{"notes_id":"eng_tyndale","book":"mat","verses":{"1":{"1":"The phrase a record of the ancestors introduces 1:1-17. A similar phrase is used in Genesis to introduce each section of that book. • Jesus . . . David . . . Abraham: These names are repeated in reverse order in the genealogy, an example of a literary form known as chiasm (arrangement of elements in mirror-image). Being identified as a descendant of David introduces Jesus as Messiah (see Matt 12:23; 22:42-45), while the connection to Abraham emphasizes God’s covenant with Israel and the extension of that covenant to include all nations (see Matt 28:16-20; Gen 12:3).","5":"Rahab was the Gentile prostitute who risked her life to harbor Joshua’s two spies in Jericho (Josh 2:1-21). Her inclusion in the ancestry of the Messiah emphasizes the grace of God. Elsewhere she is commended for her faith in the God of Israel and for righteous deeds (Heb 11:31; Jas 2:25).","7":"Asa (Greek Asaph): Probably the Old Testament king (1 Kgs 15:9-24; 1 Chr 3:10) and not the psalmist (Asaph; 1 Chr 6:39; 25:1-2; Pss 50, 73-83). Matthew’s focus is on the ancestral line from David to the Messiah.","8":"father of (or ancestor of): The term includes several generations here (2 Chr 21:1–26:1), as it does in the case of Josiah (Matt 1:11) and Shealtiel (1:12). The genealogy omits Ahaziah, Joash, and Amaziah (2 Kgs 8:24; 1 Chr 3:11; 2 Chr 22:1, 11; 24:27), perhaps because of their association with Ahab and Jezebel.","11":"father: Josiah was the grandfather of Jehoiachin.","12":"Shealtiel: See 1 Chr 3:17-19; Ezra 3:2.","16":"This genealogy is traced through Joseph, who stands in David’s line (see also study note on Luke 3:23-38).","17":"Matthew states that each period has fourteen generations, but the first and third periods list only thirteen. A legitimate Jewish and Old Testament approach would count David in both the first and second groupings and include Jesus in the third grouping. This suggests that Matthew is probably stressing the gematria (letters representing numbers): The letters in the Hebrew word dawid (“David”) also add up to fourteen. Matthew is highlighting Jesus’ credentials as the Messiah (1:1).","18":"Jesus the Messiah (literally Jesus the Christ): Using Messiah in the translation accurately communicates that it is a title rather than a personal name (“Jesus Christ”). • engaged to be married: In Judaism, engagement (or betrothal) meant a permanent relationship (Mal 2:14) that could be broken only by legal process; thus, Mary was considered Joseph’s wife and he her husband (see Matt 1:20; Deut 22:23-24), even though they had not had sexual relations. Mary’s status as a virgin at the time of Jesus’ conception through the power of the Holy Spirit helps authenticate Jesus’ divinity.","19":"As a righteous man—that is, as one who obeyed the law (see Luke 1:6)—Joseph could not take Mary as his wife since she was a suspected adulteress. He could exonerate himself by publicly exposing Mary to trial and having her put to death (Deut 22:23-27; cp. Num 5:11-31), or pay a fine and break the engagement (see also Mishnah Sotah 1:1-5). Joseph mercifully decided to do the latter quietly.","20":"The angel of the Lord declared to Joseph in a dream (see 2:12-13, 19, 22) that Mary had been neither seduced nor violated; instead, the baby was conceived by the Holy Spirit (Luke 1:34-35), who often has a creative and life-generating role (Gen 1:2; Ezek 37:1-14; John 3:5-8).","21":"Jesus is the Greek form of the Hebrew name Yeshua, which means “The Lord saves.” The name appropriately describes his role: he will save his people from their sins. • His people may refer either to Israel as a nation (2:6) or to the Messiah’s people, the church, which is comprised of both Jews and Gentiles (4:15-16; 16:18; 28:18-20).","25":"Until probably implies that Joseph had sexual relations with Mary after the birth of Jesus. • And Joseph named him Jesus, thus showing his acceptance of the child as his own."},"2":{"1":"Bethlehem was David’s hometown (1 Sam 16:1-13; John 7:42). • King Herod, or Herod the Great, had a meteoric career; he rose from being governor of Galilee to being king of Galilee, Judea, and Samaria (37–4 BC). His career was marked by unflinching loyalty to Rome, magnificent building enterprises (including a substantial renovation of the Temple in Jerusalem), family hostility, suspicion, and ruthless murder of his own family members (Josephus, Antiquities 15.7.1-5) and of innocent children (Matt 2:16-18).","2":"Matthew regularly describes Jesus as receiving worship (2:2, 8, 11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9, 17), thus identifying Jesus as God.","3":"Herod was deeply disturbed because he feared this child would rival him as king of the Jews.","4":"The leading priests had political and religious clout and ministered predominantly in the Temple (see 21:23). Herod gathered the teachers of religious law because they were trained to know Old Testament prophecies and were often influential Pharisees.","6":"Bethlehem, a small village, had a privileged status as the birthplace of King David. The religious leaders knew from the prophets (1:22) that the Messiah would be born there. • King David had been a shepherd in his youth, and as king he became the shepherd of Israel (2 Sam 5:2). Micah 5:2-4 foresees the Messiah as a shepherd (cp. Ps 23:1).","11":"The wise men offered extravagant gifts of gold, frankincense, and myrrh to the King (see Ps 72:10-17; Isa 60). The tradition that there were three wise men originated from the number of gifts, but the text does not specify how many wise men there were.","15":"I called my Son out of Egypt: See Hos 11:1, which refers to the Exodus.","16":"kill all the boys: Herod was notorious for his viciousness—he killed his own son to protect his throne, which led to the saying, “It is safer to be Herod’s swine [Greek hus] than his son [Greek huios],” because Herod kept kosher. • two years old and under: Herod calculated the probable age of the child from the wise men’s report.","18":"Ramah, a village near Bethlehem, is the place of Rachel’s burial (Gen 35:18-20; Jer 31:15-17).","19":"After Herod the Great died in 4 BC, Caesar split up his kingdom. Herod’s son Archelaus (2:22) was appointed over Judea, Samaria, and Idumea, while Antipas (14:1-12; Luke 13:31-32) was appointed over Galilee and Perea.","22":"Archelaus, like his father, governed brutally, immorally, and tyrannically. • Joseph fulfilled prophecy in moving to Galilee to avoid Archelaus’s jurisdiction (cp. 4:12-16).","23":"“He will be called a Nazarene”: Matthew associates the name Nazareth with words in the prophets (see Isa 11:1, where the Messiah is called a “Branch,” [Hebrew netser]; and Judg 13:5, where Samson is called a “Nazirite”)."},"3":{"1":"John the Baptist announced Jesus’ coming (see Mark 1:1-11; Luke 3:1-22; John 1:6-8, 19-34) and prepared people to receive him (Matt 3:3). John attracted large crowds (3:5) and a group of disciples (9:14). This group continued for a short time as a movement, even as the Christian church emerged (see Acts 18:24-28). • John’s locale in the Judean wilderness had symbolic significance: The wilderness was associated with the giving of the law (see Exod 19:1) and with God’s final redemption of Israel at the end of history (see Isa 40:3).","2":"The prophetic call to return to God in repentance (cp. Isa 1:16-20) involves total reorientation from pride and sin to humble obedience to God (see Jer 3:11-22). John’s message included specific practical application (Luke 3:11-14).","3":"Isaiah had spoken of a messenger preparing a highway in the wilderness for Israel’s God to return to the land (Isa 40:1-11). John’s ministry prepared the way for Jesus’ arrival (see Matt 11:10; cp. John 12:41).","4":"John’s clothes and food correspond to those of his prophetic predecessor, Elijah (2 Kgs 1:8; Mal 4:5; Sirach 48:10-11).","7":"The Pharisees’ name derives from the Hebrew term perushim, meaning either separated ones or exact interpreters. • The Sadducees, a priestly class, probably derive their name from Zadok the priest (2 Sam 15:24-29; Ezek 44:10-16).","8":"Prove . . . that you have . . . turned to God (literally make fruit that accords with repentance): John calls for action and true ethical change; mere lip service will not do (see Luke 3:10-14; cp. Matt 5:19-20, 46; 7:21; 23:3).","9":"We’re safe: Some had wrongly assumed that, since they were descendants of Abraham, they were exempt from judgment. • A prominent theme in Matthew is how God will create new children of Abraham by bringing the Gentiles into God’s people and removing from his people Jews who reject the Messiah (see 8:11-12; 21:43; 22:1-14; 28:16-20; Rom 4:9-25; Gal 3:6-14, 29).","11":"who is greater than I am: Despite his popularity and growing following, John had a clear sense of his role as subordinate to the Messiah. • I’m not worthy even to be his slave: In Jewish culture, to remove and carry someone’s sandals, even those of a rabbi, was too lowly a task even for the rabbi’s disciple. It was a job reserved for slaves. • with the Holy Spirit and with fire: This happened at Pentecost (see Joel 2:28-29; Acts 2:1-47); the ministry of Jesus, empowered by the Holy Spirit (see Matt 12:28; Luke 4:14), may also be included. Fire may refer to purification (Zech 13:9) or judgment (Mal 4:1; see Isa 1:25; 4:4; Mal 3:2-3). It is a “Spirit-and-fire baptism”; the Messiah puts into effect what John could only prepare—thoroughgoing judgment and purification.","12":"Farmers would use a winnowing fork to toss harvested grain into the air, allowing the useless husks (chaff) to blow away. The Messiah’s ministry divides all humanity into two groups: (1) the wheat, that is, those who respond, forming the new people of God; and (2) the chaff, the unrepentant (see 3:8).","14":"As John had already confessed (3:11-12), he was lesser than the Messiah, so he felt unfit to baptize him.","15":"for we must carry out all that God requires: Or for we must fulfill all righteousness. This statement refers to accomplishing what the Old Testament demanded or foreshadowed (e.g., Jer 31:31-34). “Righteousness” in Matthew refers to behavior that conforms to God’s will (see Matt 5:20; 6:1, 33; 21:32).","16":"The Spirit of God descending like a dove was anointing Jesus, through whom salvation would come. This event was like a king’s being anointed with oil at his coronation. The Holy Spirit empowered Jesus to accomplish God’s salvation and defeat Satan (see 12:18, 28). This same Spirit empowers Jesus’ followers (10:20; Acts 1:8).","17":"my dearly loved Son (see Ps 2:7): The title “Son of God” reveals and clarifies Jesus’ nature and role (see Matt 4:3, 6; 14:33; 16:16; 17:5; 26:63; 27:54; 28:19). In his unique relationship to the Father, Jesus accomplishes salvation as the trusting and obedient Son. • who brings me great joy: God the Father confirmed his Son’s ministry with language from Isaiah (Isa 42:1) and so prepared Israel for his ministry."},"4":{"1":"Jesus was led by the Spirit: The temptation was providentially arranged by God as a test of the Messiah’s character (see Deut 8:2). • to be tempted there by the devil: This test of character, initiated by God (who tempts no one; see Jas 1:13-14), was accomplished through the devil’s own desire to lure Jesus into sin.","2":"forty days and forty nights (see Exod 24:18; 34:28; 1 Kgs 19:8): Israel was tested in the wilderness for forty years (Exod 16:35; Deut 1:3).","7":"The Scriptures also say: Countering the devil’s appeal to Scripture, Jesus invoked a deeper scriptural principle of honoring God, which the devil ignored.","11":"Then the devil went away: Jesus’ rebuff of Satan here foreshadows his victory over demons (12:28), Satan’s defeat through the Cross (Col 2:14-15), and the final victory at the end of history (Rom 16:20; Rev 12:7-17; 20:2-3, 10). • Angels, who had already been involved in the Messiah’s arrival and protection (Matt 1:20, 24; 2:13, 19), now came and took care of Jesus after his temptation, in fulfillment of the Old Testament (4:6; see Ps 91:11-12).","12":"John had been arrested by Herod Antipas (see 14:1-12). Antipas was tetrarch of Galilee and Perea, where John was probably working at the time. • When Jesus heard . . . he left Judea (near Perea, where John was arrested) and returned to Galilee: Jesus withdrew to avoid martyrdom before finishing his work of revealing the Kingdom. As in Joseph’s flight to Nazareth (2:22-23), an escape from danger can also be God’s providential direction and the fulfillment of prophecy (4:14-16).","13":"Capernaum was in Galilee, a district viewed negatively by the religious establishment in Judea and Jerusalem (see John 1:46; 7:41-42, 52). Many Judeans considered Galileans to be uncultured, with a lazy command of the language (cp. Matt 26:73), a factor sometimes thought to affect the accuracy of their teachings. Galilee also had a proportionately larger Gentile population than Judea did.","17":"Jesus’ message centered on the imminent arrival of the Kingdom of Heaven and the repentance that it necessitates (see Matt 3:2; 10:7).","18":"Simon, also called Peter, became the leader of the apostles (see 14:28; 15:15; 16:16) and the representative disciple (14:29-30; 16:15-19, 22-23).","19":"Come, follow me: This involved accepting the beliefs and lifestyle of a master as one’s own (16:24; Deut 5:33; 1 Kgs 19:19-21). • fish for people: The disciples would participate in the saving and judging work of the Kingdom (see Matt 10:5-15; 13:47-51; Ezek 29:4-5; Amos 4:2).","23":"The Messiah’s ministry has three main features: teaching, announcing . . . the Kingdom, and healing. • The synagogues were centers for prayer, study, and exposition of Scripture and tradition. They were the social centers of many Jewish villages. The hypocrisy and hostility of the Jewish leaders was evident at the synagogues (6:2, 5; 10:17; 12:9-14; 13:54; 23:6, 34). • Announcing the Good News means presenting the message about the Kingdom of Heaven (9:35; 24:14; 26:13; also Mark 1:1; Rom 1:16). Most often, the message evokes hostility (see Matt 9:32-34; 10:27-28; 13:1-9, 18-23)."},"5":{"3":"poor and realize their need for him (literally poor in spirit; cp. Luke 6:20, 24): In the Old Testament, the poor are often depicted as especially pious because oppression by the wealthy leads them to trust in the Lord for salvation and deliverance rather than relying on the power of wealth (Matt 11:5; Pss 37:14-15; 40:17; 69:28-33; Isa 61:1; 66:2). In both Matthew’s and Luke’s accounts, the “poor” are indeed physically poor, but their trust in God, not their poverty, is what makes them blessed (Isa 57:15; 66:2).","4":"Those who mourn were those who lamented the spiritual and national condition of Israel (see 23:37-39; Isa 61:2-3; Joel 1:8-13; 2:12-13, 18-19; Rom 9:1-5; 1 Cor 5:2; Jas 4:9). Personal grief, whether caused by sin or tragedy, may also be in view (Mark 16:10; Rev 18:11, 19). • will be comforted: The passive voice is used out of reverence for the holy name of God; the phrase could also be rendered God will comfort them (see also Matt 5:6-7, 9). Comfort will accompany the fulfillment of all that God has promised (Isa 40:1-2; 61:2-3).","5":"those who are humble: See Ps 37:11, which Jesus practically quotes here. Elsewhere, Jesus describes himself in similar terms—in contrast to other teachers (Matt 11:29) and as one who shuns pride (12:17-21; 21:5). This trait of Jesus is exemplified in his death on the cross (1 Pet 2:23; 3:9). • The whole earth could also be rendered the land, thus referring to God’s promise of land to Abraham and his descendants (Gen 12:7; 17:8; see Isa 60:21). A wider sense may also be intended, such as God’s reign over the entire earth (Matt 19:28; 28:18-20; Ps 115:16).","6":"those who hunger and thirst for justice (or for righteousness): This refers either to the follower of Jesus whose driving purpose in life is to obey the Lord (cp. 3:15; 5:10, 20) or to the disciple’s desire to see justice for all people (Pss 11:7; 85:10-12; Isa 11:1-4; Jer 23:5-6; 33:16). One with such a longing often prays, “May your will be done on earth” (Matt 6:10). • Christ has brought justice and righteousness (Rom 3:21-22; 5:1); the disciples will be satisfied with it (cp. Pss 42:1-2; 63:1-2).","7":"Jesus made a cardinal virtue of being merciful, that is, showing kindness to those in distress (see 6:12, 14-15; 9:13; 12:7; 18:23-35; 23:23; 25:31-46). Those who are merciful now will find God’s mercy in the final judgment.","8":"Those whose hearts are pure (see Pss 24:3-5; 51:7; Isa 6:5) are contrasted with those who thought that they had satisfied God’s will through ceremonial conformity to tradition (Matt 23:25-26). Jesus insisted on simple, true heart-righteousness (see 6:1-24; 15:1-20; 23:23-28; Deut 6:5). • They will see God and thereby attain even more than Moses did (see Exod 33:18-23; 34:5-7; see also Ps 73:1).","9":"This beatitude probably targeted zealots—Jewish revolutionaries who advocated the overthrow of Roman domination through violent resistance. The Messiah’s Kingdom would be established by other means. • those who work for peace: Jesus is not calling for pacifism per se, but rather a different kind of activism. • Peace is the absence of enmity and the presence of God’s salvation (Lev 26:6; 1 Sam 16:4-5; Isa 9:5-6; Zech 8:16; Eph 2:14; Col 1:20). Jesus’ disciples are to work for justice, righteousness, reconciliation, and mercy as the effects of God’s salvation through Christ (Matt 5:43-47; Luke 10:5-6).","12":"The great reward Jesus mentions is not something earned by suffering for doing right; it is God’s blessing to those who have expressed his grace to others (see 10:41-42; 20:1-16). • The ancient prophets are closely connected with the New Testament apostles (see also 13:16-17; 23:29-36; Eph 2:20).","13":"Salt was used for cleansing and preservation from decay (Ezek 16:4), in forming covenants (Lev 2:13; Num 18:19; see study note on 2 Chr 13:5), and as flavor (Job 6:6; Mark 9:50). • Salt that lost its flavor became useless, insipid, or dull (see Mark 9:50; Luke 14:34).","14":"light of the world . . . city on a hilltop: The attractive quality of the disciples’ lives will draw other people to live similarly and to glorify God (see Isa 2:2-5; 42:6; 49:6; 51:4; 56:6-8; 60:1-3; Phil 2:15).","16":"praise your heavenly Father: Religious hypocrites seek praise for themselves; Jesus’ disciples should seek praise for God (see 1 Pet 2:12).","17":"Abolish would mean to eliminate and replace the law of Moses and the writings of the prophets (i.e., the whole Old Testament) as the revelation of God’s will. • Accomplish their purpose might mean to obey them perfectly, to complete their teaching, or to bring about the fulfillment of their prophecies (see 1:22; 2:15, 17, 23). Jesus himself is the realization of all that both the Prophets and the Law taught and expected. Now that Christ, the fulfillment, has come, the Old Testament must be understood in light of him (Luke 24:26, 44).","19":"The realization of the law in Christ means that obedience to all of his commands (see 28:20) is the only acceptable response for his disciples. • Commandment refers to the Old Testament commands (5:18) as now fulfilled in Christ’s teaching (see 5:21-48). • the least in the Kingdom of Heaven: Jesus may mean that such an individual will enter the Kingdom, but only barely and with low status; alternatively, some Jewish evidence suggests that he is referring to damnation (cp. 8:12, where “those for whom the Kingdom was prepared” are eternally excluded).","20":"unless your righteousness is better: Jesus’ disciples must have the substantially new kind of righteousness that Jesus teaches and makes possible (illustrated in 5:21-47 and summed up in 5:48); it is both quantitatively and qualitatively distinct. Just as Jesus is greater than the Temple (12:6) and Jonah (12:41), so the righteousness of his followers far outstrips that of the teachers of religious law and the Pharisees (see 3:7-9).","21":"our ancestors were told: The expression refers to the traditional interpretation of the teachers of religious law and Pharisees. Though their traditions prohibited murder, they did not prohibit hatred. The surpassing righteousness of Jesus demands reconciliation (5:23-24); merely refraining from committing murder is not sufficient (5:22).","22":"judgment . . . the court . . . hell: The second and third punishments are more severe than would have been typical in Jesus’ day, emphasizing the surpassing righteousness of Jesus and his followers (see 5:20). They did not tolerate unreconciled relationships or any devaluation of others. • If you call someone an idiot: The Aramaic term reqa’ (transliterated as raca) means something like “empty head,” and the clause probably means the same as if you curse someone (literally if you say, ‘You fool’; cp. Jas 2:20). Devaluation of people is a sin that manifests itself in various ways.","29":"hell (Greek Gehenna): Gehenna originally referred to a valley outside Jerusalem where some of the kings of Judah worshiped idols and performed human sacrifice by fire (2 Chr 28:3; 33:6; Jer 7:31; 32:35). The site was eventually destroyed by Josiah (2 Kgs 23:10). In the New Testament, Gehenna describes the place of punishment by God. Unless disciples have surpassing righteousness, they will not enter the Kingdom (Matt 5:20) but will be punished eternally (5:22; 23:33).","31":"A notice of divorce is a document stating the legality of a divorce. Evidence suggests that such a document permitted remarriage. “The essential formula in the notice of divorce is, ‘Lo, you are free to marry any man.’ . . . The essential formula in a writ of emancipation is, ‘Lo, you are a freedwoman: lo, you belong to yourself’” (Mishnah Gittin 9:3).","32":"The exception clause permits but does not demand divorce when one partner has been unfaithful (see also 19:9). Notably, Jesus does not demand death for the guilty party (see Deut 22:21-22). • The implication seems to be that by divorcing his wife for illegitimate reasons, the man causes her to commit adultery by wrongly putting her in a situation where she remarries and so breaks the law. • anyone who marries a divorced woman: It is not clear whether Jesus is referring to any woman who is divorced, regardless of the reason, or only to a woman who is divorced without an acceptable reason (unfaithfulness). The underlying assumption in Jewish divorce law was simple: Legitimate divorces permitted remarriage.","41":"Forced labor was a humiliating fact of Roman occupation (see 27:32); Jesus turned it into an occasion for exuberant service to God. This saying shows Jesus’ opposition to Jewish revolutionaries, who advocated violent resistance (see 5:9).","42":"See Deut 15:7-11.","45":"By loving all people, Jesus’ followers would not become children of God; they would show by their actions that they are indeed God’s true children, according to his nature and will (see Deut 10:18-19).","47":"If you are kind only to your friends (literally, If you greet only your brothers): Jews were instructed to greet Gentiles for the sake of maintaining peaceful relations, but such greetings were not the same as those for “brothers”—i.e., fellow Jews.","48":"This verse ties 5:20-48 together as a unit (see study note on 4:23-25). • you are to be perfect: The term rendered “perfect” means maturity and wholeness in response to Jesus’ proclamation of the Kingdom, and complete consecration to God (19:21; Eph 4:13; Phil 3:15; Col 1:28; 4:12; 1 Jn 4:18). Perfection has love at its core (see Luke 6:36)."},"6":{"1":"This verse introduces the theme of 6:2-18, that righteousness should not be done for public recognition but as a service to God. • Good deeds are acts that conform to God’s pattern for proper behavior: e.g., gift giving (6:2-4), prayer (6:5-15), and fasting (6:16-18). Jesus urges secrecy to counteract the human propensity to seek praise for oneself rather than for God (cp. 5:16).","2":"the hypocrites: See study note on 23:13. • The blowing of trumpets accompanied major rituals, including public fasts.","4":"your Father . . . will reward you: Both now and at the final judgment at the end of history (25:31-46).","5":"When you pray: Jews prayed regularly at 9 am and 3 pm (see Acts 3:1) and had frequent times of public prayer. Hypocrites deliberately sought to be in public places at such times, to be seen by all.","6":"go away by yourself: Jesus is not prohibiting corporate prayer (see 18:19-20; Luke 11:2-4) but is instructing his followers to avoid using prayer as a means of drawing attention to themselves.","9":"Pray like this: In contrast to the vain repetition of pagan prayers (6:7-8), “the Lord’s Prayer” is a model of simplicity. • Jews rarely addressed God as Father, but Jesus did so in every prayer but one (Mark 15:34). • may your name be kept holy: God’s name is profaned by the sin of his people (Isa 29:22-24; Jer 34:15-16; Ezek 39:7; Amos 2:7).","10":"In praying for God’s Kingdom to come soon, Jesus’ disciples pray for his justice, righteousness, peace, and mercy to be established. • Outside God’s will, no person will be permitted into God’s presence (7:21; 12:50; 21:28-32). • on earth, as it is in heaven: This probably refers to all of the first three petitions, not just the third.","11":"Give us today the food we need: The disciple, after confidently asking God to provide for daily needs, can go about Kingdom ministry relieved of care (6:25-34).","12":"as we have forgiven (see also 6:14-15; 18:21-35): Forgiving others is a reflection of a repentant, regenerate heart, which makes our own forgiveness possible. Those who have experienced God’s forgiveness will forgive. Jesus implies that those who are unwilling to forgive have not perceived God’s mercy, and perhaps have never truly repented.","13":"And don’t let us yield to temptation: Just as Jesus was tested (4:1-11), temptation will test the disciple’s character. Jesus urges prayer for God’s enabling to stand the test (see 26:41; Ps 141:4). • from the evil one: Or from evil. The alternate reading refers to sin in general; the NLT reading refers to Satan, the tempter (see Jas 1:13). • The doxology appended to some manuscripts was added later (probably based on 1 Chr 29:11-13) to tailor the prayer to the liturgy.","16":"Prayer and fasting are frequently connected (Lev 23:27-32; Neh 9:1-2; Zech 7:3-5; 8:19; Luke 18:12). The practice had been abused before Jesus’ time (Isa 58:3-12).","20":"treasures in heaven: This was a common image for Jews of Jesus’ day; doing God’s commands became virtually equivalent to accumulating treasures with God. The context (6:19; Luke 12:33) suggests that Jesus primarily had acts of charity in mind.","22":"Your eye is like a lamp: It gives light to the body and so enlightens the entire person. • Healthy means morally healthy, with simple, wholehearted devotion to God (6:24). Here it connotes generosity.","24":"The term for money (traditionally mammon) is an Aramaic term for profits or material possessions. Since God tolerates no rivals, Jesus repeatedly warns of the danger of accumulating riches (13:22; 19:16-30; 26:14-16; 27:3-10; 28:11-15), which can be an idol (see Eph 5:5; Col 3:5). We must trust God to meet our needs (Matt 4:3-4; 6:8, 11, 25-34; 7:7-11; 10:9-14; 14:15-21; 15:32-38), and the community of disciples is to be mutually supportive (6:2-4; 10:40-42; 19:21; 23:23-24; 25:31-46; 26:6-13; 27:57-61).","26":"Jesus’ logic progresses from lesser to greater: If the Father tends to birds (the lesser), and the disciple is far more valuable to him (the greater), then he will certainly tend to the disciples’ needs (see also 10:29-31).","30":"Little faith results from the failure to understand one’s value to God and the extent of God’s providential protection.","32":"unbelievers (literally Gentiles): Those who fail to know God and follow his will (see also 20:19). • your heavenly Father already knows: Prayer does not inform God about needs; it expresses trust in his provision.","33":"Here Jesus gives the positive alternative to worrying. Single-minded commitment to God and seeking his reign through Christ (see 6:19-24) must be the primary concern of Jesus’ disciples."},"7":{"1":"Mercy is a dominant theme in Jesus’ teaching and practice (9:9-13; 12:1-7), but not at the expense of clear opposition to sin (see 18:15-20; 23:13-33). At the same time, Jesus calls for people to stop oppressively controlling others in the name of pastoral concern. The judgment Jesus prohibits often involves rigorous scrutiny of trivial matters (see 23:23-24). God alone has the right to judge (see Jas 4:11-12). • you will not be judged: This might refer to God’s judgment at the end of history (see Matt 5:7). God measures us by our treatment of others (see 6:12; 18:21-35).","6":"Rabbis often referred to important ideas or Scripture verses as pearls. The mysteries of the Kingdom (13:11) are holy (see Exod 29:33; Lev 2:3; 22:10-16; Num 18:8-10). • Don’t waste what is holy on people who are unholy: Literally Don’t give the sacred to dogs. Jews often referred to Gentiles as dogs (see Matt 15:26; see Ps 22:16, 20) or pigs because those animals were unclean (Lev 11). Some interpreters understand this statement as warning that the message of the Kingdom would not be well received by many Gentiles. Others see it as a warning about offering the message of the Kingdom to the resistant Jewish leaders (see Matt 5:20; 10:11-14; see also Heb 10:29) or to unbelievers in general (see Matt 18:17; see also 1 Cor 2:13-16; 2 Pet 2:21-22).","12":"the law and the prophets: The teaching of Jesus in 5:21–7:6 is the goal and true expression of the law of Moses. Love is at the core of discipleship (see also Gal 5:13-14, 18).","13":"Entering through the narrow gate refers to the decision to follow Jesus as the Messiah. The wide gate and broad highway refer to the decision not to follow Jesus and his teachings. • Hell refers to being thrown into the fire, not entering the Kingdom of Heaven, being banished from the presence of Jesus, and being ruined (7:19-23, 27).","14":"Few people come to the light that is revealed in Christ (see 19:23; 20:16; 22:14; see also John 3:19; 6:66-71).","18":"Spiritual rebirth is absolutely necessary if one is to produce the good fruit that Jesus demands. Good works flow from faith; good works and faith cannot be separated (see Jas 2:14-26).","21":"The will of my Father is expressed in Jesus’ teachings (see also 12:50; 21:28-32; Rom 2:13; Jas 1:22-27).","22":"judgment day: The Old Testament concept behind this notion is the “day of the Lord,” when God will come to rescue the faithful and judge the oppressors (Isa 13–14; Joel 2:1-32; Zeph 1:14-16). In Jesus’ teaching, this day is when all will be judged for their response to him (see Matt 10:15; 11:20-24; 12:36; 24:19-50; 25:13, 31-46; Acts 17:31; Rom 2:16). • Neither charismatic gifts nor public accomplishments in Jesus’ name will necessarily bring God’s acceptance; the decisive issue is obedience (Matt 7:21).","23":"I never knew you: These people were never converted, even though they did great things in God’s name. They break God’s laws through rejection of the Father’s will as taught by Jesus. Having never known Christ, they never learned to do what he commanded.","24":"A wise . . . person perceives that Jesus is the fulfillment of Old Testament promises, willingly submits to him, and walks the path that ultimately leads to blessing (5:3-12; 7:13-14). • Building a house directly on rock provides a much stronger foundation than would a dry, sandy riverbed or floodplain (7:26)."},"8":{"2":"Leprosy refers to various skin diseases. Lepers were ceremonially unclean; they were excluded from society unless they became symptom-free and a priest pronounced them clean (see 8:4; Lev 14:2-32). On some occasions, leprosy was a judgment from God (Num 12:9-15; 2 Kgs 5:27; 15:5).","3":"Be healed: Jesus’ healing of lepers was tangible evidence of the Kingdom in his person and ministry (11:2-6).","4":"The leper’s healing would be a public testimony—either that the religious leaders were wrong not to trust in the Messiah (10:18) or that Jesus was not against the law of Moses (5:17).","5":"Capernaum is located on the Sea of Galilee, about two and a half miles west of the Jordan River outlet. In Jesus’ day, it was a prosperous fishing village. Standing at a crucial junction on the Great Trunk Road linking Mesopotamia and Egypt, it was an international village, and much of Jesus’ Galilean ministry was based there (e.g., 4:13; 8:14-17). • a Roman officer (Greek a centurion): A centurion, one of sixty commanders in a legion, commanded 100 Roman soldiers (see also Mark 15:39; Acts 10:1; 27:1).","7":"I will come (cp. Acts 10:9-35; Gal 2:11-14): Some have rendered this as a question: Shall I [a Jew] come [into the house of a Gentile, risking defilement] and heal him?","16":"with a simple command: Jesus’ authority extended beyond touch; his words brought healing and life.","17":"He took our sicknesses and removed our diseases: When he took the sins of humanity, the Messiah also took our sickness. Sickness exists because sin is in the world, and one of the effects of Jesus’ taking our sin on the cross is physical healing (1 Pet 2:24). Jesus’ healings and exorcisms demonstrated, in fulfillment of Scripture, that he is the Messiah (see Matt 11:2-6; 12:28; 1 Cor 11:29-30; Jas 5:13-16).","19":"The teachers of religious law had a prestigious vocation of preserving, learning, and interpreting the Scriptures for the good of society. The way to God was thought to be through them (15:13-14; 23:13).","20":"Following Jesus is not easy; it involves more than intellectual mastery. Following Jesus entails being willing to forgo life’s normal comforts.","21":"Another of his disciples: This statement suggests that the teacher of 8:19 was a disciple as well. Lord suggests a stronger commitment to Jesus. • bury my father: This was one of the highest religious duties in Judaism, but Jesus requires total commitment to him.","22":"Let the spiritually dead bury their own dead: Jesus’ opponents would have misconstrued this instruction as blatant disregard for the fifth commandment to honor one’s parents (Exod 20:12), but in essence it is a restatement of the first commandment (Exod 20:1-3). It was warranted by Jesus’ messianic authority and the impact of the Kingdom upon normal human life, including family ties and commitments (see Matt 10:34-39; 12:46-50; 19:29; Zech 13:3; Luke 14:26-27).","24":"a fierce storm struck the lake: Sudden squalls are common on the Sea of Galilee, which is among mountains.","27":"Who is this man? Salvation requires a proper answer to this question and active faith in him. Jesus’ disciples had still failed to understand.","28":"possessed by demons . . . so violent: Demon-possession was often accompanied by violence, revulsion at the presence of the Son of God (8:29), inability to speak (9:32; 12:22), blindness (12:22), seizures (17:15), and self-destructive behavior (17:15). With Jesus’ exorcisms, the power of the Kingdom broke into human history (12:28).","29":"Those controlled by Satan immediately recognized Jesus’ true identity as the Son of God (see Mark 1:24) and answered the question asked by Jesus’ disciples when he had calmed the storm (Matt 8:27). Elsewhere, Jesus’ true nature and identity are acknowledged by the Father (3:17; 17:5), Satan (4:3, 6), humans (14:33; 16:16; 27:54), and Christ himself (11:27; 24:36; 28:19). • God’s appointed time is the final, eternal damnation of all who oppose God (see Jude 1:6; Rev 20:10).","31":"The demons were no match for Jesus’ authority; they desperately begged to avoid imminent doom.","32":"Jesus’ word had sufficient authority to expel demons. • drowned: Jesus had begun to defeat the enemy (12:28; Luke 10:17-20; Rom 16:20; Col 2:15).","34":"The tragedy of the incident is that those who witnessed the Son of God’s power to give salvation feared having their world upset, so they rejected him."},"9":{"1":"His own town was Capernaum (Mark 2:1), where he apparently relocated from Nazareth after being rejected there (Matt 4:13; Luke 4:16-31).","3":"Does he think he’s God? God alone could forgive sins (Ps 103:3; Isa 43:25; Jer 50:20). The teachers of religious law failed to comprehend Jesus’ mission as God’s incarnate Son (Matt 3:17; 11:25-27). As God’s Messiah (1:1; 11:2-6), he was saving mankind (8:17; 26:26-28).","5":"It is easier for Jesus to pronounce forgiveness, since that might have no verifiable effects; it is harder to enable a paralytic to walk. The miracle, visible to all, corroborates Jesus’ authority to forgive sins and forces all who witness it to decide about Jesus.","6":"So I will prove: Jesus performed the miracle to reveal his authority and identity as God’s Messiah (see 11:2-6; 12:28).","8":"The mixture of fear and praise in the crowd’s response corresponds to the awesome truth they perceived about Jesus. He is indeed the Son of God who has authority on earth to forgive sins (9:6).","9":"Matthew was also called Levi (Mark 2:14). Matthew might have had two names, or he might have been given a new name by Jesus.","10":"The Jewish people despised Jewish tax collectors (5:46-47; 18:15-20), who cooperated with Roman oppressors and were considered betrayers of the Israelite nation. Many also considered them unclean because of their frequent contact with Gentiles and because of the idolatrous images on Roman coins. Tax-collection was a private enterprise. In each district, Rome granted the right to collect taxes to the highest bidder (cp. Luke 19:1-10). Anything collected above the bid was profit for the collectors, who, driven by greed, often used extortion.","13":"I want you to show mercy, not offer sacrifices: God’s desire is applied to the question of table fellowship with sinners; Jesus’ mercy in eating with sinners contrasts with the Pharisees’ separation from sinners (symbolized as sacrifices). • Jesus revealed the true spiritual condition of the Pharisees, who think they are righteous; they failed to recognize that they were in fact unrighteous and in need of the Messiah’s salvation. See 7:1-5; 8:11-12; 19:30; 20:16; 21:43.","14":"fast: Fasting expressed personal humility and repentance (2 Sam 12:16-23; Dan 9:3). It called attention to the national need for repentance (Lev 16:29-31; Neh 9:1) and probably sought to hasten the arrival of the Messiah through purification. The fact that Jesus and his disciples did not fast (Matt 11:18-19) subtly proclaimed that the Messiah had already arrived (see also 6:16).","15":"wedding guests . . . groom: John the Baptist had also described the Messiah and his disciples in this way (John 3:29), drawing on Old Testament imagery to reveal Jesus’ status (see Matt 25:1-13; Isa 54:5-6). • taken away: This is Jesus’ first prediction of his violent death (see Matt 16:21; 17:12, 22-23; 20:18-19; 26:2, 26-35; Isa 53:8). • then they will fast: Jesus may be referring to the disciples’ sorrow immediately after his crucifixion, or to the disciples’ lifestyle after his death and resurrection (see Acts 9:9; 13:2-3; 14:23; 27:9, 33).","18":"lay your hand on her: The laying-on of hands is a visible symbol of prayer for God’s power to flow into someone, often resulting in new life or ministries (19:13; Num 27:18-23; Deut 34:9). • The man believed that Jesus had the power to raise the dead (cp. 1 Kgs 17:8-24; 2 Kgs 4:18-37).","20":"The woman’s constant bleeding rendered her always ceremonially unclean and made whoever she touched unclean as well (Lev 15:25-30). But instead of rendering Jesus unclean, her touching him made her clean, a stunning reversal that illustrates Jesus’ power to redeem and sanctify (see Matt 14:36; Mark 3:10). • fringe: The tassels at the bottom of a tunic (Matt 23:5; Num 15:37-41) reminded Jews to live in accord with God’s law.","22":"Your faith has made you well (literally has saved you): Physical healing demonstrated her spiritual salvation (see 8:17).","23":"noisy crowd . . . funeral music: Sorrow over the death of a family member was publicly expressed, with musical accompaniment and dirges by professional mourners. “Even the poorest in Israel should hire not less than two flutes and one wailing woman” (Mishnah Ketubbot 4:4).","24":"Though she was physically dead, from Jesus’ perspective the girl was just asleep—she would soon be raised back to life (see Isa 26:19; John 11:11-14, 25; 1 Thes 4:14).","27":"Eye diseases were common in the ancient world. Blindness was often considered to be divine punishment (see Exod 4:11; Deut 28:28; 2 Kgs 6:18; John 9:2-3). The Old Testament predicts that the Messiah’s coming would bring restoration of sight for the blind (Matt 11:4-5; Isa 29:18-19; 35:5-6). • Son of David is a messianic title particularly associated with miraculous healings (see Matt 1:1; 12:23; 15:22; 20:30-31; 2 Sam 7:12-16).","28":"Jesus intended his question to elicit confessions of faith from the two men.","32":"Enabling the deaf to hear and the mute to speak is a sign of the Kingdom of God (11:4-5; Isa 35:5-6).","35":"This verse connects with the section begun at 4:23. Matthew has presented Jesus to his readers as the Messiah who teaches, preaches, heals, casts out demons, and calls for a decisive response of faith.","36":"like sheep without a shepherd: Jesus lamented the Pharisees’ pastoral negligence (see 12:11-12; 18:12). Their attacks against Jesus were a clear indication of their hard-hearted rejection of God. The crowds languished due to pastoral neglect and mistreatment (10:5-6; 15:12-14; 23:4; Zech 11:16)."},"10":{"1":"Jesus called his twelve disciples as workers in the harvest (9:37-38). The choice of twelve is not accidental—it recalls the twelve tribes of Israel. Jesus was appointing new leaders for the new people of God under his reign as Messiah (16:18-19; 18:18; 19:28; 21:43). • gave them authority (9:6-8; 28:18): Jesus enabled the Twelve to perform ministries that the Jewish leaders could not accomplish (9:32-34; 10:5-8). The authority to cast out evil spirits (8:28) and to heal are ascribed to Jesus (4:23; 8:1–9:35) in similar terms.","2":"The apostles are ambassadors or messengers, authorized and sent by an authority to represent and accomplish prescribed tasks (see 10:1-8, 40; 28:16-20). The term is also used for Paul (Gal 1:1). • first, Simon (also called Peter): Peter had priority in time (Matt 4:18-22; 16:17-19) and position as the representative leader of the apostles (see 19:27; 26:33; Acts 2:14).","3":"Matthew (the tax collector) (see 9:9) is also called Levi (Mark 2:14).","4":"the zealot: Zealots were militant Jews who thought violence and war were capable of accomplishing the will of God. As a Jewish nationalist, Simon was probably zealous for the law (Acts 22:3-5; Gal 1:14; Phil 3:6). Josephus blamed the Zealot party for the great war with Rome in AD 66–70. • Iscariot might refer to someone from Kerioth in southern Judea (Josh 15:25) or from Kerioth in Perea (Jer 48:24).","5":"Don’t go to the Gentiles: Jesus’ mission was limited to Jews at this stage (15:24). Through the Jews, God would reach the Gentiles (Isa 2:2-4; 42:6-7; 49:6; 60:3). • Jews regarded Samaritans as impure Jews (Luke 17:18) because of their intermarriage with Gentiles during and after the Assyrian and Babylonian exiles (2 Kgs 17:24-41). Tension was provoked in 128 BC when the Jewish leader John Hyrcanus destroyed the Samaritan temple on Mount Gerizim (Josephus, Antiquities 13.9.1).","6":"Being lost is the result of neglect by their shepherds (9:36; 15:24).","8":"Give as freely as you have received! While remuneration is not improper (1 Cor 9:3-19; Gal 6:6; 1 Tim 5:17), Jesus urged the apostles to avoid accusations of greed (see Acts 8:20; 20:33).","12":"give it your blessing: Greetings were more significant than a simple hello. Often, a greeting would convey a blessing for those who received it (cp. Ruth 2:4).","13":"A worthy home would embrace the message about Jesus and the Kingdom (10:37-38; 22:8). • The disciples’ blessing was an offer of salvation; to take back the blessing was a sign of judgment as the offer was withdrawn.","14":"shake its dust from your feet: This prophet-like gesture is explained by the Israelite custom of expressing displeasure with ungodliness by shaking off Gentile dust whenever crossing the border into Israel. The gesture signifies the disciples’ rejection of those who oppose God’s work (see Acts 18:6). Pronouncing judgment on those who reject the message is part of proclaiming the Good News about the Kingdom (see Matt 11:20-24; 13:10-15; 23:37-39; 24:1-36).","15":"God destroyed Sodom and Gomorrah for their wickedness (Gen 18:16–19:29). Now, with a more complete revelation in Jesus Christ, a town that rejected the disciples’ preaching would receive a more complete judgment. • such a town: An entire village or city is culpable when a significant majority rejects the message (see Acts 13:45-47, 50-51; 14:1-7). However, individuals who respond in faith are saved (e.g., Lot; see Gen 19:1-29; 2 Pet 2:6-9).","16":"False leaders who prey upon people’s spiritual vulnerability rather than exercise appropriate pastoral care are often called wolves (Ezek 22:27; Zeph 3:3; cp. Prov 28:15). • be as shrewd as snakes and harmless as doves: The proverb calls for being astute but not deceitful.","23":"will return: Scholars are divided as to whether this refers to the second coming of Christ for his church or an earlier coming in judgment—namely, the destruction of Jerusalem in AD 70 (see 16:28). • before you have reached: Jesus meant either “before you have fled through all the towns” or “before you have evangelized all the towns.” The focus on persecution in the context (see 10:17-39) favors the former, suggesting that the towns were like cities of refuge (Num 35:9-32). The emphasis is on how widespread the rejection of the message will be—i.e., “not until the whole nation has run you out of town.”","25":"In Jesus’ day, Satan was often called prince of demons. The Greek term is Beelzeboul, from the name of an Old Testament pagan deity, Baal-zebul (“lord, the prince”). The Latin version reads Beelzebub, which is a transliteration of a Hebrew phrase meaning “lord of flies,” which was most likely a Jewish insult of Baal-zebul (see 2 Kgs 1:2).","28":"Jesus’ disciples are to fear only God by obeying him and testifying of him; in contrast to human authorities, God’s authority and judgment are unlimited. • hell: See study note on 5:29.","34":"Jesus did bring peace (John 14:27), but not of a social and political kind. Instead, Jesus calls humans to make a decision about him, which brings a sword—i.e., division (see Matt 8:21-22; 12:46-50; Luke 12:51).","41":"The same reward as a prophet (literally A prophet’s reward) means either the same reward a prophet would receive or the benefit of the prophet’s ministry. • Righteous people are those who conform their behavior to God’s law as taught by both John the Baptist (21:32) and Jesus (see 3:15), and therefore are approved by God (13:43, 49; 25:37-46).","42":"The least of my followers probably refers to the low social standing of most of Jesus’ followers (cp. 5:3; 18:1-5 and 6:5; 23:5-12)."},"11":{"2":"John was arrested (4:12) by Herod Antipas because he had denounced Herod’s immoral relationship with Herodias, his half-brother’s wife (14:1-12). • the things the Messiah was doing: These actions demonstrated that he is the Messiah (8:1–9:34).","5":"Jesus’ miracles of compassion inaugurated the Kingdom of God (12:28; see Isa 29:18-19; 35:5-6; 61:1). Jesus expected John to understand that he was fulfilling Old Testament expectations.","6":"who do not fall away because of me: The works listed in 11:5 were intended to drive John and his disciples to a decision regarding Jesus. Jesus was aware, however, that certain unexpected elements of his ministry would cause some to reject him.","7":"a weak reed, swayed by every breath of wind: An unstable person. The implied answer to Jesus’ rhetorical question is no.","11":"John the Baptist was the greatest person ever to have lived. Yet the least of Jesus’ followers are greater than John because they live in the new covenant of salvation through Christ (see 4:17).","12":"the Kingdom of Heaven has been forcefully advancing: Or the Kingdom of Heaven has suffered from violence. These alternatives reflect either a positive or negative nuance of the Greek verb. In Luke 16:16, a different verb (“preached”) makes it a clearly positive statement. • violent people are attacking it: This phrase may also have a positive or negative sense. If negative, it might refer to those who imprisoned John (see Matt 11:2; 14:1-12), and attacking might mean either that they were trying to attack the Kingdom but were unable to thwart God’s sovereign plans, or that they were attacking it by persecuting its members. In Luke 16:16 this statement has the positive sense that they were “eager to get in” and were forcefully laying claim to the Kingdom through radical trust and obedience.","23":"the place of the dead: Greek Hades, which corresponds to the Hebrew term Sheol (see study note on Ps 6:5).","25":"those who think themselves wise and clever: The Pharisees and teachers of religious law thought their access to God was guaranteed through their knowledge and practice of the law. Jesus’ disciples were more childlike (see 21:15-16).","27":"Jesus was revealing his intimate relationship to the Father. Everything he said and did was rooted in this Father–Son unity (see John 10:14-15; 14:6-7; 15:23-24; 16:15; 17:25-26).","28":"The heavy burdens were likely caused by the legal requirements of the teachers of religious law and Pharisees (see 23:4). • rest: Spiritual refreshment in either a present or a future sense (cp. 1:21; Heb 4:8-11)."},"12":{"1":"The Sabbath, the seventh day of the week, was to be a day of complete rest according to Old Testament laws (Gen 2:2-3; Exod 20:8-11). The Sabbath is fulfilled in Christ (cp. Heb 4:1-11).","7":"The Pharisees’ view of the Sabbath was unscriptural since it broke the deeper principle of mercy.","8":"Jesus is superior to David, the priests, and the Temple. He reigns even over the Sabbath.","9":"their synagogue: A disunion was developing between Jesus and Judaism (also 4:23).","10":"Does the law permit: Rabbinic tradition permitted healing on the Sabbath only if life was in danger. Since life was not in jeopardy, the Pharisees thought healing was not permitted.","18":"This quotation parallels Jesus’ baptism (3:13-17). • Justice (or judgment) can have positive or negative implications; the context here favors a positive meaning (12:20; cp. 23:23).","20":"Instead of increasing people’s spiritual burden, Jesus offers compassionate forgiveness and sustenance (see 11:28-30; 12:1-14).","23":"Amazement was a common response to Jesus’ miracles (Mark 2:12; 6:51; Luke 2:47; 8:56; 24:22). • Could it be: The question expected a negative answer: Jesus did not fit their expectations for the Messiah, but his miracles did prompt the question.","24":"Satan: Greek Beelzeboul; see study note on 10:25.","26":"Jesus argued, in essence, “If I cast out demons under the influence of Satan, then Satan is dividing his camp, which obviously would be a foolish thing for Satan to do.”","27":"what about your own exorcists (literally your sons): Jesus forced them to think consistently. If demons are cast out under Satan’s influence, then their disciples were equally guilty (see Acts 19:13-16).","28":"The Pharisees were being confronted with and were rejecting the Kingdom of God itself (see Luke 17:20-21; 1 Jn 3:8). Jesus’ miracles brought the power of the Kingdom into the present reality; its ultimate consummation awaits Christ’s second coming.","29":"This parable forced the Pharisees to answer a simple question: Can anyone cast out demons without first binding Satan’s powers and thus opposing him (see Isa 49:24-26; 53:12)? • tie him up: Jesus overcame Satan first at his temptation (Matt 4:1-11), then throughout his ministry (see Luke 10:17-20), and ultimately on the cross (see Col 2:14-15).","31":"In the face of the Pharisees’ accusations of Satanic influence, Jesus had just argued that he, the Messiah, cast out demons through the power of the Holy Spirit. In this context, blasphemy against the Holy Spirit can only mean attributing the ministry and exorcisms of Jesus to Satan’s power.","32":"One may stumble over Jesus’ mysterious revelation of himself as Son of Man and be forgiven, but one cannot be forgiven for attributing the work of the Spirit to Satan. The present-day analogy is the outright rejection of the conviction of the Holy Spirit concerning Christ—that is, the ultimate rejection of the Good News by an unbeliever (cp. Heb 6:4-6; 1 Jn 5:16-21).","38":"a miraculous sign to prove: A popular expectation of the Messiah, probably fueled by biblical accounts about Moses (Exod 4:1-9; see also Isa 7:11, 14; 38:7-8), was that the Messiah would display spectacular miracles on command (see Matt 16:1-4; Luke 23:8; John 2:18; 4:48; 6:30; 7:31; 9:16; 11:47; 1 Cor 1:22).","42":"The queen of Sheba: See 1 Kgs 10:1-13.","43":"Demons were thought to prefer the arid desert (see Rev 18:2; cp. Isa 13:21; 34:14)."},"13":{"10":"From this point on, Jesus rarely taught the general public. Instead, he focused on teaching those who had committed themselves to him (13:1–20:34), though he would once again confront Israel (21:1–23:39). • The people were the unbelieving opponents mentioned again in 13:11 (“others”) and 13:12 (“those who are not listening”).","11":"You are permitted to understand: God had enabled the disciples to comprehend Jesus’ significance and to respond to his message of the Kingdom in faith and obedience (see 13:19, 23). • the secrets of the Kingdom of Heaven: Namely, that salvation is available to them in Jesus as the fulfillment of Old Testament promises.","13":"Jesus told parables, and those who believed understood while those who had rejected Jesus found that his parables intensified their unbelief. • they don’t really see . . . listen or understand: They lacked the faith that perceives the truth (13:19, 23) and acts upon it (Mark 8:18; John 12:40; see also Jer 5:21).","19":"don’t understand it: Responding to the message of the Kingdom is directly related to discerning its significance.","22":"Jesus spoke of competing demands in life, (see also 8:18-22). The worries of this life can become so great that they divert one from the path of faithful obedience (see 6:19-34). The lure of wealth, particularly in its ability to deceive, appears often in Matthew (e.g., 4:8-10; 6:24; 13:44-45). God does not desire that his people have wealth as much as that they have faith, obey him, and willingly help those in need (e.g., 19:21; 25:31-46).","23":"produce a harvest: Probably a general reference to faithful obedience to Jesus’ commands (e.g., 5:1–7:27; 28:20).","25":"Weeds (or tares, bearded darnel) are almost indistinguishable from wheat and so were left until growth revealed their true nature. Malevolent contamination of crops in this manner was punishable by law.","33":"Normally yeast refers to the influence of evil (e.g., 16:6; 1 Cor 5:6; Gal 5:9); here, however, it is positive, speaking of the all-pervasive influence of the Kingdom.","36":"They went into the house (see 13:1). Jesus taught in parables publicly, but the interpretations were reserved for his disciples in private. • Please explain: Though the disciples were privileged to know the mysteries of the Kingdom (13:11-17), they did not understand the parables until Jesus explained them.","38":"The field is the world: The Kingdom includes all nations (28:16-20). • The people of the Kingdom are those who follow Jesus (13:11-17, 23; 21:43).","41":"his Kingdom: Not until the “end of the world” (13:40) will the rule of the Son of Man be visible over all things.","43":"The righteous do the will of God as revealed by Jesus, in contrast to those “who do evil” (13:41).","44":"treasure . . . hidden in a field: Treasures were buried for protection against thieves and military enemies (25:25). • In his excitement: Those who discover the Kingdom find greater joy in it than can be found in any temporal pleasure (see 1 Pet 1:8).","49":"The wicked are those who do not do the will of God as revealed in Jesus, and the righteous are those who do (see 5:21-48; 6:1, 33; 7:13-27; 12:33-37; 16:27).","51":"The ability to understand the mysteries of the Kingdom is a gift from God (13:10-17, 23).","52":"A teacher of religious law who becomes a disciple in the Kingdom has had his allegiance radically altered toward Jesus as the way of salvation. • new gems of truth as well as old: The sequence reflects the preeminence of the new covenant inaugurated in Jesus (5:17-20; 19:16-22) over the old covenant administered under Abraham and Moses.","57":"They were deeply offended. Dwelling on Jesus’ all-too-common heritage (John 6:42), they could not see his uncommon significance.","58":"Faith is required both to understand Jesus’ message (13:10-17) and to experience his miracles."},"14":{"1":"Herod Antipas’s official title was tetrarch (ruler of a fourth part of a kingdom) of Galilee and Perea (4 BC—AD 39; see 2:19-22). Jesus referred to Antipas as “that fox” (Luke 13:32), and John the Baptist justly condemned him for adultery (Matt 14:3-12; Luke 3:19-20).","2":"There was a rumor that John had been resurrected (see 16:14).","4":"John had continually warned Herod of his sin (see Lev 18:6; 20:21).","6":"Herodias’s daughter was probably Salome, a daughter from Herodias’s previous marriage to Philip. Sexually provocative dances such as this were a regular occurrence for depraved royalty.","7":"Such an extravagant, foolish oath was consistent with Herod Antipas’s character.","8":"The practice of bringing a head . . . on a tray was not unknown in the ancient world (see Josephus, Antiquities 13.4.8; 14.15.13; 18.5.1; 20.5.1).","21":"5,000 men . . . in addition to all the women and children: The count was of families, denoted by heads of households, rather than individuals.","22":"After the miraculous feeding, the crowds sought to make Jesus king (John 6:15), prompting his withdrawal because it was not the appropriate time.","23":"Jesus often sought solitude in order to pray, particularly in conjunction with important events in his life and ministry (26:36-46; Mark 1:35; Luke 5:16; 6:12; 9:28).","25":"About three o’clock in the morning: Literally In the fourth watch of the night. This was approximately 3:00–6:00 am by Roman reckoning. • The fact that Jesus came . . . walking on the water demonstrates God’s sovereign reign over the stormy waters (see Job 9:8; Ps 77:19; Isa 43:16).","27":"I am here: Literally I am. This declaration is associated with the appearance of God himself (see also John 8:24; 18:5-6; cp. Exod 3:14)."},"15":{"1":"Jerusalem was the location of the Temple and thus the seat of authority in Judaism; this gave the ambassadors greater leverage in their arguments with Jesus.","2":"The Jewish teachers’ age-old tradition sought to apply the written Torah to common circumstances in the ordinary course of life. This tradition was memorized and passed on orally from teacher to student (cp. 1 Cor 11:23; 15:1-5). • To ignore the tradition of . . . hand washing (see Mark 7:2-4; Luke 11:38) was considered disobedient to the Torah and unfaithful to God’s will for Israel (cp. Matt 23:25-26).","5":"vowed to give to God: Such a gift was likely donated at the Temple (see Mark 7:11; see also Prov 28:24) but functioned as a way to dodge financial responsibility for one’s parents.","6":"cancel: Because of a greater commitment to their traditions, the Pharisees in effect rendered God’s law nonbinding, turning their piety into sinful disregard for the word of God.","7":"You hypocrites! See study note on Matt 23:13.","11":"what goes into your mouth: Jesus was speaking here either of foods that were not permitted (e.g., pork or shellfish) or of food contaminated by unclean hands (15:20). • That which defiles makes a person unfit for communion with God. Jesus pressed the matter beyond ceremonial purity to true inner purity (see 15:18-19; 23:25-26; Acts 10:1-48; Rom 14:14). • One’s words are a measure of one’s character (see Matt 15:18-20; Jas 3:1-12).","13":"not planted by my heavenly Father: These Pharisees did not belong to the true people of God (see 3:9-12; Isa 5:1-7; Jer 45:4). They will be uprooted at the final judgment (see Matt 3:10; 8:12).","22":"Gentile woman: Literally Canaanite woman. Matthew uses this archaic Old Testament expression to describe the woman as a pagan. • Lord, Son of David: The woman apparently perceived that Jesus was the Messiah (see 1:1; 9:27; 17:15; 20:30).","23":"no reply: Jesus’ silence was a test of the woman’s faith (15:28; cp. 8:24; 14:16).","26":"Jews often referred to pagans as dogs, which are ceremonially unclean (Lev 11:27). Jesus was speaking to the woman of her spiritual condition as a Gentile—as unclean and separated from God (cp. Matt 7:6).","39":"Magadan is an unknown site, perhaps Magdala (as in some Greek manuscripts; see also Mark 8:10)."},"16":{"3":"The signs of the times were Jesus himself (16:4) and the various miracles that he performed (cp. 11:2-6; 12:28).","13":"Caesarea Philippi, located approximately twenty-five miles north of Capernaum, hosted many shrines to the Roman god of nature, Pan.","14":"Some, such as Herod Antipas (14:1-2), thought Jesus was John the Baptist resurrected. • Elijah was expected as a forerunner to the Messiah (11:14; 17:10-12; Mal 3:1; 4:5-6). • Jeremiah or one of the other prophets: Some Jews expected Jeremiah to be raised (see 2 Maccabees 15:13-16). Jesus’ strong stand on sensitive matters (Matt 5:17; 15:1-20) may have led some to think Jesus was Jeremiah. Jesus was not yet understood as God’s Messiah.","16":"Peter’s acknowledgment of Jesus as the Messiah, the Son of the living God (3:17) shows that his eyes had been opened by faith (see 11:25-27; 14:33; 27:54).","17":"God revealed to Peter his plan of salvation in Jesus, the Messiah. This moment of revelation was a high point in the unfolding of God’s will for humanity (cp. Gal 1:16; 3:23; Eph 3:5).","18":"The phrase upon this rock is a pun on Peter’s name. Peter was the foundational rock in that he was the first confessor and leader of the apostles—he was the “founding member” of the church (see Eph 2:20-22; Rev 21:14). Some scholars have suggested that Jesus was referring to himself when he said this rock, but it seems clear that Jesus was referring either to Peter or to his confession. However, it is clearly Jesus’ church (my church), not Peter’s, and Jesus himself will build it. So it is not necessary to conclude that later church leaders must derive their authority from Peter. • Matthew is the only Gospel writer who uses the term church (also Matt 18:17). The idea here is more the community of God’s people than an ecclesiastical institution. • will not conquer it: The church will not be defeated by the attacks of Satan (see 11:12; 13:24-30, 36-43).","19":"Keys are an image for access to privileged knowledge that gives one authority (see 13:16-17; 23:13; Isa 22:22; Rev 3:7). • forbid . . . permit: Jesus granted to Peter (and later to the rest of the Twelve, Matt 18:18) the authority to teach the will of God as revealed in Jesus Christ (13:52; 18:15-20; 23:2-12; 28:16-20). • will be: This could be translated will have been, emphasizing that God’s sovereign decision comes first.","21":"This is the first of three predictions of Jesus’ passion—his suffering through betrayal, crucifixion, and death (see also 17:22-23; 20:18-19). Each prediction gives a lesson on the cost of discipleship (16:24-27; 20:20-28). • That he would suffer was God’s sovereign and necessary purpose for the Messiah (see 17:12).","22":"began to reprimand him: Though Peter accurately perceived Jesus’ identity as God’s Messiah, he did not understand that the Messiah must suffer.","23":"As when Satan tempted Jesus to assume royal privileges without first enduring the cross (see 4:8-10), so now Jesus perceived Peter’s suggestion as incited by satanic forces. • dangerous trap: Literally stumbling block.","24":"give . . . take . . . follow: These three imperatives use different images to speak of the same radical commitment of confessing one’s sinfulness before God in humility, surrendering one’s personal ambition to God, and living according to his will (see also 5:20; 10:34-39; 18:1-5; 20:20-28). • Take up your cross is a metaphor for devotion (see Luke 9:23) rather than a call to martyrdom, although martyrdom is an ever-present possibility for Jesus’ disciples (Matt 5:10-12; 10:21). • In Matthew, follow is used both literally (9:19; 26:58) and metaphorically. Metaphorically, it indicates interest in a teacher (4:25; 8:1, 10; 12:15; 14:13; 19:2; 20:29; 21:9) or personal allegiance to Jesus involving a call, a commitment, and great ongoing costs (4:20, 22; 8:19, 22-23; 9:9; 10:38; 16:24; 19:21, 27).","25":"Jesus’ disciples must relinquish control of their lives, even to the point of being willing to suffer and die for Christ. Jesus promised that those who follow him with such radical abandon, though they may suffer now, will be vindicated at the final judgment (see 1 Pet 2:23).","26":"your own soul? “Soul” and “life” (16:25) both translate the same Greek term (psuchē) and refer to the essence of a person—the self.","27":"The exhortation to deny oneself and follow Jesus is rooted in the fact that Jesus will return to judge all people according to their deeds (see 19:28; 24:29-31; 25:31; Ps 62:12; Prov 24:12).","28":"This saying has been taken to refer either to (1) the transfiguration that follows (17:1-13); (2) the death and resurrection of Jesus Christ (27:50-53; 28:1-10); (3) Pentecost (Acts 2:1-47); (4) the destruction of Jerusalem in AD 70 (Matt 24:1-31); (5) the second coming of Christ in the future (24:29-31); or (6) an unfolding revelation of God’s Kingdom in various ways, including the evangelism of the world. In the fourth view, coming would mean “coming in judgment” upon sinful Israel. • The expression Son of Man (16:27-28) forms an inclusio (bracketing expression) with 16:13, unifying 16:13-28 around the theme of the identity of the Son of Man. He is the Messiah who would suffer and then be exalted by God and return as Judge."},"17":{"1":"Peter . . . James and John later accompanied Jesus at Gethsemane (26:37; 2 Pet 1:16-19). • It is impossible to determine the exact location of this high mountain. The traditional site, Mount Tabor, is only about 1,900 feet (580 meters) high and is out of the way for a trip from Caesarea Philippi (Matt 16:13) to Capernaum (17:24). Mount Hermon, another possibility, is about 9,200 feet (2,800 meters) high and located in Syria, forty miles north of Capernaum. It is unlikely, however, that “teachers of religious law” (Mark 9:14) would have congregated at the foot of a mountain in Gentile territory. A strong candidate is Mount Meron, about 4,000 feet (1,220 meters) high and situated between Caesarea Philippi and Capernaum.","2":"Jesus’ appearance was transformed: Jesus’ inner, divine nature, previously veiled, was now disclosed so that the three caught a glimpse of his glory (see Exod 34:29-35; Ps 104:2; 2 Cor 3:12-18; Rev 1:16). Jesus’ followers will one day share in this glory (Matt 13:43).","3":"Moses symbolizes the law and Elijah the prophets. They appeared as witnesses to Christ, to demonstrate that Jesus, God’s Son, is the fulfillment of everything written in the Law and the Prophets (see 5:17-20; 11:2-6; 12:28).","4":"three shelters as memorials: Peter probably thought that the Kingdom was about to be ushered in with full glory (cp. Acts 1:6), and he desired to memorialize the moment.","5":"a bright cloud overshadowed them: Such an occurrence accompanied God’s presence among the ancient Israelites during Moses’ ministry (see Exod 24:15-18; 25:8; 29:45-46; 40:34-38). • my dearly loved Son: The Father was confirming what Peter had previously affirmed (Matt 16:16-17). • They should listen to him because Jesus is God’s Son, who, as a prophet, reveals God’s will (11:27; see Deut 18:15, 18; Acts 3:22-23; 7:37).","9":"Jesus could not be fully understood until all of his work was accomplished, particularly his death and resurrection.","17":"faithless and corrupt people: The expression is often used for moral depravity (see Deut 32:5, 19-22). Normally, this exclamation of Jesus was directed at the unbelieving Jewish crowds or leaders who refuse to acknowledge God’s presence in him (see Matt 12:39). Here, however, it was a sharp criticism of his disciples’ failure to trust Jesus and his saving, healing power.","20":"Here, the expression don’t have enough faith is virtually synonymous with no faith. • faith even as small as a mustard seed: This could mean that if the disciples had even very little faith they would be able to accomplish great things (21:21; cp. 1 Cor 13:2). It could also mean that if they would allow their faith to grow (see Matt 13:31-32), they could act with courageous belief. • Moving mountains is an adage for overcoming obstacles and fulfilling God’s purposes (Isa 40:4; 49:11; 54:10; 1 Cor 13:2).","22":"betrayed: See Matt 20:18; 26:14-16, 45-49 for the fulfillment of this prediction.","24":"Every adult citizen of Israel was required to pay the Temple tax of one-half shekel. In Jesus’ day, priests and some rabbis did not pay the tax. • Peter was the spokesman for the Twelve (see 10:2)."},"18":{"1":"About that time: Matthew connects the disciples’ questions with the previous discussion concerning the Temple. The disciples began to assume that their new freedom in relation to Jewish authority entitled them to authority of their own. In addition, talk of special revelations (11:25-27; 13:11-17) and roles of leadership (10:2-4; 19:28) probably gave rise to jealous comparisons and petty desires for power among the disciples, perhaps revolving around the apparent privilege of Peter (17:25) or Peter, James, and John (17:1-3).","3":"Like little children means to be humble (18:4). The disciples had been intent on status and ambition.","5":"Jesus moved the discussion toward solidarity within the community; to welcome a humble follower of Jesus is to welcome Jesus himself (see 10:40-42).","6":"To cause one . . . to fall into sin is to lead believing children (or possibly believing adults who become “like children”; see 18:3) to reject Christ and abandon the faith. • The designation little ones emphasizes their humility (5:3-12; 18:4; 19:13-15). • Though the thought of being drowned with a large millstone around the neck is frightful, Jesus warned that causing another to fall away will bring far greater misery (18:7; 26:24; Rev 18:21; see Matt 22:13).","10":"Don’t look down on them, either by refusing to receive them (18:5-6) or by refusing to give pastoral care when needed (18:12-14; see 19:13-15). • their angels: See 4:5-7; Heb 1:14.","12":"Just as a shepherd will work to recover a lost sheep, the “little ones” (18:6) must not be despised or neglected.","14":"The shepherd’s joy is also the joy of the Father; the purpose of pastoral care is so God will not lose any of his sheep.","15":"If another believer sins, love requires us to go privately and point out the offense (Lev 19:17; Luke 17:3; Gal 6:1; 1 Tim 5:20; Titus 3:10).","16":"By requiring the presence of one or two others, Jesus prevented slanderous, unsubstantiated accusations from being presented to the congregation (see John 8:17; 2 Cor 13:1; 1 Tim 5:19; Heb 10:28).","17":"The church is the local Christian community. • The unrepentant person is to be considered a pagan or a corrupt tax collector, a wicked transgressor of the law. Church discipline by exclusion (excommunication; see Acts 5:1-6; Rom 16:17; 1 Cor 5:1-13; 2 Cor 6:14-18; Gal 5:7-12; 2 Thes 3:14-15) is rooted in the conviction that God’s people are to be holy and that sin corrupts fellowship, both between people and between the people and God. The goal is neither vindictive retribution nor a public display of power, but restoration of the wayward to holiness and fellowship (Matt 18:10-15; Gal 6:1; Jas 5:19-20).","18":"forbid . . . permit: The privilege and authority granted to Peter (16:19) are here granted to the church (or possibly to the twelve apostles, 18:1). The decisions of the community, when in accord with God’s will, are eternally binding.","19":"anything you ask: In the context of church discipline (18:15-17), this suggests that discipline must be done in prayer.","20":"Christ is present in the process of discipline, so the process is a ratification of God’s decision.","22":"seventy times seven: Or seventy-seven times; either way, Jesus prescribes limitless readiness to forgive from the heart (18:35; cp. Gen 4:23-24).","24":"millions of dollars (Greek 10,000 talents): The talent was the highest unit of currency, but its value fluctuated. The debt was clearly impossible to pay—this amount exceeded the tax revenue of all Galilee.","26":"I will pay it all: The exaggerated debt and the slave’s promise amplify the greatness of the king’s mercy and the slave’s unforgiving attitude (18:29-30).","28":"a few thousand dollars: The first servant’s debt was about one million times greater than this sum owed to him.","34":"This is how God responds (18:35) to anyone unwilling to forgive. • until he had paid his entire debt: I.e., permanently, because he could never repay.","35":"That’s what my heavenly Father will do to you: Prison and torture (18:34) is thus a metaphor for hell (see 5:22)."},"19":{"3":"There were two divergent views on when one was allowed to divorce one’s wife. One group of Pharisees, following Rabbi Shammai, argued that divorce was allowed only in the case of adultery or other grave sin, while the other group, following Rabbi Hillel, contended that a man could divorce his wife for any reason, such as if she burned his dinner.","6":"Since God made marriage a union, humans do not have the right to break that union. Jesus affirmed the indissolubility of marriage.","9":"Jesus permits only one legitimate reason for a man to divorce: if his wife has been unfaithful (see 5:32). In the face of those who thought divorce could be taken lightly, Jesus affirms God’s created order: Marriage was designed to be permanent (see Mark 10:11-12). • commits adultery: This speaks only of the man who divorces his wife unlawfully. In such a case, his remarriage is adulterous. Jesus’ motivation is to reestablish the permanency of marriage.","11":"This statement refers to the disciples’ comment (19:10).","12":"Eunuchs are males castrated either by a birth defect or by a surgical operation. Jesus also uses the term metaphorically for those who choose not to marry (see Luke 14:26; 18:29; 1 Cor 7:7-8). • for the sake of the Kingdom: Jesus was not denigrating marriage; he was simply indicating that the unmarried often have greater potential for ministry (see 1 Cor 7:25-35).","13":"Jesus would lay his hands on others to bless them (see Luke 4:40; 13:13; see also Gen 48:14-15; Acts 19:6). • The disciples, motivated to protect Jesus, scolded the parents, demonstrating a wrong attitude toward children (see Matt 18:5-6, 10).","17":"Why ask me? The man, as a Jew, should have known that God’s standard of goodness is clearly reflected in his commandments. The man’s questions (also 19:20) show that he was not trusting in the adequacy of God’s revealed will. • only One . . . is good: The man may have believed he could act with perfect goodness on his own, whereas only God is truly good and thus the source of all goodness. • keep the commandments: Jesus has in mind either leading the man to see his sinfulness by asking him to do the impossible, or more probably, restating that good works are a telling gauge of the truthfulness of a person’s faith (see 7:13-27).","23":"Jesus draws a lesson for discipleship from the rich man’s tragic denial. It is hard for the rich to humble themselves, admit their need, and trust in God (see 5:3; Luke 6:24; 1 Tim 6:9-10). • Kingdom of Heaven is equivalent here to eternal life (Matt 19:16-17, 29) or to salvation as the result of God’s regenerating work (19:25-26).","24":"easier for a camel: This analogy reinforces the difficulty that wealthy people face in entering the Kingdom. A few manuscripts have a Greek word meaning rope (Greek kamilos) instead of camel (Greek kamēlos), a difference of only one letter. • to go through the eye of a needle: The image makes the wealthy entering the Kingdom an impossibility. The situation is not utterly hopeless, however (19:26-27). See study note on Mark 10:25.","26":"God’s regenerating grace is absolutely essential before the wealthy are able to repent from their idolatry, abandon their possessions if called to do so, and follow Jesus (19:21).","28":"you . . . will also sit on twelve thrones: The disciples’ part in judging is a reversal—those who are wealthy and powerful now will be judged by those who are humble and poor (see 19:30). • Judging can mean both ruling and condemning (see Rev 20:4)."},"20":{"8":"Payment followed the day’s work (Deut 24:14-15).","16":"See Matt 5:19; 8:11-12.","21":"The promise of sitting in positions of authority in God’s Kingdom had already been given (19:28); the brothers’ request seems to have been motivated out of selfish desire for prominence, with no regard for the suffering the Messiah would soon undergo (see Matt 23:6; Luke 14:7-11).","22":"The cup refers to Jesus’ duty, calling, and destiny (see 26:39; John 18:11; see also Ps 75:8; Isa 51:17, 22; Rev 16:19).","23":"You will indeed: James was eventually martyred (Acts 12:2), and John suffered significant persecution (Acts 4:3; 5:40; Rev 1:9).","24":"The other disciples . . . were indignant: Selfish ambition was apparently not unique to James and John (see also 21:15; 26:8; Luke 13:14).","27":"The word slave is a common metaphor for the submissive relationship of a disciple to his master (8:9; 10:24-25; 24:45-51; 25:14-30). Jesus’ disciples serve others, following Jesus’ example (e.g., John 13:1-17).","28":"This expression, the Son of Man came, suggests Jesus’ preexistence (see Dan 7:13-14). • Jesus was describing his voluntary offering of himself as a ransom for many, to pay the debt all people owe (see Matt 26:26-29; Isa 53:10-12; Rom 3:24), thereby buying them out of slavery (see Gal 5:1)."},"21":{"1":"Bethphage (a Hebrew name meaning house of figs) was probably located on the eastern slope of the Mount of Olives between Bethany and Jerusalem proper.","3":"Jesus was revealing himself as the Lord who, as king of Israel, ascends to Mount Zion on a donkey (21:5; see Zech 9:9).","11":"The crowds with Jesus understood him to be a prophet, empowered by God to teach and to perform miracles. • The description from Nazareth in Galilee highlights Jesus’ humble origins (see 2:23).","12":"Buying and selling took place within the Temple complex, in the Court of the Gentiles. • Money changers profited from the exchange of money from other currencies into official Jewish currency. Jesus criticized the commercialism that profaned the holiness of the Temple (see Mark 11:11-18).","13":"Jesus’ actions were justified, because God’s glory was being desecrated through financial exploitation.","15":"The Jewish leaders’ stubborn refusal to believe is contrasted with the exuberant faith and praise of little children (see 18:1-14; 19:13-15).","16":"Haven’t you ever read the Scriptures? Jesus put this penetrating question to opponents who did not perceive the fulfillment of messianic promises in his ministry. See also 12:3, 5; 19:4; 21:42; 22:31.","19":"there were only leaves: Mark observes that “it was too early in the season for fruit” (see Mark 11:13). It was spring (just before Passover); figs form in the spring but ripen in the fall. • immediately the fig tree withered: Matthew has apparently compressed the story (cp. Matt 21:18-22; Mark 11:13-14, 20-23). The cursing of the fig tree is a symbolic gesture depicting God’s judgment on Israel for rejecting the Messiah (see Matt 3:9; 8:11-12). Like a fig tree that shows promise but no fruit, the Israelites (especially the hypocritical leaders) did not bear the fruit of receiving the Messiah (see 21:33-46).","22":"Jesus was exhorting the disciples to trust in God and to pray accordingly. He was not offering God’s unconditional endorsement of all that they might desire (1 Jn 5:14-15).","23":"Elders (literally elders of the people) were family heads from each tribe who were members of the Sanhedrin in Jerusalem (cp. Ezra 5:5; 6:14; 10:8).","24":"Jesus propounded a riddle, the solution to which answered the leaders’ question and forced them into a dilemma that revealed their hearts (21:25-26). Answering by counter-question was typical for such debates.","25":"John’s ministry, like Jesus’ (see 3:1, 5-6), was controversial, especially after John’s public denouncement of the sins of Herod Antipas (see 14:4). The leaders did not want to acknowledge that John’s ministry was from God, since they had refused to believe John by repenting of their sins (3:2) and accepting Jesus as the Messiah (John 1:29-34).","27":"The leaders lacked integrity and courage to confess what they believed about John. So Jesus’ refusal to answer their original question was fair.","29":"I won’t go: This response must have offended Jews who were taught to show outward respect for the authority of a father (see 8:21-22).","32":"The right way to live is in conformity to God’s will (3:15; 5:20; see also Prov 8:20; 12:28).","37":"Finally: God’s revelation climaxed in Jesus (see 13:16-17; Heb 1:1-2).","40":"When the owner of the vineyard returns refers to the Lord’s coming in judgment (see 16:27; 24:1-36).","41":"The Jewish religious leaders pronounced their own condemnation.","42":"The cornerstone was either the first stone of the foundation or the capstone (as of an arch), the last to be laid. The very stone that the builders rejected as unworthy of use was, in fact, the most important. Jesus was referring to his own role in the Kingdom of God (21:43) and to the religious leaders’ rejection of him.","43":"taken away from you: Either the privilege of being God’s chosen nation no longer belonged to the Jews, or the religious leaders had lost the privilege of being leaders of God’s people (see Rom 9–11). • The Christian community is a nation that will produce the proper fruit—that is, a life of trust and obedience that demonstrates the inauguration of the Kingdom (see Matt 3:8; 7:15-20; 12:33; 13:8, 26).","44":"Though in a short while the Messiah’s opponents would gain a brief victory, they would ultimately be broken and the stone would crush them because the cross became the gateway to Jesus’ vindication and triumph (see also Dan 2:34-35, 44-45).","45":"This explanation fits with Matthew’s theme of God’s judgment on the Jewish leaders who misled the people of Israel (see 23:13-15)."},"22":{"2":"The king represents God, whose son is Jesus (Gal 4:4; Heb 1:1-2). • The feast represents the Kingdom of the Messiah.","7":"Jesus was alluding to the coming destruction of Jerusalem in AD 70 (see 23:37-39; 24:2).","8":"Those who reject God’s invitation aren’t worthy to enter his Kingdom (cp. 3:8; 10:13, 37-38).","9":"everyone you see: God’s invitation is no longer restricted to the nation of Israel (see 28:16-20; cp. 10:5-6; 15:21-28).","10":"good and bad alike: See 13:24-50.","11":"The proper clothes correspond to spiritual fruit that demonstrates real faith (see 7:13-27).","13":"Weeping and gnashing of teeth express the intense pain and sorrow that result from condemnation for sin and unbelief (see 8:12; 13:42, 50; 24:51; 25:30). • Outer darkness is a metaphor for eternal punishment.","14":"While many people are called—they hear the invitation to the Kingdom—few are actually chosen by God and respond in faithful obedience to Jesus.","16":"The Pharisees, strict nationalists who resented Roman rule, were normally at odds with the supporters of Herod. Here, the unlikely alliance arose from a mutual hatred of Jesus.","17":"Is it right . . . or not? The question was designed to trap Jesus. If he answered no, he could be arrested for rebellion against Rome. If he answered yes, he could be accused of supporting Roman oppression.","18":"You hypocrites! See study note on 23:13.","20":"The poll tax had to be paid using the denarius coin, which bore the picture and title of Caesar. Old Testament prohibitions against images (Exod 20:4; Lev 26:1; Deut 4:15-24) made the use of this coin controversial among Jews (see Josephus, War 2.9.2-3). Some Roman procurators apparently produced coins without images for use in Palestine in order not to offend the Jewish conscience.","21":"Jesus outwitted his opponents by affirming the honor due to Caesar, while clearly differentiating it from the supreme honor and allegiance due to God. Loyalty to God does not necessarily entail disloyalty to the governing authorities. Jesus was acknowledging two dominions, Caesar’s and God’s, the latter having priority (Acts 4:19).","23":"The Sadducees (see 3:7) described a situation involving levirate marriage (see Gen 38:6-11; Deut 25:5-6), which they considered proof that resurrection from the dead is not possible.","29":"The power of God most likely refers to God’s ability to raise the dead.","30":"like the angels in heaven: Jesus was not teaching genderlessness (i.e., androgyny) nor disparaging the divine order of marriage and sexuality; rather, he was affirming that people will be transformed into a glorious new existence (see 1 Cor 15:35-49; 2 Cor 5:1-5) in which aspects of the present order, such as marriage, will not be present.","36":"Since many strict Jews saw all commandments as equally binding, a careless response to this question could lead to the accusation of undermining the law of God.","37":"Jesus answers from the Shema (Deut 6:4-9), one of the core statements of God’s covenant with Israel (The first Hebrew word of Deut 6:4-9 is shema‘, “hear”).","39":"Love your neighbor as yourself: Lev 19:18; see also Rom 13:9; Gal 5:6, 14; Jas 2:8.","40":"are based on: Jesus’ statement affirmed the unity and coherence of God’s will, as recorded in Scripture.","42":"the son of David: See study note on Matt 9:27; see also 2 Sam 7:12-14; Pss 2:7-9; 110; Isa 11:1, 10; Jer 23:5-6.","44":"The quotation is from Ps 110:1, which is frequently cited by New Testament authors to describe Jesus (see Acts 2:34-35; 1 Cor 15:25; Heb 1:13; 2:8; 10:12-13; Rev 3:21).","45":"how can the Messiah be his son? The answer is that Jesus is more than the son of David: He is the Son of God (14:33).","46":"No one could answer him because they had never thought the Messiah would be God as a human being in the flesh (see John 1:1-14)."},"23":{"1":"The religious leaders had sought a reason to accuse Jesus publicly (21:23–22:46) but found none. Jesus now turned to the crowds and to his disciples to openly indict the religious leaders for their numerous failures to conform to God’s righteous standards.","2":"the Pharisees are the official interpreters of the law of Moses: They transmitted the oral traditions that were associated with the law and thought to be from Moses, and they judged religious and social matters on the basis of these traditions (see 15:2).","3":"practice and obey: This was not a blanket endorsement of all that the Pharisees teach (see 15:1-20; 16:5-12; 23:13-39). It might refer only to what was in accord with the law of Moses, or it might be bitter irony or sarcasm. Jesus might also have been counseling conformity to the Pharisees’ teachings to avoid giving offense (17:24-27).","4":"unbearable religious demands: There were 613 legal prohibitions and commands, according to the rabbis (see 11:28-30; Acts 15:10, 28). • never lift a finger: The religious leaders were unwilling to consider relaxing traditional legal statutes.","5":"prayer boxes: Pious Jews wore, on the head and upper left arm, a small pouch or box (phylactery) containing written copies of important Old Testament commands (see Deut 6:6-9; 11:18-19). • Wearing tassels was another custom associated with piety (see Matt 9:20; see also Num 15:38-41). Lengthening the tassels called attention to their wearer’s pious practices.","6":"The seats of honor in the synagogues were near the scrolls of the Torah and facing the congregation.","7":"Rabbi was a title of authority and respect.","8":"Rabbi: These men functioned in Judaism as mediators for dispensing knowledge about God (see 23:7). The new covenant, by contrast, has only one teacher, Jesus himself as Messiah (see Jer 31:31-34).","9":"Writings from later Judaism provide ample evidence of revering the teachers by calling them Father (see, e.g., Mishnah Eduyyoth 1:4). • God . . . is your Father: See 6:9; Mal 2:10; cp. 1 Cor 4:15.","10":"Teacher: This title denotes the function and office of leading others into knowledge about God. Jesus, not the scribes and Pharisees, is the teacher of God’s will (5:17).","13":"What sorrow awaits you: A stark warning of judgment from God. • Hypocrites! In English, hypocrisy describes a contradiction between reality and appearance. But in biblical usage, hypocrisy is misperceiving God’s will, leading people astray, and thus incurring God’s judgment. Coupled with this is often a desire for prestige and power (23:5-12), abuse of teaching authority, false teachings on doctrine or practice (23:13-22), and preoccupation with ethical minutiae (23:23-28). An accurate English term for this combination of factors is heresy. The Pharisees and teachers of religious law displayed all of these characteristics. As the Christian church began to grow, these characteristics continued to appear (e.g., 1 Tim 4:1-3; 2 Pet 2:1-22), so God’s children always need to guard against them (Jas 4:7-10; 1 Pet 2:1-3). • shut the door of the Kingdom: By their false teaching and opposition to Jesus (see Matt 9:32-34; 12:22-37; 15:12-14; 21:15; John 9:13-34), the teachers of religious law and Pharisees prevented others from hearing and believing the truth about the Messiah.","15":"A convert (proselyte) made a full conversion to Judaism, performing such observances as baptism, sacrifice, and circumcision (see Acts 13:43). A convert was thus distinct from a “God-fearer,” who adopted certain Jewish beliefs, most notably monotheism, without fully converting to Judaism (see Luke 7:4-5; Acts 10:2). It is likely that to make one convert means to persuade God-fearers to become full converts to Judaism by undergoing circumcision (cp. Gal 2:3, 14; 5:2-12; 6:12-13). • of hell: Greek of Gehenna; see study note on 5:29.","23":"The teachers of religious law and Pharisees thought that meticulous tithing demonstrated their zeal for the law. Without denying the validity of the tithe, Jesus revealed how they had utterly failed to attend to the more important aspects of the law (Isa 1:16-17; Jer 22:3; Hos 6:6; Mic 6:8; Zech 7:9).","24":"gnat . . . camel: These words form a pun in Aramaic (qalma . . . gamla), the language Jesus probably spoke.","26":"Internal purity will result in external righteousness, but the reverse is not true (6:19-34; 12:33-37; 15:15-20).","29":"By building and decorating the tombs for the prophets, the teachers of religious law and Pharisees showed outward solidarity with the prophets, while inwardly they were of the same sinful character as their ancestors who had murdered the prophets.","32":"finish what your ancestors started: By killing God’s Messiah, they would bring to completion Israel’s history of killing God’s messengers (see 1 Thes 2:14-16).","35":"The span from Abel (Gen 4:8-11) to Zechariah (2 Chr 24:15-22) follows the order of the Hebrew Bible, in which 2 Chronicles is the last book. The implication is that this generation will be guilty of every murder of the righteous in the Old Testament (cp. Matt 27:25).","37":"Despite the severe judgment Jesus had just leveled against Israel (23:29-36), he truly longed for them to repent and receive God’s grace. • as a hen: An image of protective care (see also Deut 32:11; Ruth 2:12; Pss 17:8; 36:7; 57:1; 61:4; 91:4).","38":"your house is abandoned and desolate: God would withdraw his presence from the Temple (Ezek 10:18-19; 11:22-23; cp. Matt 1:23), and both the Temple and Jerusalem would be destroyed.","39":"Blessings on the one who comes in the name of the Lord: This is possibly the prediction of an end-time conversion of the nation of Israel to the Messiah (see also Rom 11:12-32)."},"24":{"1":"The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.","2":"Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9; Jer 7:8-15; 9:10-12; 26:6, 18; Mic 3:12; see also Isa 64:11; Luke 19:44; Acts 6:14).","3":"The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.","5":"claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.","6":"these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).","8":"first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31; Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10).","9":"hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31; Deut 4:30; Judg 10:6-16; Pss 34:19; 37:39; 50:15).","10":"Persecution will lead some to abandon loyalty to Jesus (10:25; 13:21; 16:24-28; 26:33).","12":"the love of many will grow cold (see Rev 2:4): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.","13":"The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.","14":"throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).","15":"Daniel . . . spoke about a profaning or desolating of the Temple (see Dan 8:13; 9:27; 11:31; 12:11). • the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, War 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. 1 Maccabees 1:54-64; 2 Maccabees 8:17). • Reader, pay attention! This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9, 11, and 12.","20":"Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter. • Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3; Exod 20:8-11; 23:12; 31:12-17; Lev 23:3; Deut 5:12-15; Jer 17:19-27).","21":"greater anguish: Similar language is found in Neh 9:37; Jer 11:16; Dan 12:1; Joel 2:1-17. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).","22":"God’s chosen ones endure (24:13) and remain faithful (24:37–25:46; see Isa 65:8-9; Rom 11:7).","24":"false messiahs and false prophets (see 7:15; 24:4-8; also Acts 13:6; 2 Pet 2:1; 1 Jn 2:18; 4:1): Revelation describes a particular false prophet (see Rev 16:13). • signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4; Rev 13:13).","26":"Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8). • hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.","29":"the sun will be darkened . . . will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21; Heb 12:26-27; 2 Pet 3:10; Rev 6:12-13). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16; Ezek 32:1-10; Joel 2:1-17; Amos 8:7-10).","30":"the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42; 16:4). His coming expresses his vindication (see 26:64) and will bring deep mourning to those who experience God’s judgment. • All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), suggesting that a national disaster in Israel might be in view (see 21:43; Zech 12:10-14). • the Son of Man coming on the clouds: See Dan 7:13. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).","31":"Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).","33":"all these things: This expression, used first in 23:36 (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2, 8). • his return (literally he or it): It could mean Jesus’ return (see Jas 5:9; Rev 3:20), the destruction of the Temple, or the end of history (see Luke 21:31).","34":"this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16; 12:39, 41-42, 45; 16:4; 23:36).","35":"Jesus’ words are as sure as God’s own (see 5:18; Isa 40:8; 55:11; 59:21).","36":"The day is the day of judgment. • or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46). This statement ought to deter those who attempt to calculate the date of our Lord’s return.","37":"When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).","42":"To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13; 26:38-41).","45":"servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25; 13:27-28; 18:23-35; 20:26)."},"25":{"1":"To meet the bridegroom is an image for the coming of the Messiah (see Mark 2:19-20). • Details of wedding customs during the period are not known. Some think that the bride was led to the home of the bridegroom, who would stay away until the time appointed for the wedding feast. The bridesmaids, who had already escorted the bride to the groom’s home, would then wait for news of his arrival and escort him to the feast (Matt 25:10). Others think the groom may have come late in the night to the bride’s home, where he was announced. Then, after celebrating with the bride’s guests, the groom would take his bride under torches or lamps to his home.","3":"While some have speculated that the oil symbolizes something specific (such as the Holy Spirit), it probably merely supports the point that proper preparation for the second coming of Christ is needed.","5":"Both the prudent and the foolish bridesmaids sleep while waiting. The parable criticizes only the foolish bridesmaids’ failure to bring enough oil.","6":"The arrival of the bridegroom at midnight while the bridesmaids slept further highlights the fact that the second coming of Jesus will come suddenly, at a time that no one can anticipate (24:42-51).","19":"After a long time: This highlights the long delay of Christ’s return (24:45-51).","21":"See Matt 24:45-51; Luke 16:10. • Let’s celebrate together is a metaphor for the Father’s approval and perhaps for the messianic banquet (see Matt 6:1, 4, 6, 18; 9:9-17).","24":"I knew you were . . . harsh: A false understanding of his master becomes this servant’s excuse for laziness.","29":"God gives abundant grace to those who are faithful with what they have already been given (see 13:12).","31":"To sit upon his glorious throne is here a posture of judgment (see 19:28; 22:44; Dan 7:13-14).","33":"The right hand is the place of honor (Gen 48:13-20; Ps 110:1).","34":"prepared for you from the creation of the world: This might be a reference to God’s choosing individuals for salvation in eternity past (see 13:10-17; Eph 1:4; Rev 17:8), or it might simply refer to the Kingdom itself as a place (cp. Matt 25:41).","37":"These righteous ones (see 5:6, 20) are those who do God’s will as taught by Jesus, expressed most clearly in deeds of love (7:12; 9:9-13; 22:34-40; 25:35-40).","40":"my brothers and sisters: This expresses either Jesus’ solidarity with his disciples (see 10:42; 18:1-14; Gal 6:10) or Jesus’ solidarity with humanity in general, irrespective of the faith of the one being helped (see Matt 6:1-4; 25:43; Prov 19:17). The use of brothers and sisters points to the first interpretation (Matt 12:46-50; 18:15-35; 23:8; 28:10) but does not invalidate social responsibility for other people in general (see Luke 10:30-37).","46":"The Greek term translated eternal can mean either “lasting forever” or “lasting for an age,” in this case “the age to come” (13:39-40, 49; 24:3; John 17:3; 2 Thes 1:9; Phlm 1:15; 1 Jn 5:11, 13). Some hold out hope that the punishment of the damned will, after “an age,” be ended by annihilation or forgiveness. The parallel between eternal life and eternal punishment suggests strongly that it means “lasting forever,” since eternal life does not end (see also Luke 16:19-31; Heb 6:2; Rev 20:10)."},"26":{"2":"The irony is that the Son of Man, who is to judge the nations (25:31-46), must first be wrongly judged and condemned to death by evil people. Jesus’ death was the ultimate Passover sacrifice (see John 19:31-37; 1 Cor 5:7).","3":"The residence of Caiaphas, the high priest, was near the Temple in Jerusalem’s Upper City. Since it was not the normal meeting place, this gathering was ad hoc, urgent, and probably secretive. The council chamber, the traditional meeting place for the Sanhedrin, was located either at the southern end of the Court of the Israelites in the Temple, or on the western edge of the Temple hill. • Joseph Caiaphas, son-in-law of Annas (see John 18:13), was high priest from AD 18 to 36 (John 11:49), the longest tenure of any high priest from the time of Herod’s rule until AD 70. His father-in-law, Annas, had been deposed but continued to be called high priest as well (see Luke 3:2; John 18:13, 19-24).","5":"Jerusalem was flooded with pilgrims at Passover, and the Jewish leaders worried about having their authority taken away if they caused or allowed anything that resembled revolt against Rome (see 21:8-11, 14-16).","6":"Simon, a man who had previously had leprosy: Jesus’ presence in the man’s home exhibited the forgiving, healing love Jesus often showed toward outcasts (see 8:7; 9:10).","7":"The jar of expensive perfume was a burial ointment (see Mark 16:1; Luke 23:56–24:1; John 12:1-7; 19:38-42) made of nard, which was harvested in India. The value of this jar of perfume was nearly a year’s wages (John 12:5).","8":"The disciples were indignant: John 12:4 indicates that Judas Iscariot incited this reaction.","12":"to prepare my body for burial: It is not clear whether the woman fully understood the significance of her actions. In addition to preparation for burial, the anointing also speaks of Jesus as king (1 Sam 10:1; 2 Kgs 9:6) and priest (Exod 29:7).","18":"My time: The Messiah would now complete the work for which he was commissioned, to die for the sins of the world.","23":"eaten from this bowl with me: It was the custom for everyone present to dip their food into a common bowl, which probably contained herbs and fruit puree. Sharing a meal was a sign of friendship and trust, making a betrayer’s presence all the more startling (26:21; but see John 13:26).","24":"as the Scriptures declared: Jesus might have been referring to Isa 53:7-9 or to the broader Old Testament theme of a suffering Messiah. This verse combines God’s sovereign will with human responsibility.","25":"Judas referred to Jesus as Rabbi, while the other disciples call him “Lord” (26:22). • “You have said it”: This enigmatic statement affirmed that Judas was the betrayer.","26":"The unleavened bread of the Passover (Exod 12:18) is also described as the “bread of suffering” (Deut 16:3), referring to hardships in Egypt. • The customary blessing over the bread in the Passover meal was “Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth.”","27":"He gave thanks. The traditional blessing for the Passover cup was “Blessed are you, O Lord our God, King of the universe, who creates the fruit of the vine.” An early Christian variant is, “We give thanks to you, our Father, for the Holy Vine of David, your child, whom you made known to us through Jesus your child; glory be to you forever” (Didache 9.2). • The four cups of the Passover meal correspond to the fourfold promise of Exod 6:6-7, with two for deliverance, one for redemption (see Matt 26:27-28), and one for fellowship (see 26:29).","28":"the covenant: Under God’s covenant with Israel, the blood of sheep or goats (Exod 12:5, 13; 24:8) was shed and placed on the two doorposts and on the lintel at Passover (Exod 12:7). The blood of Jesus, the sinless Lamb of God, establishes a new covenant (see Jer 31:31). The idea of the covenant is God’s unilateral commitment to establish salvation for mankind, fulfilling the promise to Abraham (see Gen 12; Gal 3:15-29; 4:12-31). • to forgive the sins of many: Jesus shed his blood as a sacrifice for sin (see Jer 31:31-34; Mark 14:24). Some have understood many to refer only to God’s chosen people, while others have understood many to be an expression meaning “all” (cp. Matt 20:28).","29":"until the day: Though the Kingdom had been inaugurated in Jesus’ ministry, it awaits final consummation (see 1 Cor 15:20-28; Rev 19–22). • until the day I drink it new: The final consummation of the Kingdom is pictured as a feast like the Passover, symbolizing an eternal fellowship of love and peace.","30":"they sang a hymn: Some have suggested that the Great Hallel (Ps 136) was sung.","31":"God will strike: In Zech 13:7-9, the Shepherd, God’s partner, is struck down (understood by Jesus as a prediction of his own death), and out of the scattered sheep emerge a purged, purified remnant of faithful ones (Zech 13:8-9). In the short term, the disciples would soon be scattered and deny association with Jesus (Matt 26:34, 56, 69-75).","32":"Jesus foresaw a time of restoration for the disciples despite their imminent abandonment of him (see ch 28; John 21).","35":"While Peter’s denial receives the most attention, all the other disciples denied or avoided association with Christ as well (see 26:56).","36":"Gethsemane is the name of an olive orchard approximately 250 yards east of Jerusalem’s Golden Gate, overlooking the Kidron Valley on the edge of the Mount of Olives. Jesus and his disciples apparently met there often (Luke 22:39-40; John 18:1-2).","37":"He took Peter . . . James and John: These three, apparently the leaders of the apostles, received special revelation (17:1-13) and accompanied Jesus in this difficult hour. • Jesus became anguished and distressed from contemplating the Father’s plan for him, to absorb God’s wrath toward humans for their sin (see 27:45-46).","38":"crushed with grief: See John 12:27; cp. Pss 42:5-6, 11; 43:5.","39":"If it is possible: Jesus’ heart’s desire was for uninterrupted communion with the Father instead of coming under God’s wrath. • Yet I want your will to be done: His resolution to do the Father’s will was firm (4:1-11; 16:23; John 6:38).","49":"Judas . . . gave him the kiss: Judas’s use of a sign of affection to betray Jesus amplifies the heinousness of his betrayal.","51":"one of the men with Jesus: This was Peter (John 18:26).","53":"thousands (literally twelve legions): Jesus used Roman military language (a legion consisted of approximately 6,000 soldiers) to describe the aid he could receive from God. Jesus was not a helpless victim; he permitted his own arrest.","54":"For Jesus to have resisted would have impeded the fulfillment of God’s saving work (see 16:21-23).","55":"The leaders’ clandestine behavior was driven by fear of the masses who revered Jesus (see 21:26, 46; 26:3-5).","56":"It is not clear which of the Scriptures Jesus was alluding to—perhaps Isa 53, or perhaps the Old Testament theme of a suffering Messiah in general. • As Jesus had predicted earlier that evening, all the disciples deserted him (Matt 26:31-35).","58":"the high priest’s courtyard: This location suggests an ad hoc meeting of the Sanhedrin at the palace of the high priest (26:3).","59":"were trying to find witnesses: The verb tense suggests an extended, perhaps desperate, attempt to find any testimony that could lead to a formal accusation (see Mark 14:55-56).","60":"could not use anyone’s testimony: The evidence was too insubstantial or inconsistent to meet their goal of a death sentence until two men came forward (Deut 17:6; 19:15) with testimonies that did not conflict.","61":"The charge is either a misunderstanding or a deliberate distortion of Jesus’ prediction of his death and resurrection (see John 2:19-21).","63":"if you are the Messiah: This question from the high priest was prompted by Zech 6:12, which had predicted that the Messiah would rebuild the Temple (cp. Matt 26:61).","64":"You have said it: This purposefully enigmatic response is essentially an affirmative answer (see 26:25; 27:11); Mark has “I Am” (Mark 14:62). • you will see: By quoting Dan 7:13, Jesus affirmed that he was the Son of Man who would be vindicated and exalted by God. • seated in the place of power at God’s right hand: Literally seated at the right hand of the power; see Ps 110:1. Jews were reluctant to name God directly (see study note on Matt 5:4). • The expression coming on the clouds of heaven could refer either to the destruction of Jerusalem in AD 70 or to Jesus’ second coming at the end of history.","65":"Blasphemy! Caiaphas evidently understood Jesus’ claim to be the exalted Son of Man as a blasphemy against God’s majesty. The Son of Man (Dan 7:13-14) was closely associated with this majesty.","73":"your Galilean accent: Jews from Galilee had a distinctive accent, compared with those from Judea (cp. 4:13 and corresponding study note).","75":"When the crowing of the rooster reminded Peter of Jesus’ prediction (26:34), he was struck with sorrow."},"27":{"1":"The charge of blasphemy (26:65-66), though sufficient for the death penalty among Jews, would not convince a Roman judge. Hence, the leading priests and the elders conspired together to prepare a more political charge consistent with capital offenses in Roman law (see 27:11-26; Luke 23:2).","2":"Tiberius Caesar appointed Pilate to be the governor (or prefect) of Judea. Pilate ruled primarily from Caesarea, not Jerusalem, from AD 26 to AD 36. Though he had sovereign power in Judea, Pilate was ultimately responsible to the legate of Syria, the central authority in the eastern portion of the Roman Empire. Josephus records several instances where Pilate’s disregard for the sanctity of Jewish customs led to revolt.","3":"Judas was filled with remorse (Greek metamelomai), but he did not repent (Greek metanoeō), which would have changed his heart and resulted in obedience and a relationship with God based on faith.","4":"an innocent man: Jesus’ innocence is a dominant theme in the narrative of his suffering (see 23:35; 26:55-56, 59-60; 27:18-19, 24; see also Luke 23:47).","5":"hanged himself: Judas’s suicide resulted from a guilt-stricken, unrepentant conscience. His death satisfied Old Testament law regarding the punishment of a false witness (see Deut 19:16-21).","7":"Foreigners were Gentiles who died in Jerusalem. An asset whose owner could not be traced was used for public charity. In this instance, unclean money was used to buy an unclean place for unclean people.","8":"Field of Blood is a way of describing a cemetery (cp. Acts 1:18-19).","11":"king of the Jews: The Sanhedrin’s original charge of blasphemy (26:65-66; 27:1) held no interest to the Romans, who saw it as a Jewish religious question (cp. Acts 25:18-20). The charge was therefore changed to incriminate Jesus in Roman eyes as a political rebel (see Luke 23:2).","15":"Pilate’s custom seems out of character; he was not known for wanting to please his Jewish subjects. However, if Pilate’s position with Caesar was precarious at this point (see study note on John 19:12; see Philo, On the Embassy to Gaius 159–161), then this gesture may have been to keep the peace and thus avoid negative attention from Rome.","16":"notorious prisoner . . . named Barabbas: Elsewhere he is called a “revolutionary” (Mark 15:7; John 18:40), a term that also denotes a robber or insurrectionist (see Luke 23:19). To the zealots, Barabbas was a hero.","19":"through a terrible nightmare (cp. 1:20): It is ironic that a pagan recognizes and takes a stand for Jesus’ innocence, while the Jewish crowd does not.","24":"The responsibility is yours! The priests had said the same thing to Judas (27:4).","25":"all the people (see 21:43): This does not mean every living Jew. Instead, those urging Jesus’ condemnation are representative of all of unbelieving Israel, whose actions bring consequences for the nation as a whole (e.g., the destruction of Jerusalem in AD 70). • We will take responsibility for his death—we and our children (see 23:35; 2 Sam 1:16; 14:9; Jer 51:35; Acts 5:28; 18:6; 20:26): Christians have at times misunderstood and misused this verse in persecution of Jews, but it is not an indictment against Jews in general.","26":"When a man was flogged, he was beaten with whips that had leather thongs at the end, some with sharp bone, lead, or rock fragments stuck to the ends of the thongs (see also Deut 25:1-3; 1 Kgs 12:11, 14; Acts 16:22; 22:25; 2 Cor 11:24-25).","27":"The governor’s soldiers were auxiliary troops recruited from non-Jewish residents of Palestine. • Their headquarters was located at the official residence of the governor in Jerusalem (the Antonia Fortress on the northwest corner of the Temple compound).","32":"Normally, the victim carried his own cross. Only the crossbeam was carried; the vertical pole would be waiting at the crucifixion site. Simon might have been forced because Jesus was weak from the effects of scourging. The act of enlisting Simon might also have been a further mockery. Jesus was treated as one who deserved a servant even though he was being marched to his death.","34":"Giving Jesus wine mixed with bitter gall was probably intended for ridicule (see Ps 69:21). It was also a sedative—Jesus probably rejected it in order to suffer fully for our sins (see Isa 53:10). • Gall, otherwise known as wormwood, is a bitter narcotic made from the oil of Artemisia (cp. Mark 15:23).","35":"they . . . nailed him to the cross: Crucifixion, though not generally practiced by Jews, was a widespread Roman punishment for military and political offenders, particularly slaves, rebels, and insurrectionists. The sheer cruelty and the public spectacle of crucifixion worked as a powerful social deterrent. Victims were flogged and then crucified naked, adding to the humiliation. It was seen as the most painful of all possible deaths; it involved intense suffering, exposure to weather and insects, suffocation, and often a final violent thrust of a spear to end life. Further, since crucifixion was a curse from God (Deut 21:22-23), the act was particularly heinous to Jewish sensibilities. Paradoxically, what was so despicable among humans has become the instrument of our salvation. Jesus previously had instructed his disciples to take up their crosses and follow him (Matt 16:24).","37":"The official charge was fastened to the cross above the criminal’s head; Jesus was crucified for political sedition.","38":"Crucifying Jesus between two convicted revolutionaries added further humiliation and guilt by association.","40":"if you are the Son of God: This taunt recalls Jesus’ temptation at the very beginning of his public ministry (4:1-11), in which the devil appealed to Jesus’ privileged status in order to tempt him to avoid suffering (see also 16:21-23).","45":"Darkness symbolizes the judgment of God or, more specifically, the arrival of the day of the Lord (see Amos 5:18, 20; 8:9-10; also Jer 4:27-28; 13:16; 15:9).","46":"Eli, Eli: This cry means My God, my God, but the similarity in sound accounts for the people’s confusion (27:47). • My God, my God, why have you abandoned me? Jesus was experiencing God’s wrath for the sins of humanity.","47":"It was widely believed that Elijah would return before the day of the Lord (11:14-15; 17:10-13; Mal 4:5).","48":"The sour wine was vinegar. The drink was probably designed to mock Jesus (cp. Ps 69:21 with Matt 27:34) by pretending to help assuage his thirst. Others have suggested that it was given as an act of genuine kindness.","50":"Each of the four Gospels highlights different aspects of Jesus’ last moments. • released his spirit: This emphasizes the sovereignty of Jesus in that he released himself to death (see also John 19:30). • shouted out again (see Matt 27:46): This cry was Jesus’ final prayer (see Luke 23:46).","51":"The significance of the splitting of the curtain in the Temple is that the wall dividing people from God has been torn down by the death of Jesus Christ (see also Eph 2:11-22; Heb 6:19; 9:1–10:25). • The earth shook, rocks split apart: These are portents of the arrival of judgment (see Exod 19:18; Judg 5:4; Ps 18:7; Joel 3:14-17; Amos 8:8-10). Josephus records the appearance about AD 30 of a star resembling a sword and a spontaneous opening of the gates of the Temple (Josephus, War 6.5.3-4).","54":"The Roman officer and the other soldiers were Gentiles. • the Son of God: This may be an unqualified affirmation that Jesus is the unique Son of God (see 14:33; 16:16) or possibly a more general affirmation of Jesus’ innocence (see Luke 23:47). They are responding to the earthquake and all that had happened as evidence of divine interest in this occasion.","58":"In Roman crucifixion, the bodies of criminals were often left to rot. Deut 21:22-23 prohibits a body from remaining on a cross or a gallows overnight. Joseph’s action was in accordance with Jewish law, while his motivation was probably his loyalty to Jesus. • Pilate issued an order: Pilate was accommodating, probably because he did not believe Jesus was guilty of insurrection (see Matt 27:24-26)."},"28":{"1":"Mary Magdalene (see 27:56): The mention of two women as witnesses lends credibility to the historicity of the account—an inventor of tales would not have used women as witnesses, since a woman’s testimony was considered less reliable than a man’s.","12":"Such a bribe was contrary to the law (see Exod 20:16; 23:8). • elders: See study note on Matt 21:23.","13":"stole his body: Tomb robbery was a common problem in the ancient world, so such an accusation would have been entirely believable.","15":"still tell it today: Justin Martyr wrote to Jews of his day (about AD 165), “You have sent . . . men throughout all the world to proclaim, ‘A godless and lawless heresy has sprung from one Jesus, a Galilean deceiver, whom we crucified, but his disciples stole him by night from the tomb . . . and now [the disciples] deceive men by asserting that he has risen from the dead and ascended into heaven’” (Justin Martyr, Dialogue with Trypho 108). This misinformation probably became widespread after the disciples began to proclaim Jesus’ resurrection (see Acts 2:22-36).","17":"some of them doubted: This might be a veiled reference to Thomas (John 20:24-29), but all eleven might have experienced a mixture of both worship and doubt (see also Matt 14:31; Luke 24:10-11; John 20:24-29).","18":"Jesus’ authority is power delegated from the Father (see 7:29; 9:6-8; 21:23-27; 26:64; John 3:35).","19":"go and: Literally going, a participle that supports the main imperative, make disciples. Matthew probably intended go to be understood as a separate command (as it is translated) and not as a circumstantial modifier (i.e., while you go; cp. the same construction in 9:6; Acts 10:20). • make disciples: A disciple is one who repents of sin, trusts in Jesus for salvation, and obeys his teachings. • all the nations: The mission to the Gentile nations formally began here (see Matt 10:5-6; 15:24; see also 1:1; 2:1-12; 8:5-13; 21:43; 24:14; 26:13). • Two aspects of making disciples are baptizing and teaching (28:20).. Baptism indicates public identification with, and surrender to, Jesus and the work he has done for salvation (see 3:13-17; 10:32-33; 20:28; 26:28; Acts 2:38; Rom 6:1-11; 1 Pet 3:21). • In the name of means entrance into a relationship and its benefits, which come to those who truly believe. • Father . . . Son . . . Holy Spirit: This is a formulaic expression for the nature of God as a trinity (see also 1 Cor 12:4-6; 2 Cor 13:14; Eph 4:4-6; 2 Thes 2:13-14; 1 Pet 1:2; Rev 1:4-6).","20":"Teach: The disciples’ curriculum is comprised of all the commands of Jesus (e.g., the Sermon on the Mount, chs 5–7). The church is to be marked by its obedience to Jesus’ commands (5:17-20; 7:13-27). Jesus’ authority and presence are the basis for the disciples’ mission (see also 1:23; 18:20)."}},"ranges":[{"start_chapter":1,"start_verse":1,"end_chapter":2,"end_verse":23,"contents":"This account demonstrates that Jesus’ lineage and birth (ch 1), as well as the geography of his early years (ch 2), fulfilled Old Testament expectations, and that attempts to thwart God’s will do not succeed (2:1-15; see also 27:62-66)."},{"start_chapter":1,"start_verse":12,"end_chapter":1,"end_verse":16,"contents":"Although the Old Testament is clearly the source for 1:1-11, Matthew is probably also dependent upon royal archives and oral traditions for 1:12-16."},{"start_chapter":1,"start_verse":22,"end_chapter":1,"end_verse":23,"contents":"Jesus’ birth from a virgin fulfills Isa 7:14. The Hebrew term ‘almah (virgin or young maiden) was translated parthenos (“virgin”) in the Greek Old Testament that Matthew quotes. Matthew understands the ‘almah of Isaiah as foreshadowing the Virgin Mary."},{"start_chapter":2,"start_verse":1,"end_chapter":2,"end_verse":2,"contents":"Attentiveness to the star indicates that the wise men were astrologers; their awareness of the Old Testament (perhaps Num 24:17) suggests that they were from Babylonia, where Jews were numerous. The men were Gentiles, which anticipates Gentile acceptance into the Kingdom of God (Matt 8:11-12; 15:21-28; 28:16-20). Throughout the entire Gospel, unlikely Gentiles worship the Jewish Messiah, while the Jewish leaders (Herod, high priests, teachers of religious law, Pharisees) oppose him."},{"start_chapter":2,"start_verse":8,"end_chapter":2,"end_verse":10,"contents":"The star was placed by God to guide the wise men to the Messiah (see Num 24:17); the details are unknown."},{"start_chapter":2,"start_verse":13,"end_chapter":2,"end_verse":15,"contents":"Flee to Egypt . . . until I tell you to return: This fulfills Hos 11:1 (see study note on Matt 4:1-11; see also Gen 15:13-16; 46:1-5; Exod 15:1-21)."},{"start_chapter":2,"start_verse":20,"end_chapter":2,"end_verse":21,"contents":"Jesus’ return to Israel fulfills Hos 11:1 (see 2:13-15)."},{"start_chapter":3,"start_verse":5,"end_chapter":3,"end_verse":6,"contents":"John’s ministry became so popular that many people from Jerusalem and Judea came to hear him. • they confessed their sins: Those who responded to John’s preaching and turned away from sin were prepared to receive Jesus’ ministry (Luke 7:27, 29). • he baptized them: John’s practice of baptism may have originated with the Old Testament idea of purification (see Isa 1:16; 4:4; Ezek 36:25)."},{"start_chapter":4,"start_verse":1,"end_chapter":4,"end_verse":11,"contents":"Parallels between Adam and Jesus are obvious in this account of Jesus’ temptation. Jesus is the second Adam (see Rom 5:12-19) and the second Israel (Matt 2:15). In contrast to the ancient Israelites, he fulfilled Israel’s history by successfully wandering through the desert without sinning. He proved himself the obedient Son of God by defeating Satan in spiritual combat. And because he underwent temptation himself as a human, Jesus is able to sympathize with the temptations we face (see Heb 2:14-18; 4:15) and help us overcome them as he did (1 Cor 10:13)."},{"start_chapter":4,"start_verse":3,"end_chapter":4,"end_verse":4,"contents":"Jesus refused to use his supernatural power to obtain the food that he trusted God to provide. Unlike the people of Israel, who sorely tested God through complaint and unbelief (see Exod 16), Jesus refused to question God’s faithfulness. Instead, he trusted God to provide for his true need, the sustenance of every word that comes from the mouth of God."},{"start_chapter":4,"start_verse":5,"end_chapter":4,"end_verse":7,"contents":"Jesus refused to test God by presuming upon God’s protection."},{"start_chapter":4,"start_verse":8,"end_chapter":4,"end_verse":9,"contents":"Satan, called the ruler of this world (John 12:31), offered to hand over all the kingdoms of the world and their glory to Jesus to keep him from accomplishing the will of his Father. • Glory refers to political power and dominion (e.g., Matt 6:29). Satan’s strategy was to get Jesus to abuse his sonship, thus diverting him from the path of suffering and obedience that climaxed at the cross."},{"start_chapter":4,"start_verse":12,"end_chapter":11,"end_verse":1,"contents":"Having been announced by John and the Father (3:13-17), and having obediently endured the testing in the wilderness (4:1-11), the Messiah was prepared for his ministry. He first confronted the Galilean Israelites with the message of the Kingdom."},{"start_chapter":4,"start_verse":18,"end_chapter":4,"end_verse":22,"contents":"The call of the first disciples illustrates one of the purposes of Jesus’ ministry: to call people to follow him in self-denying obedience (cp. 4:17, 23-25)."},{"start_chapter":4,"start_verse":20,"end_chapter":4,"end_verse":22,"contents":"leaving the boat and their father: Following Jesus as his disciples involved both commitment and cost on the part of the brothers (see 8:18-22; 10:38; 16:24; 19:21)."},{"start_chapter":4,"start_verse":23,"end_chapter":4,"end_verse":25,"contents":"This summary marks the central theme of the section (4:23–9:38): the ministry and message of the Messiah. In ancient writings, chapter divisions were unknown; authors would instead begin and end a section with the same expression (called an inclusio; see 9:35)."},{"start_chapter":4,"start_verse":24,"end_chapter":4,"end_verse":25,"contents":"During Jesus’ day, much of Palestine was in the Roman jurisdiction of Syria (a term that could refer to the entire eastern shore of the Mediterranean). Matthew mentions Syria to show how widespread the news of Jesus was. • The word translated epileptic refers to epilepsy or demonic oppression. In 17:15, one so described “falls into fire and water,” that is, the boy was unable to control himself. • The Ten Towns was a federation of ten cities, most of which were east of the Jordan and southeast of the Sea of Galilee (Damascus, Raphana, Hippos, Abila [or Canatha], Gadara, Scythopolis, Pella, Dion, Gerasa, and Philadelphia [Amman]). These cities were predominantly Gentile and Hellenistic in culture."},{"start_chapter":5,"start_verse":1,"end_chapter":7,"end_verse":29,"contents":"This is the first of five lengthy discourses in Matthew (see also 9:35–11:1; 13:1-53; 18:1–19:2; 23:1–26:1). The theme of the Sermon on the Mount is the Messiah’s call to righteousness. Paul understood righteousness in terms of God’s saving acts and of a person’s standing before God. Jesus uses the term for moral behavior that conforms to God’s will, as James does. Specifically, righteousness is doing the will of God as Jesus reveals it. This “revelation of righteousness” unifies the entire Sermon."},{"start_chapter":5,"start_verse":10,"end_chapter":5,"end_verse":11,"contents":"Jesus’ first disciples were persecuted by hostile Jewish leaders who were offended by Jesus’ new and authoritative revelation (see 10:17-23; 11:2-6; 12:1-8; 15:1-20; 23:34-36). Since then, doing right by associating with Jesus and obeying his teachings has often been a source of persecution (10:24-25; 2 Tim 3:12)."},{"start_chapter":5,"start_verse":13,"end_chapter":5,"end_verse":16,"contents":"The disciples’ good deeds will have profoundly positive effects on the world around them, to the glory of God. With this comes a warning from Jesus: Do nothing that might jeopardize that positive influence."},{"start_chapter":5,"start_verse":21,"end_chapter":5,"end_verse":47,"contents":"You have heard. . . . But I say: Jesus contrasts his own teaching to six misinterpretations of the law. Each antithesis provides an example of the surpassing righteousness of Jesus. Jesus reveals the will of God as it contrasts with traditions."},{"start_chapter":5,"start_verse":23,"end_chapter":5,"end_verse":26,"contents":"Jesus gives two illustrations of reconciliation in community and society."},{"start_chapter":5,"start_verse":27,"end_chapter":5,"end_verse":30,"contents":"Jesus’ righteousness uncovers sin at a deeper level than the external; he reveals the true intent of the law."},{"start_chapter":5,"start_verse":29,"end_chapter":5,"end_verse":30,"contents":"good eye . . . gouge it out . . . stronger hand . . . cut it off: These graphic images call for radical separation from sin. But even self-mutilation, radical as it would be, cannot stop a lustful mind. Jesus is calling for the surpassing righteousness that only he can bring."},{"start_chapter":5,"start_verse":31,"end_chapter":5,"end_verse":32,"contents":"Jesus challenges the misapplication of the Old Testament provision for divorce (see Deut 24:1-4; cp. Matt 19:3-9): Following the rules does not make divorce acceptable. Jesus allows only one legitimate reason for divorce, sexual infidelity, and forbids casual divorce (see also 1 Cor 7:10-11)."},{"start_chapter":5,"start_verse":33,"end_chapter":5,"end_verse":37,"contents":"Jesus here summarizes the Old Testament teaching on oaths (Lev 19:12; Num 30:2-4; Deut 23:21-23; Ps 50:14; Zech 8:17). The Pharisees had degrees of commitment for oaths—for example, ones that did not mention God were not as binding. Jesus shows that because God is related to all things (heaven, earth, Jerusalem, my head; see also Matt 23:16-22), breaking any oath breaks God’s command (see Exod 20:7). The point is that one must be altogether truthful. Jesus’ righteousness elevates the disciple’s everyday yes and no to the level of binding oath. Oaths become superfluous to the honest person (Jas 5:12)."},{"start_chapter":5,"start_verse":38,"end_chapter":5,"end_verse":42,"contents":"The Old Testament permitted proportionate retribution (Exod 21:24-25; Deut 19:16-21), which was to prevent punishments from far exceeding the severity of the offense. Jesus, however, does not permit personal retaliation at all among his followers. Jesus’ way is not to insist on justice but to find victory through suffering and the cross (1 Pet 2:23). Some have taken this passage as a guide for all of life (including politics). Others understand it merely as the willingness to forgo one’s personal rights and to forgive as God has forgiven (see Matt 5:48; 18:23-35). Like the servant in Isa 50:4-9 and 53:7 (see also Matt 12:15-21), Jesus’ followers are to apply the same virtue to honor, possessions, time, or property. Righteousness does not insist on its own way."},{"start_chapter":5,"start_verse":43,"end_chapter":5,"end_verse":47,"contents":"hate your enemy: Jesus is opposing not the Old Testament, but a traditional, though mistaken (cp. Exod 23:4-5), interpretation of the Old Testament. The “hate” clause is not in the Old Testament (but see Ps 139:21-22)."},{"start_chapter":6,"start_verse":7,"end_chapter":6,"end_verse":8,"contents":"God cannot be coaxed by endless repetition. The Lord’s Prayer (6:9-13) is a model of simplicity in contrast with pagan wordiness."},{"start_chapter":6,"start_verse":9,"end_chapter":6,"end_verse":13,"contents":"The Lord’s Prayer is similar in form to a common Jewish prayer (the qaddish). Jesus gave this prayer to his followers as a succinct expression of their new faith."},{"start_chapter":6,"start_verse":25,"end_chapter":6,"end_verse":34,"contents":"Jesus taught an anxiety-free existence of simple trust in God for provisions. Jesus’ disciples had abandoned all (4:18-22; 9:9; 10:5-14); Jesus gave them comforting reassurance that God would provide for their needs."},{"start_chapter":7,"start_verse":3,"end_chapter":7,"end_verse":5,"contents":"Jesus exhorts his disciples to minister to others rather than condemning them. Reference to a speck (speck of dust, chip of wood) versus a log in the eye is hyperbolic imagery, intended to heighten the contrast (see 5:29; 23:23-24; cp. Mic 6:6-8)."},{"start_chapter":7,"start_verse":7,"end_chapter":7,"end_verse":8,"contents":"This passage teaches persistence in prayer, but Jesus does not teach that God will grant extravagant desires. God’s people are to seek daily provision and spiritual blessing (6:10-11)."},{"start_chapter":7,"start_verse":13,"end_chapter":7,"end_verse":27,"contents":"The Sermon on the Mount closes with a call to decide about Jesus and his teaching (see 4:23; 9:35). Those who hear Jesus’ message regarding the Kingdom must follow him to obtain eternal life or disown him and experience God’s condemnation. There is no middle way (Deut 30:15-20; Ps 1; Prov 12:28; Jer 21:8)."},{"start_chapter":7,"start_verse":15,"end_chapter":7,"end_verse":20,"contents":"False prophets speak what people want to hear rather than calling people to live according to God’s will. Deuteronomy 13:1-5 and 18:21-22 set standards for evaluating a prophet’s truthfulness: His words must conform to God’s word, and his predictions must come true. Jesus unpacks the first requirement: A prophet’s actions must match his words in order to be believable; accordingly, a true prophet’s actions will also match God’s word. Just as the fruit indicates the nature of a tree, so one’s life indicates either a regenerate or unregenerate heart. False prophets are expected at the end of the age (see Matt 24:11, 24; Acts 20:28-35; Rev 13:11-18; 16:13; 19:20; 20:10). In order not to be deceived, Christians must be discerning (see 1 Cor 12:10; 14:29; 1 Thes 5:21; 1 Jn 4:1-3; Rev 2:20)."},{"start_chapter":7,"start_verse":16,"end_chapter":7,"end_verse":17,"contents":"Good and bad fruit refers to moral behavior (see 3:8, 10; 12:33-37; 13:8; 21:43; Gal 5:19-23)."},{"start_chapter":7,"start_verse":24,"end_chapter":7,"end_verse":27,"contents":"The emphasis in this whole sermon (5:3–7:27) is on doing what Jesus teaches by walking in righteousness (5:20). To hear and not obey is to choose the wide gate and the broad highway that lead to destruction (Jas 1:22-25; 2:14-26). Decision is necessary in light of what has been revealed. See Lev 26; Deut 28, 30."},{"start_chapter":7,"start_verse":25,"end_chapter":7,"end_verse":27,"contents":"The storm is a metaphor for God’s all-knowing judgment (see Jer 23:19; Ezek 1:4)."},{"start_chapter":7,"start_verse":28,"end_chapter":7,"end_verse":29,"contents":"Jesus began teaching only his disciples (5:1), but crowds had followed up the mountainside as well. • Unlike the teachers of religious law, whose authority was derived from the Scriptures they quoted or from the teachings of previous scholars, Jesus taught with real—that is, direct—authority. He quoted Scripture in the Sermon, but his teaching was based on his own authority as the Messiah."},{"start_chapter":8,"start_verse":1,"end_chapter":9,"end_verse":34,"contents":"Here the Kingdom of God is manifested with supernatural power (see 4:23-25; 11:2-6). It reaches people who had been excluded from the blessing of God: Gentiles, lepers, blind people, sick women, demoniacs, tax collectors, those with a chronic hemorrhage, and the dead. Jesus shows compassion, but the religious leaders are provoked to opposition. Jesus calls his followers to faith and discipleship."},{"start_chapter":8,"start_verse":5,"end_chapter":8,"end_verse":13,"contents":"Jesus once again ministered to the marginalized or ostracized. The centurion was a Gentile soldier, and ministry to him would have evoked strong resentment from both the nationalistic and the separatist wings of Jewish society."},{"start_chapter":8,"start_verse":8,"end_chapter":8,"end_verse":10,"contents":"The centurion recognized Jesus’ authority. From his own experience, he knew that when he gave orders, they were quickly obeyed. He perceived that God had entrusted Jesus with authority to work miracles. The centurion’s faith shows that the Kingdom of God includes Gentiles (8:11)."},{"start_chapter":8,"start_verse":11,"end_chapter":8,"end_verse":12,"contents":"The influx of Gentiles fulfills Old Testament promises (Isa 2:2-3). God’s promise to Abraham included being a blessing to many nations (Gen 18:18). Christ fulfills this promise (Gal 3:8, 16)."},{"start_chapter":8,"start_verse":16,"end_chapter":8,"end_verse":17,"contents":"Jesus is the authoritative Lord over every disease and demon."},{"start_chapter":8,"start_verse":18,"end_chapter":8,"end_verse":22,"contents":"Jesus confronted two would-be followers with what it truly means to follow him."},{"start_chapter":8,"start_verse":23,"end_chapter":8,"end_verse":27,"contents":"The episode at sea extends the theme of what true discipleship involves. The storm challenged the disciples to entrust their very lives to Jesus for protection and deliverance. Jesus even has authority over dangerous weather and the sea (see Job 38:8-11; Pss 29; 65:1-13; 89:9; 107:23-32)."},{"start_chapter":8,"start_verse":28,"end_chapter":8,"end_verse":34,"contents":"This episode focuses on Jesus’ authority as well as on the cost of following him; those who walk by faith will, like the Messiah, also experience opposition."},{"start_chapter":9,"start_verse":1,"end_chapter":9,"end_verse":17,"contents":"Controversy ensued among Jesus’ opponents, the teachers of religious law and Pharisees (9:1-13), and among the disciples of John the Baptist (9:14-17)."},{"start_chapter":9,"start_verse":9,"end_chapter":9,"end_verse":13,"contents":"Jesus, as Lord and Messiah, tore down the barriers that prevented righteous Jews from intermingling with those who were unclean or sinful."},{"start_chapter":9,"start_verse":16,"end_chapter":9,"end_verse":17,"contents":"These riddle-like parables contrast the new covenant that Jesus has established (26:26-29) with the old covenant, especially in relation to such rituals as fasting. Jesus consummates, but does not abolish, the law (5:17-20; see Gal 2:21; 5:4). Yet the new covenant requires new practices."},{"start_chapter":9,"start_verse":18,"end_chapter":9,"end_verse":34,"contents":"Jesus is the Messiah whose power knows no boundaries. He calls people to have faith in him."},{"start_chapter":9,"start_verse":32,"end_chapter":9,"end_verse":34,"contents":"The Messiah’s acts invoke faith, astonishment, and derisive rejection."},{"start_chapter":9,"start_verse":35,"end_chapter":11,"end_verse":1,"contents":"Jesus here extends his ministry (shown in 4:23–9:34) to others within Israel through his disciples (10:5-6). Jesus’ instructions to his disciples (10:5-42) focus on missionary activity and its consequent opposition and hardship."},{"start_chapter":9,"start_verse":37,"end_chapter":9,"end_verse":38,"contents":"Harvest refers to the multitudes (see also 13:24-30, 36-43; Mark 4:26-29; John 4:35-38; Rev 14:15-20). • the Lord who is in charge of the harvest: All ministries are ultimately under God’s call (see Matt 23:8-10, 13), so Jesus urges his disciples to pray for God himself to call more workers."},{"start_chapter":10,"start_verse":2,"end_chapter":10,"end_verse":4,"contents":"The four lists of the apostles (see also Mark 3:16-19; Luke 6:14-16; Acts 1:13) are all different, although the differences are minimal. The order within each list varies slightly, but only the names Thaddaeus (10:3; Mark 3:18) and Judas son of James (Luke 6:16; Acts 1:13) differ. They might be two names for the same man."},{"start_chapter":10,"start_verse":7,"end_chapter":10,"end_verse":8,"contents":"By doing these things in the name and authority of Jesus, the apostles demonstrated Jesus’ status as Messiah (see 11:2-6)."},{"start_chapter":10,"start_verse":9,"end_chapter":10,"end_verse":10,"contents":"Jesus’ disciples were to trust in God’s provision (6:11, 25-34; 7:7-11), to avoid greed that would give others the opportunity to defame the Lord’s name, and to encourage the newly formed communities to provide for their leaders’ needs (see 1 Cor 9:3-19)."},{"start_chapter":10,"start_verse":19,"end_chapter":10,"end_verse":20,"contents":"As God gave Moses a spokesman in Aaron (Exod 4:10-17), so God would give Jesus’ disciples the right words at the right time through the Spirit (John 14:26; Acts 4:8)."},{"start_chapter":10,"start_verse":21,"end_chapter":10,"end_verse":22,"contents":"Jews regularly associated family strife with the last times (see 24:9-10). Jesus experienced such conflicts as well (12:46-50). • Everyone who endures to the end refers to those who remain faithful to Jesus, to the point of death or until his return (10:23). • will be saved: Though some have taken this phrase to mean temporal deliverance from persecution (such as release from prison), the idea here is eternal salvation for those who remain faithful."},{"start_chapter":10,"start_verse":29,"end_chapter":10,"end_verse":31,"contents":"Because God cares about every sparrow, and because Jesus’ disciples are much more valuable, certainly the disciples need not fear—God will providentially care for them."},{"start_chapter":10,"start_verse":32,"end_chapter":10,"end_verse":33,"contents":"God accepts the one who acknowledges Jesus publicly in the context of trial and persecution (10:16-25). These verses pertain to a person’s pattern of life (see 7:13-27) and not to a single confession or a single denial. For example, Judas acknowledged Jesus in individual instances yet was damned (26:23-24), whereas Peter denied Jesus (see 26:69-75) yet was saved."},{"start_chapter":10,"start_verse":34,"end_chapter":10,"end_verse":39,"contents":"Allegiance to Jesus has priority over allegiance to family."},{"start_chapter":10,"start_verse":37,"end_chapter":10,"end_verse":39,"contents":"The cross was a Roman instrument of torture and execution (27:27-55). To take up your cross and follow Jesus involves loving him above all other things and being willing to follow him regardless of the physical or social consequences."},{"start_chapter":11,"start_verse":2,"end_chapter":20,"end_verse":34,"contents":"This section highlights the two primary responses to Jesus: acceptance and rejection. The first section (11:2–12:50) features the rejection of Jesus by Jewish leaders while his disciples were learning to understand and accept him."},{"start_chapter":11,"start_verse":2,"end_chapter":11,"end_verse":19,"contents":"This section begins with John the Baptist’s doubt, but it ends by exalting his faith and ministry (11:7-19). The people’s rejection of John (11:16-19) foreshadows their later rejection of Jesus."},{"start_chapter":11,"start_verse":14,"end_chapter":11,"end_verse":15,"contents":"Elijah, the one the prophets said would come: John is the fulfillment of Old Testament expectations of Elijah’s return (17:10-13; see Mal 4:5)."},{"start_chapter":11,"start_verse":16,"end_chapter":11,"end_verse":19,"contents":"John’s prophetic message is represented by funeral songs—he didn’t drink wine and he often fasted (11:18; see 3:4). Jesus’ message is seen in wedding songs and in feasts and drinks (see 9:9-17). In both cases, this generation responds to God’s messenger with indifference and rejection."},{"start_chapter":11,"start_verse":18,"end_chapter":11,"end_verse":19,"contents":"Here Jesus describes the specific ways in which John and Jesus offended the present generation. John, who stayed in the wilderness and ate locusts and honey (3:1, 4), was accused of being possessed by a demon; while Jesus, who ate and drank freely, was accused of being a rebellious son (see Deut 21:18-21)."},{"start_chapter":11,"start_verse":20,"end_chapter":11,"end_verse":24,"contents":"The miracles Jesus performed confirmed him as Messiah (11:5-6) and demanded repentance (11:20). Rejecting the Messiah would result in terrible judgment because the evidence of Jesus’ identity was clear."},{"start_chapter":11,"start_verse":21,"end_chapter":11,"end_verse":24,"contents":"As Jesus moved through the villages of Galilee—from Korazin to Bethsaida to Capernaum—he gave the people a greater revelation of himself, with a correspondingly more severe judgment when they refused to listen. The severity is indicated by comparison with the pagan cities of Tyre (Isa 23; Ezek 26:1–28:19), Sidon (Ezek 28:20-23), and Sodom (Gen 18:22–19:29)."},{"start_chapter":11,"start_verse":25,"end_chapter":11,"end_verse":30,"contents":"This passage focuses on the remnant who, despite the present generation’s overall rejection of the Messiah, willingly embrace him and follow his teachings."},{"start_chapter":11,"start_verse":29,"end_chapter":11,"end_verse":30,"contents":"A yoke, which forms a harness between two animals, is a metaphor for the demands of discipleship. In contrast to the “yoke” of the religious leaders, Jesus’ yoke is easy and light, not because it is less demanding (see 7:13-14), but because the power of the Messiah (by the Holy Spirit) makes it possible (see Acts 15:10; 1 Jn 5:3). The religious demands of Israel’s spiritual leaders (Matt 23:4; Acts 15:10) included 613 Old Testament commands and their expansion through tradition. Jesus urged those who were suffering from the burdens of the Pharisees’ stipulations to come to him (Matt 11:28) in order to find the salvation their hearts desired. It is a call to salvation involving a life of obedience to Jesus’ new teachings. People are invited to enter a relationship with a humble and gentle teacher."},{"start_chapter":12,"start_verse":1,"end_chapter":12,"end_verse":14,"contents":"Matthew places Jesus’ offer of rest (11:28-30) in close connection with a discussion of the Sabbath. Jesus’ rest liberates people from human traditions concerning the Sabbath (cp. Heb 4:1-11). The Pharisees rejected Jesus because of their commitment to tradition."},{"start_chapter":12,"start_verse":1,"end_chapter":12,"end_verse":8,"contents":"This exchange highlights the Pharisees’ lack of compassion as they imposed a burdensome yoke (11:29-30)."},{"start_chapter":12,"start_verse":3,"end_chapter":12,"end_verse":7,"contents":"The Pharisees did not understand that the Sabbath was designed to benefit people. Their view of the Sabbath placed onerous burdens on people."},{"start_chapter":12,"start_verse":3,"end_chapter":12,"end_verse":4,"contents":"Ritual laws were at times rightly suspended for particular people or circumstances (1 Sam 21:1-6)."},{"start_chapter":12,"start_verse":5,"end_chapter":12,"end_verse":6,"contents":"Priests worked on the Sabbath (Lev 24:8-9; Num 28:9-10), and this was not offensive to Pharisees. If the priests’ work for the Temple on the Sabbath is allowed, then certainly Jesus can do the same because he is greater than the Temple (see Matt 4:23; 9:35; 11:2-6, 20-30)."},{"start_chapter":12,"start_verse":9,"end_chapter":12,"end_verse":14,"contents":"This second Sabbath controversy castigates the Pharisees for elevating regulations over human needs (see 12:7, 11-12)."},{"start_chapter":12,"start_verse":11,"end_chapter":12,"end_verse":12,"contents":"Their practice of rescuing animals but neglecting fellow humans was inconsistent."},{"start_chapter":12,"start_verse":15,"end_chapter":12,"end_verse":21,"contents":"This summary of Jesus’ ministry clarifies Jesus’ nature as the Messiah, the Servant of God who will bring salvation to the nations (see Isa 42:1-4)."},{"start_chapter":12,"start_verse":22,"end_chapter":12,"end_verse":45,"contents":"The Messiah was rejected by the Pharisees, the teachers of religious law, and his own generation."},{"start_chapter":12,"start_verse":33,"end_chapter":12,"end_verse":37,"contents":"Jesus got to the heart of the matter: The Pharisees did not accept him or the divine origin of his ministry because they were wicked (see 7:15-27)."},{"start_chapter":12,"start_verse":36,"end_chapter":12,"end_verse":37,"contents":"The idle word, in this context, was the accusation that Jesus had demonic inspiration. • What one says will acquit or condemn; one’s words reflect the true condition of the heart."},{"start_chapter":12,"start_verse":39,"end_chapter":12,"end_verse":40,"contents":"To demand a sign demonstrates a lack of faith. • The sign of the prophet Jonah consisted of Jonah’s “resurrection” from the large fish after three days and three nights as well as his preaching (12:41; Luke 11:32); it was analogous to Jesus’ burial and resurrection and his preaching. Jesus was drawing a parallel between Jonah’s experience and what he himself would experience. He was not predicting an exact chronology of his death and resurrection. • Heart of the earth is a euphemism for the grave."},{"start_chapter":12,"start_verse":41,"end_chapter":12,"end_verse":42,"contents":"someone greater: Jesus is greater than the Temple (12:6), a prophet (Jonah), and a king (Solomon); therefore, rejection of him entails greater judgment on this “evil, adulterous generation” (12:39)."},{"start_chapter":12,"start_verse":43,"end_chapter":12,"end_verse":45,"contents":"The Messiah came in victory over demonic powers, but instead of repenting, the nation as a whole rejected the Messiah. Just as an exorcised demon will return if the house is not properly prepared against it, so judgment would come to this evil generation for rejecting the Messiah."},{"start_chapter":12,"start_verse":48,"end_chapter":12,"end_verse":50,"contents":"Those who are true members in Jesus’ family do the will of the Father, as expressed in the commands of Jesus (see 7:21). Obedience does not earn entrance into this family, but one cannot be considered a member if he or she is not obedient (see 3:15; 5:17-48; 6:10, 12; 7:13-27; 21:31)."},{"start_chapter":13,"start_verse":1,"end_chapter":13,"end_verse":53,"contents":"In the third major discourse recorded by Matthew (see study note on Matt 5:1–7:29), Jesus here recognized the separation of his followers from others (13:14, 16) and began to reveal the secrets of the Kingdom privately to them through parables."},{"start_chapter":13,"start_verse":3,"end_chapter":13,"end_verse":9,"contents":"This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable."},{"start_chapter":13,"start_verse":11,"end_chapter":13,"end_verse":15,"contents":"Jesus’ answer to the disciples’ question (13:10) was essentially that the people’s stubborn unbelief and rejection of Jesus had brought God’s condemnation."},{"start_chapter":13,"start_verse":14,"end_chapter":13,"end_verse":15,"contents":"Like that of Isaiah, Jesus’ message has a dual effect: It judges people for unbelief and disobedience, and it creates a remnant of faithful ones who accomplish the Lord’s will (21:43)."},{"start_chapter":13,"start_verse":16,"end_chapter":13,"end_verse":17,"contents":"Jesus brought into reality what the prophets and Old Testament saints desired to see and hear, that is, the fulfillment of Old Testament promises (see Isa 52:15; John 8:56; 1 Pet 1:10)."},{"start_chapter":13,"start_verse":20,"end_chapter":13,"end_verse":21,"contents":"don’t have deep roots . . . don’t last long: The problem is a lack of persevering faith and obedience (see 7:13-27; 10:22), particularly when persecution arises."},{"start_chapter":13,"start_verse":24,"end_chapter":13,"end_verse":30,"contents":"This story is explained in 13:36-43."},{"start_chapter":13,"start_verse":28,"end_chapter":13,"end_verse":30,"contents":"Just as Jesus rebuked the sons of Zebedee for wanting to destroy unbelieving villages (Luke 9:54-55), he prohibited his followers from retaliating against enemies. Judgment is God’s work (see Matt 7:1-5). Jesus urges his followers to wait patiently for God’s righteous judgment (the harvest; see Luke 13:6-9)."},{"start_chapter":13,"start_verse":31,"end_chapter":13,"end_verse":33,"contents":"Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13)."},{"start_chapter":13,"start_verse":34,"end_chapter":13,"end_verse":35,"contents":"Even Jesus’ manner of teaching fulfilled Old Testament predictions. Psalm 78:2-3 speaks of passing down the history of God’s revelation to children of the next generation. Jesus’ revelation is the climax of that history (Matt 13:10-17; 1 Cor 2:7)."},{"start_chapter":13,"start_verse":36,"end_chapter":13,"end_verse":43,"contents":"These verses are the interpretation of the parable told in 13:24-30. The people of the Kingdom (wheat) coexist with nonmembers (weeds) in the world (field) until the end of history. The mystery of the Kingdom is that it is present in the world without weeding out the wicked in judgment; Jesus’ disciples must learn patience."},{"start_chapter":13,"start_verse":40,"end_chapter":13,"end_verse":42,"contents":"The harvest of judgment, which began with the first coming of the Son of Man (3:12), will be completed when he returns (Rev 14:14-16)."},{"start_chapter":13,"start_verse":44,"end_chapter":13,"end_verse":46,"contents":"Another mystery of the Kingdom (13:11) is that its value exceeds all other treasures, and so everything should be forfeited to acquire it (see 19:21, 29; Phil 3:7)."},{"start_chapter":13,"start_verse":47,"end_chapter":13,"end_verse":50,"contents":"This parable refers to God’s judgment at the last day (25:31-46), which will eternally separate the wicked from the righteous. This note of warning reinforces the urgency of the previous two calls to decision."},{"start_chapter":13,"start_verse":54,"end_chapter":13,"end_verse":58,"contents":"That Jesus was rejected at home is part of the ongoing theme of the Messiah’s rejection by his own people (see ch 12; 15:1-20; 16:1-12)."},{"start_chapter":13,"start_verse":55,"end_chapter":13,"end_verse":56,"contents":"carpenter’s son: A carpenter (literally craftsman) worked with his hands, whether in wood, metal, or stone."},{"start_chapter":14,"start_verse":3,"end_chapter":14,"end_verse":12,"contents":"The popular appeal of John’s message posed a political threat (see Josephus, Antiquities 18.5.2). Years after John’s execution, the Jews viewed Herod’s military defeat at the hands of Aretas (AD 36) as a just recompense for putting an innocent man to death."},{"start_chapter":14,"start_verse":13,"end_chapter":14,"end_verse":21,"contents":"Jesus’ actions consistently fulfilled Old Testament promises regarding the Kingdom and the Messiah (11:5-6; 12:28). Here Jesus evoked the memory of God’s provision of manna for the Israelites (Exod 16; see John 6:32), demonstrating that he is the promised end-time prophet (see Deut 18:15-16)."},{"start_chapter":14,"start_verse":22,"end_chapter":14,"end_verse":33,"contents":"Jesus’ power over nature presented the disciples with the opportunity to trust in him as the Son of God (14:33; see also 8:23-27; Ps 8:6; Heb 2:8-9)."},{"start_chapter":14,"start_verse":34,"end_chapter":14,"end_verse":36,"contents":"On the purpose of Jesus’ miracles, see study notes on Matt 11:5; 12:28."},{"start_chapter":15,"start_verse":1,"end_chapter":15,"end_verse":20,"contents":"Jesus indicted the Pharisees for disobeying God’s law in their zeal to preserve traditions."},{"start_chapter":15,"start_verse":21,"end_chapter":15,"end_verse":28,"contents":"This encounter highlights another controversial issue: Gentile participation in the Kingdom of the Messiah (see 8:11)."},{"start_chapter":15,"start_verse":29,"end_chapter":15,"end_verse":31,"contents":"Jesus returned to a predominantly Gentile area and performed many miracles. Though Jesus was sent primarily for Israel’s sake (15:21-28), the new era that he inaugurated is also the beginning of Gentile salvation (1:3, 5-6; 2:1-12; 4:12-16; 8:5-13; 15:21-28; 28:16-20). • Such healings are signs that the Kingdom has broken into history through Jesus’ ministry (8:1–9:34; 11:5-6; 12:28). • the God of Israel: This phrase suggests that the crowd (15:30) was predominantly Gentile."},{"start_chapter":15,"start_verse":32,"end_chapter":15,"end_verse":39,"contents":"The previous feeding miracle (see 14:13-21) was for Jews, whereas this one extended to Gentiles; it thus develops the theme of 15:27. Through this miracle Jesus demonstrated that he is the true bread of life (see 16:5-12; John 6)."},{"start_chapter":16,"start_verse":1,"end_chapter":16,"end_verse":12,"contents":"Having been warmly received in the Gentile world, Jesus returned to his fellow countrymen only to encounter further rejection."},{"start_chapter":16,"start_verse":2,"end_chapter":16,"end_verse":3,"contents":"Jesus made a deliberate play on their words when they sought a “sign from heaven” (16:1). They were able to read the weather in the sky (Greek ouranos, the same word translated “heaven”), but they failed to discern the Messiah despite the many signs already given (see 11:1-6)."},{"start_chapter":16,"start_verse":9,"end_chapter":16,"end_verse":10,"contents":"Jesus had demonstrated to his disciples that he is the true bread of life (15:32-39; John 6:35, 48), whereas the Jewish leaders, particularly in their teachings, were like yeast in permeating everything they touched with their sinfulness (see study note on Matt 16:11-12)."},{"start_chapter":16,"start_verse":11,"end_chapter":16,"end_verse":12,"contents":"Yeast is often a symbol of sin and evil (see Exod 12:8, 15; Lev 6:16-17; Gal 5:9); here it indicates the permeating nature of the deceptive teaching."},{"start_chapter":16,"start_verse":21,"end_chapter":16,"end_verse":28,"contents":"Jesus, now officially recognized by his disciples as the Messiah, begins to reveal a startling aspect of his mission: He must suffer before entering his glory (16:21-23), and those who follow him will meet a similar fate (16:24-28)."},{"start_chapter":17,"start_verse":6,"end_chapter":17,"end_verse":7,"contents":"Such a response is typical for encounters with God’s glory (e.g., Isa 6:5; Dan 8:17; 10:9, 15-19; Rev 1:17)."},{"start_chapter":17,"start_verse":10,"end_chapter":17,"end_verse":13,"contents":"Elijah’s presence at the transfiguration prompted a question about the view that Elijah must return before the Messiah comes (see Mal 4:5-6). In pointing to John the Baptist, Jesus reinforced the unexpected idea that the Messiah must suffer, even as his precursor had suffered (Matt 14:3-12)."},{"start_chapter":17,"start_verse":25,"end_chapter":17,"end_verse":26,"contents":"As an obedient Jew, Jesus would have paid the tax annually, and he did pay it. Jesus’ point was that as God’s Son, he is greater than the Temple (12:5-6), and he makes a decisive break with it (see 16:18-19; 21:33-46)."},{"start_chapter":18,"start_verse":1,"end_chapter":18,"end_verse":35,"contents":"This fourth major discourse in Matthew (see study note on Matt 5:1–7:29) focuses on responses to the Messiah—acceptance by the disciples and rejection by the Jewish leaders and most of the populace. In light of this growing polarization, Jesus began to instruct his followers on the nature of community life. For a community to live according to Jesus’ standards, it must live with humility (18:1-5), sensitivity (18:6-9), compassion (18:10-14), discipline (18:15-18), and forgiveness (18:21-35). As with the other discourses, a concluding formula (19:1-2) bridges to the next section."},{"start_chapter":18,"start_verse":8,"end_chapter":18,"end_verse":9,"contents":"Concern shifts to the individual: Get rid of whatever causes you to sin (see 5:29-30; Col 3:5-17)."},{"start_chapter":18,"start_verse":15,"end_chapter":18,"end_verse":35,"contents":"The believing community must not be fractured into rival parties and unreconciled relationships. Its members are to pursue reconciliation (18:15-20) and forgive willingly (18:21-35). At times, however, stern discipline may be necessary (18:17)."},{"start_chapter":18,"start_verse":15,"end_chapter":18,"end_verse":20,"contents":"Restoration begins privately and should be made public only as a last resort."},{"start_chapter":18,"start_verse":18,"end_chapter":18,"end_verse":20,"contents":"These sayings provide the basis for a process of discipline and restoration in the community of disciples."},{"start_chapter":18,"start_verse":21,"end_chapter":18,"end_verse":35,"contents":"Peter’s suggestion of seven times was generous, so Jesus’ answer was startling. The disciple’s willingness to forgive should be like God’s forgiving grace, limitless and free (see 18:10-14). Those who do not forgive in this way cannot themselves have experienced God’s forgiveness (18:35; see 6:12)."},{"start_chapter":19,"start_verse":1,"end_chapter":20,"end_verse":34,"contents":"Jesus was now on the move toward Jerusalem (19:1; 20:29; 21:1), with a further opportunity for instructing the disciples on various aspects of discipleship."},{"start_chapter":19,"start_verse":4,"end_chapter":19,"end_verse":5,"contents":"The Pharisees were not considering all of God’s word. The Creator had made marriage as a permanent union (see Gen 2:18-25; see also 1 Cor 7:10-16)."},{"start_chapter":19,"start_verse":7,"end_chapter":19,"end_verse":8,"contents":"why did Moses say (literally command): The Pharisees thought Jesus had contradicted a command of the law (see Deut 24:1-4), but Moses permitted divorce only as a concession to their hard hearts. Jesus introduced the revolutionary principle that God’s permission is not necessarily his desire (see 1 Cor 6:12). Divorce is never God’s desire (Mal 2:14-16); it is an expression of human sin."},{"start_chapter":19,"start_verse":21,"end_chapter":19,"end_verse":22,"contents":"By calling the man to go and sell and come, follow me, Jesus revealed that the man had not in fact kept the first of the ten commandments (Exod 20:3). His possessions—his wealth and security—had become his god (see Matt 6:20, 24; 13:44-46)."},{"start_chapter":20,"start_verse":1,"end_chapter":20,"end_verse":16,"contents":"This parable is similar to the parable of the Lost Son (Luke 15:11-32). In both, God’s grace is shown to two parties while one grumbles about unjust treatment."},{"start_chapter":20,"start_verse":20,"end_chapter":20,"end_verse":28,"contents":"Each prediction of Jesus’ suffering in Matthew is connected to instruction on the nature of discipleship in light of that suffering (see 16:24-28; 17:24–18:5). This teaching called the Messiah’s disciples to follow his example of service and sacrifice."},{"start_chapter":20,"start_verse":20,"end_chapter":20,"end_verse":21,"contents":"This mother’s question appears to have been inspired by her sons, since Jesus responded to the sons rather than to the mother (cp. Mark 10:35-37)."},{"start_chapter":20,"start_verse":25,"end_chapter":20,"end_verse":28,"contents":"The desire for power is characteristic of pagan rulers in this world. It ought not to be a trait of those who follow the Son of Man (18:1-5; 19:13-15; 23:1-12)."},{"start_chapter":20,"start_verse":29,"end_chapter":20,"end_verse":34,"contents":"The blind men’s expression of faith in the Son of David was an acknowledgment of Jesus as the Messiah (see 21:9; 22:42; 2 Sam 7:12-16)."},{"start_chapter":21,"start_verse":1,"end_chapter":28,"end_verse":20,"contents":"Jesus’ entry into Jerusalem initiates Matthew’s account of how the Messiah’s suffering and resurrection establish salvation."},{"start_chapter":21,"start_verse":4,"end_chapter":21,"end_verse":5,"contents":"The Old Testament fulfillment here emphasizes the Messiah’s non-violent, humble, and saving work (see 11:28-30; Isa 62:11; Zech 9:9-10)."},{"start_chapter":21,"start_verse":12,"end_chapter":21,"end_verse":13,"contents":"The close association of the Temple cleansing (see John 2:13-16) with the cursing of the fig tree (Matt 21:18-19) reveals Jesus as the Messiah who confronted Israel and warned that God judges those who reject the Messiah and his message."},{"start_chapter":21,"start_verse":23,"end_chapter":22,"end_verse":46,"contents":"This section focuses on the Jewish leaders’ attack on Jesus’ authority. In each case, Jesus’ wisdom revealed the leaders’ spiritual blindness. These debates also revealed Jesus’ status as Messiah and the consequences of rejecting him. Tragically, the leaders grew more resistant with each encounter and plotted to eliminate Jesus (21:23, 46; 22:15-17, 23, 34, 41)."},{"start_chapter":21,"start_verse":28,"end_chapter":22,"end_verse":14,"contents":"Three parables expose the guilt of those who had rejected the Messiah and forfeited their privilege as God’s chosen people. The new people of God are only those who embrace the Messiah."},{"start_chapter":21,"start_verse":28,"end_chapter":21,"end_verse":32,"contents":"This parable continues the point about John’s significance."},{"start_chapter":21,"start_verse":33,"end_chapter":21,"end_verse":46,"contents":"In this story Jesus draws on Isa 5:1-7. The people of Israel who rejected God’s Messiah forfeited the privilege of being God’s people. The Christian community, comprised of both Jews and Gentiles, has now been called to be the people of God (cp. Rom 9:4-8; 11:1-12)."},{"start_chapter":21,"start_verse":34,"end_chapter":21,"end_verse":35,"contents":"sent his servants: The prophets had spoken God’s word to Israel. The tenant farmers represented the leaders of Israel, whom Jesus held responsible for the deaths of God’s prophets (23:29-37)."},{"start_chapter":22,"start_verse":1,"end_chapter":22,"end_verse":14,"contents":"In this parable, Israel, having repeatedly rejected God’s word in the past, rejects the Messiah and is judged as a result. In Israel’s place, God raised up the church (16:17-19; 21:43), of which righteousness is also expected (Rom 11:11-24)."},{"start_chapter":22,"start_verse":3,"end_chapter":22,"end_verse":5,"contents":"Those who were invited refers to the nation of Israel, who ignored God’s servants, the prophets (see study note on Matt 21:33-46)."},{"start_chapter":22,"start_verse":15,"end_chapter":22,"end_verse":22,"contents":"Roman taxation was a controversial issue in first-century Palestine (see also 17:24-27)."},{"start_chapter":22,"start_verse":23,"end_chapter":22,"end_verse":33,"contents":"The resurrection was an important issue of Jesus’ day, but the question was raised only to trap Jesus."},{"start_chapter":22,"start_verse":31,"end_chapter":22,"end_verse":32,"contents":"Since God spoke of being the God of Abraham in the present tense, this proves that Abraham still lives and thus that there is a resurrection."},{"start_chapter":22,"start_verse":41,"end_chapter":22,"end_verse":46,"contents":"Having successfully defended himself against his opponents’ traps (21:23–22:40), Jesus questioned them as to how the Messiah can be called both the son of David and, at the same time, the Lord of David (Ps 110:1)."},{"start_chapter":23,"start_verse":1,"end_chapter":25,"end_verse":46,"contents":"This final extended discourse (see study note on Matt 5:1–7:29) centers on judgment for rejecting the Messiah."},{"start_chapter":23,"start_verse":8,"end_chapter":23,"end_verse":12,"contents":"Jesus does not prohibit the use of titles (especially for one’s own father), but rather the assumption of undue honor by those who transmit knowledge about God. The community of Jesus is a group of equals, each of whom knows God (see 12:46-50; 18:15-20). The terms Rabbi, Father, and Teacher are roughly equivalent."},{"start_chapter":23,"start_verse":11,"end_chapter":23,"end_verse":12,"contents":"Jesus’ disciples should lead by serving, in stark contrast to Israel’s religious leaders (who are described in 23:5-7)."},{"start_chapter":23,"start_verse":13,"end_chapter":23,"end_verse":36,"contents":"Matthew collected seven statements of what sorrow awaits you (literally woe to you), drawing upon similar Old Testament listings (Isa 5:8-23; Hab 2:6-20), and he arranged them to climax in the murder of the prophets."},{"start_chapter":23,"start_verse":16,"end_chapter":23,"end_verse":22,"contents":"The religious leaders declared certain oaths less binding in order to commit fraud. Jesus calls for honest fulfillment of commitments (see 5:33-37)."},{"start_chapter":23,"start_verse":27,"end_chapter":23,"end_verse":28,"contents":"It was a Jewish custom to coat limestone tombs (perhaps funerary urns or ossuaries) with a mixture of marble and lime to fill their porous surfaces, giving them a more pleasing appearance and helping visitors to Jerusalem to notice the graves and avoid touching them so as not to contaminate themselves. Jesus is not criticizing the adorning of tombs; rather, he points to the similarity between these whitewashed tombs and the teachers of religious law and Pharisees. Both may have looked good on the outside, but both were contaminated and impure within."},{"start_chapter":24,"start_verse":1,"end_chapter":24,"end_verse":31,"contents":"Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13."},{"start_chapter":24,"start_verse":4,"end_chapter":24,"end_verse":8,"contents":"Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 are not necessarily at the end; rather, they are signs prior to the end."},{"start_chapter":24,"start_verse":26,"end_chapter":24,"end_verse":28,"contents":"These verses are an expansion of 24:23. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable."},{"start_chapter":24,"start_verse":27,"end_chapter":24,"end_verse":28,"contents":"Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31; 1 Thes 4:13-18). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10; 2 Thes 2:1-12)."},{"start_chapter":24,"start_verse":29,"end_chapter":24,"end_verse":31,"contents":"These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3). Some take 24:29-31 to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history."},{"start_chapter":24,"start_verse":37,"end_chapter":25,"end_verse":46,"contents":"Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming."},{"start_chapter":24,"start_verse":37,"end_chapter":24,"end_verse":41,"contents":"Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35)."},{"start_chapter":24,"start_verse":40,"end_chapter":24,"end_verse":41,"contents":"The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43; 22:1-14) or the Millennium."},{"start_chapter":24,"start_verse":45,"end_chapter":24,"end_verse":51,"contents":"This parable and the three that follow (25:1-13, 14-30, 31-46) each dramatize the need for faithful obedience during the delay of Jesus’ second coming."},{"start_chapter":25,"start_verse":1,"end_chapter":25,"end_verse":13,"contents":"This parable reinforces the need for individuals to be watchful and to prepare for the return of Christ (25:13; see also Luke 12:35-36)."},{"start_chapter":25,"start_verse":14,"end_chapter":25,"end_verse":30,"contents":"This parable teaches that the Lord expects his servants to be faithful to the task given to them while waiting for his return. The delay of Christ’s return will cause some to turn to evil deeds (24:48-49), some to inactivity (25:3), and some to fearful passivity (25:18)."},{"start_chapter":25,"start_verse":31,"end_chapter":25,"end_verse":46,"contents":"This is a description of the final judgment of which Jesus had been warning (see 7:13-27; 8:10-12; 11:20-24; 12:38-42; 13:24-30, 36-43; 16:24-28; 24:37–25:30)."},{"start_chapter":25,"start_verse":35,"end_chapter":25,"end_verse":36,"contents":"The deeds described here, often called “deeds of mercy,” were acts of compassion shown to the helpless (see Isa 58:1-12; Ezek 18:7; Jas 1:26-27). These good deeds are not attempts to merit God’s favor; rather, they arise from a love for Christ that results in compassion toward others (see 6:1-4)."},{"start_chapter":26,"start_verse":6,"end_chapter":26,"end_verse":13,"contents":"A similar anointing took place earlier in Galilee (Luke 7:36-50). Matthew’s insertion of the episode at this point (cp. John 12:1-8) sets the Jewish leaders’ murderous plotting (Matt 26:3-5) and Judas’s betrayal (26:14-16) in sharp contrast to the woman’s praiseworthy actions."},{"start_chapter":26,"start_verse":14,"end_chapter":26,"end_verse":16,"contents":"Judas sold himself to the authorities (see also John 11:57), concealed it (Matt 26:25), and then took them to Jesus at the appropriate time so they could carry out their plans (26:47-56; see John 18:2). Later, Judas was overcome by guilt and committed suicide (Matt 27:3-10; see Acts 1:15-22). Judas was apparently known for his greed (Matt 26:14-15; John 12:4-6; 13:29). It is also possible that he was motivated by disappointment over the nature of Jesus’ reign as Messiah, his own humiliation over the anointing of Jesus (see John 12:1-8), or resentment over the leadership of the Galilean apostles, Peter, James, and John. Whatever his motivation, Judas’s betrayal was a part of God’s sovereign plan (Acts 1:16-17)."},{"start_chapter":26,"start_verse":26,"end_chapter":26,"end_verse":29,"contents":"The Last Supper derives its significance in part from the Jewish Passover (see Exod 12). The phases of the Jewish liturgy for Passover are as follows: (1) Festal blessing; (2) first cup (see Luke 22:17-18); (3) eating bitter herbs (see Matt 26:23 and corresponding study note); (4) eating unleavened bread (26:26; Mark 14:22); (5) second cup is mixed; (6) the Passover haggadah (reading) is given (Exod 12); (7) first part of the hallel (Pss 113–114; see study note on Pss 113–118); (8) second cup is taken; (9) blessing and eating of unleavened bread (Matt 26:26; Mark 14:22; Luke 22:19); (10) the Passover lamb is eaten; (11) third cup (Matt 26:27-28; Mark 14:23-24; Luke 22:20); (12) fourth cup (see Matt 26:29[?]; Mark 14:25[?]); (13) time of fellowship; (14) second part of the hallel (Pss 115–118; see Matt 26:30). None of the New Testament accounts of the Last Supper includes every aspect of a typical Jewish Passover. However, the most important aspects of the Passover that gave meaning to the early Christian celebration of the Lord’s Supper are included (see 1 Cor 11:23-25). Jesus, the Lamb of God, is the ultimate Passover lamb and the perfect sacrifice for sin. • this is my body . . . my blood: Ever since the Reformation, there have been three dominant interpretations of Jesus’ statements concerning the bread and the wine: (1) that the bread and wine change into the actual body and blood of Jesus Christ (transubstantiation); (2) that Christ is mysteriously present in the sacrament either spiritually (real presence) or “in, with, and under” the bread and wine (consubstantiation); (3) that the bread and wine symbolize the body and blood of Christ, benefiting the recipient through the Spirit by faith (symbolism)."},{"start_chapter":26,"start_verse":36,"end_chapter":26,"end_verse":46,"contents":"This scene reveals the depth of Jesus’ awareness of the suffering that awaited him on the cross, as well as his utter commitment to God’s will (see 20:28). Expressions in 26:41-42 echo the Lord’s Prayer (6:9-13)."},{"start_chapter":26,"start_verse":57,"end_chapter":27,"end_verse":26,"contents":"The Gospels record Jesus as undergoing five hearings: (1) an informal hearing before Annas (John 18:13-24); (2) a night hearing before the Sanhedrin (Matt 26:59-66); (3) a morning hearing before the Sanhedrin (27:1-2); (4) a hearing before Herod Antipas (Luke 23:6-12); and (5) a two-stage trial before Pilate (Matt 27:11-31; see Luke 23:6-12). It all amounts to two trials, a Jewish trial and a Roman trial."},{"start_chapter":26,"start_verse":57,"end_chapter":26,"end_verse":68,"contents":"This hearing might have been little more than an unofficial preliminary hearing designed to establish consensus on the terms of the charges. The Jewish leaders were under considerable pressure to keep this incident secret, lest their actions cause a riot (see 21:26, 46; 26:5, 55; John 11:45-53)."},{"start_chapter":26,"start_verse":67,"end_chapter":26,"end_verse":68,"contents":"Such abuse fulfills Isa 50:6; 53:4-9 and Jesus’ own predictions (Matt 16:21; 17:22-23; 20:18-19; 26:2; see also Mark 14:65)."},{"start_chapter":26,"start_verse":69,"end_chapter":26,"end_verse":75,"contents":"Peter’s denials fulfill Jesus’ prediction (26:34)."},{"start_chapter":27,"start_verse":1,"end_chapter":27,"end_verse":2,"contents":"The Jewish leaders were ready to level charges against Jesus before Pilate so that he would order Jesus’ execution. Pilate, a Gentile, fulfills Jesus’ prediction (20:19)."},{"start_chapter":27,"start_verse":3,"end_chapter":27,"end_verse":10,"contents":"There are two accounts of Judas’s death—this one and Acts 1:18-19. There are differences between the two: (1) Matthew states that the priests bought the field (Matt 27:6-7), while Acts seems to suggest that Judas bought it (Acts 1:18); (2) Matthew reports that Judas committed suicide by hanging himself (Matt 27:5), while Acts enigmatically refers to a fall and an abdominal rupture (Acts 1:18); (3) Matthew implies that the field of blood was so named because it became a place of burial (Matt 27:7-8), while Acts suggests that it was because of Judas’s violent death there (Acts 1:19). The two accounts are compatible if one takes the account in Acts as describing the effects of the actions described in Matthew."},{"start_chapter":27,"start_verse":9,"end_chapter":27,"end_verse":10,"contents":"the prophecy of Jeremiah: The citation is from Zech 11:12-13. Matthew might merely have been conforming to the Jewish custom of citing books by referring to the first book in the particular scroll—the first book in the scroll containing Zechariah would have been Jeremiah. Or, Matthew might have thought of similar passages in Jeremiah (Jer 19:1-13; 18:2-6; 32:6-15) along with Zech 11:12-13. • Matthew sees a striking resemblance between Zechariah’s actions and those of the leading priests. Both contexts deal with the rejection of God’s messenger who was to be king of God’s people."},{"start_chapter":27,"start_verse":11,"end_chapter":27,"end_verse":26,"contents":"The Roman trial included an initial hearing before Pilate (27:11-14), one before Herod Antipas (Luke 23:6-16), and a second hearing before Pilate (Matt 27:15-26)."},{"start_chapter":27,"start_verse":27,"end_chapter":27,"end_verse":31,"contents":"In the Jewish trial Jesus was mocked as a prophet (26:67-68); here he is mocked as a king."},{"start_chapter":27,"start_verse":28,"end_chapter":27,"end_verse":29,"contents":"The scarlet robe was probably the cloak of a soldier meant to emulate royal garb solely for the purpose of ridiculing Jesus. • Weaving thorn branches into a crown was a mockery of Jesus as king."},{"start_chapter":27,"start_verse":32,"end_chapter":27,"end_verse":44,"contents":"Ironically, the taunts and ridicule of the crowd express the truth about Jesus: He is the Son of God and King of Israel, the Messiah."},{"start_chapter":27,"start_verse":52,"end_chapter":27,"end_verse":53,"contents":"tombs opened: Jesus’ climactic death inaugurated the Kingdom of God by breaking the powers of death and establishing the final resurrection (see Isa 26:19; Dan 12:2; 1 Cor 15:1-58; Col 1:18; Heb 2:14-15). • These godly ones either did not enter the city until after Jesus’ resurrection or they were not raised until then, with Jesus as the firstfruits (see 1 Cor 15:20, 23; Col 1:18). If that is the case, Matthew has included this episode to form a more powerful commentary on the impact of Jesus’ death."},{"start_chapter":27,"start_verse":59,"end_chapter":27,"end_verse":60,"contents":"Burial customs were important in Judaism, especially in contrast to the Greeks and Romans, who cremated their dead. Leaving a corpse unburied was the severest form of judgment (Deut 21:22-23; 2 Kgs 9:37; Ps 79:3; Jer 16:4, 6; Ezek 29:5; Rev 11:9). Death was lamented and mourned (Mark 5:38-39); the body was washed (Acts 9:37), anointed (Matt 26:6-13; John 12:3, 7; 19:39), and wrapped in burial cloths (Matt 27:59; see Gen 50:2-3). The body was placed in a tomb (see Matt 23:27) that had been tunneled into a rock or carved into the side of a cave wall. The entrance to a tomb was often closed with a huge stone and sealed to prevent ceremonial uncleanness or robbery. • clean linen . . . new tomb: Both reflect ceremonial purity. Joseph had purchased the tomb for his own family, but it had not yet been used."},{"start_chapter":27,"start_verse":62,"end_chapter":27,"end_verse":66,"contents":"This incident bolsters the truth of Jesus’ resurrection—it is inconceivable that Matthew would fabricate such a story since witnesses abounded who could have countered the claims."},{"start_chapter":28,"start_verse":1,"end_chapter":28,"end_verse":10,"contents":"The discovery of the empty tomb and the various resurrection appearances are presented with different emphases in each of the four Gospels. Matthew focuses on the reunion in Galilee, the attempt on the part of the Jewish leaders to discredit the resurrection, and the significance of the resurrection for the salvation of the world."}]}