Annotations for Matthew

1:1—4:16 Introduction to Jesus’ Ministry. Prior to narrating Jesus’ main public ministry, Matthew provides Jesus’ genealogy, selected events surrounding his birth and childhood, his association with John the Baptist, and his temptations by the devil.

1:1—2:23 Jesus’ Birth Narrative. Chs. 1–2 depict Jesus’ origins. His family tree shows that he has the right credentials for his God-appointed ministry. His fulfilling prophecy points to him as the only possible descendant of David who qualifies to be the Messiah. Ch. 1 also identifies who Jesus is: “the Messiah the son of David, the son of Abraham” (1:1) and “Immanuel” (1:23). Ch. 2 highlights key locations associated with his youngest days: Bethlehem (2:5), Egypt (2:13), Ramah (2:18), and Nazareth (2:23).

1:1–17 This genealogy introduces a select list of Jesus’ ancestors from Abraham onward in the style of OT genealogies (especially Gen 5:1–32). Luke 3:23–38 contains a longer but still selective list moving backward from Jesus all the way to Adam and then to God. Matthew probably provides the legal or royal line; Luke, the biological line.

1:1 This is the genealogy. The genealogy demonstrates that Jesus was qualified to be the Messiah, the prophesied liberator of Israel (Greek christos, “anointed one”). 2 Sam 7:14 requires him to be a descendant of David, the great king of Israel a millennium earlier, which also makes him a descendant of Abraham, the founder of the Israelite nation, through whose offspring all the peoples of the world would be blessed (Gen 12:1–3). Jesus will rule as king on earth when he returns (Rev 19:11—20:4), but first he must die as the suffering servant (Isa 52:13—53:12).

1:2–16 The list of names follows the conventional Jewish practice of itemizing fathers. the father of. Could also mean “the ancestor of.” Matthew skips generations at times (see also, e.g., 1 Chr 3:10–14).

1:2 Judah and his brothers. The 12 sons of Jacob, the ancestors of the 12 tribes of Israel.

1:3 Perez and Zerah. Both mentioned probably because they were twins. Tamar. The daughter-in-law of Judah. She was a Canaanite who disguised herself as a prostitute to trick Judah into impregnating her so that she could bear children for the family line after his successive sons had failed to do so (Gen 38). She is the first of five mothers included in the genealogy. All, including Mary, were shrouded in suspicions, founded or unfounded, of sexual sin. Jesus will thus be the Messiah for the least, the last, and the lost of the world as well as for the righteous in Israel.

1:5 Rahab. The famous Canaanite prostitute who harbored the Israelite spies (Josh 2). Ruth. A Moabite who followed her mother-in-law, Naomi, back to Israel. By lying down at Boaz’s feet in the middle of the night while he was sleeping—an ancient custom apparently equivalent to a marriage proposal (Ruth 3)—she left herself open to suspicions of illicit sex, even though the charge would have been unfounded.

1:6 Uriah’s wife. Bathsheba; probably called “Uriah’s wife” to recall not only David’s adultery with Solomon’s mother but also his indirect murder of her husband (2 Sam 11).

1:8 Jehoram the father. Matthew calls Jehoram the father of Uzziah, but from 2 Chr 21:4—26:23 it is clear that several generations were assumed (Ahaziah, Joash, and Amaziah) and that “father” is used in the sense of “forefather” or “ancestor.”

1:16 husband of Mary. Matthew does not say that Joseph was the father of Jesus but only that he was the husband of Mary and that Jesus was born of her.

1:17 fourteen generations. By counting both inclusively and exclusively, Matthew selects enough members of Jesus’ lineage to create three segments of 14 names. Because Hebrew used letters for numerals, the consonants of every Hebrew word added up to a certain number. This practice was called gematria. The gematria for the Hebrew consonants for at least one spelling of “David” was 14 (D + V + D = 4 + 6 + 4). Matthew is probably using a Jewish device for highlighting David as Jesus’ key ancestor; David also appears as the 14th name in this genealogy.

1:18—2:23 Matthew chooses to narrate five episodes from the events surrounding the conception, birth, and infancy of Jesus, all of which fulfill OT prophecy. He continues to demonstrate that Jesus is the Messiah (Christ) who has come to save his people.

1:18–25 Christians have traditionally labeled this account as “the virgin birth,” but the important point, theologically, is not that Mary was a virgin at the time Jesus was born but that she was a virgin at the time Jesus was conceived.

1:18 pledged to be married. Engagement, a legally binding commitment in ancient Judaism. Jewish couples often wed when the young man was about 18 and the young woman was in her very early teens. Prior to marriage they would not live together and were expected to refrain from sexual relations until after their wedding ceremony. pregnant through the Holy Spirit. Jesus had no human paternity but was supernaturally conceived by the power of God. the Holy Spirit. The common NT way of referring to the divine Spirit, who in the OT was almost always called “the Spirit of God” or “the Spirit of the LORD” (but see Ps 51:11). Christian reflection on the Biblical word about him (see 3:16–17; 28:19; 2 Cor 13:14) led to the understanding that he is one of the three persons of the Trinity.

1:19 to divorce her quietly. Jewish tradition required divorce in the case of adultery. (Sexual relations with another partner even during engagement constituted adultery.) Joseph does not initially believe Mary’s story that she is pregnant without another man having been involved. Joseph wanted to fulfill the law but also show compassion to his fiancée.

1:20–21 Not surprisingly, it takes a supernatural appearance of an angel to convince Joseph that Mary has not been unfaithful and that they may proceed with their wedding plans. The angel addresses Joseph as “son of David” to prepare him for the promise that Mary “will give birth to a son” who will fulfill the role of Messiah. But instead of the political liberator for which many Jews longed, this child will grow up to die and bring spiritual salvation to Israel.

1:22 to fulfill. Twelve times (here; 2:15, 23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:14, 35; 21:4; 27:9) Matthew speaks of the OT being fulfilled in the events of Jesus’ life. Some of these prophecies are uniquely fulfilled by Jesus, while others are typological, where Jesus is the ultimate fulfillment of an OT type (see note on 2:15). Here the OT text in question is Isa 7:14. The immediate OT context suggests a partial fulfillment in Isaiah’s day: “Before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste” (Isa 7:16) refers back to Rezin and Pekah (Isa 7:1).

1:23 virgin. The word in Hebrew can also mean any young woman of marriageable age. But the larger context in Isaiah promises a child who “will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace,” and of “his government . . . there will be no end” (Isa 9:6–7). This was never true of any previous Jewish king. The Greek word Matthew uses for “virgin” (parthenos) more consistently refers to a woman who has never had sex. The Septuagint (the pre-Christian Greek translation of the OT) had already chosen it in translating the Hebrew text. Apparently at least some pre-Christian Jewish circles thought that this passage would have a double fulfillment. Immanuel. Means “God with us,” which also points to more than just an ordinary child in Isaiah’s day (see note on v. 22).

1:24–25 Joseph obeys the angel’s instructions. We do not know when Mary and he had their actual wedding ceremony, but they remain chaste until after Jesus is born.

1:25 did not consummate their marriage until she gave birth. The most natural interpretation is that after Jesus’ birth they have normal marital relations.

2:1–12 Matthew seems to presuppose his audience’s knowledge of the circumstances of Jesus’ birth in Bethlehem (cf. Luke 2:1–20), moving immediately to the account of the visit of the Magi.

2:1 Bethlehem in Judea. A small village about five miles (eight kilometers) south of Jerusalem, the birthplace of King David of old. the time of King Herod. 37 to 4 BC. King Herod. Herod the Great, he was an Idumean, unqualified by lineage for his position. But he was a shrewd diplomat, funding many public works in Judea, and began a dynasty that accounts for various descendants also called “Herod” later in the NT. Magi from the east. Astronomers or astrologers who served in royal courts in Persia and Arabia. The appearance of a new celestial light above a certain land was often believed to portend the birth of a king in that country. Although various attempts have been made to equate the “star” with a comet, a conjunction of planets, or some other natural phenomena, a supernatural explanation is better, especially because the star guides the Magi from Jerusalem to Bethlehem (v. 9).

2:2 when it rose. Lit. “from the dawn,” which is a more likely translation than “in the east” because Magi from the east would have seen the star in their west.

2:3 disturbed. Herod was concerned because he was not a legitimate king of Israel by birth, as Jesus was. all Jerusalem. May refer particularly to the many political and religious leaders Herod installed, who were equally illegitimate according to Jewish law.

2:4 chief priests. The ruling priests in charge of worship at the temple in Jerusalem. teachers of the law. The Jewish scholars of the day, professionally trained in the teaching and application of OT law. Herod’s ignorance of the Mic 5 prophecy shows that his supposed conversion to Judaism did not involve acquainting himself with the Hebrew Scriptures.

2:5–6 Jesus’ birth in Bethlehem fulfills a direct predictive prophecy from Mic 5:2 and may also allude to 2 Sam 5:2. Matthew adds the words “by no means” to the prophecy, not to contradict Micah but to reflect that once the Messiah is born in this small village, it will no longer be “least among the rulers of Judah,” as it had been.

2:7–8 Herod does not really want to worship the Christ-child (vv. 12–18). This is all a ruse.

2:11 the house. Shows that the Magi did not visit the baby Jesus at the manger the night of his birth when the shepherds were present. The Magi would have come months later. worshiped him. The Magi, unlike Herod, do worship the baby. Gentile pagans come to know the true king of the universe, whereas key leaders in Israel reject him. gold, frankincense and myrrh. Gifts fit for a king but not necessarily having additional symbolism. There may, however, be an allusion to Isa 60, with its picture of foreigners, including kings, streaming to Jerusalem along with their great wealth (including gold) in the age to come. Frankincense (an aromatic resin) and myrrh (a similar fragrant spice) appear in Song 3:6 as desired spices sold by traveling merchants. We are not told how many Magi came; the tradition that there were three probably arose from the mention of three gifts.

2:13–18 Two fulfillments of Scripture appear here (vv. 14–15 and vv. 16–18).

2:13 escape to Egypt. A sizable Jewish community existed in Egypt, outside of Herod’s jurisdiction, so this is a natural place for the angel to command the young family to find refuge from Herod’s murderous assaults.

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

2:16–18 While not recorded in other ancient histories that have survived, Herod’s slaughter of the babies is perfectly in keeping with his executing his wife Mariamne and two of his sons for perceived threats on his kingdom. That perhaps as few as 20 babies were involved could explain its lack of notice elsewhere.

2:16 two years old and under. This suggests that more than a year has elapsed from Jesus’ birth to the Magi’s visit. Since Herod died in 4 BC, Jesus may have been born in 6 or 5 BC. Ancient calculations leading to the division of the calendar into BC and AD did not consult the work of the first-century Jewish historian Josephus, from which we now derive more accurate dates.

2:18 Double typology is at work with this quotation of Jer 31:15. Jeremiah had already likened the mothers in Israel who mourned over the loss of their sons at the time of the Babylonian exile to “Rachel [Jacob’s wife] weeping for her children.” Matthew sees the same pattern repeating itself with the Bethlehem mothers’ laments. Ramah. About five miles (eight kilometers) north of Jerusalem, so not far from Bethlehem. It is along the road to Bethlehem that Rachel was buried (Gen 35:19) and that the young men at the time of the Babylonian captivity were led off into exile.

2:19–23 Once it was safe to return to Israel, the family chose to go to Nazareth, a Galilean village of about 500 people, because they had previously lived there (Luke 1:26). Matthew’s use of both “Judea” (v. 22) and “Israel” (v. 21) may suggest that Jesus is viewed as reuniting the once divided kingdoms of Judah and Israel.

2:22 Archelaus. Herod’s kingdom was divided among three of his sons. Archelaus received Judea and Samaria; Antipas, Galilee and Perea; and Philip, only various regions outside of Israel. Archelaus was the worst of the three, such that Rome deposed him after a Jewish embassy in AD 6 complained of his cruelty. Judea then became a Roman province, administered by governors appointed by the emperor. See “House of Herod” for the second generation of Herods.

2:23 called a Nazarene. No OT text contains this “quotation,” but Matthew indicates that he is referring to multiple passages or a larger biblical theme by referring to “the prophets” (in the plural). Matthew may be making a play on the Hebrew word nēṣer for “Branch,” a Messianic title in Isa 11:1, or nāzîr for “prince” (Gen 49:26; Deut 33:16). Or a “Nazarene” may refer to someone from an insignificant place of little repute (cf. John 1:46), in keeping with the prophecy that the servant of the Lord would be despised and held in low esteem (Isa 53:2–3). It is less likely that “Nazarene” is derived from “Nazirite” (Num 6:2; Judg 13:5) because the Hebrew consonants are different.

3:1—4:17 Other Introductory Events in Jesus’ Ministry. Matthew says nothing about the 25 or more years between Jesus’ family resettling in Nazareth and the beginning of Jesus’ public ministry at about the age of 30 (Luke 3:23). The only event from this period any of the Gospels records is Jesus’ time in the temple at age 12 (Luke 2:41–52). Presumably Jesus remained an obedient Jewish son and learned the carpentry trade of his father (Matt 13:55).

3:1–12 The background, birth, and significance of John the Baptist are described in detail in Luke 1:5–25, 57–80. Matthew focuses on John’s role as the forerunner for the Messiah.

3:1 the wilderness of Judea. Stretches from near Jerusalem down to Jericho and includes points farther south. Repentance is not merely a change of mind but a radical change in one’s life as a whole that especially involves forsaking sin and turning or returning to God.

3:2 kingdom of heaven. God’s kingly rule, synonymous with “kingdom of God” (19:23–24). Matthew prefers “kingdom of heaven” perhaps because of typical Jewish reluctance to overuse God’s name. God’s kingdom is more a reign than a realm, more a power than a place. With the arrival of the Messiah, God’s rule in heaven is breaking into human history and will extend to earth in new and powerful ways.

3:3 This fulfills Isa 40:3. make straight paths for him. A forerunner would come to prepare God’s people morally for the Messiah’s arrival.

3:4 John’s clothes. Reminds people of Elijah the OT prophet (2 Kgs 1:8). His food. Reflects the simple, austere fare of poor wilderness dwellers.

3:5 People went out to him. Because his preaching is powerful.

3:6 Confessing their sins. Evidence of repentance. they were baptized. “Baptize” means to dip or immerse. John most likely immersed people in the Jordan River to symbolize their death to sin and the spiritual cleansing associated with the new way of life they were beginning.

3:7 Pharisees and Sadducees. Two key Jewish leadership sects. Pharisees scrupulously obeyed the biblical laws and the traditions that had grown up around them. Sadducees tended to be in the majority among temple authorities and were willing to accommodate Rome to keep the peace. These leaders are coming not to be baptized (cf. Luke 7:30) but to check up on John. brood of vipers. Suggests that their teaching is spiritually poisonous. John’s response in vv. 7–10 drips with sarcasm: he speaks as if they were pretending to follow him, and he points out that their lifestyle does not demonstrate repentance. They are in danger of trusting solely in their ethnicity and thus coming under God’s judgment.

3:11–12 John predicts the coming Messiah, whose baptism will involve the purifying work of the Holy Spirit or the judgment associated with “fire,” depending on how people respond to him.

3:12 winnowing fork. See Ruth 3:2. Here winnowing is figurative for the separation of the righteous (“wheat”) from the wicked (“chaff”).

3:13–17 The ministries of John and Jesus now intersect. John 1:19–36 and 3:22—4:3 show how extensive this intersection was. Here Matthew focuses solely on Jesus’ baptism.

3:13–15 John the Baptist recognizes that his role and Jesus’ role seem reversed: the inferior immerses the superior. John sees no need for Jesus to submit to a rite symbolizing a person’s repentance from sin. But Jesus recognizes his baptism will “fulfill all righteousness” (v. 15). He models God’s will for his people and puts his stamp of approval on John’s ministry.

3:16–17 Jesus’ baptism becomes the occasion for God himself to testify to Jesus. The Holy Spirit anoints him, commissioning him for his ministry, and the heavenly voice combines snippets of Ps 2:7 and Isa 42:1 to indicate Jesus’ regal and suffering servant roles. All three persons of the Trinity appear, united but distinct.

4:1–11 Instead of moving immediately to his public ministry, Jesus must be tested first. Adam and Eve yielded to temptation so that sin entered this world (Gen 3). The Israelites failed their test and wandered in the wilderness for 40 years—another kind of testing (Deut 8:2–3). How would the Messiah-designate respond? He resists temptation, thereby remaining qualified for his mission of being a sinless sacrifice for the sins of humanity. Luke 4:1–13 narrates topically, not chronologically, reversing the last two temptations.

4:1 The Spirit of God always guides Jesus, but only the devil (not God, see Jas 1:13) actually tempts him. Jesus goes to the wilderness just as John frequently ministered there (3:1).

4:2–4 The first of three temptations appeals to Jesus’ intense hunger after not eating for 40 days. But Jesus must never use his miracle-working abilities for self-serving reasons. God will sustain him, and spiritual nourishment takes priority over physical sustenance (Deut 8:3).

4:5–7 The second temptation appeals to the desire to have one’s life saved spectacularly. Satan quotes Scripture (Ps 91:11–12) but applies it in exactly the wrong context. Jesus again counters with the more relevant Scripture for this setting (Deut 6:16). One must never manipulate God by trying to force his hand.

4:8–10 The third temptation may occur in a vision (though no less real a test), since there are no places from which one can literally see “all the kingdoms of the world” (v. 8). Worshiping Satan is by far the worst of his three demands since “the Lord your God” alone (v. 10) should be adored (Deut 6:13). Jesus does claim authority over all the cosmos but cannot do so if he bypasses the cross. Scripture has already demonstrated this. He will rescue those who want salvation but not those implacably opposed to him.

4:11 Now that Christ has passed his tests, it is appropriate for the angels to minister to his needs.

4:12 in prison. For John’s imprisonment, see 14:1–12.

4:13 Capernaum. A slightly larger town than Nazareth on the northwest shore of the Sea of Galilee. The last preparatory event before Jesus’ public ministry is to relocate here. The location, along with the highway from Damascus to the Mediterranean Sea, makes Matthew recall another OT prophecy (Isa 9:1–2).

4:14–16 In the context of Isa 9:6, this is a fairly direct prediction that could be fulfilled only by a divine Messiah.

4:15 Galilee of the Gentiles. Since the eighth century BC, Galilee had often had proportionally more Gentile residents than Judea had (cf. Luke 1:79; 2:32).

4:17 Matthew summarizes Jesus’ message with the identical words he used in headlining John’s (3:2). But 11:16–19 notes key differences between the two. From that time on Jesus began to. Marks the end of the first major section of Matthew, just as it will begin the third and last major section (cf. 16:21).

4:18—16:20 The Major Phase of Jesus’ Public Ministry. Here appear the highlights of Jesus’ public ministry, especially in Galilee.

4:18–25 Introduction to the Galilean Ministry. Calling his first disciples and announcing the arrival of God’s kingdom via preaching, teaching, and healing set the stage for Jesus’ great sermon, beginning in ch. 5.

4:18–22 Two pairs of fishermen brothers are the first Jesus calls to follow him (see photos here and here). Rabbis typically selected disciples from among those who wanted to learn from them. Jesus reverses this process. John 1:35–51 shows that some of his disciples had previous exposure to him. Matthew stresses the immediacy of their response to Jesus’ call.

4:18 Simon called Peter. See 16:18.

4:23–25 Jesus’ travels, along with the lands from which people came to see and hear him, show the extraordinary extent of his ministry and reputation.

5:1—7:29 Jesus’ Authoritative Teaching: The Sermon on the Mount. Possibly the most famous sermon in all religious literature, Jesus here offers his “kingdom manifesto.” Like the “already but not yet” reign of God, this is the ideal ethic for which believers must strive, even while recognizing they will fall far short of living up to it. Luke 6:20–49 is an extract of what appears to be the same sermon.

5:1–2 on a mountainside. Means simply “into the hill country,” including level places for the crowds to gather (cf. Luke 6:17). His disciples came to him, and he began to teach them. This message is primarily for those already committed to following Christ or learning from him.

5:3–12 These kingdom blessings (beatitudes) disclose God’s gracious favor toward his followers for traits that are opposite of what usually garners acclaim and popularity. The rewards for this countercultural behavior include present membership in “the kingdom of heaven” (vv. 3, 10) and future recompense for this life’s lack of glamour (vv. 4–9, 11–12).

5:3 poor. In the OT “poor” often refers to the economically destitute among God’s people (cf. Luke 6:20) who trusted in God as their only hope (cf. Luke 6:22).

5:4 those who mourn. Over both personal and corporate sins (see Ezra 9:1–4).

5:5 the meek . . . will inherit the earth. Alludes to Ps 37:11. In the OT faithful Israelites would occupy the land of Israel in peace and prosperity, but in the NT Jesus’ humble followers encompass the entire globe and receive spiritual blessings.

5:6 hunger and thirst for righteousness. Have a deep longing for both personal holiness and justice for the oppressed.

5:8 heart. The center of one’s being, including mind, will, and emotions. see God. Experience his presence in this life and know him intimately in the life to come.

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

5:10 Blessed are those who are persecuted. Righteous living is often offensive to others (v. 11). Persecution provides an opportunity for believers to prove their fitness for the kingdom (Heb 12:4–11).

5:13–16 salt . . . light. The point of both metaphors is that Jesus’ followers should positively impact the world. While salt was used for various purposes in Jesus’ day, its preservative power is probably the point of the comparison here. After the countercultural beatitudes, the salt and light sayings remind Jesus’ followers not to isolate themselves from other people but to model discipleship in the midst of a fallen world.

5:14 light. Illuminates one’s way.

5:16 This verse does not contradict 6:1–4 because the point here of others seeing “your good deeds” is that they “glorify your Father in heaven,” not that they praise you. Here Jesus’ main point is about the result of one’s actions; in 6:1–4 it is more about one’s purpose.

5:17–20 Jesus’ teaching is radical enough that he has to assure his Jewish audience that he has “not . . . come to abolish the Law or the Prophets” (v. 17)—the two major, earliest divisions of their Scriptures, standing for their whole Bible. But neither is he preserving all of its principles unchanged; he has come “to fulfill them” (v. 17).

5:17 fulfill. As in Matthew’s earlier use of prophecies, “fulfill” means to complete an intended purpose. It can refer to articulating the final and complete intention of a commandment (Gal 5:14), the typological recurrence of a significant pattern of God’s actions (Jas 2:23), or the occurrence of something previously promised (Acts 7:17).

5:18 Some regulations, like those involving animal sacrifices, were done away with by Christ’s death precisely because, as the once-for-all sacrifice for sinners (cf. Heb 8–10), he accomplished everything to which these laws had pointed forward. All OT texts, therefore, must be filtered through the grid of NT teaching to see how, if at all, their laws or principles have changed. But the OT remains binding for Christians once it is understood how each part of it is fulfilled in Christ.

5:20 teachers of the law. Scribes who became lawyers because of their familiarity with the law from copying Scripture. Together with the Pharisees, they were among the most law-abiding Jews of the day. Thus, to have a “righteousness [that] surpasses” theirs cannot mean a more perfect obedience to the OT. Instead it refers to doing God’s will, as newly defined in Jesus, made possible by his indwelling Spirit (cf. 10:20).

5:21–48 Six times Jesus contrasts traditional interpretations of OT texts or themes with his understanding of their meaning and application. In five of the six antitheses, he also prescribes proactive, positive action as an antidote to what is prohibited. Presumably similar action is implied in the remaining instance (to prevent divorce) as well.

5:21 murder. The sixth commandment (Exod 20:13) prohibits the taking of another human life. The verb refers to all killing except in war, capital punishment, or self-defense. Jesus’ assertion internalizes the command so that one who harbors rage or spews out spiteful words is also guilty of sin and its consequences (v. 22). The matter is so serious that one should leave a worship service, if necessary, to be “reconciled” (v. 24) to a fellow believer and “settle matters” (v. 25) out of court if at all possible to avoid any chance of conviction and imprisonment.

5:22 Raca. “Empty-headed” (an Aramaic swear word). fool. Has overtones of immorality as well as stupidity. fire. See note on 8:12. hell. Greek ge(h)enna; the Hinnom Valley near Jerusalem was used for child sacrifice by fire in OT times (2 Chr 28:3; Jer 7:31) and became a natural metaphor for a place of eternal punishment.

5:26 penny. Quadrans, 1/64 of a day’s minimum wage (a denarius), the smallest Roman copper coin. Prisoners in Jesus’ world had no opportunity to earn money in jail. Paying a fine for which they had insufficient funds would require that a benefactor from outside provide the money.

5:27 adultery. Sexual infidelity to one’s spouse violates the seventh commandment (Exod 20:14), and adultery can even be committed in one’s “heart” (v. 28). The two are not equally bad, but they are both sinful.

5:29–30 gouge it out . . . cut it off. Because unchecked lust can lead to literal adultery, Jesus counsels drastic action to remove sources of temptation. These are classic examples of hyperbole, not meant to be taken literally. After all, blind and injured people can still lust.

5:31 divorces. Deut 24:1, cited here, spawned a debate between the two main Pharisaic rabbis in Jesus’ day, Shammai and Hillel. Shammai required divorce (and permitted remarriage) only for sexual infidelity; Hillel permitted divorce for “any good cause.” Typically, only men could initiate divorce. Jesus is actually stricter than Shammai because he only permits divorce and remarriage; he does not require them, even for marital unfaithfulness (v. 32), as both Pharisaic positions did.

5:32 sexual immorality. Greek porneia, the broadest term for sexual sin. It refers to sexual relations with any other person besides one’s monogamous heterosexual spouse. makes her the victim of adultery. Greek moicheuthēnai, a passive-voice form not used elsewhere in an active sense. anyone who marries a divorced woman. This exception from the previous clause carries over, i.e., unless she was divorced legitimately. See also 19:1–9.

5:33 oath. The OT reference here resembles Lev 19:12. While the OT insisted that people must fulfill their vows, Jesus says not to take vows at all (vv. 34–37). He is particularly concerned about the Pharisaic practice of swearing by something other than God himself to create a lesser degree of accountability. Verses 34–35 give examples of how even lesser objects by which some swore were still closely related to God. The prohibition apparently does not rule out all solemn statements about the truth of a matter, since Paul assures his readers “before God” that he does not lie (Gal 1:20), and God himself confirms his promises with oaths (e.g., Heb 6:17). The problem here was that oaths were being used as occasions for deceitfulness, depending on by what they were sworn.

5:38 Eye for eye. The lex talionis, or law of retaliation, which appears in several OT contexts (e.g., Exod 21:23–24; Lev 24:19–20; Deut 19:21), prohibited personal revenge and required law courts to hand down sentences stricter than were appropriate. It was never applied literally. Jesus gives examples of doing more than one’s enemies or oppressors ask (vv. 39–42).

5:39 do not resist an evil person. The context suggests Jesus is prohibiting retaliation for wrongs experienced. Jas 4:7 commands one to resist the devil, and Jesus and Paul both exorcise demons that possessed people. slaps you on the right cheek. A slap by a person presumed to be right-handed would be a backhanded cuff, a common Jewish insult by a superior to a subordinate, not an aggressor’s blow.

5:40 shirt. Tunic, an undergarment. coat. Cloak, an outer piece of clothing. For a poor person wearing only these two basic forms of dress, giving away both, especially in a law court, where the shirt could be held as collateral, would leave the defendant naked and mock the justice of the court.

5:41 Going the extra mile suggests the context of Roman soldiers conscripting Jewish civilians to carry their heavy packs for up to a mile. Jesus commands voluntarily duplicating the legal limit.

5:42 Give to the one who asks you. Jesus does not say what to give. Sometimes what a person really needs is not what they request. Positively, Jesus encourages a spirit of generosity.

5:43 Love your neighbor. Appears in Lev 19:18. hate your enemy. Found nowhere in the OT but might have been inferred from commands like those to exterminate certain Canaanite towns or peoples. Jesus commands enemy love instead. Loving only one’s friends or those who reciprocate one’s good will makes a person no better than a complete pagan—someone who is neither Jewish nor Christian (vv. 46–47). Of the six antitheses in 5:21–48 (see note there), enemy love has the least Jewish precedent.

5:46 tax collectors. See notes on 9:9, 11.

5:48 This verse rounds out the entire set of six antitheses (see note on vv. 21–48). Be perfect. Christ sets up the high ideal of perfect love (vv. 43–47)—not that we can fully attain it in this life. That, however, is God’s high standard for us. perfect. Could also be translated “mature” and echoes Lev 19:2 on being holy as God is holy. Luke 6:36 offers another partial equivalent—“Be merciful, just as your Father is merciful”—which may be a synecdoche (part for the whole) for Matthew’s version.

6:1–18 Jesus turns to address three common Jewish practices of devotion to God: giving to the needy, prayer, and fasting. His point is to warn against calling attention to one’s good behavior for the sake of earning human praise.

6:2 announce it with trumpets. May be a metaphor for ostentatiously displaying one’s giving.

6:3 do not let your left hand know what your right hand is doing. Emphasizing that one should not call attention to one’s giving. Self-glorification is always a present danger.

6:5–15 Like giving to the needy, public prayer should not call undue attention to the one praying. Most prayer should be personal and done in a private place. It is particularly hypocritical to parade one’s piety in prayer since, by definition, to “pray” means to talk to God, not other people.

6:7 babbling. Onomatopoetic in both Greek and English. The term does not forbid reciting fixed prayers or repeating the same concerns, but it excludes trying to manipulate God through prescribed formulas or meaningless verbiage. like pagans. They used long lists of the names of their gods in their prayers, hoping that by constantly repeating them they would call on the name of the god that could help them.

6:9–13 Commonly known as “the Lord’s Prayer,” this prayer of Jesus models the kinds of issues that prayer should prioritize and their relative value. Verses 9–10 focus on God first; only then do vv. 11–13 turn to people.

6:9 Father. Probably reflects the underlying Aramaic Abba (as in Mark 14:36), almost but not quite “Daddy.” hallowed. Regarded as holy. Thus a unique intimacy with God (“Father”) is then balanced with proper reverence (“hallowed be your name”).

6:10 your kingdom come. Not in the sense of “come into existence” but in the sense of “come more completely” until its full and final consummation. your will. What humans already know God wants them to do, especially through the Scriptures.

6:11 daily bread. The necessities of life. Food is central, but all basic physical needs are probably in view.

6:12 forgive us our debts. Means not that we lose our salvation every time we sin but that our fellowship with God is hindered when we fail to repent of our misdeeds. as we also have forgiven our debtors. Is explained by vv. 14–15. Jesus means not “to the same extent as” but “just as.” The prayer assumes that those whom God forgives in turn forgive others.

6:13 lead us not into temptation. God never tempts anyone (Jas 1:13); therefore, this probably means “Do not allow us to succumb to temptation.” the evil one. Could also be translated “evil.”

6:16–18 To “fast” means to refrain from food for a longer than normal period. Those fasting to free up more time for prayer or other spiritual disciplines should not dress or groom themselves so as to let others know what they are doing.

6:19–24 Materialism may be God’s greatest rival competing for the allegiance of human hearts, not the least because constantly striving to secure one’s life via possessions produces anxiety. These verses set up the fundamental contrast; vv. 25–34 tell those committed to God not to worry about the basics of physical life. Far from promising prosperity, the NT calls believers to give generously from any surplus (2 Cor 8:13–15) and assumes fellow believers will come to their aid should they become needy by giving away too much (see note on vv. 33–34).

6:19–21 The issue is not one’s net worth, but how one is using material possessions. Unused surplus is eventually destroyed or stolen.

6:22–23 Just as a “healthy” eye lets in “light” to guide an entire person, an eye focused on God will see clearly everything spiritual. Just as a blind person sees only “darkness,” one worshiping possessions will get everything wrong from God’s perspective.

6:22 healthy. Can also be translated “generous.”

6:23 unhealthy. Can also be translated “stingy.” Stewardship of possessions is a key barometer of spiritual health.

6:24 A slave, owned entirely by one master, cannot serve two masters, and both God and money are masters that make all-consuming demands. money. Greek mamōna (“mammon”) refers to material possessions that have become an idol.

6:25 do not worry. Means not that we should not think about or plan ahead but that we are not to be anxious.

6:26–27 God provides food and drink for birds, so he will surely provide them for his people. Of course, birds often work hard to find their food, so this is scarcely a call to laziness.

6:28–32 Even wild flowers and grass are beautifully dressed, so God will surely clothe his people much more wonderfully. Unbelievers worry about the basics of life such as food, drink, and clothing.

6:33–34 seek first his kingdom and his righteousness. By definition includes sharing one’s surplus with fellow Christians who lack the basic necessities of life or the ability to acquire them. When God’s people worldwide do this, “all these things” (food, drink, clothing) will be given to them as well. This is not a promise that faithful believers will never starve to death, but there need never be any poor among them (Deut 15:4). Only the disobedience of God’s people makes it inevitable that at least a few poor believers remain (Deut 15:11). Moreover, each day has too many unavoidable worries of its own for us to indulge in worries about the future as well.

7:1–12 Verses 1–6 are tied together by the theme of judging others, while vv. 7–11 have to do with petitioning God. Verse 12 summarizes both themes as well as the entire section.

7:1 judge. Greek krinō can mean to condemn or judge overly harshly; that is what it means here in v. 1 because, following the lex talionis (see note on 5:38), God will judge accordingly. Jesus condemns censoriousness and judgmentalism (v. 1), but judgment in the sense of analysis or discernment is always necessary, once one has examined oneself first (vv. 2–6). Verses 5–6 make it clear that Jesus’ followers must analyze situations and correct people when they err (cf. vv. 15–20; John 7:24).

7:5 Once one has dealt with an area in which they have sinned greatly, they can and must offer sincere help for others struggling in that area.

7:6 Do not give dogs what is sacred; do not throw your pearls to pigs. Probably refers to the prolonged offering of the gospel and its holy truths and practices to those who spitefully mock and reject it, especially given that dogs were wild scavengers in Israel and pigs were the most unclean of animals.

7:7 Ask . . . seek . . . knock. The commands are all in the present tense in Greek, suggesting continuous or frequent action. Jesus expects his audience to remember “your will be done” in his model prayer (6:10). These verses are not quite the “blank check” they may first seem to be.

7:9–10 stone . . . snake. Small, hand-size loaves of bread often resembled stones in shape and color, and some eel-shaped fish could look like snakes. Normally, parents do not intentionally deceive their children in these potentially harmful ways.

7:11 though you are evil. Refers simply to the inherent sinfulness of all, even the best of parents.

7:12 The “Golden Rule” summarizes Jesus’ ethics in this sermon. Other teachers, ancient and modern, including Hillel (see note on 5:31), made similar statements negatively: “Don’t do to others what you don’t want them to do to you.” Jesus’ positive phrasing makes obedience something that can never be complete.

7:13–27 The conclusion of Jesus’ great sermon employs three analogies to illustrate there are only two ways—a right way and a wrong way—to respond to his message: narrow versus broad gates and roads, good versus bad fruit, and building on rock versus building on sand.

7:13–14 narrow. The narrow way involves constraint and hardship. many . . . few. This does not mean that only a tiny percentage of the world’s population of all time will ever be saved, but it does suggest the number will not be large.

7:15 false prophets. Claimed to speak on behalf of God when in fact they did not. sheep’s clothing. Implies that they looked harmless, like part of the “flock” of Jesus’ followers. ferocious wolves. Depict the damage they will actually do to God’s people through their teaching and/or behavior (cf. Ezek 22:27).

7:16–20 fruit. Works or behavior. The focus on good versus bad works or behavior could suggest that doctrine or beliefs are irrelevant, but v. 23 makes it clear that one must have a relationship with Jesus as well.

7:21–22 The good works that false prophets can perform may include even what we associate with Christian leadership, what appears to be miraculous, and what is alleged to be done in Jesus’ name (i.e., by his power). Still, none of these is a foolproof criterion for determining what truly comes from God.

7:24–27 The Parable of the Wise and Foolish Builders. Numerous wadis, or dry gulches, in and around Israel made this parable particularly apt. Those tempted to erect even temporary shelters in the flat, parched stream beds might find themselves swept away in the flash floods that a sudden downpour could create. Jesus is not teaching salvation by works because v. 23 has just stressed the need for an actual relationship with him. Jesus is commanding what John the Baptist calls “fruit in keeping with repentance” (3:8).

7:28–29 Jesus’ audience is astonished at the “authority” with which Christ preaches—“not as their teachers of the law,” who wielded considerable authority but normally quoted Scripture or other rabbis to support their perspectives. Jesus rarely does the first and never does the second. His sovereign pronouncements reflect direct, divine declarations. Only someone viewing himself as a divine spokesman would likely speak in such a fashion.

8:1—9:34 Jesus’ Authoritative Miracle-Working Ministry. Matt 9:35 forms a “bookend” with 4:23. The Sermon on the Mount illustrates Jesus’ authoritative preaching and teaching, as mentioned in these two framing verses. Most of chs. 8–9 illustrate his authoritative healing (and other miracles), which these two verses likewise highlight.

8:1–17 The first three miracles Matthew narrates in this section show Jesus healing the ritually outcast: a leper, a centurion’s servant, and Peter’s mother-in-law. The highly defiling sickness, the probable Gentile background of the commander of the hated occupying army, and the symptoms of Peter’s mother-in-law’s fever make all three individuals ritually impure. The section ends with Jesus’ broader ministry of healing, which Matthew indicates is another fulfillment of prophecy (v. 17).

8:4 See that you don’t tell anyone. The first of several occurrences in Matthew of the “Messianic secret,” a phenomenon even more common in Mark. Jesus frequently tells people not to talk about him, even in contexts in which it is highly unlikely he will be obeyed, probably to avoid stirring up even more hope for a militaristic and royal Messiah who would rid the land of the Romans. as a testimony to them. Could mean showing that Jesus follows the law of sacrifice after a leper has been cleansed (Lev 13–14). But fresh on the heels of a sermon that stresses Jesus’ distinctive approach to the law, the testimony is more likely to Jesus’ power and identity.

8:5 centurion. A commanding officer of up to 100 soldiers.

8:7 Shall I come and heal him? Most translations treat this as a statement: “I shall come and heal him.” But Jesus makes no similar declarations elsewhere, while the emphatic Greek pronoun egō (“I”) may make better sense in a question. In other words, Jesus is asking if he, a Jew, should go to the home of a Gentile and risk ritual impurity. In so doing he draws out the man’s extraordinary belief that Jesus can heal from a distance.

8:10–12 Jesus doubtless enrages the Jewish crowd in Capernaum (v. 5) by claiming (1) that this foreign officer of the hated occupying Roman forces has greater faith than anyone in Israel (v. 10), and (2) that many will come from the ends of the earth to partake in the heavenly banquet of all God’s redeemed people, while many Israelites will be excluded (vv. 11–12).

8:12 darkness . . . weeping and gnashing of teeth. Whether or not the darkness or gnashing is literal, Jesus’ words powerfully depict hell as exclusion from God and all things good. As recently as 5:22, Jesus speaks of the “fire of hell,” which does conflict with darkness if taken literally. The agony, however, remains very real.

8:14–17 Matthew generalizes from the final specific example of healing to large numbers of other sick who were brought to Christ. Peter’s house. See photo.

8:16 Jesus did not heal every sick person he encountered (cf. John 5:1–15), but on this occasion, he heals “all” who were brought to him.

8:17 This fulfills Isa 53:4, part of the most famous suffering servant passage. Isaiah has primarily forgiveness of sin in mind, and Matthew applies it to physical diseases as well. There is healing in the atonement, but in this life it is only partial and on God’s terms and when he desires. The death rate remains 100 percent. Given vv. 1–16, cleansing from ritual impurity may also be in view.

8:18–22 Two brief exchanges between Jesus and would-be disciples interrupt the succession of miracles to highlight the cost of following Jesus. Apparently, in each case Jesus’ commands prove too demanding for the inquirers. First, a scribe promises more than he can actually deliver (vv. 19–20); then another person refuses to follow wholeheartedly (vv. 21–22).

8:20 the Son of Man. A key title Jesus uses for himself. Throughout Ezekiel, God uses the term to address the prophet as a mere mortal. But in Dan 7:13–14, “one like a son of man” (i.e., a human being) is ushered into God’s presence on the clouds of heaven and given universal and eternal authority over the kingdoms of the earth. Some of Jesus’ “Son of Man” sayings, like this one, emphasize his role as a humble, earthly figure, especially in his passion and death, but many reflect his exalted, Messianic role. has no place to lay his head. Does not mean Jesus no longer has a home or friends who will take him in, but reflects the arduous nature of his itinerant ministry without a regular residence.

8:21 let me go and bury my father. Could mean staying around for up to a year when the coffin was exhumed and the bones reburied in a much smaller ossuary.

8:22 let the dead bury their own dead. Probably means letting the spiritually dead bury the physically dead. The point is the urgency of discipleship, not literal disrespect for one’s parents or for a culture’s burial practices. Contrast 1 Kgs 19:20–21.

8:23—9:8 The second triad of miracles in chs. 8–9 demonstrates Jesus’ authority over disaster, demons, and disease.

8:23–27 This passage does not promise that Jesus will calm all the “storms” of life; often he does not. Rather, it highlights his authority over nature (v. 27).

8:26 rebuked. The same verb is sometimes used in the Gospels when Jesus casts out demons (e.g., 17:18) and may suggest that Matthew sees a demonic influence behind what we would call a natural event. Biblically, discord between humans and “nature” ultimately stems from sin entering the world (Gen 3:17–19) and is thus unnatural.

8:27 What kind of man is this? This is the question this miracle should raise for everyone who hears of it. In Ps 89:9 God alone rules “over the surging sea” and stills it “when its waves mount up.” Jesus demonstrates his divinity.

8:28–34 Mark refers to one demonized individual rather than two (Mark 5:1–20). But Mark does not say there is only one, and he may focus on the spokesman and/or the more distressed of the two.

8:28 the region of the Gadarenes. A large province east and southeast of the Sea of Galilee (see map). A city within Gadara directly across the lake from Tiberias was Khersa, which could easily have been put into Greek as “Gerasa.” Hence Mark 5:1 has “Gerasenes.” Textual variants sometimes substituted “Gergesenes” as yet another translation for residents of Khersa. tombs. Demonized individuals were so unclean and destructive that they were attracted to tombs.

8:29 What do you want with us, Son of God? Demons in the NT regularly recognize Jesus’ identity but fear him and try to ward him off. Because Jesus’ ministry will deal the death blow to the demonic realm but not yet entirely vanquish it—that remains for after his return—these demons ask if he has come “to torture [them] before the appointed time.”

8:30–32 In keeping with this timetable, Jesus does not destroy the demons but permits them to enter a herd of pigs, which the demons in turn destroy.

8:30 herd of pigs. Typical Jewish reaction to this story, in a culture in which pigs were the most unclean of animals, probably ranged from laughter to a quiet recognition that the farmers, who should not have been raising pigs for food in the first place, got their appropriate comeuppance.

8:34 pleaded with him to leave their region. Reasons likely ranged from anger over the loss of the farmers’ livelihood to fear of Jesus’ power.

9:1–8 For the third straight time, a miracle calls even more attention to the question of Jesus’ identity than to what he will do for people.

9:1 own town. Capernaum (Mark 2:1), not Nazareth (cf. Matt 4:13).

9:2 sins. Sometimes Jesus links a person’s affliction directly to their sins (e.g., John 5:14); sometimes he denies such a link (e.g., John 9:3). Neither relationship applies in all situations.

9:3 blaspheming. Simply declaring a person’s sins forgiven would not have meant one was blaspheming. Priests did it regularly. But making such a declaration while bypassing the temple authorities and the biblical requirements for animal sacrifices was something only God could do.

9:5 easier. It is far easier to say, “Your sins are forgiven” than “Get up and walk” because the first of these commands cannot be disproved as easily. So to show that Jesus has the authority to make the easier claim, he demonstrates his miracle-working power that vindicates the harder claim.

9:8 The onlookers do not necessarily draw the correct conclusions about Jesus’ identity, concluding only that God had given remarkable “authority to man.”

9:9–17 As in 8:18–22, Matthew punctuates his collection of miracles with teachings on discipleship: his own call to be an apostle and Jesus’ teaching about fasting.

9:9–13 Unlike the fishermen in 4:18–22, there is no indication in any of the Gospels that Matthew had any prior exposure to Jesus, though of course he may have.

9:9 Matthew. Mark 2:14 refers to him as Levi. It was common for people in Jesus’ day to have two or three names. Matthew may be using the name by which he became better known. the tax collector’s booth. It was probably on the edge of Capernaum as a place for collecting tolls and/or customs duties. Jews would have despised Matthew, a Jewish middleman collecting levies for Rome. He may also have made his own living by charging higher fees than required and skimming the extra off the top for himself.

9:11 tax collectors and sinners. Lumped together, showing how notorious the former had become.

9:12 Jesus reapplies well-known proverbial wisdom from the physical world to the spiritual realm. Like medical doctors attending to the most ill, Jesus must minister to the most unrighteous.

9:13 I desire mercy, not sacrifice. The contrasts are not absolute, as the context in Hos 6:6 shows. The point is one of priorities. The neediest often require the most attention.

9:14–17 A difference among the practices of the followers of various Jewish leaders, including Jesus, leads to a question about fasting.

9:14 fast often. Although most Jews understood the OT to command fasting only on the Day of Atonement (Lev 23:26–32), Pharisees fasted twice a week as well. John the Baptist’s asceticism naturally led his followers to refrain from food periodically, though we do not know with what frequency.

9:15 Jesus calls himself the “bridegroom”; his followers will thus be the bride. With his presence, wedding-like celebration rather than self-denial is in order. After he has died, they will mourn and fast. In Isa 62:5 God is depicted as a bridegroom; Jesus may be using a similarly exalted picture for himself here.

9:16–17 unshrunk cloth. Many types of cloth shrink after their first washing, so one would not want to patch an “old garment” with new, unshrunk cloth. new wine. Unfermented wine expands as it ferments, so one would not want to put it in brittle “old wineskins” that could break in the process. both are preserved. Refers to both the “new wine” and the “new wineskins.” Jesus’ message is new enough compared to the old ways of Judaism that it requires new attitudes and behaviors, including less fasting. After his death and resurrection, believers do occasionally fast (Acts 13:2–3) but not with the regularity of the Jewish leaders.

9:18–34 Four final miracles of chs. 8–9 appear in three discrete episodes, rounding out this section on Jesus’ authoritative healing (see note on 8:1—9:34).

9:18–26 Jesus’ countercultural concern for women continues, while his overcoming ritual uncleanness associates him closely with God.

9:18 synagogue leader. Mark 5:22 gives the name of the synagogue leader (the chief elder) as Jairus. Mark’s much fuller version shows that Jesus was informed twice, first that the girl was dying (Mark 5:23) and then that she was dead (Mark 5:35). Matthew condenses the entire story considerably, here using a different verb for “died” that means “came to an end.”

9:20 bleeding. Greek haimorroeō (“to hemorrhage”), implying an unnatural bodily discharge. The malady would have been intermittent if she had been afflicted for 12 years and was still alive. It would have made her ritually unclean; normally, anything she touched would have also become unclean.

9:21–22 The woman has undoubtedly heard about Jesus’ other miracles and hopes that by secretly touching him, she can also avail herself of his healing power. But Jesus praises her “faith” (v. 22), teaching that trusting in him as the great healer is the key to salvation, spiritual and physical. healed. Greek sōzō, which often means “to save.”

9:23 the noisy crowd. Probably included those mourning loudly. people playing pipes. Refers to flutists or oboists performing dirges.

9:24 The girl is not dead but asleep. Probably denies the permanence of her death. The crowds take Jesus literally and thus mock his claim. By touching the corpse, Jesus again shows he cannot be defiled but has the power to make the unclean clean.

9:27 Son of David. The Messiah (see note on 1:1—2:23).

9:29 According to your faith. That is, “because you have faith,” not “in proportion to your faith.” But in vv. 32–34 Jesus heals someone who is probably prevented by demons from believing, so we cannot generalize and make faith a prerequisite for every miracle.

9:30 See that no one knows. For Jesus’ stern warning, see note on 8:4. Not surprisingly, many just ignore Christ’s command.

9:32 demon-possessed and could not talk. Although the demons had caused this affliction, not all sickness was attributed to demon possession. The crowd’s response (v. 33) highlights Jesus’ incomparable power and authority. But an ominous, contrary explanation by the Pharisees foreshadows growing hostility toward Jesus by many Jewish leaders. For their specific charge, see 12:24 and note on 12:22–37.

9:35—10:42 Missionary Discourse. After a three-verse introduction (9:36–38) and the formal call of the 12 apostles (10:1–4), Matthew presents the second of five major sermons of Jesus that punctuate this Gospel (10:5–42).

9:35 See 4:23 and note on 8:1—9:34.

9:37 the workers are few. The shepherd imagery in vv. 35–38 is akin to Ezek 34 with its prophecy against evil shepherds. Too many of the Jewish leaders were offering their people inadequate or improper guidance. Good leaders in large quantities were acutely needed.

10:1–42 Jesus instructs his 12 closest followers to replicate his ministry.

10:1 impure spirits. Another way of referring to demons.

10:2–4 Jesus may have already designated his closest followers, but Matthew gives the full list of their names for the first time here. Twelve men were chosen, probably on an analogy to the twelve tribes of Israel (cf. the council of twelve at Qumran, 1QS 8:1ff.), and they point to the renewal of the people of God in the Messianic age.

10:2 apostles. Those disciples closest to Jesus whom he called to follow him throughout his ministry. The term is used for people sent on a mission. The first four appeared already in 4:18–22. Peter begins all the lists of the apostles (Mark 3:16–19; Luke 6:14–16; Acts 1:13) and often plays the role of spokesman. Peter, along with James and John, formed an inner circle of leadership for the Twelve.

10:3 Bartholomew. Meaning “son of Tolmai,” he may be the same person as Nathanael (his actual name) in John 1:45–51, since both are paired with Philip. Thomas. Best known, sadly, for his one episode of doubt in John 20:24–25 (but see John 20:26–29). Matthew. Introduced in 9:9–13. James son of Alphaeus. Called “James the younger” in Mark 15:40. Thaddaeus. A nickname of endearment, since it comes from Aramaic taday (“breast”). Appears to be the same person as “Judas son of James” in Luke 6:16.

10:4 Simon the Zealot. See also Luke 16:15. He is possibly a former freedom fighter; here he is literally a Cananean (from an Aramaic word for “zealous”). Iscariot. The name distinguishes this Judas from the one mentioned in the note on v. 3 and probably means “man of Kerioth.” For his betrayal, see 26:47–50.

10:5–42 In these verses Jesus gives instructions for the Twelve. Verses 5–15 itemize conditions of their immediate missionary travels within Israel. Verses 17–42 look beyond this short-term mission to what they will experience after Jesus’ death. Verse 16 forms a transition, linking the two main sections.

10:5–15 Jesus sends out the Twelve to replicate his ministry: to proclaim the arrival of the kingdom and to heal the sick (vv. 7–8; cf. 9:35). Their immediate mission is within Israel.

10:5–6 Jesus lifts these restrictions after his resurrection (28:18–20). The gospel is offered “first to the Jew” (Rom 1:16) because Israel is God’s “treasured possession” (Exod 19:5).

10:9–10 Mark 6:8–9 gives slightly different instructions, which some harmonize by taking “Do not get” as meaning not to acquire extra provisions. Alternately, because Luke includes accounts of the sending of both the Twelve (Luke 9:1–6) and the Seventy-two (which may have included the Twelve; Luke 10:1–24) with similar but not identical regulations, Matthew may have included some of the information from the latter occasion in this sermon.

10:10 the worker is worth his keep. Jesus reverses the typical rabbinic practice of not receiving material possessions for ministry. But precisely because he expects others to provide for the disciples as they journey, he can command them to travel light.

10:13 let your peace rest on it. Give the household a blessing. let your peace return to you. Retract (or do not give) the blessing.

10:14 shake the dust off your feet. A ceremonial gesture that means one has no further responsibility or relationship with the places or people involved.

10:15 more bearable. Implies degrees of judgment, based on degrees of wickedness, in eternal punishment (cf. Luke 12:47–48). Sodom and Gomorrah. The extremely wicked towns that God destroyed in the time of Abraham and Lot (Gen 19:1–29).

10:16 This verse serves as a transition. Both in the short and long terms, the disciples must recognize the danger from those who will reject them and even prove hostile to them like “wolves.” like sheep. Suggests that the disciples do not fight back.

10:17–42 The disciples did not experience before Jesus’ death and resurrection most of what Jesus predicts in this section, so he is looking to a time further in the future that reveals long-term reactions to the Christian mission.

10:17 councils. The disciples are arraigned before councils in Acts 4:1–22; 5:17–41. flogged in the synagogues. Paul is flogged with 39 lashes on five different occasions (2 Cor 11:24).

10:18 governors and kings. Paul appears before various Roman “governors” (regional rulers, e.g., Acts 18:12–17) and “kings” (including the emperor, Acts 25:10–12).

10:19–20 These verses promise the empowerment of the Spirit in situations such as sudden arrest when one cannot prepare ahead of time what to say.

10:21 betray. The betrayal will occur because not all members of a given family will share the same loyalties to Jesus.

10:22 everyone. All who are not true believers.

10:23 Some have imagined that Jesus initially thought his death, resurrection, and return would occur before the Twelve had finished even their short-term ministry. But because the rest of vv. 17–42 has long-term ministry in view, it is more likely that he means the mission to the Jews will never be completed before his second coming. Still other options include his coming in his resurrection, in his sending of the Spirit at Pentecost, or invisibly in his judgment on Israel in AD 70.

10:24–25 There are plenty of contexts in which students can eclipse their teachers, but they are not greater in ways that exempt them from persecution.

10:25 Beelzebul. From the Hebrew “lord of the high abode” or “prince Baal,” it was a name for Satan, or the devil (cf. 9:34).

10:26–27 All wrongs will be made right at the final judgment (v. 26), so don’t be afraid to proclaim the gospel boldly and widely (v. 27).

10:27 roofs. Flat roofs were sometimes used for making announcements to people below.

10:28 the One. God, not Satan.

10:32–33 Jesus makes the astonishing claim that it is people’s response to him that will make the difference as to how God treats them on judgment day. Only one who shares divinity with his Father in heaven can legitimately make such a claim.

10:34–36 Jesus does not mean he came to start wars but that, by the very fact that some in certain families would follow him whereas others would not, there would be interpersonal hostility (“a sword,” v. 34).

10:37 An important explanation of the much harsher statement in Luke 14:26.

10:38 take up their cross. Be prepared to follow Jesus all the way to martyrdom if necessary.

10:39 This verse means “Whoever finds their life [spiritually] will lose it [physically], and whoever loses their life [physically] for my sake will find it [spiritually].”

10:40 Providing hospitality for itinerant religious teachers in Jesus’ world usually meant accepting their message as well.

10:41–42 Because they are accepting the gospel announced by God’s messengers, all those who offer physical or material help to God’s people will receive a spiritual “reward” (v. 41).

11:1—12:50 Increasing Hostility toward Jesus. Each of these two chapters is dominated by the people’s growing doubts, rejection, and even overt hostility toward Jesus—although each ends with a reminder of the magnificent relationships Christ makes possible (11:25–30; 12:46–50).

11:1–19 John the Baptist has doubts about Jesus (vv. 2–6), Jesus testifies about John (vv. 7–15), and Jesus tells a short parable depicting the crowds’ reactions to John and him (vv. 16–19).

11:2–3 in prison. See 14:3–5. deeds of the Messiah. Jesus’ deeds, especially his miracles, reinforce John’s earlier convictions about Jesus’ identity. But Jesus has not set this prisoner free, and God has probably not revealed to John that he will have to languish in prison. So John is understandably confused and sends his followers to ask Jesus directly about his role.

11:4–6 Although Jesus does not answer John’s question directly, he implies that his miracles and concern for the poor demonstrate his Messiahship (cf. Isa 35:5–6; 61:1), which is illustrated already in Matt 5–9. The beatitude in v. 6 encourages John not to “stumble” in his faith just because Jesus’ Messianic ministry is not entirely what he expected.

11:7 A reed swayed by the wind. A weak person whose mind is easily changed. John’s consistently austere prophecy hardly fits that picture.

11:8 dressed in fine clothes . . . kings’ palaces. A pampered person benefiting from positions of power and privilege. Again John scarcely fits the mold.

11:9–10, 14 Matt 3:1–6 depicts John’s prophetic ministry. But Mal 3:1 promises a messenger—whom Mal 4:5 equates with Elijah—who would immediately precede the Messiah. As this unique forerunner, John is “more than a prophet” (Matt 11:9).

11:11 those born of women. An idiom for human beings. greater than he. John the Baptist is greater than all OT prophets, because he most clearly points to Jesus as the Messiah, but he will not live to see the inauguration of the new covenant after Christ’s death and resurrection. In that sense, even the least significant Christian (the “least in the kingdom of heaven”) is “greater than he.”

11:12 the days of John the Baptist. The time before John’s imprisonment. subjected to violence. The hostility to Christ’s ministry, almost from its outset (e.g., 9:34; Mark 3:6; John 5:16), is the “violence” to which the kingdom of heaven has been “subjected.”

11:13 Much of this hostility is related to the shift in ages between old and new covenants that Jesus brings but that many do not understand or accept.

11:16–19 Jesus’ ministry involved celebration, like playing the pipe so that people could dance (v. 17). John’s ministry called others to “mourn” in repentance, like singing a funeral “dirge” (v. 17). But a fair number in the audiences of each of these two (“this generation,” v. 16) rejected both overtures, like recalcitrant “children” (v. 16) who refused to play the various games their playmates suggested.

11:19 wisdom. God’s wisdom in all of this will nevertheless be “proved right” by the good “deeds” of John, Jesus, and their disciples.

11:20–24 The inhabitants of Chorazin and Bethsaida, small villages near the northern end of the Sea of Galilee, had witnessed Christ’s miracles, like the people of Capernaum had (v. 23). So they would be more accountable on judgment day than even the most wicked cities in the OT, like “Tyre and Sidon” (v. 22; see especially Ezek 28), because those cities “would have repented long ago in sackcloth and ashes” (the outward garb and symbols of mourning, v. 21). Degrees of punishment in hell (or “Hades” [v. 23], the OT place of the wicked who have died) are consistent with the principle of judgment according to works (see note on 10:15).

11:25–30 Jesus beautifully summarizes the biblical balance between divine sovereignty and human responsibility. God initiates, revealing himself to his Son and thus to “those to whom the Son chooses to reveal him” (v. 27), and humans must respond—“Come to me” (v. 28). Those who think themselves too wise for God lose out to those who know their true need.

11:25 Those who esteem themselves “wise and learned” will often find God’s truth hidden from them. Those who recognize their dependence on God, just as little children depend on adults, will discover he has revealed himself to them.

11:27 Cf. John 14:6. Jesus is the only way to the Father, and God reveals himself to his chosen people through Jesus.

11:28–30 All who are weary and burdened may come to Christ for rest. His is not the yoke of the law (a common rabbinic expression), which made demands without adequate empowerment for obedience. Jesus also offers a yoke (commands that restrict and guide), but with the greater demand comes a greater empowerment through the Spirit, so that his “yoke is easy” and his “burden is light” (v. 30).

12:1–14 Both plucking grain and healing a man whose life was not at risk violated the Pharisaic laws that had sprung up around Sabbath-keeping. Jesus justifies his behavior by claiming that he is “Lord of the Sabbath” (v. 8), a claim that makes sense only coming from one who is divine.

12:1–8 Pharisees considered plucking grain to be work, because it was a form of harvesting and led to the preparation of a meal. These were two of the many activities that the Pharisees decided involved work, which the Scriptures forbade on the Sabbath, the seventh day of the week (Exod 20:10).

12:3–4 Jesus, the greater son (descendant) of David, justifies his disciples’ lawbreaking behavior by appealing to the OT example of David eating the sacred bread of the Presence when his men were hungry and nothing else was available (1 Sam 21:1–6).

12:5–6 For a second OT example of justifiable lawbreaking, and one that even involved the Sabbath, Jesus reminds his critics that priests who administered the sacrificial rites in the temple on the Sabbath (e.g., Num 28:9–10) were at work but were not considered to be sinning. Now “something greater than the temple is here” (the kingdom and Jesus’ ministry of ushering it in), so he has even greater authority to determine what does and does not violate the Sabbath.

12:7 I desire mercy, not sacrifice. Hos 6:6 shows the priority of moral law over ritual law. Applied to the behavior of Jesus’ disciples, satisfying hunger takes precedence over adhering to unwritten Sabbath traditions.

12:8 Lord. Need not mean more than “Master,” but who has sovereignty over God’s law but God himself? So Jesus may be indirectly pointing to his deity as well.

12:9–14 This time certain Pharisees provoke the controversy by asking if it is “lawful to heal” (v. 10) on the Sabbath, the day of rest. Jesus answers by another “from the lesser to the greater” argument and then heals a man whose hand is either atrophied or paralyzed (“shriveled,” v. 10).

12:11–12 Although the Dead Sea Scrolls community at Qumran forbade rescuing animals on the Sabbath, all other Jews permitted it. So they should be all the more concerned to heal a human being on God’s holy day. it is lawful to do good on the Sabbath. This statement opens the door for sweeping changes in the understanding of this day because there are countless forms of helpful, constructive behavior that can be seen as doing good.

12:14 Legalists of all eras put obedience to rules above love for people. In extreme instances, this misguided passion leads to murderous rage. Matthew may hint here at their hypocrisy as they condemn Jesus for doing good on the Sabbath but are willing to plot his death on the same day.

12:15–21 It was not yet time for Jesus to die so he “withdrew” (v. 15) from the hostility, but his ministry of healing continued. To avoid provoking even more premature opposition, he tried to silence the crowds and “warned them not to tell others about him” (v. 16). Characteristically, Matthew finds a fulfillment of prophecy here; this time from Isa 42:1–4. In context, the servant appears to be Israel (Isa 42:18–19; 43:1; 44:1), but Jesus typologically fulfills the prophecy on an even grander scale. He too is God’s “chosen” one, who will “proclaim justice” not just to Israel but to all “the nations” (Matt 12:18). Still, he will do so gently and without fighting (vv. 19–20). But it is possible that the “servant” in Isa 42:1 is an individual within Israel, in which case Matthew sees more direct fulfillment of prophecy.

12:22–37 An exorcism leads to the accusation that Jesus himself is demon-possessed (vv. 22–24). Jesus replies by first pointing out the absurdity of Satan attacking his own hordes, just as civil wars weaken nations (vv. 25–27). Christ’s exorcisms point instead to the arrival of God’s kingdom (vv. 28–29). Indeed, someone who so misjudges the source of Jesus’ power is in danger of committing an unpardonable sin (see vv. 31–32 and note). It shows how thoroughly evil such people are and outlines the nature of their coming judgment (vv. 33–37).

12:23 Could this be the Son of David? A grammatical form that usually anticipates a negative answer to a question but could also indicate a hopeful but very hesitant inquiry.

12:24 Beelzebul. See note on 10:25.

12:27 Numerous other Jewish exorcists, including Pharisaic ones, existed in Jesus’ day. Surely these Pharisees were not prepared to attribute to Satan the power working through all these other exorcists, were they?

12:28 The alternative is that “the kingdom of God has come upon you.” Perhaps to make the contrast between God and the devil clear, Matthew avoids his otherwise preferred expression, “kingdom of heaven.” Jesus does exhibit special power, but it is divine, not diabolical. His miracles combine with his supernatural origin to show that he is not just another Elijah or Elisha but is the Messiah himself.

12:29 ties up the strong man . . . plunder his house. This implies that Jesus is in the process of vanquishing the devil: Jesus is transforming people who have been demonized into disciples.

12:30 Contrast Mark 9:40 (“For whoever is not against us is for us”). Each proverb is true in its context. Here Jesus is responding to his opponents, stressing that they need to support him instead of slander him.

12:31–32 not be forgiven. The only unforgivable sin in the Bible is “blasphemy against the Spirit” (v. 31). It is repudiating Christ to such a degree that someone attributes his divine power to the devil and never repents of that attitude. It is a sin that can be discerned only with 20/20 hindsight; many whom we might have imagined committed this sin later become Christians. Anyone who anxiously fears that they have committed it demonstrates by their concern (quite the opposite of the Pharisees’ rancor here) that they have not done so. speaks a word against the Son of Man. May refer to rejecting Jesus without truly sensing the Spirit’s power in him.

12:33 Cf. 7:16–20.

12:34 Cf. 3:7.

12:35 Despite all the gradations in humanity we perceive, ultimately there are only two kinds of people: “good” and “evil.” The distinguishing criterion is their response to Jesus.

12:36–37 Our whole lives come under review on judgment day. Particularly telling, however, is our speech, because it reflects what exists in our hearts. See Jas 3:1–12.

12:36 empty word. A careless one that somehow does damage.

12:38–45 Ironically, the Jewish leaders opposed to Jesus ask him for a sign to prove he is heaven sent. What more could they possibly want after all the miracles he has already worked? The only new kind of sign they will receive will be “the sign of the prophet Jonah” (v. 39), i.e., Jesus’ death and resurrection. These Israelites who are rejecting Jesus are worse than the pagan Ninevites in the OT who eventually repented.

12:40 three days and three nights. Any parts of three consecutive 24-hour periods of time in Jewish idiom. Hence Jesus’ death on Friday afternoon through his resurrection on Sunday morning can be spoken of this way. The language is used to match Jonah 1:17. Jonah appeared as if he had died and been raised up in order to save Israel from future destruction by the Assyrians.

12:41 greater than Jonah. After Jonah preached, the Ninevites repented (Jonah 3:5–10). But Jesus and his ministry are “greater than Jonah,” so all the more worthy of acceptance.

12:42 The Queen of the South. The queen of Sheba (probably in Ethiopia) who came to learn from Solomon’s wisdom and praised Israel’s God as a result (1 Kgs 10:1–13). But Jesus and his ministry are “greater than Solomon,” so all the more worthy of acceptance.

12:43 impure spirit. See note on 10:1. It cannot find “rest” in “arid places” because demons are associated with watery regions (cf. 8:26, 32).

12:44 The word picture suggests a person from whom a demon has been cast out but who has not replaced the spiritual vacuum with Christ.

12:45 worse than the first. Even those from whom Jesus has cast out demons must become true disciples or they will revert to an even worse condition than before: they will be inhabited by even more demonic spirits.

12:46–50 The one who becomes a Christ-follower receives a new, extended (and extensive) spiritual family, with intimacy and allegiance that should transcend even ties to biological family members, and this in a culture of honor and shame that highly prized family loyalty and honor.

12:46 brothers. Actually half brothers, most likely the children that Mary and Joseph subsequently conceived, though some ancient traditions suggest that Joseph had children by a previous marriage. Still others—usually only in circles that believe in Mary’s perpetual virginity—assume they were cousins, but this is a rare usage of the Greek adelphoi. At this stage it does not appear that Jesus’ brothers believed in him yet.

12:50 Having biological siblings and other close relatives who are also Christ-followers creates the potential for having the best of both worlds: spiritual and genealogical families in sync with each other.

13:1–52 Parables of the Kingdom. Jesus employs the parable, a characteristic rabbinic teaching device, to illustrate spiritual truths about God’s reign. Parables are stories or analogies involving people and activities familiar to one’s audience. But often they contain surprising twists that help listeners understand God’s ways with humanity from new perspectives. This is Christ’s third extended discourse in Matthew (cf. chs. 5–7 and 10:5–42).

13:1–23 The Parable of the Sower. Farmers used broadcast sowing, taking a bag of seeds in their hands and scattering them across the ground in which they wanted them to grow, often plowing them into the dirt afterward. Thus not every seed would take root in good soil, and there would be varied growth based on the kind of soil in which each seed landed (vv. 3–9). Jesus explains this parable in vv. 18–23. Matthew probably places this parable here to explain the different reactions to Jesus found in chs. 11–12. This parable also explains that Jesus has not come to bring an immediate end to evil, something which John the Baptist may have expected.

13:2 into a boat. More people could hear Jesus teaching from a boat secured in the shallow water in one of the coves of the Sea of Galilee, especially if the wind was blowing from behind, than if he were on the beach with people crowded around him. sat. Rabbis regularly sat on a raised platform to teach.

13:8 produced a crop. The only result the farmer desired. a hundred . . . times what was sown. Would have been an outstanding harvest by ancient standards. Cf. Gen 26:12.

13:10–17 Although parables illustrate spiritual truths, their meanings are not always self-evident. Throughout church history commentators have swung the pendulum from treating them as detailed allegories to simple stories making only one point, with many intermediate options also suggested. Jesus’ own remarks here are also somewhat puzzling.

13:11 given to you, but not to them. There are certain insights into the nature of God’s kingdom that only Jesus’ disciples will understand. These insights do not appear to involve the basic truths of the parables, since v. 36 shows the disciples asking for an explanation of these, while 21:45 has Christ’s opponents recognizing that he was identifying them as the wicked tenants in that parable. Rather, the “secrets” that the disciples alone grasp must involve Jesus’ identity, so that they are drawn to keep following him, whereas others are not.

13:12 See note on 25:28–30.

13:13–15 Seeing the general reaction of too many in Israel (their hard hearts and rebellious behavior against God’s decrees), Jesus quotes Isa 6:9–10, seeing it fulfilled again as in the prophet’s day. But Isa 6 ends on a note of hope, with “the holy seed” being “the stump in the land” from which new life would yet emerge (Isa 6:13). So Jesus is leaving open the possibility that some of those whose hearts are presently hard will yet be softened to the gospel of grace.

13:18–23 Jesus proceeds to explain that the parable he has just told refers to four main ways people respond to “the message about the kingdom” (v. 19).

13:19 the seed sown along the path. Stands for those who completely fail to grasp Jesus’ person and teaching so that the gospel takes no root at all.

13:20 The seed falling on rocky ground. It may find just enough soil to produce a plant, but it will not grow nearly enough to yield the crop intended. While many think that “one who hears the word and at once receives it with joy” must be a Christian, this seems unlikely.

13:21 trouble or persecution comes. It comes for being identified with the Christian community and leads them to “quickly fall away.” These appear to be people who are attracted to the benefits of the gospel but are not willing to endure the hardships associated with it, and hence they are not true believers.

13:22 The seed falling among the thorns. The seed apparently grows for a longer period of time but ultimately proves “unfruitful” as well. It has produced no crop for the farmer to harvest. It too appears to represent a spurious believer. These people may make a profession of faith and continue in Christian circles or activities longer than the second group (vv. 20–21), but they eventually show their true colors as “the worries of this life and the deceitfulness of wealth” overcome their interest in the One who calls people to serve him rather than money (cf. 6:24).

13:23 Parables frequently contrast two or three bad examples with one climactic good one (or vice versa). Here the sole positive example to imitate is the fruit-bearing seed. crop. Nothing suggests that this refers to one specific form of Christian behavior; true believers generate many different kinds of “produce” of highly varying quantities, but they do produce something of value in keeping with kingdom priorities.

13:24–30 The Parable of the Weeds. Although the actions in this parable may seem implausible today, there are recorded examples in antiquity of people behaving exactly like this, using a primitive form of what today would be called bioterrorism.

13:25 weeds. Darnel (Greek zizanion), which often looked somewhat like wheat as the plants grew. Jesus explains this parable in vv. 36–43.

13:28–29 The surprising twist in this parable is that the farmer forbids his servants to do any weeding at all. Although there was the real danger of uprooting the wheat while pulling the weeds out, the far greater danger is to do nothing and lose the entire crop.

13:30 The farmer remains confident, nevertheless, that he will have an adequate harvest, and then he will instruct his harvesters to pull out the weeds and burn them.

13:31–33 The Parables of the Mustard Seed and the Yeast. Scientists today know of smaller seeds than the mustard seed, but it was “the smallest of all seeds” (v. 32) that anyone cultivated in first-century fields or gardens in Israel. Normally the plant grows into a medium-size bush, but eight-foot high small “trees” have been discovered, even if rarely. The “kingdom” (v. 31) too will begin as insignificant in size and impact but become surprisingly large and powerful. The “birds [that] . . . perch in its branches” (v. 32) may be the Gentiles, especially if Jesus is alluding to Ezek 17:23.

Closely paired with the parable of the mustard seed (vv. 31–32), the second parable (v. 33) makes much the same point as the first. Just as small amounts of yeast, or leaven, make dough rise to produce large amounts of bread, so too the tiny, inauspicious kingdom will one day have a surprisingly great impact.

If there is a difference between the two parables, it may be that the mustard seed portrays extensive growth and the yeast depicts intensive growth. No Jew would have made these comparisons. How could God’s kingdom be compared to the smallest of seeds? Jesus deliberately uses this shocking illustration to challenge how most Jews thought about the coming of God’s kingdom.

13:34–35 Matthew again finds a typological fulfillment of a biblical passage (Ps 78:2). Asaph the psalmist, like Jesus, made once “hidden” things known.

13:36–43 Jesus explains the parable of the weeds. Other than the parable of the sower in vv. 3–9, 18–23, this is the only time in all the Gospels that Jesus interprets one of his parables in elaborate detail. Like the sower (vv. 3–9, 18–23) and the mustard seed (vv. 31–32) and yeast (v. 33), this parable is about the growth of the kingdom. Despite all the obstacles it faces, and without necessarily removing them, God’s purposes will be accomplished throughout his creation. As more explicitly in Luke 9:54–55, Jesus forbids his followers from trying to exterminate his opponents.

13:38 The field is the world. Therefore, when Jesus says that “his angels . . . will weed out of his kingdom everything that causes sin” (v. 41), he is not referring to a mixed church of believers and unbelievers but to the entire human community, which combines good and evil people. Jesus will be their final judge; for now, the kingdom does not come with irresistible power but leaves room for those who want to reject it to do so.

13:41 angels . . . will weed out. See note on v. 38.

13:42 See notes on 5:22; 8:12.

13:43 the righteous will shine like the sun. Probably alludes to Dan 12:3 and the splendor of eternal life.

13:44–46 The Parables of the Hidden Treasure and the Valuable Pearl. The kingdom is worth sacrificing whatever is necessary in order to be a part of it. This does not mean one literally purchases eternal life or exercises duplicity in coming to Christ. The parable of the pearl “of great value” (vv. 45–46) is a twin with the previous parable (v. 44). The only difference is that the pearl merchant was clearly looking for his treasure, whereas the man in v. 44 may have discovered it by surprise.

13:47–50 The Parable of the Net. Like the parable of the wheat and weeds, but without the period of growth, this little narrative envisions a large seine net being dragged across portions of a lake, scooping up whatever comes into its path. Fish that were too small or inedible would be cast aside; those that could be sold or eaten would be collected. So too all people will be judged “at the end of the age” (v. 49), divided into “wicked” and “righteous” (v. 49), and assigned to their eternal destinies. See also notes on 5:22; 8:12.

13:52 The Parable of the Owner of a House. The disciples claim to have understood all these things (v. 51) despite their initial questions. There is still continuity between the “old” and “new” eras, even as there are fresh items that require explanation, just like the “owner of a house” who “brings out” valuable items of both ancient and recent vintage from “his storeroom.”

13:53—16:20 Progressive Polarization. Reactions to the parables in ch. 13 highlight the growing polarization of responses to Jesus’ ministry. The next narrative segment of Matthew’s Gospel does so as well. Jesus and John are rejected (13:53—14:12); Jesus reveals himself to Israel—the crowds and his disciples (14:13–36)—and to the Gentiles (15:1—16:12); and the disciples recognize Jesus’ identity in Gentile territory (16:13–20).

13:53—14:12 Both Jesus and John are rejected. Jesus’ hometown acquaintances find it hard to believe he is so special (13:53–58), while Herod Antipas imprisons and executes John (14:1–12).

13:53–58 This appears to be a briefer version of the episode that Luke frontloads in his Gospel (Luke 4:16–30) as a headline over Jesus’ Galilean ministry.

13:54 his hometown. Nazareth. See 2:23 and note on 2:19–23; see also 4:13 and note on 4:13.

13:55–56 his brothers . . . his sisters. See note on 12:46.

13:55 carpenter’s son. Greek tektōn (here translated “carpenter”) could be a stonemason besides just a woodworker.

13:57 A prophet . . . without honor. Family members, childhood friends, and others who have known a person for a long time are often the last to acknowledge special powers or abilities that suddenly emerge to make a person appear like a prophet to others.

13:58 because of their lack of faith. But see note on 9:29. There is no consistent relationship between faith and miracles throughout the Gospels more generally. God is sovereign and works miracles whenever he chooses.

14:1–12 Matthew explains the reason for and result of John’s imprisonment (11:2).

14:1 Herod the tetrarch. Herod Antipas, one of the three sons of Herod the Great among whom his kingdom was divided (see chart/map). Antipas received the provinces of Galilee and Perea. See note on 2:22.

14:2 risen from the dead. Matthew begins with Antipas’s reaction to Jesus sometime after John the Baptist died, and then Matthew moves back in time to explain how John had come to be executed. Jews did not normally believe in reincarnation, but some ancient pagans did, from whom Antipas must have gotten the notion. Why that would have given Jesus the ability to work miracles that John never performed is unclear, but superstitious beliefs are often illogical. At any rate, Herod recognized similarities between the two men.

14:3 This Philip appears to be a different Philip than the one who received part of Herod the Great’s kingdom (Luke 3:1). Herodias divorced this Philip to marry his brother Antipas, and John dared to rebuke Herod publicly for it.

14:6–7 the daughter of Herodias. Called a “girl” (Greek korasion) in Mark 6:22, a term often used for a young teenager. Given the reputation of the Herodian family for throwing debauched parties, the girl’s dance may have been sexually suggestive, and Antipas may have uttered his oath when he was drunk.

14:8 Mark 6:19 explains that Herodias was the one most upset over John’s rebuke of her divorce and remarriage. An underage daughter would naturally turn to her when Antipas made his lavish promise, so Herodias requests John’s beheading and the public proof of it.

14:9 Antipas’s moral weakness and cowardice are reflected in his refusal to go back on the rash vow he had made in front of his guests, probably some of the elite of his society.

14:13–36 In contrast to those who refuse to recognize who Jesus and John truly are in 13:53—14:12, here Jesus shows himself to be the bread of life for Israel (vv. 13–21; cf. John 6:25–59) and reveals his divine nature to the Twelve (vv. 22–36).

14:13–21 The feeding of the 5,000 is the only miracle recorded in all four Gospels, which signals its importance. Jesus appears as a new and greater Moses, who fed the crowds with supernatural bread in the wilderness (cf. Exod 16), and as a new and greater Elisha, who fed a hundred people with 20 hand-size loaves of bread and still had leftovers (2 Kgs 4:42–44).

14:13 withdrew. From the potential hostility that had led to John’s martyrdom. privately to a solitary place. Perhaps also for prayer and respite. In light of v. 22, it appears Jesus is on the northeast side of the Sea of Galilee. But the crowds quickly catch up with him.

14:16 You give them something to eat. Perhaps Jesus is merely setting up the disciples for the next stage of the conversation.

14:17 loaves of bread. Hand-size loaves. The bread and fish were probably intended for one boy’s (or possibly one family’s) dinner (cf. John 6:9), not for the multitudes.

14:19 None of the Gospels describes how the miracle occurred. Jesus “gave thanks” to God and “broke the loaves” in preparation for distributing them to those present, just as a Jewish father typically would do at the start of any main meal. Many have seen a foreshadowing of the Last Supper here (cf. 26:26), but this is less certain.

14:20 They all ate and were satisfied. The heart of the miracle. Indeed, the multiplication of the loaves was so bountiful and overflowing that there were “twelve basketfuls of broken pieces . . . left over.”

14:21 women and children. Would have been less likely to follow Jesus a long distance from their villages, but with 5,000 “men” present and large families the norm, the total number could easily have ranged from 10,000 to 20,000 people.

14:22–33 The miracle of Jesus walking on the water highlights Jesus’ identity. Only God “treads on the waves of the sea” (Job 9:8; cf. Ps 77:19).

14:23 to pray. Even if his earlier withdrawal from the crowds (v. 13) had not been to pray, Jesus needs to do so now. He sends even the disciples on ahead of him back across the lake.

14:25 Shortly before dawn. Lit. “in the fourth watch of the night,” i.e., sometime between 3:00 and 6:00 a.m.

14:26 ghost. Many Jews believed that after a person died, the person’s ghost inhabited areas nearby. This was apparently the only way the disciples could explain Jesus appearing on top of the water.

14:27 It is I. Could also be translated “I am,” the divine name of Exod 3:14 revealed by God to Moses in the burning bush. This is a theophany, a revelation of God’s divinity in Christ.

14:28–29 Unique to Matthew’s account of this miracle is Peter’s attempt to walk on the water as well. His willingness to step out of the boat is amazing; the faith represented should not be minimized.

14:30–31 The fury of the storm quickly undermines Peter’s faith, so he begins to sink. Had he fully realized that Jesus was helping him do the far harder task of walking on the lake, he would not have been afraid of the wind. Thus, after rescuing him, Jesus chastises him for his “little faith” (v. 31).

14:33 worshiped him. The miracle was so spectacular that otherwise monotheistic Jews actually worshiped Jesus. Son of God. Whereas in a Jewish context this could sometimes be a synonym for Messiah and not carry hints of divinity, this context doubtless implies a more awe-inspired declaration. Still, Peter reaches a new stage of understanding in 16:16–17 (see note there), and even then he is not prepared for the Messiah to suffer (16:22–23). So we must not overestimate how much the disciples grasp the meaning of the miracle here in vv. 22–33. In this light, the strikingly different aftermath of Mark 6:52 that “their hearts were hardened” becomes complementary rather than contradictory.

14:34–36 Blown well off course, the disciples land at Gennesaret, on the west-central shores of Galilee. Jesus responds to the townspeople’s faith with more healings.

14:36 edge. Could mean “fringe,” and is probably a reference to the prayer tassels at the bottom of a rabbi’s robe. Cf. 9:20–21.

15:1—16:12 While still in Galilee, Jesus makes his sharpest break from conventional Judaism thus far (15:1–20). Not surprisingly, Matthew next narrates Jesus leaving Jewish territory for an extended period of time to minister in Gentile provinces. Israel has increasingly rejected him, and Gentiles begin to accept him (15:21–39). When he returns to Galilee (16:1–4), tensions resume, so he leaves again (16:5–12).

15:1–20 Questions about the oral law that offered rulings about how to apply the law of Moses to numerous modern settings (“the tradition of the elders,” v. 2) lead Jesus to berate the Pharisees and scribes for breaking the written law of Moses through their interpretive traditions (vv. 3–9) and then prompt Jesus to make more sweeping claims about external rituals versus inward purity (vv. 10–20).

15:2 wash their hands. Ritual hand washing was not a requirement for Jews before every meal, but the Pharisees were trying to extend the level of purity demanded of priests (cf. Exod 30:17–21) to the entire people of Israel.

15:4 Honor your father and mother. The fifth of the Ten Commandments (Exod 20:12). Severe infringements of it could lead even to the death penalty in OT times (Exod 21:17).

15:5–6 These were laws of “Corban” (“devoted to God”; cf. Mark 7:11), somewhat like an irrevocable trust, in which monetary gifts donated to the temple treasury could still be used by their owners before they died but in very limited ways and not to help others.

15:7–9 Matthew again sees Scripture fulfilled typologically as the circumstances of Isaiah’s day recur in striking fashion (Isa 29:13). Religion has degenerated into “merely human rules” (Matt 15:9) characterized by lip service, and the people’s hearts are far from God. No matter how good their worship appears externally, God declares it futile.

15:10–12 Matthew does not include as explicitly revolutionary a statement as Mark 7:19 (“Jesus declared all foods clean”), but the logical implications of “what goes into someone’s mouth does not defile them” amounts to the same thing. Little wonder these Pharisees are offended or scandalized

15:13–14 These particular Jewish leaders are the plants the Father “has not planted” (v. 13) and “blind guides” (v. 14). Their end is therefore destruction: they will be uprooted (v. 13) and “fall into a pit” (v. 14).

15:15–20 In light of Jesus’ reply, the “parable” (v. 15)—here more of an analogy—must refer to v. 11. Although Jesus berates the disciples as “still so dull” (v. 16), they probably did not imagine that Jesus was overturning even the OT dietary laws (Lev 11; Deut 14:4–21; cf. Peter’s hesitancy in Acts 10:13–16). So he expands on his “parable” to stress that food simply passes through the digestive system (v. 17), whereas “evil thoughts” (v. 19) can produce truly harmful actions, violating even fundamental moral commandments (v. 19). These evil thoughts—not ritual impurities—are what “defile a person” (v. 20).

15:21–28 A woman from Syrian Phoenicia (coastal Lebanon; cf. Mark 7:26) demonstrates great faith that Jesus can heal her daughter.

15:21 Tyre and Sidon. See note on 11:20–24.

15:22 Canaanite. This archaic term is used deliberately by Matthew to highlight her Gentile, pagan background and her descent from ancient Israel’s enemies. Lord, Son of David. A double title found elsewhere in this combination only in 20:30–31, where it is also used in the context of a request for healing.

15:23 The disciples reflect the typically ethnocentric and chauvinist attitudes of many of their Jewish contemporaries.

15:24 At first Jesus seems to agree with the disciples, echoing his command to the Twelve in 10:5–6. His mission “only to the lost sheep of Israel” was a temporary restriction, however, as even this episode demonstrates. The Good News comes first to Israel as God’s uniquely elect nation, but it will soon extend to all peoples throughout the earth (28:18–20).

15:25–26 The woman is undaunted and keeps pleading for help. Reflecting the Jewish perspective that Israelites alone, not Gentiles (“dogs”), are God’s children, Jesus appears to continue to reject her plea. But he likely recognizes her tenacious faith and wants to draw it out so that he can publicly praise her (v. 28) and show his disciples that their prejudices are inappropriate.

15:26 dogs. Gentiles. Among Jews, dogs were not household pets but wild scavengers.

15:27 Gentiles, unlike Jews, sometimes did have dogs as household pets, so the woman thinks of their eating “crumbs that fall from their master’s table.” Instead of disputing the conventional Jewish worldview, she argues her case from within it.

15:28 The woman’s faith wins her the healing of her demon-possessed daughter (v. 22), even from a distance. Both of these features recall the story of the centurion in 8:5–13.

15:29–39 The miracle of the feeding of the 4,000 strikingly resembles the feeding of the 5,000 (see note on 14:13–21). But here the crowds appear to be Gentile, not those who have followed Jesus around the lake from Galilee as before. The teaching period is longer and the need for food more acute (v. 32). The close duplication of the earlier miracle may intentionally demonstrate that Jesus is the bread of life for Gentiles as well as Jews (see note on 14:13–36).

15:31 they praised the God of Israel. Makes more sense if it describes a Gentile, rather than a Jewish, response. Jews would praise just “God,” but Gentiles would have to specify that it was not their god(s) but the Jewish one.

15:33 The disciples’ question seems extremely obtuse after the previous feeding miracle. But because the Greek for “we” may be emphatic, perhaps they think Jesus is now asking them to provide the food. Perhaps the question also illustrates the hardness of heart (see note on 14:33) that blinds even Jesus’ closer followers before the resurrection and the gift of the Spirit at Pentecost.

15:34–38 The “seven loaves” (v. 36) and the “four thousand men, besides women and children” (v. 38) may be merely the numbers counted. But Matthew may see symbolic, as well as literal, meaning in the “seven basketfuls” of leftovers in v. 37 as opposed to the “twelve basketfuls” in 14:20, because seven was the universal number (as in seven days of creation), appropriate for all nations, while twelve was the distinctively Jewish number (as in twelve tribes of Israel). That the word for “basket” in the Greek also changes from a typical Jewish lunch pack (kophinos in 14:20) to a larger Gentile hamper (spyris here in v. 37) could support this suggestion.

15:39 Magadan. Probably a variant of Magdala, on the west-central shore of the Sea of Galilee, confirming that Jesus had been on the Gentile, eastern side before they crossed over.

16:1–12 There is danger in Israel as Jewish leaders test Jesus further by requesting a sign (vv. 1–4), and Jesus warns his disciples about them and their influence as he returns to Gentile territory (vv. 5–12).

16:1–4 The demand for a sign closely resembles the episode in 12:38–42. This time some of the otherwise rival groups, the Pharisees and Sadducees (see note on 3:7), “tested him” (v. 1). Perhaps the request for “a sign from heaven” (v. 1) made Jesus think of the “appearance of the sky” (v. 3). Verses 2–3 reflect common weather patterns: clouds in the west at dawn portend rain for later in the day; clouds (only) in the east at dusk mean bad weather has passed.

16:4 the sign of Jonah. See note on 12:38–45.

16:6 yeast of the Pharisees and Sadducees. The “teaching of the Pharisees and Sadducees” (v. 12). It could have pervasive influence, like yeast in bread (see note on 13:31–33). Misguided teaching is damaging.

16:7–8 The disciples’ obtuseness continues as they try to interpret an obvious metaphor literally. Jesus’ rebuke is well deserved.

16:9–12 If they thought about the feedings of the 5,000 and 4,000, the disciples would know that Jesus could provide the necessary food. They would also recall the symbolism in those events, especially with Jesus as the bread of life, and they would be looking for the metaphoric meaning in Christ’s warning about the “yeast of the Pharisees and Sadducees” (v. 6; see note there).

16:13–20 The narrative segment that began with the people of Nazareth failing to acknowledge Jesus’ true identity (13:53–58) now ends with Peter correctly recognizing that Jesus is the Messiah.

16:13 Caesarea Philippi. North of Israel. The city had formerly been named Paneas, after Pan, the Greek god of the forest. Renamed for Augustus Caesar and Herod Philip early in the first century, the area was an appropriate one in which to ask people about Jesus’ identity. The correct answer would show Jesus as rival and superior to those other gods and rulers.

16:14 John the Baptist . . . Elijah . . . Jeremiah . . . one of the prophets. All of the suggested options represent prophetic forerunners to the Messiah, but not the Messiah himself.

16:16–17 Simon gives the correct answer. Jesus is “the Messiah, the Son of the living God” (v. 16). He is not just the prophesied Jewish liberator but one in a uniquely intimate relationship with the only true God of the universe. Simon’s understanding has improved even from 14:33 (see note there), hence Jesus’ declaration that this insight was divinely disclosed and not from human beings (“flesh and blood,” v. 17).

16:18 Peter . . . rock. Greek petros and petra, respectively, a play on words. Some have thought the difference in endings of the two words distinguishes Peter from the rock, with the rock being Christ or Peter’s confession about Jesus. But the word for “rock” in Greek is the feminine noun petra, whereas “Peter,” a man’s name, is the masculine petros. The play on words requires the change in gender, even if Peter is the rock. And the wordplay makes best sense this way, because in v. 23 it is Peter himself who suddenly becomes a quite different kind of rock—a “stumbling block.” build. Most likely refers to those activities Peter undertakes in the rest of the NT—especially leading the church in Jerusalem (Acts 2; 8; 10) and writing authoritative letters to congregations he helped to evangelize (1-2 Peter). Eph 2:20 speaks of the foundation of the church as all of the NT prophets and apostles, suggesting that Peter is merely the chief or representative apostle, with nothing here or elsewhere in the Bible suggesting he is infallible or beginning a process of “apostolic succession” of church leadership. my church. The assembly (Greek ekklēsia) of God’s people, akin to the assembly of the children of Israel throughout the OT. That Jesus can speak of it as his church sets him apart from the church’s members as its Lord.

16:19 the keys of the kingdom. Seems to allude to Isa 22:22 and to refer to the process of ratifying God’s will on earth by recognizing new Christians and disciplining those who rebel against Jesus. will be bound . . . will be loosed. Heaven is in accord with church authority properly exercised. Matt 18:18 gives this same privilege to all the apostles, not just to Peter.

16:20 The “Messianic secret” has appeared before (see 8:4 and note). In light of Peter’s imminent failure to accept the passion prediction (vv. 21–22), it makes good sense for Jesus to caution his audience not to talk too much about him.

16:21—28:20 The Road to the Cross and the Resurrection. Jesus now begins to travel under the shadow of the cross but with resurrection hope on the other side.

16:21—17:27 Preparation for the Passion. Jesus teaches about his need to die at the hands of the Jewish authorities in Jerusalem (16:21–28; 17:22–23; 20:17–20). Yet to sustain his disciples, his transfiguration (17:1–13) and further miracle-working ministry (17:14–21, 24–27) give them glimpses of his glory to sustain them through the dark days.

16:21–28 When Jesus predicts his coming death, Peter rebukes him (v. 22). But Jesus explains not only that he must suffer but that anyone who would follow him must suffer too. Nevertheless, resurrection follows crucifixion. See notes on 17:22–23; 20:17–19.

16:21 From that time on Jesus began to. Again this signals a new major section in Matthew (cf. 4:17; see note there). he must . . . suffer . . . be killed . . . be raised to life. This assertion by Jesus was contrary to virtually all Jewish expectation, yet it was in accordance with the OT (see especially Isa 52:13—53:12). the elders, the chief priests and the teachers of the law. The three main groups of temple authorities in Jerusalem who oppose Jesus (see also 17:22–23; 20:17–19).

16:22 never happen. Peter still has a triumphant, conquering Messiah in mind.

16:23 Get behind me, Satan. Jesus is not claiming that Peter is demon-possessed but that his rejection of the way of the cross reflects the attitude of Satan. Get behind me. Means “Get away from me.” Peter, the “rock” (v. 18), has quickly become a “stumbling block.”

16:24–25 See notes on 10:38, 39.

16:26 What good will it be . . . ? All the material possessions and privilege in this world cannot compensate for spending an eternity in hell. Nor can any human offer anything to God to redeem themselves. Eternal life must be received as God’s free gift. But this context reminds people that it may cost them their lives.

16:27 come . . . and then. Jesus himself will return after his death, resurrection, and ascension. Unlike his coming as a baby in humiliation, this time he will appear “in his Father’s glory” to judge all humanity.

16:28 This puzzling statement probably refers to the very next passage (the transfiguration, 17:1–13), in which Jesus temporarily discloses himself as the exalted “Son of Man coming in his kingdom.” Other suggestions have included the resurrection, the coming of the Spirit at Pentecost, the advancement of God’s kingdom through the growth of the church, and the coming of God in judgment in the destruction of Jerusalem by the Romans in AD 70.

17:1–13 To sustain the disciples during the horrible events of his coming passion, Jesus discloses himself in all his glory to his inner circle: Peter, James, and John.

17:1 six days. May allude to the period of time Moses waited on Mount Sinai before receiving the Ten Commandments (Exod 24:16). high mountain. Mount Tabor, according to tradition. Others suggest Mount Hermon or Mount Meron. No one really knows for sure.

17:2–3 transfigured. Jesus’ appearance changes. His dazzling appearance displays his deity. Moses and Elijah. May represent the key figures from the Law and the Prophets; as Messianic forerunners, they testify to Jesus’ true identity.

17:4 shelters. Greek skēnē, the same term used to translate the Hebrew for the tents, or tabernacles, in which the Israelites lived during their wilderness wanderings. This term is also used for the tabernacle and the tent of meeting that became the means for God’s continuing presence with Israel after Sinai (Exod 25–40). Peter proposes prolonging this amazing experience by erecting these.

17:5 voice from the cloud. It echoes the words from Ps 2:7 and Isa 42:1 as at Jesus’ baptism (see Matt 3:17 and note on 3:16–17).

17:6–8 The entire scene would leave most anyone terrified. Jesus, though, does not want to scare his followers but wants to encourage them so that they can face the challenges ahead. At the same time, this experience is not to be prolonged, so Moses and Elijah disappear as suddenly as they appeared.

17:9 Don’t tell anyone. Here is the final injunction to keep quiet about Jesus’ Messiahship. Jesus also clarifies that the restriction is lifted after the resurrection. Then it will be much clearer what type of ministry Christ came to fulfill.

17:10–13 Having seen Elijah reminds the disciples of Mal 4:5–6. If Jesus is the Messiah, what about the prophecies that Elijah will be his forerunner? John the Baptist has already played that role in his ministry and martyrdom (see 3:4 and note; 14:3–12), foreshadowing Jesus’ own mission.

17:14–21 The inability of the nine remaining disciples to deal with a demon-possessed boy—one of the maladies they were commissioned to handle (10:8)—contrasts sharply with the mountaintop experience of the three who accompanied Jesus. But Jesus salvages the situation.

17:15 has seizures. Perhaps caused by epilepsy.

17:17 Interestingly, Jesus rebukes the crowd for their “unbelieving and perverse” nature, not the disciples for their failure. Perhaps the general spiritual malaise of this “generation” was also a cause of the number of demonized people afflicted at this time.

17:18 Not all seizures were the result of demon possession, but these were.

17:20 With only a very little faith, the disciples could have exorcised this demon. No spiritually elite status is necessary. mustard seed. See note on 13:31–33. To “move a mountain” was proverbial for a great accomplishment (cf. 1 Cor 13:2).

17:22–23 Jesus predicts his death a second time. The disciples have moved from denial to grief. See notes on 16:21–28; 20:17–19.

17:24–27 The temple tax will no longer be incumbent on Jesus’ followers because he is inaugurating a new age in which the law is fulfilled (5:17) and something greater than the temple is here (12:6).

17:24 two-drachma temple tax. A half-shekel temple tax was levied on all Israelites 20 years of age or older (Exod 30:13–16; see photo). A drachma, like a denarius, was one day’s minimum wage.

17:25–26 Just as kings do not tax their own children, but only their subjects, Jesus’ followers should not have to pay a religious tax to their heavenly King and Father.

17:27 Jesus gives Peter a creative way to obey the law and not cause unnecessary “offense” without financially inconveniencing the Twelve. fish. Greek ichthys. This particular fish found in the Sea of Galilee frequently scoops up objects fallen on the lake bed. People have caught fish with coins in their mouths in this lake even in modern times. four-drachma coin. See note on v. 24. It could pay the tax for both Jesus and Peter.

18:1–35 Sermon on Humility and Forgiveness. The fourth major block of Jesus’ teaching (after chs. 5–7; 10:5–42; 13:1–52). Verses 1–14 show the lengths to which God humbles himself to save the lost, while vv. 15–35 define the extent to which we should humble ourselves to forgive others.

18:1–14 Those who would “enter the kingdom” (v. 3) must exercise childlike humility (vv. 1–5) and avoid causing other little ones to stumble (vv. 6–9). After all, God himself is a good shepherd who will seek out even one lost sheep (vv. 10–14).

18:1–5 Positively, to be the greatest in the kingdom of heaven, the disciples must mirror the humble position of children.

18:1 Kingdoms typically have hierarchies, so the disciples wonder who will be closest to the top. Cf. note on 20:20–28.

18:3–4 Jesus’ reign, however, is an upside-down kingdom. Even to enter, people must “become like little children” (v. 3). This does not imply being childish, but being childlike in recognizing one’s vulnerability and dependence—in this case on God.

18:4 takes the lowly position of. Equivalent to “humbles himself as.”

18:5 See 10:42.

18:6–9 Negatively, disciples must refrain from causing those who believe in Jesus to stumble, i.e., they must not spiritually harm other fledgling followers of Jesus.

18:6 stumble. Here in the sense of committing the worst sin of all: complete apostasy. a large millstone. A heavy wheel-shaped stone tied to a pole that was turned by a donkey as it walked around a bird-bath shaped structure into which grain was poured, causing the stone to crush the grain. sea. To be thrown into the open sea with a large millstone around one’s neck would certainly cause drowning.

18:8–9 See note on 5:29–30.

18:10–14 The Parable of the Lost Sheep. Jesus tells a parable similar to the parable of the lost sheep in Luke 15:3–7. In this context, however, the sheep “wanders away” (v. 12), perhaps representing the wayward disciple. In both accounts, God is eager to restore those not in right relationships with him.

18:10 their angels in heaven. Could suggest the concept of guardian angels, but nothing requires that there be a one-to-one correlation between angels and humans.

18:12 Shepherds tended to band together, so other shepherds would watch the 99 left behind.

18:13 Restoration is always a cause for celebration

18:14 is not willing that any of these little ones should perish. Cf. 2 Pet 3:9. But it is also true that God does not override human freedom, so unfortunately many are lost (7:13). Theologians often distinguish between God’s sovereign (decretive, secret/hidden) will, i.e., what he decrees, and his moral (preceptive, revealed) will, i.e., what he commands. The Bible preserves a running tension between God’s sweeping sovereignty and his personal yearning that his image-bearers repent, believe, and be saved. God is never less than unrelentingly sovereign and unrelentingly personal in his dealings with people. The latter is highlighted here.

18:15–35 Interpersonal sin should be followed by forgiveness and reconciliation whenever possible. Verses 15–20 outline the process and also what to do if someone refuses to repent. Verses 23–35 depict God’s lavish forgiveness, limited only by human unwillingness to forgive. Tucked between these two sections, Jesus’ commands about unlimited forgiveness (vv. 21–22) must refer to situations when there is genuine repentance (cf. Luke 17:3–4).

18:15–20 As throughout the NT, the goal of all Christian discipline is restoration and rehabilitation, not retribution.

18:15 The best manuscripts omit “against you” after “if your brother or sister sins”; however, this inclusion clarifies the text’s meaning (cf. v. 21; see the second NIV text note on v. 15).

18:16 This procedure comes from Deut 19:15. Taking “one or two” people with you adds up to “two or three.” witnesses. Not eyewitnesses of the sin, but those who can testify as to how the attempt at reconciliation goes.

18:17 pagan . . . tax collector. Jesus regularly treats them with remarkable compassion. But he does not treat them as disciples until they repent. The removal of fellowship depicted here does not mean having no further contact with a person; rather it means not allowing them to retain positions reserved for Christians until they repent.

18:18–19 See note on 16:19. Here the application seems restricted to church discipline (cf. John 20:23). Note that the promise given to Peter in 16:19 is here given to the Twelve.

18:20 where two or three gather. While Christ is present in even the smallest gathering of his people, his point in this context is that heaven is in accord (v. 19) with believers who follow his instructions regarding church discipline. two or three. Corresponds to the two or three witnesses of v. 16.

18:21–35 The Parable of the Unmerciful Servant. In light of the teaching on church discipline immediately preceding in vv. 15–20, Peter asks Jesus about the extent of forgiveness (vv. 21–22). In the follow-up parable (vv. 23–35), Jesus’ central point is that forgiven people forgive. Those who refuse to forgive comparatively paltry offenses show that they have never truly appropriated God’s far more lavish forgiveness.

18:22 seventy-seven times. Seems to be a more likely translation than “seventy times seven.” Either way, the point is not to withhold forgiveness on the 78th (or 491st) offense. The numbers 77 and 490 are multiples of 7, the Jewish number of completeness. But Luke 17:3–4 shows that this kind of forgiveness requires repentance, which in turn refers to a change of behavior and not just attitude. Of course, even when there is no repentance, believers must not harbor grudges, plot retaliation, or remain embittered. But without another party’s repentance, there can be no full reconciliation.

18:24 ten thousand. Greek myrios (“myriad”), the largest numeral. A talent was worth about 20 years of a day laborer’s wages. The figures are therefore astronomical, as is the king’s forgiveness. bags of gold. Greek talanton (“talent”), in the ancient sense of a form of money. A talent was the largest unit of currency in the Greco-Roman world.

18:28 a hundred. About four months’ earnings, no pittance, except in comparison with 10,000 bags of gold in v. 24. The contrast between the behavior of the king (the “master,” v. 32) and that of his “servant” (v. 32) could scarcely be more striking. silver coins. Lit. “denarii.” A denarius was a day laborer’s minimum daily wage.

18:32–34 Now the king discloses his justice, not merely his mercy. A servant so incapable of forgiving another’s slight debt after the amazing forgiveness he himself has received merits the very imprisonment he has meted out to his fellow servant.

18:34 until he should pay back all he owed. Amounts to “never” because ancient jails did not allow inmates to earn money and because this debt was virtually unrepayable even had the man been free.

18:35 See note on 6:12.

19:1—22:46 Journeying to the Temple. Jesus leaves Galilee to head for Jerusalem but more specifically for the temple at Passover time. Matthew again sandwiches a narrative between two discourses (18:1–35; 23:1–39) as Jesus teaches both his disciples and other people along the way.

19:1—20:34 Seven discrete passages comprise this section on Jesus’ final journey, only one of which involves a miracle. Preparing his disciples for his departure by means of teaching them and the others he encounters along the way must take priority.

19:1–12 God intends for married couples to remain together as long as they live. If adultery breaks the one-flesh uniqueness designed for marriage, divorce and remarriage are possible though never ideal. For those who cannot accept these regulations, a celibate, single life is the appropriate alternative.

19:3 Pharisees. Were already debating the interpretation of Deut 24:1. See note on 5:31. test. Could also be translated “trap” or “tempt.” This and further “testings” associate the religious leaders with Satan.

19:4–5 Jesus quotes Gen 1:27 and 2:24, God’s purposes for marriage from the very dawn of creation.

19:5 leave his father and mother and be united to his wife. Transfer their most important human allegiance from parents to spouse. become one flesh. Consummate that commitment with sexual intercourse and close, loving fellowship.

19:6 what God has joined together. Applies to the newly formed marital union. Nothing limits this to Christian marriages or any other subset of marriages, as if there were certain married couples that God has not joined. let no one separate. Refers to husband, wife, and any other third party.

19:7–8 divorce. Divorce was permitted under various circumstances in OT times, but Jesus says this was a concession to the Israelites, whose “hearts were hard” (v. 8). “But it was not this way from the beginning” (v. 8), before the giving of the law, and so it is not to be this way among Jesus’ followers. Hardheartedness, therefore, cannot be a legitimate reason for divorce in the age of the new covenant. Jesus is reaffirming God’s original intention that marriage be permanent and lifelong.

19:9 See notes on 5:31, 32. The person “commits adultery” because divorce in antiquity was typically for the purpose of remarriage. But even the rupture of the first marriage by itself may be a metaphor for adultery, just as faithless Israel was likened to a prostitute throughout the OT (see especially Hosea). except for sexual immorality. The followers of both Hillel and Shammai, two Pharisaic contemporaries of Jesus, agreed that sexual infidelity required divorce, as did all known Greco-Roman views of the day. Jesus, however, merely permits rather than requires divorce. Some have argued that “divorces” here means merely separation; others, that divorce but not remarriage is what is permitted. Others translate “sexual immorality” as “premarital intercourse,” or “incest.” But all of these alternatives appeal to much less common meanings of the words in question and do not fit the context as naturally.

19:10 Jesus’ position is more stringent than either of the two main Pharisaic approaches (see notes on 5:31, 32). Little wonder the disciples think it might be “better not to marry.”

19:11 Not everyone can accept this. Jesus acknowledges that some have indeed been given the gift of celibacy, but he recognizes that many cannot accept this lot in life.

19:12 eunuchs. There are literal eunuchs, either born deformed or castrated at some point in their lives, and metaphoric eunuchs, those who voluntarily adopt the (celibate) single life “for the sake of the kingdom” (cf. 1 Cor 7:32–35). Those who can “accept” this last option should do so.

19:13 children. They were second-class citizens in antiquity. A great rabbi shouldn’t be bothered by them, Jesus’ disciples naturally think. Jesus disagrees.

19:14 for the kingdom . . . belongs to such as these. The point is not that children are automatically saved but that those who acknowledge their dependence on God, like many children do, can then come to Jesus in the right spirit. Cf. 18:1–5.

19:15 placed his hands on them. Conveyed a blessing from God.

19:16–36 This is the only account in the entire Bible in which someone is asked to sell all their possessions, so it is not a guide for everyone in every circumstance. See, e.g., Luke 19:1–10, 11–27 for different approaches to money. But the person who is too quickly relieved by this observation might be precisely the kind of person God is calling to imitate this young man.

19:16 The questioner is concerned about a key Jewish issue: the relationship between good works and eternal life.

19:17 Matthew probably phrases this verse to avoid the potential misunderstanding (see Mark 10:18) that imagines Jesus to be denying his goodness.

19:18–20 As in the Sermon on the Mount (especially 5:21–48), the Ten Commandments prove central to God’s will. But the young man claims to have kept them all, yet still senses a lack. It could appear that Jesus is suggesting obedience to the law can merit eternal life, but more likely he is setting the man up to realize what he is still missing.

19:21–22 Jesus recognizes the man’s great wealth is what is really standing in the way of true discipleship, so he calls him to sell his goods and give to the poor. These commands must not be separated from their positive counterpart: “Then come, follow me” (v. 21). Altruism without faith in Jesus does not lead to “treasure in heaven” (v. 21). That the man “went away sad” (v. 22) demonstrates the accuracy of Jesus’ diagnosis and the unwillingness of the man to accept the prescribed treatment for his failings.

19:24 eye of a needle. Some have suggested that there was a narrow “eye of a needle” gate in Jerusalem that camels could go through only with great difficulty. But this notion did not develop until a millennium after the time of Christ. Jesus’ words form a metaphor, pure and simple. It is harder for the “rich to enter the kingdom” (v. 23) than for the largest common animal in the ancient Middle East to go through the smallest common aperture. In other words, it is humanly “impossible, but with God all things are possible” (v. 26).

19:27 Unlike the rich young man, the disciples have left their jobs and resources behind to follow Jesus. Peter understandably asks what is in it for them.

19:28 Jesus promises that when he returns (“at the renewal of all things”), the 12 apostles will “sit on twelve thrones, judging the twelve tribes of Israel.” How believers help Christ in final judgment is never described, but 1 Cor 6:3 suggests that even the rather immature Corinthian Christians would be involved in judging angels. The context of the apostles’ sacrifice versus the rich man’s refusal to sacrifice, however, suggests that the judgment here is the condemnation of that portion of Israel that does not believe in Jesus. That the 12 apostles oversee the fate of the 12 tribes suggests that the (still Jewish) leadership of the Jesus movement is replacing the current, corrupt leadership in Israel.

19:29 Even in this life, those who have left family and possessions for Christ’s sake “receive a hundred times as much” when the members of the family of God share with each other.

19:30 many who are first will be last. Like the rich young man, those who are first in this life will be last in the next. many who are last will be first. Like the disciples, those who are last in this life will be first in the coming fullness of the kingdom.

20:1–16 The Parable of the Workers in the Vineyard. Jesus’ story further illustrates the great reversal of 19:30. Verses 13–16 enunciate the three lessons of the parable: God is never unfair, he is very generous, and all disciples are fundamentally equal in his sight.

20:1 workers. Many agricultural workers were day laborers, hoping each day that someone would hire them to work on a nearby farm.

20:2 denarius. The minimum day’s wage.

20:3–7 If there was a bumper crop and bad weather required a fast harvest, a farmer might need quite a bit of extra help on a given day, though it would be unusual for him to return to a central marketplace this frequently. No specific amount is promised to these partial-day workers other than “whatever is right” (v. 4).

20:8–12 The reversal of order in which the workers are paid enables those who worked longer to see how much those who worked less were paid. The full-day workers expected to receive more than the denarius they were originally promised, so they “grumble[d] against the landowner” (v. 11) when they did not get it.

20:13–15 The employer reminded them that he in no way cheated them out of what he had promised. He was just choosing to be generous to others. Had the full-day workers not known what the partial-day workers received, they would never have felt any injustice.

20:15 are you envious because I am generous? Captures the force of the Greek idiom that literally reads, “Is your eye evil because I am good?” Evil eyes were often believed to be able to place curses on others.

20:16 last will be first . . . first will be last. The parable ends with the same two-part saying as in 19:30 (see note there), only the order of the parts has been reversed to correspond to the order of payment in the story. In reality, because all the workers are paid the same, they all wind up equal.

20:17–19 Jesus predicts his death a third time (see notes on 16:21–28; 17:22–23). Here Jesus supplies the fullest details about his coming suffering.

20:20–28 Although Matthew attributes the request for privileged positions in Christ’s kingdom to “the mother of Zebedee’s sons” (v. 20), Mark 10:35 attributes the request to Zebedee’s sons, James and John, who were no doubt the true impetus behind their mother’s request. Immediately after Jesus’ third passion prediction (see Matt 20:17–19), the request reflects the height of arrogance and misunderstanding. They will have a privileged position, but it will be one of suffering, in keeping with Jesus’ own mission.

20:21 sit at your right and . . . at your left. Means to hold the first and second most powerful and honorable roles in God’s reign after Jesus himself.

20:22 drink the cup. In the OT it often means to experience God’s wrath (e.g., Job 21:20; Isa 51:17; Jer 25:15). Jesus’ disciples will experience the wrath of other humans because of their allegiance to him. James will be martyred (Acts 12:2), and John will be exiled (Rev 1:9).

20:23 drink from my cup. See note on v. 22.

20:24 indignant. The response of the other ten disciples, not because they are more virtuous, but because they would just as much like to hold such supposed places of honor.

20:25–27 Jesus’ reign, however, is an upside-down kingdom. Self-serving rule characterizes pagan kingdoms, but God’s people should exemplify “servant”—even “slave”—leadership. To follow Christ means to die to self.

20:28 Jesus’ own mission was self-giving, not self-serving, as he came to die for the sins of humanity. ransom. The price paid to secure a slave’s freedom. At the Passover (Exod 11–13) a ransom was paid to rescue the firstborn Israelites. for many. Probably alludes to Isa 53:12. for. Greek anti is a comparatively rare preposition that means “in the place of” or “in exchange for.” This succinctly articulates the doctrine of the representative, substitutionary, atoning death of Jesus.

20:29–34 Matthew mentions two blind men, but Mark mentions only one blind man: Bartimaeus (Mark 10:46). But see note on Matt 8:28–34. This is the last miracle of healing Jesus performs during his earthly life. It closely resembles 9:27–31.

20:29 Jericho. Near the Jordan River, east of Jerusalem, just slightly removed from the site of the OT town with the same name. From there Jesus and his disciples would make their ascent to the holy city as the last leg of the journey begun in 19:1.

20:30, 31 Lord, Son of David. See note on 15:22.

20:33 we want our sight. The kind of “mercy” (v. 31) the blind men desire is now specified. Many might have asked just for money (cf. Acts 3:3). Matthew does not normally state explicitly that “Jesus had compassion” (v. 34) for a sick person’s malady; perhaps these men were in very dire need.

21:1—22:46 The so-called Triumphal Entry into Jerusalem (21:1–11) takes Jesus to the political, economic, and religious heart of first-century Judaism: the temple, where his protest (21:12–13), just like his subsequent curse on the fig tree (21:18–22), symbolizes the building’s coming destruction. The temple authorities naturally ask Jesus by what authority he can cause such a disruption in its precincts (21:23–27). Although he does not answer directly, the subsequent triad of parables presents God’s indictment on Israel’s current leaders (21:28–32), followed by their sentence (21:33–46) and execution (22:1–14). Jesus then avoids a series of questions designed to trap him (22:15–40), after which he poses a question that his audience cannot answer (22:41–46).

21:1–11 To show he is the Messiah, Jesus deliberately fulfills the direct, predictive prophecy of Zech 9:9 by commandeering a donkey to ride as he enters the holy city.

21:1 Bethphage. A small village close to Bethany on the slopes of the Mount of Olives east/southeast of Jerusalem by perhaps less than a mile.

21:2–3 Jesus’ instructions could reflect his special insight into people’s thoughts or be a prearranged signal with a friend to avoid premature attention to his behavior.

21:5 gentle and riding on a donkey, and on a colt, the foal of a donkey. Some have thought that Matthew misread the parallelism of the prophecy and therefore invented an absurd scene in which Jesus straddles two animals (v. 7). But verses 2 and 7 say there were two animals. A previously unridden “colt” (Mark 11:2) would not be ridden easily without its mother present, making Matthew think of the prophecy of Zech 9:9.

21:7 cloaks. Were draped on both animals, but Jesus probably sat only on the colt.

21:8–11 The entire scene recalls the welcoming of Israelite kings in earlier days, especially with the strewing of palm branches (John 12:13). The accolades come from Ps 118:25–26. Hosanna. Means “God, save [us].” But those hoping for a liberator from the Romans miss the significance of the humble beast of burden. Residents of Jerusalem unfamiliar with this Galilean “prophet” (v. 11) would naturally wonder about his identity.

21:12–17 The temple area occupied by the money changers was probably a fairly small corner of the court of the Gentiles. Jewish tradition suggests this enterprise had only recently been moved there from the Kidron Valley, which was just below and to the east of the temple. Temple taxes had to be paid and sacrificial animals had to be purchased with Jewish currency, so monies had to be exchanged. But Jesus opposes the practice in the only portion of the temple in which Gentiles could come to pray to the God of Israel (cf. Isa 56:6–7).

The cleansing of the temple by Jesus is reminiscent of how Davidic kings like Hezekiah (2 Chr 29–31) and Josiah (2 Chr 34–35) repaired the temple prior to the celebration of Passover. The unusual reference to the blind and the lame (Matt 21:14) recalls Lev 21:18 and the prohibition there against such entering the sanctuary. By healing them, Jesus removes any barrier to them being within the temple.

In the Synoptic Gospels the clearing of the temple occurs during the last week of Jesus’ ministry; in John it takes place during the first few months of Jesus’ ministry (John 2:13–17). 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 John 2:14, the whip in John 2:15, and the statements of Jesus in Matt 21:13; John 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 (Matt 21:1–11). But Mark 11:12, 15–19 clearly indicates that it was on Monday. Matthew often compressed narratives.