11) denotes an offering made to God, withdrawn from its originally intended use, and no longer available for persons, not even for those in need.

15:6 Jesus pictures the “needy ones” as parents who are deprived of financial assistance from a son whose “Corban” offering is regarded as sacrosanct, though it could meet their need. Thereby, the son violates the fifth Commandment, “Honor your father and your mother.”

15:8 Jesus views their hypocrisy as a fulfillment of Is. 29:13.

15:10–20 See section 4 of Truth-In-Action through the Synoptics at the end of Luke.

15:12 The Pharisees are offended at the saying (v. 11) while the disciples are given a fuller explanation (v. 15).

15:16–20 Jesus explains v. 11 privately to His disciples by means of a contrast between the literal use of stomach (v. 17) and the figurative use of heart (v. 18).

15:19 The heart is the source of all evil action.

15:20 The summary statement not only confirms the explanation in v. 11 but frees the disciples from adherence to the tradition of the elders (v. 2).

15:21–28 See notes on Mark 7:24–30.

15:21 Tyre and Sidon: Jesus is in Gentile territory.

15:24 Lost sheep: For the limitation of Jesus’ ministry to Israel see 10:5, 6.

15:24 Jesus spoke a similar word in His instructions to the disciples concerning their own ministry (10:5, 6). The restriction on His mission did not involve racial exclusivism, but was strictly a matter of His limitations as a person and distinct priorities set by the Father. In God’s plan the gospel must first be offered to the Old Covenant people, because of their calling and the responsibilities it entailed. The gathering of Israel must precede and prepare for the gathering of the Gentiles (Rom. 1:16).

15:27 The woman acknowledges Israel’s privilege and priority, yet appeals to Jesus’ unconditional kindness for her demon-possessed daughter.

15:29–31 Jesus was in Decapolis (Mark 7:31), a Gentile area. This “exception” to His general focus (v. 24) shows not only God’s flexibility but His intense compassion for hurting people (v. 32).

15:32–39 See notes on Mark 8:2–9 and John 6:22–71.

16:1 Sign: See note on 12:38, 39.

16:2, 3 They knew how to interpret weather signs but were ignorant of the signs of the times, that is, the fulfillment of the kingdom in the Person of Jesus.

16:4 The Resurrection, of which the experience of Jonah with the fish is a type, would be the greatest evidence of His authenticity.

16:6 Leaven symbolized the false doctrine of the religious leaders (see v. 12). The Pharisees had a strong commitment to the Law as interpreted by “the tradition of the elders” (see note on 15:2). They were strong ritualists and were legalistic. The Sadducees came from leading social families and were rationalists and materialists. They rejected “the tradition of the elders” and denied the supernatural, including the possibility of a bodily resurrection. The Pharisees and Sadducees are best known for their mutual hostility.

16:13–20 This incident, which took place six months before the Crucifixion, was pivotal in Jesus’ ministry, marking the climax of His teaching concerning His own Person. Here, as well, He began preparing His disciples for His approaching death.

16:13 Caesarea Philippi was in the extreme north of Galilee, near Mt. Hermon.

16:16 Peter confessed Jesus as both the promised Messiah and as divine.

16:17 The deity of Christ is a truth known only by divine revelation.

16:18 The rock is not Peter as an individual, since Jesus substituted petra, a foundation rock or boulder, for petros, a fragment of the petra. Jesus may have meant that He Himself is the Rock (petra) upon which the church is built (see 1 Cor. 3:10, 11; 10:4), and that the church is built out of those stones (petroi) that partake of the nature of the petra by their confession of faith in Him (see 1 Pet. 2:5). Peter, therefore, is the first of many building stones in the church. The expression gates of Hades means “the power of death” cannot prevent the advance of the kingdom, nor claim victory over those who belong to God (see note on 11:23).

16:19 The implications of this significant verse are diverse and need to be understood. Jesus’ terminology has elements of symbolism and entails a complex Greek construction; therefore, different interpretations are viable.

Keys denote authority. Through Peter, a representative of the church throughout the ages, Jesus is passing on to His church His authority or control to bind and to loose on earth. The Greek construction behind will be bound and will be loosed indicates that Jesus is the One who has activated the provisions through His Cross; the church is then charged with implementation of what He has released through His life, death, and resurrection.

Clearly rabbinic in imagery, binding and loosing have to do with forbidding or permitting. In other words, Jesus is stating that the church will be empowered to continue in the privileged responsibility of leavening the earth with His kingdom power and provision. For example, if someone is bound by sin, the church can “loose” him by preaching the provision of freedom from sin in Jesus Christ (Rom. 6:14). If someone is indwelt by a demon, the church can “bind” the demon by commanding its departure (Acts 16:18), realizing that Jesus alone made this provision possible (Matt. 12:29). How the church binds and looses is diverse and would most certainly extend far beyond the mere use of these terms in prayerful petitions.

16:20 Public confession of Jesus’ messiahship would have created an unwanted national fervor.

16:21 Peter’s confession marks a turning point in Jesus’ ministry, for at that time he begins to teach explicitly about His atoning death. Must indicates a divine necessity.

16:23 Get behind Me, Satan: The words are identical with those of 4:10. Jesus recognized in Peter’s words the same diabolically inspired temptation to avoid suffering as part of His messianic vocation as He had heard in the wilderness.

16:24–27 Jesus explains the paradox of discipleship. To lose life is to find it; to die is to live. To deny oneself is not to assume some false, external asceticism, but to put the interests of the kingdom first and foremost in one’s life. To take up the cross does not mean to endure some irritating burden, but to renounce self-centered ambitions. Such sacrifice results in eternal life and the fullest experience of kingdom life now (see Mark 10:30).

16:24–26 See section 6 of Truth-In-Action through the Synoptics at the end of Luke.

16:28 Jesus is pointing toward the encounter that some standing here will see at His transfiguration (17:1–8).

17:1 Peter, James, and John made up the inner circle of those closest to Jesus (20:20; 26:37).

17:2 While the verb transfigured may denote spiritual transformation (Rom. 12:2; 2 Cor. 3:18), here it indicates a visible transformation, affirming the essential glory of Jesus the Messiah.

17:3 The appearance of Moses and Elijah signifies that the Law and the Prophets support Jesus in His redemptive mission (see note on Luke 9:27–36).

17:4 Peter may have been suggesting a desire to prolong the visit. Luke says Peter spoke “not knowing what he said” (Luke 9:33).

17:5 The affirmation by the heavenly Father of Jesus’ redemptive mission commands the disciples to accept Jesus’ instructions about His suffering (see 3:17 and note on Mark 1:11).

17:9 The secrecy charge is to be suspended after the Resurrection when the others will more fully understand Jesus and His mission.

17:10 The question was prompted by Elijah’s appearance on the mountain.

17:12 The prophecy of Mal. 4:5, 6 was fulfilled in the ministry of John the Baptist.

17:20 Faith that appears small or weak to us still can accomplish the humanly impossible. This mountain was a figure for an obstacle, hindrance, or humanly insurmountable problem—none of which is impossible for God to deal with through committed people who accurately understand their authority and know His power, will, purposes, and provision.

17:23 The disciples lacked an understanding of the victorious Resurrection.

17:24 The temple tax was an annual tax for the maintenance of the temple (Ex. 30:13–15).

17:27 While Jesus claims exemption from the tax as the Son of God, His concern is that of possible offense. Had He refused to pay, He would have been branded as profane and irreligious.

18:1–5 See section 7 of Truth-In-Action through the Synoptics at the end of Luke.

18:1–5 The way into the kingdom of heaven is by the simple trust and dependence of a child; and the way to greatness in the kingdom is by the humility of a child, expressed in humble service.

18:6–9 Jesus proclaims the severe consequences of causing another (vv. 6, 7) or oneself (vv. 8, 9) to sin (become apostate). See note on 5:28–30.

18:10 We are not to despise childlike believers for they are honored in heaven. Their angels are likely guardian angels of the highest rank: they always see the face of My Father. Note: The term little ones is also linked with “lost” (v. 11) and the “astray” (v. 12) by the connective “for,” which begins v. 11, calling for concern toward members of the community who have fallen away.

18:12–14 The care and concern of a shepherd not only illustrate God’s love, but serve as examples of the mutual care and nurture that we should practice.

18:15–20 Jesus shows the proper procedure for disciplining an erring brother (see 1 Cor. 5:1–5; Gal. 6:1). Three steps are specified: 1) in private; 2) with witnesses; 3) before the church. It is important to note that the offended party is to take the initiative toward reconciliation.

18:18 When a church is acting under the lordship of Jesus in administering discipline, heaven sanctions the action. This is one specific example of the principle more fully explained in 16:19.

18:19 The promise that Jesus gives may apply to prayer in general, but more specifically it concerns the divine guidance that is sought and received in matters of discipline. In such cases, prayer guards against a vindictive spirit.

18:20 The promise of Jesus’ presence also has a larger application, but it immediately applies to decisions in matters of church discipline (see 1 Cor. 5:4).

18:21 Peter’s question must be considered in the light of the preceding subject of church discipline.

18:22 Jesus does not give a legalistic or mathematical formula. He means limitless forgiveness (see 1 Cor. 13:4, 5).

18:23–35 The parable illustrates the principle of forgiveness, a vital element in the process of church discipline, already made explicit in the disciples’ prayer (6:12). God has freely forgiven our debt; therefore, we also should practice forgiveness.

18:24 Ten thousand talents represents the largest sum imaginable, while a hundred denarii (v. 28) represents a highly insignificant amount by way of contrast.

18:35 This is not legalism nor is it a scare tactic. Rather, it states the seriousness of responsible forgiving and demonstrates how unforgiveness clogs the channel of communication and sanctification between God and His people.

19:3 The rabbis were divided in the interpretation of the Law concerning divorce (Deut. 24:1). The conservatives of the school of Shammai held that adultery was the only ground for divorce; while the liberals of the school of Hillel advocated divorce for just any reason, even personal dislike.

19:4–6 God’s design is that marriage be an abiding state.

19:8 Moses’ Law was a concession to human weakness and was not given to make divorce easier; rather, it was a restriction of easy divorce, giving the wife some protection (see text and note on Deut. 24:1–4).

19:9 See notes on 5:32 and 1 Cor. 7:10, 11.

19:10 According to the disciples, it is better not to marry if there is no escape from a bad marriage.

19:11, 12 Jesus, while recognizing that marriage is the norm, commends the single state in the case of one born impotent, one castrated, or one who voluntarily refrains from marriage in order to give undivided attention to the Lord’s service.

19:16 The question reveals that this man felt that eternal life could be earned.

19:17 Jesus directs attention to God, the final norm of goodness. Because of man’s sinful nature, it is impossible for anyone to keep the commandments perfectly, which is why salvation is by grace. This is what Jesus is trying to lead the man to understand.

19:21 Jesus issues a stern challenge designed to show the man that he has not observed the spirit of the commandments, in spite of his claim (v. 20). In fact, his selfish attitude in making an idol of wealth reveals that he had broken the very first Commandment (Ex. 20:3).

19:23, 24 Jesus uses an exaggeration to teach that it is impossible for one who trusts in riches over God to enter heaven. His parallel use of the kingdom of heaven (v. 23) and the kingdom of God (v. 24) show these designations to be synonymous.

19:25 Supposedly, wealth was an evidence of God’s favor. Jesus shows the fallacy of such a view by stating that it may be a hindrance to receiving God’s favor.

19:27 Peter, missing the point of Jesus’ teaching, rather proudly claims to have fulfilled the condition of forsaking wealth in order to follow Him.

19:28 The former warnings about riches give way to the promise of reward for those who have left riches for Jesus’ sake. Blessing in the regeneration (the Age to Come) will far outweigh material loss in this age. Twelve tribes: The church, patterned after the old, is the new Israel. Jesus assures the disciples of unspecified special exaltation in the Age to Come.

19:29 The promise to the disciples is generalized to include all followers of Christ.

19:30 Rewards will be given by heaven’s standards, not earth’s. This saying introduces the parable of 20:1–15 and concludes it (20:16).

20:1–16 The parable grows out of the attitude that the disciples had shown toward service and rewards. Although rewards are forthcoming, Jesus rebukes the spirit of serving for the reward itself rather than out of love.

20:2 A denarius was the standard wage for a full day’s work.

20:3 The first laborers began at 6:00 A.M. (v. 1). Now it is 9:00 A.M.

20:8 Beginning with the last: Within the parable, the problem is produced by the reverse order of payment. The earliest workers’ expectations are raised (v. 10).

20:11, 12 Their complaint was that those who rendered less service received the same wage.

20:15 The parable affirms that God is absolutely sovereign and gracious in granting rewards. Those who serve Him can trust His grace.

20:17–19 In the third announcement of His sufferings, Jesus is more explicit than in the first two (16:21; 17:22, 23), referring to Gentile torment and crucifixion.

20:20–28 See section 4 of Truth-In-Action through the Synoptics at the end of Luke.

20:21 This request contrasts the self-sacrifice that Jesus has just described with the self-seeking of His followers. The right and the left are positions of honor in the consummated kingdom.

20:22 The cup was used to signify either great joy or great sorrow. See Ps. 23:5; Jer. 25:15. Here it refers to Jesus’ death and, more specifically, to God’s judgment against sin (see 26:39, 42). Baptism speaks of being immersed in the divinely appointed suffering.

20:23 James and John did indeed suffer. James was the first of the apostles to be martyred (Acts 12:2); and, in his later years, John suffered persecution and exile (Rev. 1:9). According to tradition, he also was martyred.

20:26–28 True greatness is measured in terms of service, and Jesus Himself provided the highest standard of service in His atoning death.

20:26 Yet: Gentile practice (v. 25) forms a sharp contrast to the practice Jesus expects from His disciples.

20:28 Jesus models the service that He expects from the disciples. Ransom: The idea of payment for resultant freedom is expressed and can only be understood through the Passion of Jesus.

20:31 Son of David occurs twice (v. 30), indicating the men were rendering to Jesus this messianic title.

21:1–11 During the last week of His ministry, Jesus deliberately fulfilled messianic prophecies. The Triumphal Entry into Jerusalem, which took place on Sunday before the Crucifixion, was an enacted parable, a dramatic way in which Jesus proclaimed His messiahship. This fulfilled in minute detail the prophecy of Zech. 9:9.

21:2, 7 Matthew speaks of two animals, whereas the other evangelists reference only the colt upon which Jesus actually sat. Mark tells us the colt had never before been ridden (Mark 11:2); thus, the mother was probably brought to help control the colt as Jesus rode on it.

21:8 A king’s subjects paid homage to him by providing a carpet for him to walk or ride on.

21:9 Hosanna means “Save now.” It was more than a cry of acclamation. Essentially, it was a plea from an oppressed people to their Savior for deliverance. Later it came to be a standard shout of praise. Ps. 118:25, 26, from which the quote comes, is messianic; therefore, the people were publicly acknowledging Jesus as the Messiah.

21:10 The verb moved is often used of an earthquake showing that the dramatic arrival of Jesus caused a great commotion.

21:12 The money changers and other merchants were fraudulent in their transactions. Jesus fulfills the prophecy of Mal. 3:1–3 by another enacted parable, this one demonstrating His messianic authority with respect to the fraudulence and the commercialization of the sacrificial system. This was most likely His second temple cleansing (see John 2:13–22).

21:13 The OT quotation is from Is. 56:7 and Jer. 7:11.

21:14 Jesus’ miracles were additional assertions of His kingly authority.

21:15 Scribes: See note on 5:20.

21:17 Jesus likely lodged in the home of Martha, Mary, and Lazarus.

21:19 On a fig tree the fruit is first formed, then the leaves appear; so one would expect to find satisfying fruit on a tree in full leaf. The fig tree is used here to designate Israel of Jesus’ time, whose religious system and heritage appeared to hold promise of satisfaction. So the curse extended not only to the tree but also to the nation of Israel, an enacted parable, showing the judgment that was to come upon Israel’s false profession. The nation had professed righteousness and had maintained all the external forms of godliness, but while professing faith in God, they rejected the Son of God. See text and notes on Rom. 9—11.

21:20–22 The positive lesson to be learned from the withered fig tree is the incredible power of believing prayer authoritatively spoken in accordance with God’s will and purposes.

21:23 By asking Jesus the authority for His actions, the religious authorities hoped to trap Him in a statement of blasphemy.

21:25 Countering with His own question, Jesus impales His opponents upon the horns of a dilemma.

21:28–32 Jesus speaks a parable of judgment. Repentant sinners of the vilest kind will enter heaven, but not religious pretenders.

21:33–44 The second parable pronounces even more severe judgment on Israel, which had not only maltreated God’s prophets through the ages but was now conspiring to kill His Son.

21:33 The parable begins with the language of the Song of the Vineyard (Is. 5:1–7), and will underscore the same message, “Your judgment is well deserved!” The vine/vineyard, like the fig tree, is a biblical metaphor that designates the people of God.

21:37 Son: Jesus veils Himself and His fate with this designation.

21:42 The rejection and death of Jesus were divinely ordained and will issue in triumph and exaltation as prophesied in Ps. 118:22, 23.

21:43 In rejecting Jesus they rejected the kingdom of God, which will be given to a nation, a term signifying a new people (Jew and Gentile) who will render to God the appropriate fruit.

21:44 Those who stumble in unbelief on the stone will be shattered, and those who try to pull it down will be utterly destroyed.

22:1–14 This chapter continues the controversy of the previous chapter. Jesus reveals the guilt of Israel in rejecting the invitation to enter the kingdom. As a result, the nation forfeited its privileges and would witness the destruction of Jerusalem.

22:7–9 The destruction of Jerusalem in A.D. 70 historically marked the end of national Israel as God’s covenant people. God’s redemptive purpose would be carried out among the Gentiles until the Gentile era is completed (see Luke 21:24; Rom. 11:11–27).

22:11–13 The wedding garment introduces imagery to show that righteousness, faithfulness, and obedience to the will of God are important for members of the new community who have responded to the wedding invitation.

22:13 Outer darkness is common Jewish imagery for the place of eternal punishment for the wicked (see note on 5:29, 30).

22:14 The chosen ones have met all the requirements.

22:15–40 Because of Jesus’ popularity, the religious authorities must first entrap and discredit Him among the people in order to justify His death.

22:15–22 See section 3 of Truth-In-Action through the Synoptics at the end of Luke.

22:16 See note on Mark 3:6.

22:17 If Jesus answered “Yes,” He would lose favor with the people, who hated Roman domination. If He answered “No,” His enemies would report Him to the Roman authorities as a traitor.

22:20 Their very possession of a Roman coin evidenced their subservience to Roman rule.

22:21 An earthly state provides for the welfare of its citizens, who are thus obligated to support the government. But citizens of God’s kingdom also owe allegiance to Him. Ideally, there should be no conflict between the two kingdoms (see Rom. 13:1–7), but where there is disharmony allegiance to God takes precedence (see Acts 4:18–20).

22:23–28 The hypothetical case stated by the Sadducees is based on Deut. 25:5–10, but is ludicrous in light of their denial of the resurrection (v. 23).

22:29, 30 It is erroneous to think of heaven in terms of earth. Life in heaven will not be an extension of this present temporal existence. The power of God will provide for new and greater relationships that transcend the physical relationships of the present order.

22:31, 32 The Sadducees accepted only the first five books of the OT as Scripture, and rejected a resurrection because they saw nothing in their Scriptures to support the doctrine. Jesus pointed out that when God spoke the words of Ex. 3:6, Abraham, Isaac, and Jacob had been physically dead for many years. So evidently there is life after death.

22:34–40 See section 2 of Truth-In-Action through the Synoptics at the end of Luke.

22:34–40 The Pharisees’ code of morality consisted of countless minute rules and regulations. Jesus summed up all moral obligations in the word love, expressed in the twofold direction of God and neighbor. The quotation in v. 37 is from the Jewish Shema (Deut. 6:4, 5), which all Jews repeated twice daily. It represents the essence of Judaism, namely that knowledge of God precedes knowledge of oneself or of others. The Shema not only defines the Person of God in terms of His unity, but it also defines the nature of the relationship that God’s people are to have with Him and with one another.

22:35 A lawyer is another term for a scribe (see note on 5:20). This particular lawyer was a Pharisee (see note on 16:6).

22:41–46 Jesus seized the offensive with a countering question concerning the Person of Christ. The favorite messianic title among the Jews was Son of David, which they interpreted in highly nationalistic and revolutionary terms. Jesus quotes Ps. 110:1, recognized by all Jews as one of the greatest messianic psalms, to assert not only His humanity, but His deity. His scriptural logic completely confounded His enemies.

22:42–45 A father does not call his son, “lord,” but rather the reverse; a son calls his father, “lord.” Therefore, if the Lord (God) said to my Lord (Messiah), how can the Messiah be the Son of David? Thus, the title “Son of David” is inadequate. To be sure, Jesus Christ is the “Son of David” (1:1), but no less is He the “Son of God.”

23:1–36 Jesus delivers a blistering rebuke to the scribes and the Pharisees after first warning His followers against them. The Lord directs His condemnation at hypocritical self-righteousness, full of outward form but devoid of inner spiritual reality.

23:2, 3 The Pharisees were the authoritative teachers of the Mosaic Law even though they failed to follow their own precepts. Much of their teaching was sound, but Jesus confronts those points in which their hypocrisy neutralized the validity of their instruction.

23:4 Jesus refers to their countless rules and regulations, which reduced religion to a burdensome and confusing system of ritual observance that kept people in perpetual bondage.

23:5 The Pharisees paraded their piety in public to win praise. Phylacteries were small leather cases, which contained certain Scripture texts, and which the Jews wore around their arms and on their foreheads. Borders refers to the tassels the Jews wore on the corners of their outer garments. See 9:20; 14:36; Num. 15:38; Deut. 22:12.

23:6–12 Jesus warns against a prideful seeking of public praise, exemplified by the desire for places of prominence, and titles signifying superiority. The titles themselves may be used as terms of respect or to indicate certain duties and places of responsibility. It is the attitude behind the seeking of such recognition that Jesus condemns. As believers, we are equal and owe our reverence to Christ alone.

23:13–33 Jesus issues a series of eight scathing denunciations in charging the Pharisees with specific examples of hypocrisy.

23:13 Not only did they themselves refuse the truth, but by their legalism they erected barriers before those who were seeking the truth.

23:14 While professing righteousness, they were unjust in conduct.

23:15 They were zealous missionaries of evil.

23:16–22 They were habitual liars, betraying their moral stupidity by having developed an elaborately absurd system of taking oaths that were binding and nonbinding.

23:23 They were flagrantly inconsistent, having lost all sense of proportion in the importance of spiritual matters. Scrupulously attentive to external things of the most trivial kind, such as tithing small seeds and plants, they forgot the major principles of morality. Ought to have done is significant in that Jesus affirms the moral rectitude that His disciples practice tithing, not as a law but as an accepted discipline.

23:24 Jesus uses a ludicrous hyperbole to illustrate the spiritual blindness, which allowed them to see trivial matters while overlooking gigantic items. Strain: Strainers were used in the mouths of decanters to remove foreign matter and to avoid ritual impurity that one might inadvertently consume.

23:25, 26 They paid detailed attention to matters pertaining to ceremonial cleansing, while ignoring God’s demand for inner holiness. See notes on Mark 7:1–5.

23:27, 28 Outwardly, they appeared to be righteous, but inwardly they were morally defiled.

23:27 Whitewashed tombs: The language is strong. Whitewashing of tombs is still done in Israel today. It served to identify tombs so that one might not accidentally touch the tomb and incur ritual defilement.

23:29–33 They were self-deceived, falsely claiming to surpass their forefathers in righteousness. Even though they built monuments to prophets whom their fathers murdered, they themselves were plotting to kill the Son of God. Therefore, they will suffer the same condemnation.

23:34–36 Jesus gives a stern warning of judgment upon the nation. The prophecy of Jesus came to pass with the destruction of Jerusalem in A.D. 70. All of the righteous blood shed, from the first victim (Abel, Gen. 4:8) to the last (Zechariah, 2 Chr. 24:20–22), will be required of Israel.

23:38 They have rejected the King, and so He leaves them to their own desires. (See Jer. 12:7; 22:5; Ezek. 10:18, 19; 11:22, 23.) All that will remain to them will be an empty system of religion, without even its temple and sacrifices.

23:39 Jesus voices a note of hope as He looks toward His glorious return, when He will be recognized as King (see Phil. 2:10, 11).

24:1–51 In His private teaching to the disciples on the Mount of Olives, Jesus responded to three questions, concerning 1) the destruction of the temple, 2) His Second Coming, and 3) the End. These topics are interwoven and sometimes it is difficult to determine which event is being described. This difficulty is partially resolved with the realization that most prophecy is capable of both a near and a remote fulfillment. Jesus uses the tragic events surrounding the destruction of Jerusalem in A.D. 70 as a picture of conditions preceding His own return. One should bear this in mind throughout the chapter.

24:1 The temple: See note on Mark 13:1.

24:4–14 In warning the disciples against false signs, Jesus sketches the prevailing conditions of their present age down to the very end and states their continuing task. There will be religious deception, social and political upheavals, natural calamities, disloyalty, and persecution—all of which are precursors of the end times. In the midst of the difficulties, the Lord’s followers are to persevere in spreading the gospel.

24:8 Beginning of sorrows: The term means “labor pains,” which were expected to precede the end, marking the transition from this age to the Age to Come. The severe labor pains, followed by delivery and fulfillment, are also a pledge of the end and of the joy at the time of “delivery.”

24:15–28 Jesus foretells the destruction of Jerusalem, a catastrophe that pictures the tribulation preceding His return.

24:15 The abomination of desolation, prophesied in Dan. (9:27; 11:31; 12:11), was applied by the author of the apocryphal book 1 Maccabees (1:54, 59; 6:7) to the desecration of the temple in 168 B.C. by the Syrian ruler Antiochus Epiphanes. However, Jesus views the prophecy as referring to another profanation—the arrival of the Roman army, which besieged Jerusalem and destroyed the temple in A.D. 70. That event foreshadows the conditions connected with Christ’s return, so the prophecy awaits ultimate fulfillment in a manner not clearly specified in Scripture. See note on Dan. 9:27 for an alternate view of this text.

24:16–20 Jesus gives sound practical advice to flee the city before escape is impossible. Christians heeded the warning and fled to the small town of Pella, near the Sea of Galilee.

24:23–27 Well-taught followers of Christ will not be deceived by bogus deliverers, but will await the coming of the Lord from heaven.

24:28 Jesus here uses birds of prey (eagles or vultures) gathering over the carcass to describe the destruction that will surround Jerusalem’s fall and events of the final judgment. This is most likely a proverbial statement.

24:29–31 Jesus is referencing the great eschatological tribulation and His return (see text and notes on Rev. 8—19). He uses vivid, prophetic, and symbolic language to describe His glorious return.

24:32–51 The teachings of Jesus should create a spirit of watchfulness among His followers.

24:32–35 As the budding of trees signifies the coming of summer, the signs described by Jesus will give warning of His coming. Even the present generation would witness the destruction of Jerusalem (v. 34), which was a type of events connected with Christ’s return.

24:36 If Jesus in His incarnate state is ignorant of the time of the Second Coming, it is futile for others to speculate.

24:37–44 In a time of indifference and carelessness the Lord will appear with startling suddenness. Some will be taken to meet Him, while others will be left. The thought of that event urges watchfulness and preparedness upon us. See text and notes on 1 Thess. 4:17; Rev. 19:11–16.

24:45–51 While they await the Lord’s return, His followers are to be faithful and responsible in their service.

25:1–13 Jesus teaches the necessity of preparedness for His return. He compares the Second Coming to a joyful wedding procession in which the unprepared cannot participate.

25:4 The wisdom of the five virgins consists in their taking a supply of oil in vessels, in addition to the oil already in their lamps. Thereby they are prepared for the unexpected delay of the bridegroom (v. 5).

25:5 There is an implicit association of the bridegroom with Christ as well as the bridegroom’s delay, that is, the delay of the Parousia (arrival and presence) of Jesus.

25:9 The lack of benevolence on the part of the five wise virgins is part of the parable proper, and need not be pressed into allegorical significance.

25:12 At Jesus’ return, it is too late to receive Him as Lord and Savior.

25:13 The point of the parable is found here. In view of the Parousia’s delay (24:48; 25:5), be prepared and watch since you know neither the day nor the hour.

25:14–30 Watchfulness does not mean idleness, but a faithful discharge of one’s responsibilities. The wise use of gifts and abilities entrusted to us results in greater opportunities, while their neglect results not only in the loss of more opportunities, but of that which was entrusted to us.

25:15 A talent was originally a measure of weight. It came to be a very large amount of money, likely in silver coinage. One talent represented 6,000 denarii, and a denarius was a normal day’s wage for a laborer.

25:26 The reward of further responsibility (first two servants) is contrasted by judgment upon the inactive and lazy servant. In view of the day of reckoning, faithful discharge of one’s responsibilities is required.

25:30 This need not be concluded as referring to the loss of one’s justification, but may instead portray the forfeiting of one’s reward for committed service in the kingdom, a loss of joy, with weeping and gnashing one’s teeth, reflecting the remorse for lost opportunity. Outer darkness: See note on 22:13.

25:31–46 The return of the Lord will usher in a judgment, which will divide people. The judgment will be based on moral character, and the character is revealed by charitable deeds or the lack of them. Outward evidence demonstrates inner righteousness or unrighteousness. Good works do not produce good character; good character produces good works.

25:41 The Greek text indicates unique and unprecedented sorrow. See 13:42, 50.

26:1, 2 For six months Jesus had been announcing to His disciples His impending death. Now He names the precise date. While those who were involved in the Crucifixion are not guiltless, He was in control of events throughout. He would be slain as the sacrificial Passover lamb, voluntarily fulfilling all of the OT types and prophecies.

26:3–5 Hundreds of thousands of pilgrims thronged Jerusalem during Passover, and the religious leaders did not want to risk an uproar that might bring about intervention by the Romans.

26:7 John identifies the woman as Mary of Bethany (John 12:3).

26:10 Expense is no consideration in performing an act of devotion for a loved one soon to die.

26:11 The inference is, “It is appropriate to give to Me while I am still with you.” Service that will have no other opportunity takes preference over perpetual duties.

26:12 Jesus was anointed by the Spirit for ministry (3:16); now He is anointed with costly oil for His burial.

26:13 Sacrifice for the sake of Jesus will have perpetual influence.

26:14–16 Matthew clearly reveals the motive of Judas to be greed; therefore, all attempts to soften the crime are useless.

26:17–35 On Thursday evening Jesus observes the Passover meal with His disciples. The next day He would accomplish the redemption, which Passover foreshadowed; henceforth, the Lord’s Supper would replace the Passover feast as a commemoration of an even greater deliverance.

26:17 Prepare: This is the key word for the paragraph. The Passover preparations are made as the disciples and Jesus are being prepared for the Passion.

26:21 Note that Jesus is not taken by surprise.

26:23 The custom of dipping bread into the same sauce bowl indicated trust and intimacy, which made the deed of Judas even more traitorous (see Ps. 41:9).

26:24 Betrayal was necessary for accomplishing God’s purpose, but in no way did it lessen the guilt of the betrayer.

26:26–29 See section 2 of Truth-In-Action through the Synoptics at the end of Luke.

26:26–28 Judas was not present when Jesus instituted the Lord’s Supper (see John 13:30). The bread and the wine are symbols to remind Christ’s followers through the ages of His redemptive sacrifice (see note on John 6:53). For the new covenant, see Jer. 31:31–33.

26:29 The Lord’s Supper not only reminds participants of the redemptive death of Jesus; it anticipates His return, when the memorial supper will give way to the festivities of the marriage feast of the Bridegroom. See note on Rev. 19:9.

26:30 It was customary to conclude the Passover meal by singing the Hallel, a part of Ps. 115—118.

26:31 The stumbling would fulfill prophecy (see Zech. 13:7).

26:32 Matthew records the fulfillment of this prophecy in 28:9–20.

26:35 All the others join Peter in affirming loyalty.

26:36 Gethsemane means “Oil Press.” It was probably an enclosed olive orchard, which included a press for crushing oil from the olives.

26:37–46 The agony Jesus experienced was not occasioned by fear of physical death, but by the association of His death with sin (see 2 Cor. 5:21). His holy nature shrank from the thought. (For cup, see note on 20:22.)

26:39 See section 5 of Truth-In-Action through the Synoptics at the end of Luke.

26:44 Prayer sustained Him through all the events surrounding the Crucifixion. See text and note on Heb. 5:7.

26:49 The Greek word for kissed indicates more than a casual greeting. Judas gave to Jesus the affectionate and fervent greeting of intimate friends.

26:51 Peter was the disciple who attempted to defend Jesus (John 18:10).

26:52 The statement of Jesus should be interpreted in its context, and not as a general endorsement of pacifism. He was laying down His life in fulfillment of the Scriptures.

26:53 A legion was 6,000 soldiers.

26:57–68 The Jews violated their own laws by holding a trial at night.

26:59 To give a semblance of legality to the verdict on which they had already decided, the authorities needed two or three witnesses to agree in testimony. See Num. 35:30; Deut. 17:6; 19:15.

26:61 They distorted Jesus’ teaching about His resurrection.

26:64 Jesus acknowledges His deity, and He adds that despite the present circumstances a time will come when they will see Him in fulfillment of the messianic prophecy of Dan. 7:13. Son of Man: See note on Mark 2:9–12.

26:67, 68 Once again they disregard their own laws by striking Jesus in the hopes of revealing the falsities of His claims.

26:73 Peter’s Galilean accent was easily detectable in Jerusalem.

26:74 Each denial is more emphatic.

27:2 The Romans had taken from the Jews the right to inflict capital punishment. Thus Pilate would have to execute the death sentence.

27:3–8 See note on Acts 1:18.

27:6 The Law prohibited money obtained by base means to be given to the temple (Deut. 23:18).

27:11 The Sanhedrin’s charge of blasphemy would be meaningless to Pilate, so they accused Jesus of sedition in claiming to be a king.

27:18 Pilate knows Jesus to be innocent, but he will disregard his own conscience.

27:19 The dream stresses the fact that Jesus was not regarded as a criminal by the Roman authorities. In chs. 1 and 2 dreams are used as vehicles of divine revelation.

27:26 A victim to be scourged was stripped and tied to a whipping post. Then he was beaten mercilessly with a whip consisting of several leather thongs, each loaded with jagged pieces of metal or bone and weighted at the end with lead. Fragments of flesh would be torn from the victims, some of whom did not survive the ordeal.

27:27 The Praetorium was the official residence of the governor.

27:32 See note on Mark 15:21.

27:34 Victims to be executed customarily received wine drugged with myrrh to dull the senses (see Prov. 31:6). Jesus’ refusal not only reflects His prayer (26:39, 41, 42) but His will to avoid nothing of the cup given to Him by the Father (see 20:22).

27:35 The Roman custom was to strip victims naked and to allow the soldiers in the crucifixion detail to keep their clothing, in Jesus’ case a fulfillment of Ps. 22:18.

27:37 See note on John 19:19–22.

27:42 He could not save Himself and be the Savior of others.

27:45 From noon to 3:00 P.M.

27:46 The cry of dereliction from Jesus in His native Aramaic, quoting Ps. 22:1, reflects the burden of humanity’s sin and complete identification with sinners. The most excruciating aspect, however, was the Father’s abandonment. Although Scripture is silent as to exactly how God forsook Jesus, the separation was real. Though feeling abandoned, Jesus still prayed. See 2 Cor. 5:21; Gal. 3:13.