Study of the Gospel of Matthew

Matthew: Apostle Matthew. Written about AD 40-60. Matthew wrote to Jews who knew the Old Testament. He wrote to present Jesus Christ, the Messiah, to the nation Israel and to record the attitude of Israel to the Messiah. Matthew gives us the genealogy, the presentation, and the authentication of Christ. Matthew then shows the nation’s opposition to and rejection of Christ followed by Christ’s rejection of Israel due to her unbelief. He then records the death and resurrection of Christ. Matthew concludes with Christ commissioning the disciples.

Matthew in 6 Sections

Section 1, Jesus Christ and His Kingdom, 1-11

Section 2, Opposition and Rejection Builds, 12-15

Section 3, Preparation of the Disciples, 16-20

Section 4, Opposition and Rejection Climax, 21-25

Section 5, Cross, 26-27

Section 6, Resurrection, Commission, 28

Matthew Section 1, Jesus Christ and His Kingdom, Matthew 1-11

Chapter 1, Genealogy of Christ

Chapter 2, Magi; Child; and Herod

Chapter 3, John the Baptist and Jesus

Chapter 4, Temptation, Call Disciples, and Preaching

Chapter 5, Sermon on the Mount: blessed; the Law; anger; reconciliation; adultery; divorce; vows; revenge; love. Q and A about moral questions.

Chapter 6, Sermon on the Mount: alms; prayer; fasting; money; worry. Q and A about attitude and motivation.

Chapter 7, Sermon on the Mount: judging others; sense; prayer; treat others; narrow gate; wise and foolish.
Q and A about people.

Chapter 8, Miracles: leper; paralytic; fever; wind and sea; demons

Chapter 9, Miracles: paralytic; publican; dead daughter; disease; demons

Chapter 10, Disciples are taught and sent

Chapter 11, John in Prison; my yoke

Matthew Section 2, Opposition and Rejection Builds, Matthew 12-15

Chapter 12, Pharisees criticize; Jonah sign

Chapter 13, Kingdom of Heaven parables

Chapter 14, Loaves; Fish; Walk on Water

Chapter 15, Wash hands

Matthew Section 3, Preparation of the Disciples, 16-20

Chapter 16, Leaven; Keys; On to Jerusalem

Chapter 17, Transfiguration

Chapter 18, Children; Forgiveness

Chapter 19, Divorce; Rich Man

Chapter 20, Landowner; Jesus nears Jerusalem

Matthew Section 4, Opposition and Rejection Climax, Matthew 21-25

Chapter 21, Jesus enters Jerusalem; Fig Tree; Land Owner

Chapter 22, Wedding Feast; Pharisees and scribes silenced

Chapter 23, Woe to Scribes, Pharisees, and Jerusalem rejected

Chapter 24, Sign of Jesus’ coming; sign of the end

Chapter 25, Ten virgins; talents; judges nations

Matthew Section 5, Cross, Matthew 26-27

Chapter 26, Last Supper; Arrest; Trials

Chapter 27, Trials; Cross

Matthew Section 6, Resurrection, Commission, Matthew 28

Chapter 28. Resurrection; Commission

Gospel of Matthew Introduction

Matthew’s relations to the other gospels.
“Though each has a little different perspective, each presents Jesus as the promised one who will forgive sins and reign as king of Israel. John is especially different by presenting Christ as the savior of the world. Though each of the Gospels presents a full picture of all aspects of the person of Christ, a particular emphasis can be observed. The Gospel of Matthew is primarily directed to presenting Christ as the King, the Son of David who will reign over the house of Israel. Hence there is emphasis upon the genealogies, upon the credentials of the King, and extensive teaching on the subject of the kingdom itself in the Sermon on the Mount and the discourse in Matthew 13. The Gospel of Mark is the Gospel of action, presenting Christ and His works as the Servant of Jehovah. Little attention is paid to His background, and the emphasis is on the evidences that He is indeed the promised Deliverer of Israel. The Gospel of Luke emphasizes the human aspect of Christ, dwelling upon the details of His birth, and presents Christ as the perfect Man born of the Virgin Mary. The emphasis of the Gospel of John is on the deity of Christ, and evidence is produced demonstrating that He is indeed the Son of God and that those who believe in Him receive eternal life.
“The fact that there is a varied emphasis in the four Gospels does not imply that there is contradiction. It is rather that four different portraits are given of the same person, and, though there is variation, it is not a distorted presentation. The Gospel of Luke, emphasizing the humanity, also presents full evidence that He is the Son of God. Hence, the four different biographies, when combined, give a perfect picture. Real problems are sometimes raised by the comparison of narratives in the four Gospels, but conservative scholarship has been united that there is no contradiction, that each record is authentic and inspired of the Holy Spirit.” (Bibliotheca Sacra: A Quarterly Published by Dallas Theological Seminary. Dallas TX: Dallas Theological Seminary, 1996, c1955-1995)
The question of the differences is called the synoptic problem. Synoptic means to see with or to see together with. Matthew, Mark, and Luke present the narrative of Christ’s life and ministry through different eyes, yet they share much in common while at the same time each presents some differences. Critics question the accuracy of the accounts. They claim that editors joined different sources in order to make their gospel say what the church needed to hear. There are various theories, but the critical theories reject the high view of inspiration.
1. Personal contacts with Jesus and the people of his day.
2. Luke says that he used witnesses and written sources (Luke 1.1-4).
3. In answer to the questions, we can confidently conclude
4. The authors had personal knowledge of the facts. Matthew and John were disciples of Jesus. Mark worked with Peter. Luke spent much time with Paul.
5. Oral tradition is not a bad thing. People remember and pass on that which they experienced or were told (Acts 20.35; 1 Corinthians 7.10).
6. Luke says that he used written documents from personal witnesses (Luke 1.1-4).
7. Jesus promised that the Holy Spirit will bring truth to the disciples’ minds (John 14.26).
Matthew is the most likely choice to be the author.
1. Most of the early church fathers say that Matthew was the author of this gospel (Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen). This is external evidence.
2. Words, ideas, and emphases within Matthew also point out that he was the author. This is called internal evidence.
  1. For example, Matthew uses 3 terms for money that are not used in any other New Testament book (2-drachma tax in 17.24; 4-drachma tax in 17.27; talents in 18.24). Matthew was a tax collector and these terms were very familiar to him.
  2. Matthew identifies himself as a tax collector in 9.9 and 10.3.
  3. The author
  4. Tradition indicates that Matthew preached in Judea for about 15 years and then served in foreign missions (Unger).
Matthew wrote his gospel between about AD 40 and 70; probably between AD 50-60.
1. He wrote after the crucifixion and resurrection which was in AD 30 or 33 (27-28).
2. He wrote before the destruction of the temple in AD 70 which is still standing in Matthew 24.1-3, and Matthew makes no comment that it had been destroyed.
3. Furthermore, Matthew writes that some time had elapsed since the crucifixion and resurrection had taken place. He use the phrase “to this day” (27.7-8) and “to this very day” (28.15).
Why did Matthew write his gospel?
1. To prove to Jews that Jesus was the Messiah promised by the Old Testament (Genealogy in Matthew 1; You are the Christ, 16.13-20; Jesus quotes a Messianic Psalm [110] in 22.41-46; He is identified as King of the Jews in 27.37).
2. Matthew clearly record the evidence that Jesus is the Messiah. Matthew 1-7 clearly demonstrate who he is, is qualifications, and his message.
  1. Jesus royal lineage in chapter 1, his birth and childhood in chapter 2, his baptism in chapter 3, his testing and calling disciples in chapter 4, and his message on kingdom righteousness in chapters 5-7.
3. To instruct his readers (primarily Jews) about the Kingdom of Heaven (33 times) of the Kingdom of God (4 times).
4. To encourage Jewish believers that they had a future even though the Jews and Romans had crucified their Messiah. He was alive. He would return and set up the promised kingdom.
5. To encourage believers to spread the gospel (Matthew 28.19-20).
Characteristics of Matthew.
1. Quotes extensively from the Old Testament. There are about 50 direct quotes and about 75 allusions to the Old Testament.
2. There are at least 5 main discourses and each concludes with a summary statement (5.1-7.27 [7.28]; 10.1-42 [11.1]; 13.1-53 [13.53]; 18.1-35 [19.1]; 24.1-25.46 [26.1]).
3. Mathew emphasizes Christ the Messianic King and the Kingdom of Heaven.
  1. King: Matthew 22X, Mark 12X, Luke 11X, John 16X
  2. Kingdom of Heaven: NT 32X, Gospels 32X (Matthew 32X).
  3. Kingdom of God: NT 64X, Gospels 52X (Matthew 4X, Mark 14X, Luke 32X, John 2X, Acts-Revelation 14X).
  4. Heaven: Acts-Revelation 112X.
  5. Kingdom: Acts-Revelation 36X.

Matthew Chapter 1. Genealogy of Christ

List the three point outline of Matthew Chapter 1.
1. The genealogy of Christ, 1.1-17.
2. The virgin conception in Mary and the Lord’s explanation, 1.18-23.
3. Joseph obeys the Lord, 1.24-25.
What is the main point of a genealogy? To document the proof of ancestry, lineage, descent and therefore, the correct position of the person in question for purposes such as inheritance, honor, rights, privileges.
Genealogies are the basic family register and establish descent from a particular ancestor or ancestors.
1. A genealogy is important to qualify one for religious service (Ezra 2.61-62).
2. A genealogy is needed to qualify one for the throne (2 Samuel 7.12-16).
Genealogies are true and factual unless context indicates otherwise. We know this by comparison to other ancient genealogical records that are historically accurate.
There are two kinds of genealogy.
1. Ascending, x the son of y (1 Chronicles 6.33-43; Ezra 7.1-5). It traces the record back to an important individual in the past. This kind begins with the youngest person mentioned. Example: Henry Adams was the son of Charles Francis Adams; Charles Francis Adams was the son of John Quincy Adams; John Quincy Adams was the son of John Adams.
2. Descending, x begat y or x became the father of (Genesis 5.3; Ruth 4.18-22; 1 Chronicles 3). This kind begins with the oldest person mentioned. Example: John Adams begat John Quincy Adams; John Quincy Adams begat Charles Frances Adams; Charles Frances Adams begat Henry Adams.
Genealogies do not need to include every member of the intermediate line. These are abbreviated genealogies.
1. The word “ben” (son) can mean son, grandson, or descendent. The word “yalad” (to begat) can also refer to distant descendents.
2. A genealogy may be abridged in order to emphasize someone by inclusion or omission and also to make it more memorable—especially without written copies for all people.
Genealogies may be recorded in a pattern with a certain number of descendants in each segment of the genealogy (Matthew 1.17).
The genealogy omits and adds names in comparison to the genealogy of 1 Chronicles 3. Is Matthew in error? Does the variation indicate that the Bible is a book of doctrine and faith, but may err in factual material?
1. The purpose of a genealogy is to document the proof of ancestry from the origin of the line to the person under discussion. Every individual need not be included, but only those necessary to establish descending relationship. The author may legitimately abridge a genealogy to establish a point or to make it simpler. Matthew is correct in the factual material for his purpose which is to document the ancestry of Jesus Christ, the Messiah, from Abraham.
2. In Matthew 1, Ahaziah, Joash, and Amaziah are missing between Joram and Uzziah, and Jehoiakim is missing between Josiah and Jeconiah (Jehoiachin).
3. Why? We do not know.
  1. Ahaziah was the sixth king of Judah, 841 BC, (2 Chronicles 22.1-6).
  2. Joash or Jehoash was the eighth king of Judah. After his uncle Jehoiada died, he turned to apostasy and sin (2 Kings 11-12; 2 Chronicles 24). He died about 796 BC.
  3. Amaziah was the ninth kind of Judah (796-767 BC). The last half of his rule was characterized by rejection of the prophet’s warnings, house arrest, and then killed in a conspiracy against him (2 Kings 14.1-20; 2 Chronicles 25.2-28).
  4. Jehoahaz was the 17^th king of Judah. He was the younger brother of Jehoiakim. He became king at the death of Josiah, his father. Pharaoh Neco of Egypt deposed him and took him to Egypt.
  5. Jehoiakim (Eliakim) was the 18^th king of Judah. He became king after Jehoahaz. Eventually Nebuchadnezzar captured him and took him in chains to Babylon (2 Kings 23.33-36; 2 Kings 24.1-7).
We have three sections of this genealogy.
1. Theocratic. Abraham to David
2. Monarchy. David to Babylon
3. Hierarchy, or organized in levels and systems. Babylon to Jesus God’s Theocratic Program.
What is the significance of Beginning with Abraham? The Hebrew nation is the unifying center of They are the nation from which God will bring the Seed, Savior, and Sovereign. Abraham was the Father of this Hebrew nation and the recipient of the basic covenant (Abrahamic Covenant). It was at the point of Abraham that the seed promise of Genesis 3.15 historically became visible and specific. Therefore, the Messiah must be a direct descendant of Abraham. Genesis 3.15; 12.1-3; Galatians 3.16.
What is the significance of Judah? Judah was one of the twelve sons of Jacob. Judah was picked to be the preeminent and ruling tribe (rulership blessing). Genesis 49.10; Hebrews 7.14; Revelation 5.5; 1 Chronicles 2.1-15; 1 Chronicles 3.
What is the significance of David? David was the Messianic King. David was the recipient of the Rulership Covenant (Davidic Covenant). This covenant established the eternal rulership in the family of David of the tribe of Judah. David was Israel’s greatest king. 2 Samuel 7.12-16; Romans 1.3; 15.12; Revelation 5.5; 22.16.
Note the four women included in the genealogy.
1. They are Tamar (Genesis 38), Rahab (Joshua 2), Ruth (Ruth), and Bathsheba (2 Samuel 11).
2. Rahab and Ruth were Gentiles.
3. Tamar, Rahab, and Bathsheba were involved is immorality.
4. All four demonstrate God’s grace to people. He probably included them to make grace stand out to the readers, especially Jewish moral leaders.
Matthew writes in 1.16, “By Whom (exi=ek= ex+ Fem. Sing. Gen. Relative Pronoun) was born Jesus.” This is different from the many statements of “was born” in this chapter. Then compare 1.18-23. What does this teach about the lineage of Jesus Christ?
1. The genealogy of Matthew 1 indicates physical relationship to the male, except for Jesus Christ. His physical relationship is to Mary, not to Joseph. The cause of the conception was the Holy Spirit. The humanity of Jesus Christ came from Mary.
What is the point of Matthew 1.17?
1. The genealogy listed is divided into groups of fourteen for mnemonic purposes (to assist understanding and memory).
2. The points of division are all important historical persons and events. This also aids the understanding and memory.
  1. David is the beginning of the royal messianic line.
  2. Babylon marks the destruction of Solomon’s temple, the fifth cycle of discipline, and the temporary end of the monarchy.
3. The Hebrew people are able to relate to the genealogy and therefore to its purpose.
4. Some suggest that the number 14 comes from the numeral value of David’s Hebrew name dwd . D=4, V=6, D=4, making the total 14.
The Doctrine of the Virgin Birth states that the humanity of Jesus Christ came from a human mother, Mary, but that he had no human father. God the Holy Spirit caused Mary to produce the humanity of the Child. Where does Matthew state this in Chapter 1?
1. Matthew 1.18, 20, 23, 25.
2. Does Matthew relate this to the Old Testament?
  Yes. Where in the Old Testament? Isaiah 7.14.
3. Think about the doctrine of the Virgin Birth and summarize it under the following six points.

Where is it taught?	Isaiah 7.14; Matthew 1.16, 18-25; Luke 1.35
What is the statement of the doctrine?	The humanity of Jesus Christ had a human mother, Mary, but no human father. God the Holy Spirit caused Mary to produce the humanity of the child.
Who is involved?	God the Holy Spirit. Mary, a virgin woman engaged to Joseph. Jesus Christ.
When did it occur?	Circa 6-7 BC.
Where did it occur?	In Bethlehem of Judea.
Why was the Virgin Birth of Christ necessary?	To fulfill the sign of the prophecy. To bring about and to explain the hypostatic union. To cause the humanity of Jesus Christ to be holy. His nature was not sinful. To qualify Jesus Christ for His cross work.

Explain the meaning of each of these names found in Chapter 1.

Christ	Cristo~ BAG2 886. The Anointed One, the Messiah. BDB 603. Anointed. In the Hebrew it refers to one anointed for an office or task. It is the Messianic title for the Son of God. Also see DNTT 2.334; TWOT 1.530.
Jesus	Ihsou BAG2 373. A common name among the Jews. Joshua and Jesus. BDB 221 Yahweh is salvation. See DNTT 2.330
Immanuel	Emmanouhl BAG2 255. Defined in Matthew 1.23 “God with us.” Quotes Isaiah 7.14. Preposition meaning “with”+ the first common plural pronominal suffix “us” + meaning “God.”

Is Chapter 1 important to the argument of Matthew? Why is Chapter 1 important to the argument (How is it related Matthew)?
1. Yes, it is important to the argument.
2. Matthew wrote to present Jesus Christ, the Messiah, and His Kingdom to the nation Israel. His selective argument presents Jesus Christ and His Kingdom, then the opposition and rejection which builds, the preparation of his disciples, the climax of the opposition and rejection, followed by the cross, then the resurrection and commission. Matthew chapter 1 documents the lineage of Jesus Christ, proving that He was descended from Abraham, Judah, David. This is the Old Testament Messianic line. Chapter 1 then specifically qualifies Him as The One within this line by presenting Him as Jesus Christ, the virgin born Immanuel of the Old Testament prophecy.
A summary of doctrine in Matthew 1.
1. Jesus was qualified by birth to be the king of Israel and the Savior of the world.
2. Genealogies are important records of lineage and history in order to verify rights and privileges.
3. Joseph acted honorably in a situation that he did not understand.
4. God was Jesus’ father and Mary was his mother. The doctrine of Virgin conception or birth guaranteed that he was qualified by nature to be our savior. The doctrine called “hypostatic union” explains Jesus two natures yet he is one person.
5. God worked through prominent sinners who responded to his grace (Tamar, Rahab, Bathsheba) and through Gentiles (Rahab and Ruth).
6. Jesus is the savior of Israel and of the whole world. Savior means to save us from the penalty of our sins.
7. Old Testament prophecy was meant to be literally fulfilled and it was with regard to Jesus’ birth.
8. Joseph obeyed God’s word once he knew what it was.
What are some applications for our life that we learn from Matthew 1?
1. We can be confident that Jesus is the one and only savior. He is the mediator between God and man, because he is God and man (1 Timothy 2.5).
2. We should treat people graciously and honorable like Joseph did Mary.
3. We should make the main point of the gospel what it actually is—salvation from sin—instead of the shoring up of some failure in life. Fixing life is a by-product of salvation.
4. Like Joseph and Mary, we should obey God’s word once we know what it is.

Matthew Chapter 2. Magi; Child; Herod

Outline of Matthew 2.
The record of the birth of the Messiah and Herod’s reaction, 2.1-8.
The magi worship Christ, 2.10-12.
The escape to Egypt, 2.13-15.
Herod’s vicious reaction, 2-16-18.
The trip from Egypt to Nazareth, 2.19-23.
The political conditions in Judea were dangerous for the people. The Herods ruled the area where Jesus was born and lived. Herod was a family name.
Herod the Great was a viscous, cruel, and paranoid king. He was king of Palestine under Rome from 40-4 BC. See the doctrine of Herod. Augustus commented that it was better to be Herod’s sow than his son. A sow had a better chance of surviving in a Jewish community.
Archelaus was one of his sons. He was brought up in Rome. When his father died he was given Edom, Judea, and Samaria (4 BC-AD 6).
He was a cruel ruler. In his 10 year, Rome finally removed him and banished him to Vienna in Gaul.
Joseph and Mary decided not to return to Judea. Instead, they went to Nazareth.
Nazareth was a garrison town for Roman soldiers. Jews did not trust people from Nazareth. Nazareth was under Herod Antipas’ ruled. He was another son of Herod. He ruled as Tetrarch of Galilee and Perea (AD 6-39). He was sneaky, yet somewhat weak, yet a more capable ruler. Antipas had John the Baptist beheaded (Matthew 14.1-10).
Bethlehem was the place Rachel died giving birth to Benjamin. She was buried in Bethlehem (Genesis 35.16-20).
God’s protective care was evident in the lives of Joseph, Mary, and Jesus (2.12, 13, 19, 20, 22).
This chapter notes four kinds of people.
Cruel and self-seeking king, Herod (2.3, 7, 12, 16).
Religious unbelievers, chief priests, scribes (2.4-6).
Truth seeking Gentiles, Magi (2.1-2, 9-12).
Godly parents, Joseph and Mary (2.14-15, 21-23).
This chapter notes three dramatic responses to the news of the Messiah.
Herod wants to kill him because he views Jesus as a threat to his power. Political authority opposed the Messiah (2.16).
The chief priests and scribes ignore him. They are self centered and self satisfied in their religious routine, proud of their intellect and their approved religion, and oppose the Messiah (2.4-6).
The Gentile Magi want to know more about this predicted king. They responded to God’s revelation and wanted to know more about this king who was the Messiah (2.10-11).
They followed the star.
They rejoiced when the star led them to Jesus. They rejoiced because they found God’s king.
They worshipped Jesus.
Do we as believers follow him, rejoice in the Lord as Paul commanded in Philippians 4.4, and worship as a way of life?
Are we glad that we are Christians?
This chapter demonstrates three kinds of authoritative divine guidance.
The star from the east was a miraculous sign (2.2, 10). This was most likely a miraculous show of God’s glory similar to the cloud and the fire during the exodus (Exodus 13.21-22).
The star led the wise men. When the star had identified Bethlehem, it stopped. This was more that an unusual occurrence in astronomy. This was a miracle.
שְׁכִינָה , shekhinah. First used in the Targums [Aramaic translations of the Hebrew OT]. Not in the Bible. It was used by Jews and Christians to mean God’s visible presence. From the verb שָׁכֵן, shakhen], or [שָׁכַן, shakhan], “to dwell,” “reside” (Orr, J., M.A., D.D. The International Standard Bible Encyclopedia : 1915 Edition. Ed. J. Orr. Albany, OR: Ages Software, 1999.
Now in the post-apostolic age God no longer guides through authoritative miraculous events and signs. The Messiah has come, the church is in progress, and the Bible has been completed.
The Old Testament Revelation or Scripture (2.5-6). The approved religious leaders knew the answer, but they were comfortable in their offices and duties and did not want the status quo disturbed.
The Bible did have the answer, if they were at all interested.
Simeon and Anna wanted the Messiah to come during their lifetime. They knew from the Old Testament to look for the Messiah (Isaiah). The Holy Spirit revealed to Simeon that he would live long enough to see Him. Both were glad and praised God for allowing them to live to see the Messiah (Luke 2.21-38).
Authoritative dreams (2.12, 13, 19, 22). God revealed information through dreams to the Magi and to Joseph. The only parallel today is God working through circumstances which he brings about—but this would not be authoritative revelation. God may also send a friend or book or Bible class with a specific note of guidance that you believe is helpful and from the Lord.
Magi (2.12).
Joseph (2.13, 19, 22).
This chapter demonstrates God’s protective care, guidance, and man’s volition. Each time that someone made the right decisions based upon God’s revelation we have free will demonstrated. To say that free will has not operated is to ignore the sense of the passage. Each time a wrong decision was made we have free will demonstrated.
Magi follow the star (2.1-2).
Magi did not return to Herod (2.12).
Joseph took Mary and Jesus to Egypt (2.13-14).
Herod killed the male children (2.16).
Joseph took Mary and Jesus to Nazareth (2.20-23).
Matthew quotes the Old Testament for two different purposes.
Matthew 2.5-6 quotes Micah 5.2 and means that the birth of the Messiah in Bethlehem is a direct fulfillment of Micah’s prophecy. It applied to nothing or no one else.
Matthew 2.15 quotes Hosea 11.1 which refers to Exodus 4.22; He quotes Jeremiah 31.15 in Matthew 2.18.
Matthew uses both of these quotations to show that what has happened is similar and the same kind of event but not the same as the instances in the Old Testament.
This use helps the reader to better understand the present events that Matthew has described.
Summary of topics and applications.
Political antagonism to God and what He is doing. Can you see this happening in your time?
Four kinds of people. Which kind are you?
Three kinds of responses to Jesus. What is your response?
God’s protective care. Do you notice it in your life?
Three kinds of divine guidance. Do you look and listen for God’s guidance?
Joy from seeing God work. Do you follow and rejoice?
Genuine worship. Is worship your lifestyle?
Free will responses to God’s revelation—obedience or disobedience, faith or unbelief. What choices do you make?
How Matthew used the Old Testament. Do you value and listen to the Old Testament?

Matthew Chapter 3. John the Baptist and Jesus

Outline of Matthew 3.
John the Baptist came preaching (3.1-6).
John speaks to the Pharisees and Sadducees (3.7-10).
John speaks of Jesus (3.11-12).
John baptizes Jesus (3.13-17).
John the Baptist heralded Jesus and his ministry.
John was born in the line of Levi. His father was Zacharias and his mother was Elizabeth. He was six months older than Jesus (Luke 1).
John was the herald predicted by Isaiah in Isaiah 40.3 and Malachi 3.1.
Wilderness of Judea was the area west of the Dead Sea.
Matthew 3.1-2, John preached “repent for the kingdom of heaven is at hand.” Jesus had the same message in Matthew 4.17. John was in the Judean wilderness, which is the harsh desert area west of the Dead Sea, speaking to a Jewish audience. There are two ideas that we need to understand: repentance and the kingdom of heaven.
When John called Jews to repentance he called them to return to the national relationship with God for which God had prepared them. The call to repentance was to prepare them to believe in their Messiah. His call was not a call to eternal salvation (Matthew 3.1-3; Luke 3.3, 8-9).
Repentance is about harmony and fellowship with God. It means to change one’s mind about God and sin. In summary, the command to repent is a call to harmony and fellowship with God. It is a call for the unbeliever or the believer to change his thinking about God and sin and so turn from one’s sin to God.
The verb is metanoevw, metanoeo, BAGD2 512; the noun is metavnoia, metanoia, BAGD2 511.
Repentance has a wide scope; on one end it can be a broad call for a nation to return to her heritage and on the other end of the spectrum it can be a precise call for a believer to confess specific sin and return to fellowship with God.
Repentance is not a condition of salvation; faith in Christ as Savior is the only condition for salvation (John 3.16; Acts 16.31; Ephesians 2.8-9).
Both unbelievers (Matthew 12.41) and believers (Luke 15; Acts 19.18-20; 2 Corinthians 7.7-10; Revelation 3.19) repent. When unbelievers repent, it does not mean that they have become believers. An unbeliever’s repentance may hold off God’s judgment or prepare him to listen more closely to the gospel. In the case of the believer, repentance may prepare for a confession of personal sin and return to fellowship; at times, it includes the confession of sin as illustrated by the Prodigal Son in Luke 15.
Jesus and John the Baptist told Israel to repent. This was not a call to eternal salvation, but instead a call to return to the national relationship with God for which God had prepared them. The call to repentance was to prepare them to believe in their Messiah (Matthew 3.1-3; Luke 3.3, 8-9).
Jesus also told the Jewish people to repent from their rebellious political and religious activities; if they did not repent, temporal judgment, including physical death would result (Luke 13.1-9).
In summary, the command to repent is a call to harmony and fellowship with God. It is a call for the unbeliever or the believer to change his thinking about God and sin and so turn from one’s sin to God.
When John spoke of the Kingdom of Heaven, to what was he referring?
The phrase “kingdom of heaven” is found 32 times in the Bible, all in Matthew. It draws from the prophesied kingdom found in the Old Testament, such as Daniel 2:44, “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever.”
There are a number of interpretations of the kingdom of heaven found in the commentaries. (See Dr. Tom Constable’s expository notes on Matthew.)
Ethical and social ideals of the Old Testament prophet, and those who followed those ideas became part of the kingdom of heaven. Wrong.
Jesus adopted the ethical and prophetic teachings of the Old Testament, but changed his message when Israel rejected him. They claim that Jesus’ kingdom was different from the Old Testament prophesied kingdom. Wrong.
Jesus used some of the spiritual ideas of the Old Testament and left out or spiritualized the physical parts of the Old Testament prophecies. Wrong.
Some say that there are two kingdoms. Jesus set up on earth a spiritual kingdom, made up of all believers, at his first advent and will set up a physical kingdom on earth at his second advent. But, the Old Testament always viewed the kingdom as a physical kingdom.
The best way to interpret the Scripture is that there is one earthly kingdom. Jesus, John, and the disciples announced the same kingdom that the OT writers expected. When the Jews rejected Jesus as their Messiah, God postponed the kingdom until Jesus’ second coming to earth when the Jews will accept Him.
Jesus, John, and the disciples simply announced the kingdom without explanation. This tells us that the listeners knew what they were talking about.
They announced it only to Jews and they needed to accept it (Matthew 10.5-6).
The disciples expected an earthly kingdom (John 20.20-21; Acts 1.6).
The kingdom of heaven stresses the fulfillment of the Old Testament prophecies about the future kingdom while the kingdom of God stresses God’s rule or the kind of kingdom that is in view. For example, Isaiah 1.24-2.4; Isaiah 4.2-6; Isaiah 9.1-7; Isaiah 11.1-11; Jeremiah 31.31-37; and many others. Furthermore,
The Jewish nature of the kingdom of heaven would lay stress on the connection to the prophecies of Daniel (2.44; 4.6, 37; and 7.27).
Possibly, due to the Jews hesitancy to use God’s name, heaven may have substituted for God. When Matthew did use “kingdom of God” he stressed God’s rule.
Matthew 3.3, John is the one who heralds the Messiah as Isaiah 40.3 predicted. Note the context and ideas of Isaiah 40.
Matthew 3.4-6, John dressed and ate like an itinerant prophet of the Old Testament times. He attracted large crowds. They heard him, accepted his message, and received John’s baptism.
He dressed like Elijah (2 Kings 1.8; Zechariah 13.4).
He ate locusts which were a food for the poor (Leviticus 11.21).
John’s baptism meant that one believed John’s message that the kingdom promises were about to be fulfilled through Jesus, the promised Messiah (Mark 1.1-8; John 1.19-28).
Matthew 3.7-10, John speaks to the Pharisees and Sadducees (3.7-10). The Pharisees and Sadducees wanted John to baptize them, but they were just covering their bets to escape any divine judgment (7).
The Pharisees were those who associated themselves with the law so they might very closely observe it, but they included the oral law as also binding. They tended toward separatism because they separated from uncleanness, both of Jews and Gentiles.
- 1. They arose in the second century BC.
  2. They were always a minority group, numbering about 6,000 at the time of Herod.
  3. They drew from the lower middle class and the better artisan classed, and understood the common man.
  4. They stressed individual fulfillment of all parts of the law.
  5. Their primary teaching was
    1. Absolute insistence of the unity and holiness of God.
    2. Election of Israel
    3. Authority of the Torah
    4. Ethical religion.
  6. They believed that the Babylonian captivity was due to failure to keep the Mosaic Law and this keeping the law was an individual and national duty.
  7. To the Pharisee the Law was fixed commandments and was adaptable to changing conditions resulting in God’s will for things not expressly stated. This adaptation of the Law was the task of those who made a special study of the Law. The decisions were binding.
  8. The studies resulted in
    1. Finding 613 commandments (248 positive and 365 negative).
    2. The interpretation and supplementation of the commandments so that there was no possibility of breaking them by accident or ignorance.
    3. Commandments were also applied by analogy to situations not directly covered by the Torah.
  9. The Pharisees were convinced that they had the correct interpretation of the Torah and they claimed that the “tradition of the elders” of Mark 7.3 came from Moses on Mount Sinai. IBD, 3.1209.
The Sadducees were another group of religious rivals to Jesus. Their name goes back to the word for righteous, possibly because they were such sticklers for the written law.
- 1. The origin of the Sadducees is debated.
  2. They were favored by the Hasmonaean rulers until the reign of Salome Alexandra (76-67 BC). This occurred because it was suggested to John Hyrcanus by a member of a Pharisaic deputation that he resign the high-priesthood. Hyrcanus transferred his allegiance therefore to the Sadducees.
  3. They were the predominate group in the Sanhedrin under the Herods and Romans.
  4. They were drawn from the rich landowners.
  5. Almost all Sadducees were priests.
  6. The Sadducees held that only the written Pentateuch had permanent validity.
  7. The Sadducees believed that the Temple worship was the center and main purpose of the Law.
  8. They were rigorous in their interpretation of the Law and tradition, regardless of the consequences.
  9. They were more severe in judgment than other Jews; were rude to peers and aliens; held it a virtue to dispute with their teachers; and their following was restricted to the well-to-do.
  10. Primary beliefs included:
    1. Man has free will regarding good and evil.
    2. There is no soul after-life.
    3. No resurrection, rewards or punishment.
    4. No angels or demons.
  11. The Sadducees died out after the destruction of the Temple in AD 70.
    See Illustrated Bible Dictionary 3.1209f and 1368.
Matthew 3.8-10, John challenges the Pharisees and Sadducees. If they really want to repent and obey the spirit and the letter of the law, then the way of life should indicate that. “Bear fruit in keeping (worthy of, or corresponding to, axios) with repentance.”
Not referring to eternal salvation.
Refers to living under the letter and spirit of the Old Testament.
They had the misconception that because they were sons of Abraham they had special access to God and his blessings. Physical relationship did not gain for them eternal life or entrance into the kingdom of heaven.
God wanted people to choose him.
God could have turned stones into followers of Jesus.
God wanted volition to operate in faith.
Verse 10 is John’s way of saying the God’s judgment is now coming. Those who do not repent, that is, those who do not heed John’s message that the Messiah is coming and repentance is the preparation to hear him correctly, will experience judgment.
The axe is laid by the tree and ready to use. Judgment is ready.
Those who do not repent and accept the king will be judged. This has an immediate personal reference to all those who reject the Messiah-king. Compare “fruit” in 3.8 with “fruit” in 3.10.
This may include a national reference to the coming judgment at AD 70. Jerusalem will be destroyed; the temple will be destroyed; individual Jews will be judged.
John speaks of Jesus (3.11-12). John is just the “hired help.” Jesus is the king, “mightier than I, and I am not fit to remove or carry his sandals.” John’s baptism is for repentance and is with water. Jesus will in the future baptize with something more powerful—the Holy Spirit (Joel 2.28-29) and fire (Malachi 3.2-5).
Verse 11, “He” refers to Jesus.
The Spirit baptism refers specifically to that which will occur when Israel accepts the Messiah at the beginning of the Millennial kingdom (Isaiah 32.15; 44:3; Joel 2:28-29).
The baptism of the Holy Spirit mentioned in Acts 1.5 for the new church, for Samaritans in Acts 8.12-17, to Gentiles in Acts 10.43-48, and to Old Testament believers in Acts 19.1-6 was similar to but not the fulfillment of this prophecy.
The baptism of fire will. The baptism of fire is a reference to some kind of judgment upon those who reject Christ as Messiah. It will probably occur at the beginning of the Millennial age—when Jesus returns to earth at His second advent. He will separate and judge unbelievers (Matthew 3.10-12; Luke 3.16-17; Mark 1.8 and John 1.33 are parallel passages and omit the baptism of fire because they also omit the judgment material that Matthew and Luke contain).
Matthew 3.12 speaks of the coming judgment at the second advent (Matthew 25.31-46).
Verse 12, “His” in context refers to the one coming, Jesus.
A winnowing fork is like a shovel or pitchfork. The worker scoops the chaff and grain up and throws it in the air and the wind blows the chaff away from the grain. It speaks of separation.
John baptizes Jesus (3.13-17). This is that amazing event that verified for all that Jesus was indeed the Messiah, the Son of God (Mark 1.11 and Luke 3.22).
John acknowledged that Jesus was superior to himself.
John acknowledged that Jesus did not need to repent. He had not sinned.
Jesus reminded John that He, Jesus, was submissive to the Father’s will and baptism by John was part of that will.
Isaiah 42.1 says that God’s servant, the Messiah, will please the Father and the Father will put His Spirit upon His Servant.
Jesus reminded John that He, Jesus, needed to be identified with the sinful people and with His Messianic mission.
John then agreed to baptize him.
The baptism of Jesus by John was a one-time only baptism. This baptism identified Jesus with God the Father’s plan that Jesus was the Son of God, the Messiah, the savior of the world, and the king of Israel (Matthew 3.13-17; Luke 3.21-22).
Matthew records testimony that Jesus is indeed the Son of God. Both the Holy Spirit and God the Father confirm this. We have a demonstration of the trinity working together.
The Father is pleased because Jesus is voluntarily and perfectly doing the Father’s will.
Summary of Matthew 3. Matthew has introduced John—the herald, some repentant Jews, the religious rejecters—Pharisees and Sadducees, and Jesus as the authenticated Messiah. John had a specific message about the OT promised kingdom for Israel. The audience response was mixed. When John baptized Jesus, Jesus was submitting to the Father’s will while God the Father and God the Holy Spirit verified who he was and what he was to do.
Key Doctrines in Matthew 3
John the Baptist
Repentance
Kingdom of Heaven
Pharisees and Sadducees
Jesus’ baptism
Submission to the Father’s plan
Jesus is God’s Son
Trinity
Application, or So What?
The main application for us is in the form of a question, “What is my response to Jesus?”
The next question is “Do I accept John’s announcement of a coming kingdom to earth that will be the fulfillment of the promised Old Testament Jewish kingdom and how should this affect my thinking and my living?”
Finally, “Am I like those who honestly accepted John’s message about Jesus, or am I like the Sadducees or Pharisees?”

Matthew Chapter 4, Temptation, Call Disciples, and Preaching

From that time Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” Matthew 4:17

Outline of Matthew 4
Satan tempts Jesus, Matthew 4:1-11.
Jesus in the wilderness, Matthew 4:1-2.
Food test, Matthew 4:3-4.
Protection test, Matthew 4:5-7.
Wealth and power test, Matthew 4:8-10.
Victory in trials, Matthew 4:11.
Jesus goes from Nazareth to Capernaum, Matthew 4:12-16.
John the Baptist was imprisoned, and so Jesus began his public ministry, Matthew 4:12-13
Jesus was to fulfill Isaiah’s prophecy of Isaiah 9:1-7, Isaiah 4:14-16.
Jesus’ public ministry begins 4:17-25.
1. Message, Matthew 4:17.
2. Jesus selects 4 disciples: Peter, Andrew, James, and John, Matthew 4:18-22.
3. A glimpse of Jesus’ public ministry, Matthew 4:23-25.
Study of Matthew 4
Satan tempts Jesus, Matthew 4:1-11 Jesus underwent this very severe test in order to demonstrate the He was the Messiah and that He was committed to His ministry. His success proved that He was ready for His public ministry.
1. Jesus in the wilderness Matthew 4:1-2.
  1. Satan is a real person. He tempted Jesus to forsake God the Father’s mission. Satan wanted Jesus to fail so that God’s program of redemption would fail.
    1. Genesis 3:1-15: real person talking with Eve, thinking, offering choices.
    2. Job 1:6-12: Speaks to God, is given permission to impose suffering on another person.
    3. Ezekiel 28:11-19: created, privilege, sinless.
    4. Matthew 4:1-11: A person. Thinks, relates, choices, desires worship.
    5. Matthew 25:41: Punishment has been prepared for him.
    6. 1 Corinthians 5:5: A person who is able to inflict suffering.
    7. 2 Corinthians 11:13-15: A deceptive person and he has his own servants.
    8. 1 Timothy 3:6: Under condemnation.
    9. 1 Peter 5:7: Compared to a lion on the prowl for a victim.
    10. 1 John 3:8: Contrasted with the righteous Son of God.
    11. Jude 9: Michael the archangel argued with him and put him in the Lord’s hand.
  2. Why did Jesus fast? During this time Jesus was thinking about the mission before Him. Was He ready for that mission? Was He committed to that mission?
    1. Fasting meant no food, but probably did drink water (Luke 4:2).
    2. Moses and Elijah also fasted for 40 days and nights (Exodus 34:28; Deuteronomy 9:9; 1 Kings 19:8).
    3. Jesus was drawing on the spiritual resources from God His Father. This was that last phase of intensive preparation for His task.
    4. The Father was demonstrating that Jesus was ready for His work.
  3. The word “tempted” is peirazo in the aorist active infinitive. The word means to examine to learn the character (2 Corinthians 13:5), to entrap, and to try to make one sin (Matthew 16:1; Hebrews 11:37).
    1. Satan wanted Jesus to fail.
    2. The Father was proving that He would not fail.
2. Food test, Matthew 4:3-4. He quoted Deuteronomy 8:3.
3. Protection test, Matthew 4:5-7. Jesus quoted Deuteronomy 6:16.
4. Wealth and power test, Matthew 4:8-10. Satan was in fact the temporary ruler of the world system (2 Corinthians 4:4; John 12:31; Ephesians 2:2). Jesus quoted Deuteronomy 6:13 and Deuteronomy 10:20.
5. Jesus’ victory in trials, Matthew 4:11. In each test Jesus answered with a statement of His beliefs. His beliefs were the statements of God’s word.
  1. He was committed to doing the Father’s will (John 4:34).
  2. In order to speak, Jesus needed to think clearly. Words and thoughts go together.
  3. His thoughts and His words were drawn from the Scripture, which Jesus considered to be the truth.
  4. He was committed to God’s word and so He drew on God’s word for His worldview and purpose.
6. Satan tested Eve in just about the same way (Genesis 3:1-6).
  1. Physical appetite.
  2. Knowledge, gain and glory.
7. Our tests and temptations also fall into these general categories (1 John 2:16).
  1. Lust of the flesh means to do things that are apart from God’s will. We think that doing these this will satisfy us.
  2. Lust of the eyes means to want things that are apart from God’s will. We think that having these things will satisfy us.
  3. Pride of life means to be something apart from God’s will such as powerful, well known, praised, and successful. We think that being these ways will satisfy us.
8. We can deal with our tests and temptations the same way as Jesus did, and we also must do the will of the Father just like Jesus did.
  1. To who are we committed? God the Father, Son, and Holy Spirit.
  2. What is our truth? Scripture.
  3. What is our worldview? Biblical worldview.
  4. From whom do we draw strength? God the Father, Son, and Holy Spirit.
9. Testing and temptation can be related.
  1. 1 Corinthians 10:1-14 reminds the Corinthians that the Old Testament history of the Jews failures is for present day warning and instruction so that we do not fail in faith when events test and tempt us.
    1. We learn Old Testament history.
    2. God will not allow testing or tempting beyond our spiritual ability.
    3. God provides the way of victory over tests and temptations.
  2. James 1 teaches us about testing, temptation, sin, God, and blessing.
    1. James 1:2-12 teaches us that testing can bless us. we develop character (3-4); we learn to pray (5-8); we learn genuine humility (9-11). Those who continue to love God during testing will receive blessing (12).
    2. James 1:13-15 teaches us that if we don’t love God (and not loving God is evidenced by blaming God for the testing), then the test will mutate into temptation toward sin. And, this temptation is not from God because God does not tempt us toward sin. Temptation toward sin comes from our own sinful natures. Desire + object 🡪 sin 🡪 death (temporal and physical).
    3. James 1:16-18 teaches us that God gives only good and does so that we would be first fruits, or a special breed among His creation by the new birth.
  3. James 4:7-9. Submit to God; resist the devil; draw near to God through confession to God and reaffirming your love to God.
  4. Psalm 119 teaches us that loyal love for God directed by God’s word will keep us from sin (see Psalm 119:9-16).
  5. Romans 6-8 teaches us that because we are in Christ we are no longer sin’s slaves, but instead we live in a newness of life (Romans 6), and we cannot thrive in this newness as believers unless we live by the Holy Spirit’s power (Romans 7), and we have the privilege to live by His power through the law of the Spirit of life and not through the law of sin and death (Romans 8).
  6. Matthew 26:31-41. The disciples were about to face a severe test. Not only wer they to be alert for Jesus, but they were to be alert and pray for supernatural strength to face the temptation coming when Jesus was arrested.
10. What should we do in testing and temptation? Jesus gave us an example of how to pass a test and to prevent testing from becoming temptation. Love God the Father. Remain alert and pray for the Father to help. Recall and depend on Scripture. Accept God the Father’s will and depend upon Him (Matthew 4).
  1. Love God (James 1:12). This is the same as fixing our eyes upon Jesus, which has been theologically titled occupation with Christ (Hebrews 12:2).
  2. Keep alert and pray for supernatural strength so that we will not say yes to temptation (Matthew 26:41).
  3. Know and believe and apply what Romans 6-8 says: We are dead to sin and alive to Christ (Romans 6); we must live by God’s power, not by human power (Romans 7); we therefore live by the law of the Spirit of life (Romans 8). See also 1 John 4:4.
  4. Submit, resist, and draw near (James 4:7-9).
Jesus goes from Nazareth to Capernaum, Matthew 4:12-16. Jesus now entered into His public ministry; John had completed his ministry as the herald of Jesus. Jesus did so when He heard that John the Baptist was taken prisoner by Herod Antipas (son of Herod the Great; ruled 4 BC to AD 39) because John had spoken against Herod’s marriage to his brother’s (Philip) wife (Mark 6:14-29).
1. John the Baptist was imprisoned, and so Jesus began His public ministry, Matthew 4:12-13.
  1. John was imprisoned and later beheaded by Herod Antipas (Mark 1:14; Luke 3:19-20; Matthew 14:1-12 recount the events).
2. Jesus was to fulfill Isaiah’s prophecy of Isaiah 9:1-7; Matthew 4:14-16.
  1. Matthew used the Isaiah prophecy to his literary advantage – to make his point. Jesus was the one Isaiah spoke of. Jesus did come to the area of Zebulun and Naphtali and by the Sea of Galilee.
  2. In Isaiah’s time Assyria was dominant. In Jesus’ time Rome was dominant. Domination by a foreign power when the deliverer comes in the present point of Matthew.
  3. But the Isaiah prophecy points to the time the Messiah would come to rule, that is the Second Advent.
Jesus’ public ministry begins, Matthew 4:17-25. The King does not take charge until the herald has finished. John’s ministry was now finished.
1. Matthew 4:17 is the entrance of Jesus into His public ministry.
  1. Matthew 1:1 – 4:16 have led up to this point. Matthew 4:18 – Matthew 28 continue from Matthew 4:17.
  2. Chapter 1 presents the genealogy of the King as heir of David and as the Son of God.
  3. Matthew 2 then narrates the birth and reception of the King.
  4. Matthew 3 presents John, the forerunner of the King, his message, and his baptism of Jesus.
  5. Matthew 4 then confirms the stature of the messianic King through Satan’s testing. The King then moves to Capernaum and from that point enters into His own ministry. This begins with two items.
    1. First, His kingdom message.
    2. Second, He forms His team of disciples. From this point on we have the public ministry of the King.
2. Jesus’ message was the same message that the Old Testament prophets and John had preached. “Repent, for the kingdom of heaven is at hand.”
  1. He did not explain the term. He meant the same as John and the same as the prophets. The people listening knew what he meant. Jesus meant the promised kingdom in which the Messiah will rule and Israel will prosper.
3. Jesus selects 4 disciples: Peter, Andrew, James, and John, Matthew 4:18-22.
  1. Peter and Andrew were brothers. Peter was an apostle to the Jews. Andrew began as a disciple of John. He was with the group in the upper room after the ascension as noted in Acts 1. James was one of the three close to the Lord. He was the first apostle martyred by Herod in AD 44 (Acts 12). John was one of the three. He wrote the gospel, the three epistles, and Revelation. He was the only apostle who was at the crucifixion.
4. Fishers of men, Matthew 4:19-20. Picture (Metaphor). Comparison by representation. Takes idea of fishermen who make their living by catching fish. Jesus changes His message. Men now spend their lives catching men. They are to catch men for Jesus Christ – gospel and teaching. The men Jesus speaks to are fishermen. Therefore they understand the metaphor. There are certain things common to fishermen that we can think about for application to “fishers of men.”
  1. Preparation.
  2. Tools.
  3. Decide the objective.
  4. Go where “fish” (men) are that you want to catch.
  5. Flexible in methodology.
  6. Utilize time.
  7. Proper car of the “fish” after catching them.
  8. Ensure that they are used.
A glimpse of Jesus’ public ministry, Matthew 4:23-25.
1. Jesus traveled throughout Galilee. This is the area west of the Sea of Galilee to the Mediterranean, and from Mount Hermon in the north to Carmel and Gilboa in the south. The land stretched about 25 miles east to west and about 50 miles north to south.
2. Teaching, proclaiming, and healing were His activities.
  1. The place is in the synagogues and local areas. The synagogue was the local gathering place for Jewish people.
  2. The message was the kingdom of heaven.
  3. The authority was through the miracles that He performed.
    1. What is a miracle? A miracle is something that is outside the laws of nature or outside of the natural processes.
    2. Henry Morris said “A true miracle must be defined in terms of its relation to the basic laws and natural processes of the present cosmos, which are now being sustained by God Himself in Christ (Hebrews 1:3; Colossians 1:17; 2 Peter 3:7). Thus, it must be basically an event outside the scope of either the fundamental laws of nature or of the normal operation of natural processes.” (Henry M. Morris, Biblical Naturalism and Modern Science, Part III, Issue 449 of Bibliothecacacra).
    3. C. S. Lewis wrote “I use the word Miracle to mean an interference with Nature by supernatural power” Miracles, C. S. Lewis, Page 5).
    4. Miracles are supernatural manifestations of divine power in the external world, in themselves special revelations of the presence and power of God. A miracle is an interference with nature by supernatural power. Belief in miracles cannot be a product of ignorance or superstition. Belief in miracles, far from depending on an ignorance of the laws of nature, is only possible in so far as those laws are known. How could miracles be surprising unless they were seen to be exceptions to the laws of nature? (Exodus 4:2-5; 1 Kings 18:24; John 5:36; 20:30, 31; Acts 2:22). CSTN Glossary.
3. Jesus drew crowds from Galilee, Decapolis, Jerusalem, and Judea. People heard Him and saw Him. His message got out to people.
Some applications for us from Matthew 4.
1. Testing shows my character and values. This is good for me. But, when I fail the test, I change that test into a temptation, which is bad for me.
2. How do I handle temptation?
3. What practical lessons can I draw from the fishers of men message?
4. What is striking about the disciples when Jesus called them? Can I draw any parallels to my own life?

Sermon on the Mount Introduction

Key Verses

Matthew 5:20 “For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.”

Matthew 7:29 for He was teaching them as one having authority, and not as their scribes.

I. General Introduction Matthew 5-7 and the Sermon on the Mount

Broad topic outline of Matthew 5-7
Matthew 5 instructs the disciples about moral questions and answers.
Matthew 6 instructs the disciples about attitude and motivation questions and answers.
Matthew 7 instructs the disciples about people questions and answers.
The Messiah began His public ministry in Matthew 4:17. He then gathered His team of disciples, taught them, proclaimed His kingdom message, and healed people (Matthew 4:18-25).
This resulted in His disciples and many people following Him (Matthew 4:25; 5:1). They had repented and awaited the kingdom of heaven.
Therefore, Jesus took His disciples aside on a mountain and taught them how a person who has repented and is waiting for the kingdom of heaven should live.
1. What the fruits of repentance are (Matthew 3:8, 10; 4:17).
2. How to live between that present time and the beginning of the Kingdom of Heaven (Matthew 5:11-16; 6:1-8; 7:1-6, 15-16).
3. The kind of righteousness which characterized the Kingdom citizen (Matthew 5:20).
The Theme: The Sermon on the Mount explains both how a person who has repented and is waiting for the kingdom of heaven should live, and the blessings belonging to kingdom citizens during the coming kingdom.
1. The kind of righteousness which characterizes the kingdom citizen, both now as they presently await the future kingdom and in the future kingdom (Matthew 5.20).
2. Jesus contrasts to the righteousness of the scribes and Pharisees, and his message amplifies the Old Testament (Matthew 5:20).
3. Jesus the king is on earth and offers the kingdom. The Sermon directly refers to that time period. The Sermon also directly refers to the time when Jesus rules his kingdom on earth after his return.
Matthew’s record is likely not the complete message, but instead a summary of the important parts.
The historical setting of Matthew 5-7 (Where, When, To Whom, What).
A mountain in Galilee (Matthew 4.12, 18, 23; 5.1).
Soon after the public ministry began and the disciples gathered
(Matthew 4.17-25).
Disciples He had called (Matthew 5.1).
Multitudes also listened (Matthew 7.28).
Teaching (Matthew 5.1).
The outline of Matthew 5.
Characteristics of Kingdom people (Matthew 5.1-16).
Christ’s relationship to the Old Testament; He fulfills the Law (Matthew 5.17-19).
Kingdom righteousness contrasted with the righteousness of the scribes and Pharisees (Matthew 5.20).
Illustrations of Kingdom righteousness contrasted with the righteousness of the scribes and Pharisees (Matthew 5.21-48).
Personal conflicts (Matthew 5.21-26).
Man and woman relationships (Matthew 5.27-32)
Vows (Matthew 5.33-37).
Retaliation (Matthew 5.38-42).
Love your enemies (Matthew 5.43-48).
II. Different Interpretations of the Sermon on the Mount
(See Dr. Thomas Constable’s expository notes on Matthew.)
The Eternal Salvation View or Soteriological: How one gains eternal life.
This contradicts other scripture such as Genesis 15:6, John 3, and Ephesians: 8-9, and Romans 4.
This standard was impossibly high.
The Salvation of Society View and not personal eternal salvation:
This assumes that people can improve society and bring in a utopia by applying the Sermon on the Mount. Only a strong and righteous leader can do this—God’s Messiah.
This replaces Jesus emphasis on personal eternal salvation with an emphasis on society salvation.
The Conviction of Sin or Penitential View which shows people that they are sinners and need grace salvation.
But most of the listeners were disciples and most were believers
(Matthew 5:2).
They are called salt of the earth and light of the world
(Matthew 5:13-14).
They prayed to God their Father (Matthew 6:9, 26).
They were serving God (Matthew 6:24-34).
The Church View or Ecclesiastical View. The Sermon is ethical instruction for the church—“how transformed Christians ought to live in the world.”
But the church is distinct from the kingdom of heaven.
In context Jesus is teaching about the kingdom of heaven which he is offering to Israel.
Some similarities between the two do not make them the same.
The Exclusive Millennial Kingdom or Messianic Kingdom View. This view has much to commend it, but there are inconsistencies.
Jesus teaches about conditions that do not seem entirely appropriate to the Old Testament Messianic kingdom on the scale mentioned.
The Exclusive Millennial Kingdom or Messianic Kingdom View. This view has much to commend it, but there are inconsistencies.
Persecution, Matthew 5:11-12.
Wickedness, Matthew 5:13-16.
Wickedness (Matthew 5:13-16).
Prayer for the kingdom to come (Matthew 6:10).
False prophets (Matthew 7:15).
The Inter-Advent or Interim View. Jesus instructs his disciples how to live from that present time until the kingdom begins.
John and Jesus had announced the kingdom as at hand (Matthew 3:2; 4:17).
Jesus and the disciples anticipate the beginning of the Old Testament kingdom of heaven (Matthew 5:12, 19-20, 46; 6:1-2, 4-6, 10, 18; 7:19-23).
Jesus is teaching within an historical context of preparation for the beginning of the kingdom of heaven on earth.
Predictions of persecution (Matthew 5:11-12; 7:15-18).
Jesus’ use the future tense (Matthew 5:4-9, 19-20; 6:4, 6, 14-15, 18, 33; 7:2, 7, 11, 16, 20-22).
Jesus’ disciples were the main recipients of the sermon
(Matthew 5:1-2, 19; 7:29). He was telling them how to live in light of their repentance and the coming kingdom.
They were salt and light (Matthew 5:13-16).
God was their Father (Matthew 5:16, 45, 48; 6:1, 4, 6, 8-9, 14-15, 18, 26, 32; 7:11, 21).
They were to be righteous (Matthew 5:19—7:12).
They were to serve (Matthew 5:13-16; 6:16-21).
He taught about rewards for them for present service (Matthew (5:12, 19, 46; 6:1-2; 5, 16).
Jesus also taught others, those not his selected disciples
(Matthew 7:24-28).
The topics of the sermon fit with the call for the disciples to show their repentance (Matthew 3:8, 10).
“Looked at as a whole . . . the Beatitudes become a moral sketch of the type of person who is ready to possess, or rule over, God’s Kingdom in company with the Lord Jesus Christ.” Zane C. Hodges, “Possessing the Kingdom,” The KERUGMA Message 2:2 (Winter 1992):5.
Therefore, the Sermon on the Mount (Matthew 5-7), is directed to those who have repented because of Jesus’ message of the kingdom of heaven and are awaiting the beginning of the kingdom of heaven to begin on earth. Jesus tells them how to live as they await the kingdom of heaven on earth.
III. The Jews’ view of the Law in Jesus’ day
The Jews used the law in different ways.
The Ten Commandments.
The five books of Moses.
The Old Testament Law and Prophets.
The Oral or Scribal Law.
The Oral Law view dominated during Jesus’ time.
“They [Jews] held that the Law was divine, and that in it God had said his last word, and that therefore everything must be in it,[.] If a thing was not in the Law explicitly it must be there implicitly. They therefore argued that out of the Law it must be possible to deduce a rule and a regulation for every possible situation in life. So there arose a race of men called the Scribes who made it the business of their lives to reduce the great principles of the Law to literally thousands upon thousands of rules and regulations.” The Gospel of Matthew: Volume. Ed. W. Barclay, lecturer in the University of Glasgow. The Daily study Bible series, Rev. ed. Philadelphia: The Westminster Press, 2000, c1975.)
The laws for the Sabbath Day illustrate this misuse of the Old Testament Law.
They were to do no work. What is work?
One kind of work was to carry a burden. What is a burden? They gave many definitions; e.g. “food equal in weight to a dried fig.”
Another kind of work was to write. What is writing? One writes if writes two letters of the alphabet with either hand.
Another kind of work is to heal someone. What is healing? One could help in an illness if one’s life was in danger, but he could only prevent worsening of the illness and not “work” to make one better.
The Scribes devised the rules and regulations which became the law. The Pharisees kept themselves separate from common life so they might keep these laws.
The Mishnah is the summary of the oral law. The oral law had been worked out by the Scribes over many centuries. The Mishnah was the codified oral law. It was written down in the AD 200s.
After the Mishnah was written, commentaries were needed to explain the Mishnah. The Talmud’s are these commentaries. There are two Talmud’s: Babylonian Talmud and Jerusalem Talmud.

Chapter 5 The Beatitudes are part of Jesus’ Sermon on the Mount recorded in Matthew 5-7.

The topics of His sermon are blessed, the Law, anger, reconciliation, adultery, divorce, vows, revenge, love

Key Verse of Matthew 5. Matthew 5:20 “For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.”
Outline of Matthew 5
Characteristics of Kingdom people, the repentant people, or the righteous remnant (Matthew 5:1-16).
Christ’s relationship to the Old Testament (Matthew 5:17-19). Christ fulfills the Law.
Kingdom righteousness contrasted with the righteousness of the scribes and Pharisees (Matthew 5:20).
Illustrations of Kingdom righteousness contrasted with the righteousness of the scribes and Pharisees (Matthew 5:21-48).
Personal conflicts (Matthew 5:21-26).
Man and woman relationships (Matthew 5:27-32).
Vows (Matthew 5:33-37).
Retaliation (Matthew 5:38-42).
Love your enemies (Matthew 5:43-48).
________________________________________________
The geographical and historical setting for the Sermon, and “blessed,”
Matthew 5:1-2
Jesus found a place to teach (Matthew 5.1-2).
Jesus took his disciples to a mountain. This was likely near northwest part of the Sea of Galilee (Matthew 5:1-2).
Thought Jesus spoke specifically to his disciples, a crowd also followed and gathered.
It was the common practice for rabbis to sit down to teach.
Characteristics of Kingdom people (Matthew 5.1-16). In verses 3-11, “blessed begins a statement 9 times. Also note that Jesus changes the pronouns “they, theirs, those,” to “you” in verse 11. He is now specifically directing his message to the disciples.
Verses 3-11 are the introduction to the sermon, and verse 12 begins the sermon.
We have a statement of condition followed by a statement of kingdom of heaven reward.
“Blessed” is μακάριος (makarios)=happy, fortunate, blessed.
“Blessed” is used many times in the New Testament. Illustrative passages include Acts 26:2; 1 Corinthians 7:10; Luke 23:29; James 1:25; Titus 2:13; Matthew 13:16; Revelation 20:6). It means fortunate, happy, that one gains.
Dictionary of Biblical Languages With Semantic Domains : Greek New Testament, μακάριος (makarios #3421 ία (ia), ιον (ion): ^[1]adj.; ^[2]DBLHebr 890, 897; ^[3]Str 3107; ^[4]TDNT 4.362—^[5]LN 25.119 blessed, happy, fortunate (Mt 5:3–11(9xs); Mt 16:17; Lk 6:20–22^{^[6](4×)}; 11:27; Jn 13:17; Ac 20:35; 26:2; Ro 4:7; 14:22; 1Co 7:40; 1Ti 6:15; Tit 2:13; Jas 1:12; Rev 1:3).
The Nelson Study Bible: New King James Version. Nashville: T. Nelson Publishers, 1997. Mt 5:3. Blessed, (Gk. Makarios, used 58 times) (5:3; Luke 6:20–22; Rom. 4:7, 8; James 1:12, 25) Strong’s #3107: This Greek word is derived from the root mak, which means “large” or “lengthy,” and means “fortunate” or “happy.” The Greek word was used in Greek literature, in the Septuagint (the Greek translation of the Old Testament), and in the New Testament to describe the kind of happiness that comes from receiving divine favor. The word can be rendered happy. In the New Testament it is usually passive; God is the One who is blessing or favoring the person. (Radmacher, E. D., R. B. Allen, & H. W. House).
Jesus says that those who share certain characteristics are or shall be fortunate or happy or gain favor from God.
Matthew 5:3, Beatitude 1, Poor in spirit
General help for understanding the beatitude: the first line of each beatitude gives the present qualification or desired attitude and activity. The second line gives the future blessing or reward that will be experienced in the future kingdom of heaven on earth. Jesus says that those who possess these characteristics are or shall be fortunate or happy or gain favor from God.

“Blessed or fortunate or happy are the poor in spirit, for theirs is the kingdom of heaven”

Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

The basic meaning of Matthew 5:3: To be poor in spirit is to be hungry for spiritual food and spiritual fellowship with God and believers. All of these will be theirs in full in the kingdom of heaven.
We in the church are believers in Christ. We are waiting for the Lord to return. Are we spiritually hungry for fellowship with God, hungry for spiritual food, and hungry for Christian service?
We have a statement of condition followed by a statement of kingdom of heaven reward.
Poor in spirit. The statement of condition. Μακάριοι οἱ πτωχοὶ τῷ πνεύματι. Luke 6:20 has the parallel which was most likely a different sermon. It omits “in spirit.”
Poor is πτωχοὶ and is used 4X in this form besides Matthew 5:3 (Matthew 11:5; Luke 6:20; 7:22; 2 Corinthians 6:10). The other 4 refer to lack of world’s goods.
Other forms of this word are found 49X and 48 refer to physical poverty and 1X to worthless things (Galatians 4:9).
Here in Matthew, poor it is defined by “in spirit.”
In context this is a commendable condition and attitude.
It refers to spiritual poverty or better yet, spiritual hunger. They are “starved” for spiritual life and spiritual food. They are spiritually hungry.
The want to know the Lord. They want to hear the Scriptures. They desire to be a part the kingdom of heaven. The scribes and Pharisees have not provided spiritual leadership and spiritual nourishment for them. Jewish religious legalism made the poor in spirit.
The opposite attitude and condition is found in Revelation 3:17-18, John speaks of those who are spiritually poor and do not know it. They are not interested in God’s will, God’s ministry, and God’s word.
“For theirs is the kingdom of heaven,” is the statement of kingdom responsibility, privilege, and reward.
Note the possessive pronoun, “theirs.” They share in the spiritual food and life of the kingdom of heaven.
Practical meaning and application.
To be poor in spirit is to be hungry for spiritual food and spiritual fellowship with God and believers. All of these will be theirs in full in the kingdom of heaven.
We are believers in Christ. We are waiting for the Lord to return. Are we spiritually hungry for fellowship with God, hungry for spiritual food, and hungry for Christian service?
Summary Beatitude 1. Matthew 5:3. Poor in spirit.
To be poor in spirit is to be spiritually hungry for God’s word, for fellowship with God and believers, and for the ability and opportunities to participate in God’s kingdom.
All of these blessings will be theirs in full in the kingdom of heaven; but, at the present time, by faith in the Messiah and God’s word, they can hear and practice God’s word even though the ruling religious elite may criticize or ignore or persecute them.
Lesson Beatitude 1. Matthew 5:3. Poor in spirit.
Am I spiritually hungry for fellowship with God and believers, hungry for spiritual food, and hungry for Christian service?
Do I make opportunities and use opportunities to receive spiritual food, to fellowship with God and believers, and to serve God and the Church?
Matthew 5:4, Beatitude 2, Mourn

“Blessed are those who mourn, for they shall be comforted,”

μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται

The basic meaning of Matthew 5:4:
The promise is that, in the kingdom of heaven, God can and will comfort and encourage those who mourn due to sin, death, persecution, pressures, oppression, and human viewpoint.
This is their future reward and that for which they wait. We have a statement of condition followed by a statement of kingdom of heaven reward.
For us right now God is a God of comfort and we await Christ’s return.
The word “mourn,” penqew pentheo, means to be sad, sorrowful, sorrow in one’s heart, to grieve, and even lament because of some condition or circumstance (Luke 6:25; Revelation 18:15, 19). Some commentators wrongly take this verse as only mourning because of sin.
We find mourning due to sin in 1 Corinthians 5.2, 2 Corinthians 12.21, and James 4.9.
But, Matthew 9:15 uses mourning because a person has left and people mourn because they miss him.
And, Mark 16:10 uses mourning because Jesus had died.
Isaiah 61.2-3 tell of Jews who mourn from affliction, broken heartedness, and imprisonment, and contrast this with the blessings of Messiah’s kingdom.
“To proclaim the favorable year of the Lord And the day of vengeance of our God; To comfort all who mourn, 3 To grant those who mourn in Zion, Giving them a garland instead of ashes, The oil of gladness instead of mourning, The mantle of praise instead of a spirit of fainting. So they will be called oaks of righteousness, The planting of the Lord, that He may be glorified.”
These repentant Jews of Jesus’ day mourn…
Because they are oppressed by both the self righteous and the wicked. These groups ignore, take advantage of, and oppress the repentant believers. They mourn because of the treatment they receive.
They also mourn because they live in a world controlled by sin and death.
They also mourn in longing for the kingdom of heaven.
In the kingdom of heaven conditions will be different. No longer will there be oppression by self righteous religious people. Sin and death will have been conquered. Instead they will be encouraged in the king’s kingdom. The king will rule. He will put down self-righteousness and oppression. Death and sin will be the exception.
How can these who mourn be blessed or happy now? They can be happy because the kingdom they anticipate will be one of great comfort and encouragement.
Because they are more occupied with God’s plan for them and the sure future, so they can take encouragement now in what awaits them.
And, in the coming kingdom comfort and encouragement will be an enduring characteristic.
Practical meaning and application to the repentant ones awaiting the kingdom of heaven:
The promise is that, in the kingdom of heaven, God can and will comfort and encourage those who presently mourn due to sin, death, persecution, pressures, oppression, and human viewpoint.
This is their future reward and that for which they wait.
Application or so what for us right now.
For us right now God is a God of comfort and we await Christ’s return.
We look for the blessed hope spoken of in Titus 2:13 and 1 Thessalonians 4:18.
2 Corinthians 1:3-6, in times of suffering, pressure, grief, and human viewpoint God encourages believers and other believers encourage believers.
Hebrews 4:14-16, Jesus our high priest was tested. He is able to sympathize with us in our testing. Instead of moaning, we can mourn and have His comfort and encouragement.
Romans 15:4, God gives us comfort and encouragement.
Revelation 21:4-5, expresses the future reality in heaven: God shall wipe away all tears….
Therefore repentant believers in Christ waiting for His Kingdom ought to put their attention on God’s present provision and care and on their future blessing instead of the pressure and oppression that they presently face.
Summary Beatitude 2. Matthew 5:4. Mourn
To mourn is to have sorrow of heart due to sin, death of loved ones, tests, persecution, pressures, oppression, and human viewpoint.
Jesus promises that in the coming kingdom God can and will comfort and encourage these repentant believers; therefore, they as repentant believers in Christ waiting for His Kingdom can, at the present time, put their attention on God’s provision and care instead of on the pressure and oppression and rejection they face, and they can also eagerly await the future blessing.
Lesson Beatitude 2. Matthew 5:4. Mourn
Do I ever have heart sorrow due to sin, death of loved ones, tests, persecution, pressures, oppression, and human viewpoint?
When I do sorrow, do I trust God and His word for my comfort? Do I sense His comfort and encouragement at these times?
Matthew 5:5, Beatitude 3, The gentle

“Blessed are the gentle, for they shall inherit the earth.

μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.

The basic meaning of Matthew 5:5.
Gentle or meek is an inner gracious, strong, and balanced temperament; a balanced person, a person under control, a person who understands authority and therefore humble.
The promised reward is that the gentle person shall inherit the earth, which means to possess the earth and so to gain and to have a part in ruling the earth in the kingdom of heaven. Just the opposite of the present conditions.
The tyrant will not inherit the earth. The macho person will not inherit the earth. The balanced person, the gentle person, will inherit the earth.
The third characteristic of those awaiting the kingdom of heaven is that they are to be gentle. The promised reward is that they shall inherit the earth.
We need to understand the meaning of gentle or meek, and then to inherit the earth.
In Jesus’ day and in our day the world is dominated by tyrants.
Psalm 37:11 sets the background. The Hebrew word generally means poor, afflicted, humble, meek. Psalm 45.4 lists meekness as a strong attribute with truth and righteousness.
The Greek word for gentle or meek is πραΰς, praus.
Arndt, W., F. W. Danker, & W. Bauer. 3rd ed. 2000. Page 861. To not being overly impressed by a sense of one’s self-importance, gentle, humble, considerate, meek in the older favorable sense, unassuming.
Spiros Zodhiates, The Complete Word Study Dictionary, New Testament, p. 1209-1210: Prautes, according to Aristotle, is the middle standing between two extremes, getting angry without reason, and not getting angry at all. Therefore, prautes is getting angry at the right time, in the right measure, and for the right reason. . . . [I]t is a condition of mind and heart which demonstrates gentleness, not in weakness, but in power. It is a balance born in strength of character.
Gentle or meek in English usually suggests weakness. That is not the Greek meaning. It is a strong and gracious temperament. It is the opposite of self-assertiveness and self-interest.
Christ was gentle, yet had all divine resources at his call (Matthew 11:21 and 21:5).
Paul told Timothy to pursue gentleness (1 Timothy 6:11).
Peter wrote to wives that they display this heart temperament (1 Peter 3:4).
Gentle or meek means to be a strong and balanced person; one who is self controlled. He can be angry at the right time. He can fight at the right time. He can stand still at the right time.
Bible characters who were meek or gentle.
Moses, Numbers 12.3. anav עָנָו poor, afflicted, humble, meek (BDB 776.2). Compare Exodus 3, where he met God at the burning bush. Moses saw God’s glory, but this did not make him proud or self sufficient. Also see strength in Exodus 32:25-28.
Aaron, in Leviticus 10:1-3, demonstrates gentleness.
Jesus, in Matthew 11.29 and 2 Corinthians 10.1.
Paul, 2 Corinthians 10.1
Therefore, gentle or meek does not mean wimpy, a pushover, a coward, one terrified, or one who cringes at difficulty. Gentle or meek is a balanced person, a person under control, a person who understands authority and therefore humble.
Inner gracious, strong, and balanced temperament
Gentleness is power under control, even when pressured to act in the extreme.
Practical meaning and application to the repentant ones awaiting the kingdom of heaven:
Gentle or meek is an inner gracious, strong, and balanced temperament; a balanced person, a person under control, a person who understands authority and therefore humble.
He shall inherit the earth, which means to possess the earth and so to gain and to have a part in ruling the earth in the kingdom of heaven. Just the opposite of the present conditions.
The tyrant will not inherit the earth. The macho person will not inherit the earth. The balanced person, the gentle person, will inherit the earth.
Application or so what for us right now.
The gentle or meek person knows that his strength is from God.
The gentle person lives in God’s power and according to God’s viewpoint.
The gentle person submits to proper authority.
The gentle person is balanced, self-controlled, and thinks and acts out of grace and thinks and acts graciously.
The gentle person does not live at the extremes.
We in the church will also experience reward from God, because a balanced life is one that does God’s will and pleases God.
Summary Beatitude 3. Matthew 5:5. Gentle
A gentle or meek person is a person with an inner gracious, strong, and balanced temperament. He is a balanced person, a person under control, a person who understands authority and is therefore humble. A balanced character is one that does God’s will and pleases God.
The gentle person, not the bully or uncontrolled or proud, shall inherit rulership in Christ’s coming kingdom.
Lesson Beatitude 3. Matthew 5:5. Gentle
Am I a gentle person? That is, do I possess great inner strength? Do I submit to proper authority on the one hand and properly exercises authority on the other? Am I balanced and self-controlled? Do I think graciously about people, and do I treat people graciously?
Even today, the gentle person—the strong and balanced person—is the one most qualified for leadership and responsibility and will do the best job.
Matthew 5:6, Beatitude 4, Hunger and thirst for righteousness

6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.

The basic meaning of Matthew 5:6: To hunger and thirst for righteousness is to want to live in a righteous society and world. The kingdom of heaven will be a righteous kingdom. These awaiting the kingdom will then be satisfied with the kingdom righteousness.
Righteousness, dikaiosunh dikaiosune, is personal and societal. We live in a world that rejects God’s righteousness and replaces it with human righteousness and with evil.
Righteousness Scripture.
Old Testament, Proverbs 1:3; 2:9; 8::8; 10:2; 21:3; Ecclesiastes 5:8; Isaiah 9:7; 11:4-5; 61:10-11.
New Testament, Matthew 5:20; 6:33; Acts 17:31; Romans 6:13, 16, 18, 19, 20; Ephesians 5:9.
Satisfied is the Greek word cortazw chortazo. It means to eat one’s fill, to be filled and satisfied. Used in Matthew 14:20 (5000 fed), 15:33 (4000 fed), John 6.26, and others. It has a secondary meaning, to be content. In Luke 6:21 it has a literal meaning of hunger being quenched.
Application and so what?
The coming kingdom of heaven will satisfy all desire for righteous government and righteousness in society. Those listening to Jesus can look forward to that.
We in the church are to live righteously now. Think and do the right thing.
Summary Beatitude 4. Matthew 5:6. Righteousness
The coming kingdom will be a righteous kingdom under the righteous King and quite unlike the present world. These repentant and awaiting the kingdom believers can look forward to this.
The coming kingdom of heaven will satisfy all desire for righteous government and righteousness in society.
Lesson Beatitude 4. Matthew 5:6. Righteousness
Righteousness is thinking and doing what is right according to God’s righteous standard. God wants me, as a believer in Christ, to live righteously.
We know that heaven will be characterized by righteousness, but do I think and live righteously now? It takes knowledge of God’s standard (God’s word), faith, the power of the Holy Spirit, and faith based decisions to live righteously in this present world.
Matthew 5:7, Beatitude 5, Merciful

7 “Blessed are the merciful, for they shall receive mercy.”

7 μακαριοι οι ελεημονες οτι αυτοι ελεηθησονται

The basic meaning of Matthew 5:7. Show mercy to others in times when there is no earthly reward or recognition, or when it is dangerous or costly to show mercy will experience mercy from God and others during the kingdom on earth civilization.
Mercy, receive mercy.
Adjective merciful, describes a characteristic of repentant, kingdom awaiting people. ἐλεήμων (eleēmōn), ον (on): adj.: Strong’s 1655; TDNT 2.485; LN 88.77; Swanson 1798. Merciful, pertaining to those who show compassion on the lowly (Matthew 5:7; Hebrews 2:17+)
Verb, “they shall receive mercy,” λεέω eleeō, notes what God will do for them in the kingdom of heaven on earth. Strong’s 1653; ADB 315.The word means to be greatly concerned about someone in need; to feel and show sympathy for another.
To be merciful or show mercy is to think and especially to act in a compassionate way to someone who cannot help themselves. The concept goes back to the Hebrew word for grace.
Arndt, Danker, & Bauer say “to be greatly concerned about someone in need, have compassion/mercy/pity, feel pity Esp. show mercy to someone, help someone (out of compassion).”
Swanson, J. Dictionary of Biblical Languages With Semantic Domains : Greek (New Testament vb. [see also 1790]; DBLHebr 2858, 8163; Str 1653; TDNT 2.477—LN 88.76 show mercy to, show pity to (Matthew 5:7; Matthew 18:33; Luke 16:24; Luke 17:13; Luke 18:38; Romans 9:15; Romans 11:30 [31]; Romans 12:8; 2 Corinthians 4:1; Philippians 2:27;
1 Peter 2:10).
Strong’s 1653, 1 to have mercy on. 2 to help one afflicted or seeking aid. 3 to help the afflicted, to bring help to the wretched. 4 to experience mercy.
Scripture that uses the verb, show mercy, clarifies the meaning (Matthew 9:27; Matthew 15:22; Matthew 17:15; Matthew 20:30; Romans 11:31; 12:8; 2 Corinthians 4:1; Philippians 2:27; 1 Peter 2:10; and others).
In practical terms, showing mercy to someone is simply to treat graciously, compassionately, and helpfully someone who has no one to help and no place to turn.
Queen Victoria was a close friend of Principal and Mrs. Tulloch of St. Andrews. Prince Albert died and Victoria was left alone. Just at the same time Principal Tulloch died and Mrs. Tulloch was left alone. All unannounced Queen Victoria came to call on Mrs. Tulloch when she was resting on a couch in her room. When the Queen was announced Mrs. Tulloch struggled to rise quickly from the couch and to curtsey. The Queen stepped forward: “My dear,” she said, “don’t rise. I am not coming to you today as the queen to a subject, but as one woman who has lost her husband to another.” (The Gospel of Matthew. The Daily study Bible series.)
Jesus is saying that the repentant and awaiting the kingdom of heaven believer who shows mercy to others in times when there is no earthly reward or recognition, or when it is dangerous or costly to show mercy will experience mercy from God and others during the kingdom on earth civilization.
The kingdom on earth will have people in normal bodies along with those in resurrection bodies. Life will go on. The king will rule; Satan will be bound; sin will still pop out; people will still face suffering.
Today in the church we ought to show mercy to all people and especially to believers. This emphasizes action over just sentiment.
Sympathize with them in their suffering.
Encourage them with God’s word.
Physically help them according to biblical guidelines.
Summary Beatitude 5. Matthew 5:7. Merciful
Jesus is saying that the repentant and awaiting the kingdom of heaven believer who shows mercy to others in times when there is no earthly reward or recognition for showing mercy, or when it is dangerous or costly to show mercy, will experience mercy from God and others during the coming kingdom on earth.
Though, at the present time the merciful are not often honored with mercy in return, they can continue to show mercy now and anticipate abundant mercy returned to them in the kingdom.
Lesson Beatitude 5. Matthew 5:7. Merciful
Showing mercy is needed today. Mercy demonstrates Christ’s loved and mercy. It opens up opportunities to tell others about God’s mercy. Showing mercy to others is especially important when there is no earthly reward or recognition for doing so, or when it is dangerous or costly.
Do I show mercy to people, and especially to believers? Do I sympathize with them in their suffering, encourage them with God’s word, and physically help them according to biblical guidelines?
Matthew 5:8, Beatitude 6, Pure in heart

“Blessed are the pure in heart, for they shall see God.

μακαριοι οι καθαροι τη καρδια οτι αυτοι τον θεον οψονται

The basic meaning of Matthew 5:8: God is holy. To see him, to be close to him—figurative for close fellowship with him—requires one to be spiritually clean through the avoidance of sin and the confession of sin, and the leaving of sin behind.
The question to begin with is “who are the pure in heart?”
This phrase is found only in Matthew 5:8, 1 Timothy 1:5, and 2 Timothy 2:22.
The heart, of course, is the center of thought, will, and emotions.
The heart is the area of meaningful life: thinking, perception, intelligence, decision making, response, norms and standards.
Not as Augsburger (The Preacher’s Commentary Series, Matthew) suggests: that “pure heart” means unmixed motives or singleness of commitment, but the wording does not support that meaning.
The word kaqaro~ katharos pure, has three primary classes of use.
Free from dirt or physical contamination (Matthew 23:26; 27:59).
Ceremonially or ritually clean (Romans 14:20; Titus 1:15).
Free from moral guilt (Matthew 5:8; John 13:10-11; 15:3; 2 Timothy 2:22; 1 Peter 1:22; and others).
The use in this verse is to be free from moral guilt.
What, then, does it mean to be free from moral guilt?
John 13 covers it very well. John 13:8-12 teaches two kinds of cleansing.
The whole bath cleansing or Justification based upon Christ’s work (John 13:11).
The foot washing cleansing through the continual application of Christ’s payment for sins made through confession of known sins to God (John 13:10).
John 15:3 uses clean (same Greek word) for believers who have been cleansed after the initial salvation. They can now serve God.
First Timothy 1:5 and 2 Timothy 2:22 speak of the pure heart and say it is necessary for right kind of ministry.
John later taught what Jesus called foot washing fellowship and called it walking in the light by confession. His emphasis is living in fellowship with God as 1 John 1 teaches. We are to walk in the light. The work of Christ continues to cleanse us from known sins when we confess them and also cleanse us from unknown sins.
Moses saw the glory of God through the burning bush (Exodus 3). He had to remove his sandals. This vividly demonstrated that God is holy and only approachable when man is clean.
Psalm 119:9 teaches that God’s word is the standard for keeping our lives pure.
The Practical meaning and application to the repentant ones awaiting the kingdom of heaven:
God is holy. They see Him—figurative for close fellowship with Him—requires one to be spiritually clean.
These repentant Jews need this lesson.
Application or so what? for us right now.
Do I live according to God’s word so that it directs and keeps me clean (Psalm 119:9)?
Do I live in newness of life in Christ, by faith, and by the Holy Spirit’s power (Romans 6-8)?
When I sin, I need to confess it to God.
After I confess the sin, I should leave the sin behind and I should not continually repeat it.
I should walk in the light of God and in fellowship with him.
Summary Beatitude 6. Matthew 5:8. Pure in heart
To be pure in heart is to be spiritually clean from sin—both judicially and in daily experience. Jesus talked about this in John 13. 8-11. When one sins, he should confess that sin and continue to live “pure in heart.”
God is holy, to “see God” is to be close to him—figurative for close fellowship with him. Close fellowship with God is a reward for kingdom believers who have lived in fellowship with God and therefore are called “the pure in heart.”
Lesson Beatitude 6. Matthew 5:8. Pure in heart
God wants us to be clean or “pure in heart” so that He can fellowship with us and we with Him. Personal sin interrupts our clean condition. Christ died for all sins, even those we commit as believers. God wants us to confess our sin when necessary because confession to God is a reminder that Christ died for all our sins, even those we commit now. Confession affirms our faith in God’s holiness, our sinfulness, and in Christ’s death for our sins.
Do I want to live as “pure or clean in heart”—in fellowship with God right now? Do I want to be in God’s family and a close friend of God (“see God”), or am I content to be in God’s family and never fellowship with Him? Clean believers live in fellowship with God right now, not just in the future in heaven. When I do sin, do I confess my sin to God and maintain my clean condition (“pure in heart”)?
Matthew 5:9, Beatitude 7, Peacemaker

“Blessed are the peacemakers, for they shall be called sons of God.
μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.

The basic meaning of Matthew 5:9. Peacemakers display God’s reconciling kind of action because they graciously and without being nosey or bossy work to prevent and repair strained relations between individuals in conflict. They will be honored in the kingdom of heaven by being called sons of God—a special recognition.
A peacemaker takes his cue from God, the God of peace.
Romans 15:33; 16:20; Philippians 4:9; 1 Thessalonians 5:23; Hebrews 13:20.
Jesus was a peacemaker through his message and his death.
Isaiah 9:7 predicts that the Messiah will rule and his government will bring peace. The Messiah is therefore characterized by peace.
Isaiah 52:7 predicts that the Messiah will bring peace through his message of salvation.
When he was on earth, his truth, not his personality, divided people (Matthew 10:34; Luke 12:51).
In John 14:27 and 16:33, Jesus gives peace to his disciples and says that in him they have peace.
His death on the cross made peace between God and man and between man and man a possibility (Romans 5:1; Ephesians 2:14-17; Colossians 1:20).
Who then is a peacemaker in Jesus’ sermon?
The word peacemaker is εἰρηνοποιός, όν, (eirenopoios), an adjective. The verb form means to make peace.
The basic meaning describes one who attempts to bring reconciliation and well being between people who are at odds.
A peace maker is the one who can bridge the gap and smooth out the trouble. He can quiet the waters of the “people storm.” This person brings peace between people.
Some wrongly emphasize that this means a peace lover. A peace lover simply tries to avoid conflict.
In classical Greek a peacemaker was an ambassador sent with a peace treaty.
In the Jewish mind, peace goes back to shalom. Shalom is not just the absence of hostility, but is the presence of good things; therefore peace is the idea of prosperity and well being.
The Jewish Rabbis taught that making relationships right between people was a great virtue. This would be the most natural understanding of the word when Jesus spoke.
In the time of Christ a peacemaker worked for harmonious relations between people. In every group of people there are those who are storms of conflict and bitterness. They are destructive. They upset the group. You find them in an office, in a church, in a school, and even in a family. The emphasis in this verse is on individual peacemaking, not nation to nation peacemaking.
To tell some how to have peace with God through faith in his son, Jesus Christ.
To make peace or reconciliation in the home, family, synagogue, and friends was a good thing.
A peacemaker tries to prevent hostile relationships.
A peacemaker tries to restore broken relationships.
To make peace or reconciliation between Gentile Christians and Jewish Christians was a good thing.
How does a peacemaker work?
One makes peace by first being a son of God and then living God-like. First, a peacemaker is one who gives the message of peace to people who are separated from God. A peacemaker gives the gospel. He then gives basic doctrine so that the individuals can live in fellowship with God and experience God’s peace (spiritual prosperity and well being).
In Jesus’ time a peacemaker was one who was a disciple of the King of Peace and reflected the King’s attitudes and abilities to relate to people who were friend or foe.
A peacemaker applies doctrine to the conflict or to prevent the conflict; he never changes Bible doctrine.
A peace maker seeks to find some ground between the parties of the conflict—just like a mediator.
A peace maker knows what is essential and what is non-essential in the discussion or problem at hand.
And especially, a peacemaker senses when non-essential differences or when bad attitudes or when misunderstandings or when sin can result in open conflict and attempts to head off the problems
with a biblical principle, stated or paraphrased;
with an encouraging word,
with a glance,
with an understanding of the problem and the right thing to say.
What does it mean to be called sons of God? Are not all believers sons of God?
Yes, all believers are sons of God because they are related to God by faith in God’s son, Jesus Christ, who made peace between God and man possible by his death on the cross and through the ministry of the Holy Spirit in believers’ lives. Furthermore, not only did God remove the sin barrier by the death of his son, he also removed the separation between Jews and Gentiles by the death of his son.
Even though all believers are sons of God, not all believers act as sons of God by reflecting a primary God characteristic, which is reconciliation or peacemaking. God has given all believers the knowledge and supernatural ability to live the Christian life and so to be peacemakers.
Those honored as sons of God in the kingdom receive that honor because they have reflected God’s peacemaking.
Summary Beatitude 7, Matthew 5.9. Peacemaker
God was and is in the business of making peace between himself and mankind. Making peace is called reconciliation. It was accomplished by Jesus Christ’s death on the cross for our sins.
Jesus taught that peacemaking between individuals, not nations, is highly valued. A peacemaker, without being nosey or bossy, tries to prevent or stop the wrong conflict and helps to resolve a conflict into which he is drawn. These conflicts are often brought on by self-centered people, bitter people, argumentative people, unhappy people, know it all people, and people with power lust and recognition lust. The peacemakers will be honored in the kingdom of heaven by a special title “sons of God.”
Lesson Beatitude 7. Matthew 5:9. Peacemaker
Peace with God only comes through reconciliation to God, which one gains by personal faith in God’s son for eternal salvation. Once one possesses eternal salvation, he can have day to day peace with God. The question is, “have I gained the eternal life peace with God, and if so, do I enjoy the day to day peace with God?”
While I await the Lord’s coming for me, do I strive to prevent and solve—without being nosey or bossy—the conflicts that arise around me in my family, church, job, and other personal relationships? The only way that I can do this and honor the Lord is through living by faith, applying God’s word, living by the Holy Spirit and in fellowship with God.

Matthew 5:10-12, Beatitudes 8-9

Matthew 5:10, Beatitude 8, Persecuted for Righteousness

Matthew 5:10
10 “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.

- - 1. μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

The basic meaning of Matthew 5:10. Those persecuted because they live righteously according to God’s standard will share in the honors and rewards of the coming kingdom.
Introduction: Those in Israel who accepted John’s baptism were turning from Judaism as taught by the scribes and Pharisees. John called the bankrupt system a system of vipers in Matthew 3:7. The believers from John’s baptism were saying that they had found something better. The pseudo-righteousness proclaimed by the religious elite had nothing to offer. As a result these believers were alienated from the nation.
Persecution for the sake of righteousness means because of righteousness or because they live a righteous life—one that is very different from the unbelieving nation of Israel.
Persecution has often been the lot of those adhering to God’s standard.
Persecuted is the Greek word dioko, Strong’s #1377, (diwkw) to move rapidly and decisively, to pursue, prosecute, persecute. The form is perfect passive participle, masculine nominative plural.
The participle is here used as a noun and is the subject of the sentence. Persecution is the dominant idea in the subject people, believers characterized by persecution.
The perfect participle emphasizes the past action that continues into the present (intensive use). The passive voice indicates that the subject is persecuted by others. Believers are pursued or chased in order to bring harm to them because of their righteous lives that are clearly different from the unbelievers around them.
Their righteousness was different from the world’s righteousness. Is that true for us?
Righteousness (dikaiosune, Strong 1343) is the right thing according to a standard. The standard at the time of Jesus’ sermon was the Bible and his teachings.
The Old Testament Mosaic Law: Exodus 20-23.
John in Matthew 3:7 had spoken out against the false righteousness of the Pharisees and Sadducees.
In Jesus’ time the nation of Israel had rejected the biblical standard of righteousness and had followed the rule of self righteousness promoted by the religious leaders. This pharisaic system found ways around the straight forward biblical instructions.
Jesus explanation of the Old Testament as found in this sermon and other parts of the gospels. For example, Matthew 5-7.
Jesus was teaching that believers in him and his kingdom of heaven are and will be a persecuted people because they will be following a different standard of righteousness—a standard clearly different from that of the religious Jews led by the Scribes and Pharisees and Sadducees.
1 Kings 22: has the story of Micaiah the prophet. He told the truth to King Ahab (Israel) and to King Jehoshaphat (Judah): they would be defeated by the Aramaeans.
Matthew 12:1-8, records that the Pharisees attacked Jesus because they picked grain and ate it on the Sabbath. They held to a system of organized and consolidated religious righteous. Jesus taught and practiced a godly righteousness.
In Matthew 12:9-14 Jesus healed a man’s paralyzed hand. He did the righteous thing. He was attacked by the Pharisees.
In Matthew 12:15-37, the Pharisees attacked Jesus and said he did what he did by Satan’s power.
Hebrews 11:35-40 records a very general summary of the persecution of OT believers.
Paul, in 2 Timothy 3:12, warned that all who desire to live godly in Christ Jesus will be persecuted.
The key verse is Matthew 5 is verse 20 which contrasts biblical righteousness with the scribes and Pharisees righteousness. Followers of Jesus who do the right thing—biblical righteousness—are open to attack by others
Church age believers also receive much persecution because they live righteously.
Summary Beatitude 8, Matthew 5.10. Persecuted for righteousness.
God’s righteousness is different from the world’s righteousness.
Jesus was teaching that believers in him and his kingdom of heaven are and will be a persecuted people because they will be following a different standard of righteousness—a standard clearly different from that of the religious Jews led by the Scribes and Pharisees and Sadducees.
Lesson from Beatitude 8, Matthew 5:10, Persecuted for righteousness
Because we have a God’s standard of righteousness which is different than the world system’s standard, we can expect criticism, rejection, physical persecution, and even death because we hold to this different standard.
It is a fact of life—Paul warned of this in 2 Timothy 3:12—that in this present world godly believers will be persecuted.
Matthew 5:11-12, Beatitude 9, Persecution because one is identifies with Jesus Christ

11 “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me.
12 “Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you.

11 μακαριοι εστε οταν ονειδισωσιν υμας και διωξωσιν και ειπωσιν παν πονηρον ρημα καθ υμων ψευδομενοι ενεκεν εμου
12 χαιρετε και αγαλλιασθε οτι ο μισθος υμων πολυς εν τοις ουρανοις ουτως γαρ εδιωξαν τους προφητας τους προ υμων

While verse 10 singles out those who live a biblical righteousness, this beatitude focuses on persecution simply because one is a believer in Christ.
All three verbs are aorist, active, subjunctives. The subjunctive mood indicates the possibility of this action and in this context the action is highly probable. This persecution will be verbal, physical, and mental.
Insult is oneidizo (3^rdplural aorist act subjunctive), to reproach, revile, defame, to speak against with abusive words. Strongs #3679.
Persecute is dioko (3^rd plural aorist active subjunctive), to pursue, persecute. This is the same word used in verse 10.
Say is eipon (3^rd plural aorist active subjunctive), to speak, say. Falsely is the word pseudomai, to lie and to deceive, in the participle form used as an adverb. They falsely say. There is no truth to what they say. People will lie with their accusations.
The phrase “because of me” indicates that this persecution comes because someone is a believer and follower of Jesus the Messiah.
John 9 is an historical illustration. John 9:22 and 34 is the climax when the Pharisees kicked the blind man, now healed man out of the synagogue.
Jesus warned his disciples of rejection and persecution in John 15:18-25.
John 16:2 gives another warning that Jewish people will persecute the disciples.
John 17:14-16 records Jesus’ prayer for his disciples. He says the world hates them.
Jesus later predicted that terrible persecution would fall upon Jewish people and especially Jewish believers during future Daniel’s 70^th week (Matthew 24). Paul followed up on this in 2 Thessalonians 2 where he wrote about the future Tribulation period.
The church, too, has been clearly taught to expect persecution because we are believers in Christ and follow his righteousness (Acts 14:22; 2 Timothy 3:12; 1 Peter 4:12-19).
The history of the Christian church is a history of persecution. Early church, Middle Ages church, Reformation church, Post-Reformation church, and the twentieth and twenty-first century church.
Early church.
Stephen, Acts 7.
James was beheaded by Herod Agrippa I (Acts 12).
Disciples. Historical tradition notes that most of the disciples were killed because of their faith.
Fox’s Book of Martyrs gives the stories of many Christians who were lied about, imprisoned, tortured, and killed simply because they were believers in Christ—Christians.
Modern church history is full of persecution of Christians.
Current history records the persistent persecution of believers in Christ. I suggest that you check with the Voice of Martyrs publications and web site.

Matthew 5:12. Persecuted because one identifies with Jesus Christ by faith

12 “Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you.

12 χαιρετε και αγαλλιασθε οτι ο μισθος υμων πολυς εν τοις ουρανοις ουτως γαρ εδιωξαν τους προφητας τους προ υμων

Matthew 5:12 concludes with the command for general conduct or for repeated conduct.
The two verbs are in the present imperative, second person plural.
The present imperative gives general or repeatable instructions.
Rejoice (chairo) and be glad (agalliao) suggest that believers ought to be glad and exult in the fact that they are so identified with Christ that they are worthy to be persecuted because they are identified with him.
There is reward in heaven for believers who are persecuted because him.
The direct interpretation is for those disciples awaiting the kingdom of heaven, but Paul (Romans 8:17-18), Peter (1 Peter 4:13-14), and James (James 1:2, 3, 12) say the same thing to church age believers.
The prophets set the pattern. They were rejected, criticized, and killed.
But these believers will be rewarded by God in heaven for their faithful proclamation of Jesus.
Matthew 5:11-12. Persecuted because one identifies with Jesus Christ by faith
Summary
Believers in Messiah Jesus who proclaim him and his word will be persecuted in the same way the prophets were persecuted. The world at large rejects him and rejects those who serve and proclaim him.
Jesus tells them to rejoice and exult because they are so identified with him and his message. And because of this, God will, in heaven, reward these faithful believers for their faithful identification and service while they were on earth.
Lesson
Church age believers will also be persecuted because of identification with Jesus Christ and for their proclamation of him and his word. This is cause for thanksgiving, rejoicing, and blessing because we are so honored.
Paul says the future glory far outstrips the present suffering (Romans 8:17-18), and Peter says we are blessed because the Spirit of glory and of God rests on us (1 Peter 4:13-14).

Matthew 5:13-20: salt, light, Old Testament, righteousness

Matthew 5:13, You are the salt of the earth.
Jesus said that those who had repented and accepted him as Messiah King and learned from him were the salt of the earth. Salt is used 4x in the New Testament (Matthew 5:13; Mark 9:50; Luke 14:34; Colossians 4:6). It is used many times in the Old Testament to solemnly ratify (Numbers 18:19; 2 Chronicles 13:5), to give taste (Job 6:6), and to symbolically enhance the importance of something (Exodus 30:35). What is the point of salt?
Salt was used to preserve foods. Even in the travels by ship to the new world, food was preserved with salt. The covered wagon trains used salt to preserve food. Bacon has lots of salt and can be stored for later use.
Salt adds flavor to food. Most people like salted food. People with high blood pressure must go easy with salt for it causes fluid retention and can then raise blood pressure.
Salt in small amounts has even been used to fertilize lands in the ancient world.
In modern Israel weak salt is sometimes scattered on the soil that is used for flat roofs on Patios. It hardens the soil and prevents leaks.
The super bowl is coming up. There will be a run on buying chips at the grocery store. Which chips do most people like? The bland plain tasting chips or the ones that are salted? Most like salted chips even if they are unhealthy. The salt gives a distinctive flavor. Most foods are that way.
The salt in the ancient world was often from marshes and therefore mixed with impurities. Rain water would dissolve the salt more than the impurities and wash it away and therefore it weakened the salt content and reduced the usefulness of what salt the people used.
Jesus is saying that if the disciples became weakened by dilution with bad doctrine or bad life their value and usefulness would be lessened.
People will ignore their message.
People will lose their message in the everyday mixture of life and its beliefs and activities.
Matthew 5:13, So what? Or Lesson for us.
The disciples, and by application, we believers need to retain what is distinctive to our doctrine and to our lives so that others will recognize who we are and what we have and take advantage of the message.
This applies to kind of life, to power or ability to live life, to guiding principles in life, to doctrine, to worldview, to the whole purpose of life.
The figure of salt tells us to stand for something—God and God’s word (Colossians 4:6).
The fruit of the Spirit through us to others seasons and helps the world (Galatians 5:22-23).
Matthew 5:14-16, You are the light of the world
What is the principle that light teaches?
Light makes sight and knowledge possible. The city on the hill that has lights is visible to some far away.
When one is on an airplane at night 35, 000 feet above the ground you can see the lights of a city or a farm or the highway.
When driving at night or in a fog you look for lights up ahead so you can follow the road or know when a town is coming.
No one turns on a lamp and then puts it in a black box to hide the light. It will do no good.
Light has a purpose: to make visible, to give knowledge and understanding. It is used 244x in the Bible.
In Luke 2:32, Simeon called Jesus the Light of Revelation to the Gentiles and the glory of your people Israel.
John 1:4, 5, 7, 8, and 9 we have Jesus as the light and John witnessed to him.
John 8:12; 9:5; and 12:46 light is used for Jesus.
Light also is used for God and his holiness in 1 John 1:5. It is opposed darkness.
In Ephesians 5:8 believers are light in the Lord. That is, believers are related to the source of all righteousness and truth. We reflect God’s light as we live like children of the light.
In Philippians 2:12-18 Paul exhorts believers to many things, including appearing as lights in the world.
Believers are to make their light known.
the light that is the gospel of Jesus Christ.
The light that is God’s word.
The reflected light from God through his Spirit.
So others may see the Christian life and glorify God because of what they see and understand.
The figure of light tells us to make something known to others—God and God’s word.
Lighthouses along the coasts have alerted, protected, and saved many lives and many ships.
Matthew 5:14-16, So what? Or Lesson for us.
We must have the light first—faith acceptance.
We must understand the light—faith learning.
We must let it shine out—faith application.
Matthew 5:17-20, The Law and Prophets, Righteousness, and the scribes and Pharisees.
Matthew 5:17. The question now comes: is Jesus going to disregard the OT or change or eliminate the Old Testament?
Of course not. He will complete (plerosai, aorist active infinitive of pleroo, plhrow to make full, to complete, to bring to completion, to bring to a desired end such as a prophecy, to bring an activity to completion) the law in its rightful sense by
Teaching it correctly.
Obeying it correctly
Suffering the law’s required penalty for sin.
Matthew 5:17, So what? Or Lessons.
By these statements Jesus said that the OT was authoritative and without error.
Do we accept the Scripture as authoritative and without error and there God’s words to be studied, correctly understood, and accurately applied?
Matthew 5:18. This does not say that the law of Moses will remain in effect until the new heaven and new earth.
Jesus says that everything required by the law will be accomplished before the law has been completed.
Even the smallest letter (jot is like the dot over the English i) and mark (tittle is like the mark on the R that distinguishes it from P) in the Hebrew scrolls will be recognized as authoritative and heeded.
This verse teaches us that Jesus viewed the OT as accurate, perfect, and without any mistakes. Jesus here ascribes inerrancy to Scripture.
Matthew 5:18, So What? Or Lessons for us.
God’s word is accurate, authoritative, and without error in part or whole.
How do we think about God’s word and do we learn it and use it?
Matthew 5:19. Kingdom of heaven people should be loyal to God’s word, the Old Testament.
To annul (luw luo, to undo, to untie, to set free, to destroy, to abolish or do away with; Aorist active subjunctive) means to set aside or do away with parts of law.
They are members of the kingdom heaven by their faith acceptance of Jesus as Messiah. As members of the kingdom they ought to teach and follow God’s word.
Those who live during Jesus’ ministry and who do not accept the entire Old Testament are wrong. They can be a part of the kingdom of heaven, but they will not receive honor from the kingdom. They will miss blessings, because they reject or change the kingdom law.
Remember that the kingdom of heaven was offered to the people during Jesus’ ministry. Those who accepted the kingdom still lived under the Old Testament. They did not have the choice to change or reject parts of the law.
Matthew 5:19, So what? Or lessons for us.
One’s learning and faith application of God’s word determines the reward or lack of reward from God.
This verse brings up the doctrine of rewards.
Matthew 5:20. His audience was intimidated and impressed by the righteousness of the scribes and Pharisees.
Jesus tells the audience that the righteousness of the scribes and Pharisees was the wrong kind of righteousness.
The scribes and Pharisees practiced selective obedience which produced only relative righteousness.
Their righteousness was a false righteousness based upon a false standard—the scribes and Pharisees did change parts of the law. They used their own human legal righteousness as the standard to gain entrance into the kingdom of heaven.
Do not try to be like the scribes and Pharisees.
Furthermore, Jesus is not saying that human legal righteousness will gain a place in the kingdom.
He is saying that one needs a righteousness that exceeds that of the scribes and Pharisees. Their righteousness was human and external. One needs absolute righteousness. And to gain that by faith one must be ready for grace.
This righteousness only comes from God himself in the person of Jesus. Romans 3:21-22 explains this.
The man in Mark 10:17-27 and Luke 18:18-27 also asked this question. Jesus demonstrated to them that there is always something lacking in the best of people. The conclusion was that there is no way that man can gain salvation. Only God can save.
The lawyer of Luke 10:25-37 asked this same question.
Jesus demonstrated that no matter how much of the law you have kept, there will always be something else that is not good or sin. He proved that man can do no work for eternal life. Only God can provide that.
Recall that the Nicodemus story happened in the same short time frame. Nicodemus was ready for grace. The rich man was not ready for grace.
The answer that each should have given Jesus is that I cannot do that kind of righteousness, and so now what hope is there for me. Instead they held to a works system for eternal life.
Matthew 5:20, So what? Or lessons for us.
Human righteousness, whether legal or religious, is not good enough to gain entrance into the kingdom of heaven.
Am I ready for grace—grace for eternal life and grace for living? The recognition test can help a person to know if they are ready for grace. This test causes one to truthfully admit that he always falls short of God’s standard.
What is the one way to enter the kingdom? What Scripture passages instruct us about the way to gain eternal life?

Matthew 5:21-30: Illustrations of kingdom righteousness

Matthew 5:21-22, Explanation of the Law, murder, and anger
In Matthew 5:21ff Jesus illustrates the kind of righteousness that the law talks about. He is not reinterpreting the law. He is explaining the Old Testament law. His main point is that each of these sins is enough to bring a guilty verdict before God. The Pharisees even commit them. Their kind of righteousness is insufficient. They also are guilty.
Jesus begins by saying, “You have heard that the ancients were told.”
The Rabbis of the day used this expression to enforce something from the OT.
Jesus is now going to correct a misunderstanding.
Jesus quotes Exodus 20:13 and Deuteronomy 5:17. True statements.
Liable to the court (ἔνοχος ἔσται τῇ κρίσει) means that the person will be held by the court and subject to punishment. The court mentioned was the civil court that had jurisdiction.
Matthew 5:21-22. Matthew 5:21 was correct as far as it went. But, Jesus wanted them to know that not only was the actual act of murder sin, but the hatred behind the act was also sin. The first, “angry,” is a mental attitude sin; while “good for nothing,” and “fool,” refer to sins of the tongue stemming from hatred or mental murder. Jesus here emphasizes that there is more to sin than the straight forward act. Brother refers to a believing disciple.
Anger here is that anger that comes from hatred and motivates murder. Everyone who is angry (πᾶς ὁ ὀργιζόμενος) is the articular participle form of the verb orgizo with the adjective “everyone.” This verb is used 8x in the NT (Matthew 5:22; 18:34; Luke 15:28; Ephesians 4:26; Revelation 11:18 and 12:17). This anger moves someone to action and often the action is striking out against someone. Ephesians 4:26 warns against the striking out.
Jesus is warning against an emotional anger or rage that can result in both physicals and mental murder.
His point is that sin is more than the act. Sin is also in the thought. The motive is important.
Anger at times is correct (Ephesians 4:26); at other times it is wrong (Ephesians 4:31; Colossians 3:8); and sometimes it is borderline (James 1:19-20).
In fact, Ephesians 4:32 teaches that correct anger can travel with graciousness, compassion, and forgiving others. At these times it does not express hatred or bitterness.
When these three characteristics go with anger, you can know that the anger is not sin. This anger is a strong disagreement with an action or attitude and its consequences. It is rejection of ungodly thinking or acting.
Another example of anger that stems from hatred and mental murder is saying to someone, “you good for nothing.” This is a sin of the tongue.
The word is “raca”. It was a term of verbal abuse attacking the intelligence of someone. This is not in jest, but fully meant to injure the object. It follows up on the unjustified anger of the first instance. Used in the NT only here.
The supreme court is the Sanhedrin, the highest Jewish court in religious and political matters. It had authority to rule in Israel as long as it did not interfere with the Roman governor. The Sanhedrin would be justified to bring a guilty verdict against the speaker.
Another example of anger that stems from hatred and mental murder is saying to someone, “you fool.”
The word “fool” is moros (μωρός). Moros was a term of verbal abuse attacking the morality of someone. This word has to do with character, whereas raca has to do with intelligence.
In Matthew 23:17 Jesus called the scribes and Pharisees hypocrites and “fools,” moros. His use of “fool” helps us to understand the context and meaning of Matthew 5:21-22. Matthew 23:13 introduces the section. By their self righteousness and hypocritical teaching they close the kingdom of heaven to themselves and to the people listening to them.
They emphasized externals—outward show—instead of what they believed—the inner person. Jesus did not speak out of hate or revenge, but truthfully because of their hypocritical teaching and leading the people. He was not trying to damage them. He was trying to teach them and correct them.
The motive and intent behind calling one a fool is the important matter. To call one a fool in order to impugn their morality and to greatly damage their reputation is wrong. This is a combination of mental attitude sin and sin of the tongue.
To call someone foolish or a fool because they actually act that way and you have no intent to damage them is not wrong.
“fiery hell” is τὴν γέενναν τοῦ πυρός. Ge’enna. “Hell” is gehenna (Strong’s 1067), and refers to the Valley of the son of Hinnom. This was a valley southwest of Jerusalem and the location of the garbage dump that was continually burning. It became an illustration of God’s judgment. It is used 11 times in Matthew. See the map of Jerusalem.
Valley of the Sons of Hinnom, a ravine south of Jerusalem. There, according to later Jewish popular belief, God’s final judgment was to take place. In the gospels it is used to illustrate the place of punishment in the next life, BAD3. Page 191.
2 Kings 23:10 records that the Jews offered their children to the god Molech=child sacrifice.
This was such a terrible place that it simply was called the Valley. It goes back to 2 Kings 23:10, 2 Chronicles 28:3 and 33:6, Jeremiah 2:23,7:31-32, and 31:40, and others. It was a place of idolatry and human sacrifice. It is implied in Isaiah 50:11 and 66:24.
Gehenna came to refer to physical and spiritual punishment and is a strong warning that God has the right to judge any sin.
Summary, Matthew 5:21-22
1. Angry means a mental rage and hatred.
2. “Good for nothing” indicates a verbal attack on one’s intelligence motivated to hurt the person.
3. “Fool” is a verbal attack on the moral character on another because of hatred and desire to damage the person.
4. These mental attitude and verbal sins show that a person is guilty before God and man and both can in justice condemn the person.
So what? Matthew 5:21-22
1. How is my mental attitude toward people at home, in church, and others?
2. When I say things, am I aware that my attitude will influence what I say and what I say will help or hurt?
3. Paul, in Ephesians 4:29-32 addresses the kind of things we are to say and our attitudes.
4. When your anger is surrounded by graciousness, compassion, and forgiveness you can be sure that your anger is not sin.

Matthew 5:23-26, Reconciliation

Matthew 5:23-24, You damaged or sinned against another disciple, and he knows about it, and he is upset about it.
1. We often concentrate on our own grievances against someone else and forget all about their rightful grievances against us. Jesus is reminding the disciples that it is often more important to clear up someone’s anger for cause against you.
2. You are on your way to the temple to offer a sacrifice. This could have been any one of the many offerings. Before you offer the sacrifice, go and clear up the problem—if and he knows about it, and he is upset about it.
3. If the other person is not even aware that you damaged or sinned against him in some way, do nothing. It is past. By going to one and saying,”by the way I did or said something against you and it bothers my conscience so I wanted to tell you,” you are putting temptation in the other’s mind and causing more trouble. This has happened many times.
4. The words “be reconciled” in verse 24 indicate that this is a problem to the other person. There is something to be reconciled. Reconciled means at least two sides and two parties.
Matthew 5:25 and 26 take this idea a little farther. Here are two people who are going to court over a disagreement. It is far better to solve it out of court, especially if you are the guilty party. Otherwise, you will end up in jail and still have to pay the damages.
1. “Make friends” is a present imperative calling for action. And, do it quickly before the case gets worse.
2. We do not have to wait until the last minute.
3. The point of these verses:
  1. Take the initiative to solve problems between believers and do it outside of court. This, of course, Paul instructed for believers who have difficulties (1 Corinthians 6:1-8).
  2. Solve problems with believers before they become worse problems.
Summary and So What? Matthew 5:23-26.
1. Attempt to reconcile with another believer if you have wronged him and he knows you wronged him and it upsets him.
2. Beware: much of current day so-called Christian reconciliation is simply guilt induced resurrection an unknown or forgotten problem. Leave that alone.
3. When you are the guilty party, solve your disagreements with believers out of court. Otherwise, you may have greater punishment.

Matthew 5:27-30, Mental and Physical Adultery

Matthew 5:27-28. Jesus clarifies the law about adultery (Strong’s 3431, moicheuo) found in Exodus 20:14, Deuteronomy 5:18, and other Scripture by teaching that adultery is not just physical, but also the mental attitude of lust.
1. The verb is used in Matthew 5:27, 28, 32, and 19:18.
2. The noun (moichos, Strong’s 3432) is used a number of times (Luke 18:11; 1 Corinthians 6:9; Hebrews 13:4; James 4:4).
3. Fantasized immorality (“in his heart,” kardia Strong’s 2588) is just as much sin as the physical act.
4. He has again raised the mental sins to the same level as the physical act.
Matthew 5:29-30. Jesus illustrates in hyperbolic language, that is, overstatement to stress a point.
1. He uses the right eye and the right hand. These were thought to have been the best part—right eye better than left eye and right hand more significant than left hand.
2. Is Jesus telling his disciples to actually remove the right eye and cut off the right hand? No.
  1. People have two eyes and two hands. To remove one will not prevent looking with the other eye. Removing one eye will not stop the thinking, which is the root problem. To cut off the right hand will not prevent the hands from sinning. One hand still remains and a one handed person can get into just as much trouble as a two handed person.
  2. The point is that it is better to lose a part of the body than to be under God’s judgment. “Your whole body to be thrown into hell” and “your whole body to go into hell” indicates God’s judgment.
3. He is not saying that one who sins in this way will not be able to be saved. He is stressing the seriousness of sin to those who live under the law and who have wrongly taught the law.
  1. “Hell” is gehenna (Strong’s 1067), and refers to the Valley of the son of Hinnom. This was such a terrible place that it simply was called the Valley. It goes back to 2 Kings 23:10, 2 Chronicles 28:3 and 33:6, Jeremiah 2:23,7:31-32, and 31:40, and others. It was a place of idolatry and human sacrifice. It is implied in Isaiah 50:11 and 66:24.
  2. Gehenna came to refer to physical and spiritual punishment and is a strong warning that God has the right to judge any sin.
Summary and So What? Matthew 5:27-30
1. Mental adultery is fantasized immorality. It is sin just like physical adultery. Avoid it.
2. Every sin deserves God’s judgment. Better to lose an eye or a hand than to be under God’s judgment. Avoid sin.
3. But, God forgives because Christ’s died for all sins, unbelievers’ and believers’ sins.
4. Do not give temptation a chance. As James says in chapter 1, love for God when under trial will prevent testing🡪temptation🡪sin.

Matthew 5:31-32: Divorce

Under the Mosaic Law God allowed divorce, but this was not what he wanted for his people. Rabbi Hillel took the liberal view that God permitted divorce for any reason. Matthew 19:3 refers to this. Rabbi Shammai took the view that only allowed divorce for immorality. Jesus, in Matthew 19:9 reaffirmed the original intent of marriage to be life long, and he restricted divorce for kingdom of heaven people to the cause of immorality.
The English word divorce is found 28 times in the Bible (NASB): 15 times in the Old Testament and 13 times in the New Testament; eleven of the New Testament uses are in Matthew, Mark, and Luke; and Paul uses it twice in 1 Corinthians 7:11-12.
Divorce was common in the ancient world. The Egyptians practiced divorce and even gave certificates that legalized the divorce. Deuteronomy 24:1 regulated divorce for Israel.
1. Deuteronomy 24:1, “indecency” (‘ervah Strong’s 6172) refers to some kind of shameful behavior, but not to immorality. That passage restricts the first husband from remarrying his former wife if she had married another man after their first divorce. The intent seems to be to protect the woman by preventing divorce based on superficial reasons. The divorce specifically allowed remarriage with no mark of dishonor. Immorality does not seem to be in view because Deuteronomy 22 specifies the death penalty for that. The certificate of divorce allowed her to remarry.
2. Deuteronomy 22:20-22 teaches that the penalty for immorality is death: for the woman before her planned marriage (20-21); for both a man with a woman married to another man (22); for both a man with a woman engaged to another man and she did not resist him by crying out (23-25).
3. Levitical priests were not allowed to marry a divorced woman (Leviticus 21:7, 14).
4. Paul, in 1 Corinthians 7:10-16, teaches within a context of the Corinthian problems. In verses 10-11 he addresses believers; in 12-16 he addresses those in mixed marriages.
  1. Paul advises them to work out marriage problems and stay together.
  2. He advises the believer to remain with an unbelieving spouse if that unbeliever wants to remain.
  3. He also teaches that if the unbeliever leaves, the believing member may let them go, and may remarry.
Summary of 1 Corinthians 7, Sex, marriage, and the status quo.
1. Paul now answers question put to him about sex and marriage. He understands God’s design for right man and right woman in marriage and the Corinthian religious scene. Paul says that sex has its proper place in marriage, while lasciviousness in or outside of marriage is wrong. On the other hand, celibacy is also good if God has given one the ability for it. Asceticism in marriage is a wrong reaction to the Corinthian religious scene or to the added time and responsibilities that marriage brings. If two people know they are right for each other, then they ought to marry. Within the marriage setting the man and the woman have physical responsibility to and authority over each other (7.1-7).
2. Widows and those who have never married may marry, but Paul believes that it would be more profitable for spiritual service for one to remain unmarried as he has (7.8-9).
3. The dissatisfied wife should not leave (separate from or divorce) her husband. If she does, she is to remain unmarried or reconcile with him. The dissatisfied husband is not to send away (divorce) his wife (7.10-11).
4. The believer who is married to an unbeliever that agrees to stay in the marriage should not divorce the unbeliever. This status quo sets the unbeliever and the children aside so they may be influenced by the gospel. However, if the unbeliever wants to leave (divorce) the believer, the believer may let him/her go and begin anew (7.12-16).
5. Believers are not to make sudden changes in their status (for example: circumcision or uncircumcision, slave or free, married or unmarried) simply because another choice appears better at the moment. Believers are to follow the will of God based upon Bible doctrine. This is the status quo principle (7.17-24).
6. Marriage or non-marriage is an illustration of the status quo principle. Because of the responsibilities that go with marriage, marriage will divide a believer’s interests and time (7.25- 35).
7. Because of the time and responsibility that goes with marriage, it is better for a daughter to remain single, but her father has not sinned by giving his daughter in marriage (7.36-38).
8. If a woman chooses marriage, she must realize that she is bound to her husband until he dies, and that marriage will restrict her service to the Lord (7.39-40).
Summary of Matthew 5:31-32
1. Jesus, in Matthew 5, teaches that divorce is not the solution to marriage problems. A couple should stay together if at all possible. He voided the conception that some had that if the wife displeased the husband, he could divorce her.
2. Paul, in 1 Corinthians 7, also teaches against divorce between believers. He advises the believer to remain with an unbelieving spouse if that unbeliever wants to remain. Paul advises them to work out marriage problems and stay together. He does say that if the unbeliever in a marriage wants to leave, then the believer is free to remarry. He also teaches that if the unbeliever leaves, the believing member may let them go, and may remarry.
Application or So What? from Matthew 5:31-32.
1. We live in a society that views marriage as a convenience or an inconvenience, depending on what one wants? Not the right attitude.
2. Make marriage work. Divorce is not the first solution.
3. Serving the Lord in the church, missions, and family can strengthen a marriage
4. Those with much in common can work together better. Those with less in common ought to emphasize the common things and give more freedom to each other.

Matthew 5:33-37: Oaths

Jesus picks up another misapplication of the present generation’s religious leadership—making oaths or vows they did not intend to keep. In Jesus day, the Pharisees made many vows, but found ways around keeping them (5:33). These were primarily in common speech and not in legal situations.
The Old Testament background for vows and oaths is found in Leviticus 19:12, Deuteronomy 6:13, Deuteronomy 23:21, 23.
1. The Greek word in 5:33”you shall not make false vows” is epiorkeo (ἐπιορκέω). The word vows in “fulfill your vows” is orkos (ὅρκος), which refers to what is promised with an oath.
2. Jesus is referring to: 1. to swear that something is true when one knows that it is false and 2. to fail to do what one has promised under oath. This goes back to the Old Testament Law.
3. Vows or oaths that something is true.
  1. Leviticus 19:12 is found in regulations for day to day life. When they swear to something and bring God’s name into it, it had better be the truth and they had better do what they said.
  2. Deuteronomy 6:13: If anyone swears that something is true and brings God into it, it had better be true and you had better fulfill what you swore to do.
4. Voluntary vows for service.
  1. Deuteronomy 23:21 and 23: Vows for service were voluntary (Numbers 15:3-8; Numbers 30). The one vowing chose to do something for the Lord. When one vowed, he was to fulfill the vow (Deuteronomy 23:21-23).
So, in Jesus day the Pharisees would say that God was not involved and so they thought the vows or swearing to a truth was not binding. It amounted to failure to fulfill what one vowed to do, or in some instances they perjured themselves. The Pharisees thought they could get around the principle by technical use of words—but this failed in the Lord’s mind.
1. The Greek word in 5:34 is omnuo (ὀμνύω) to make an oath or to take an oath or to promise with an oath. They vowed by heaven, or by earth, or by Jerusalem and thought this was a way out of the vow (5:34-36).
Jesus taught that the argument they used would not work because heaven is God’s throne and the earth is God’s footstool and Jerusalem is the Messiah’s capital. God cannot be separated from life.
The answer is to not make vows you do not intend to keep, and to not swear falsely. God is involved in each kind of vows they made.
Instead, answer truthfully yes or no and mean it. “Anything beyond these is evil,” means that you put yourself in a place to sin.
1. The way to avoid false swearing and false vows is to avoid swearing and vows. The word of a righteous person should be enough.
Matthew 5:33-37 does not rule out oaths in a court of law.
1. In Matthew 26:63-64, Jesus responded to an oath.
2. Paul spoke under an oath in Romans 1:9 and 2 Corinthians 1:23.
3. James warns against the Pharisee kind of hedging on oaths in James 5:12.
Applications or So What? from Matthew 5:33-37.
1. Speak the truth and you do not need to hedge with a oath.
2. As a general principle do not make oaths that are not thought out and right.
3. When one makes an oath, then keep it.
4. Oaths are right in a court of law.
5. Do not make someone else responsible for your statements.
6. In the church age, God does not want us to promise him anything—make oaths to him. We cannot serve him apart from his ministry in our lives (John 15:5). Anytime we promise God something, we are wrong. The Christian life is by grace through faith and through the Holy Spirit.

Matthew 5:38-42, Retaliation during your ministry

Remember the context for Jesus sermon. Jesus has to contend with the current religious thinking of the Scribes and Pharisees They followed the oral law—the interpretations, explanations, and expansion of the written law. This was the Mishnah.
1. Jews believed that the oral law also came to Moses at Sinai. This oral law had equal authority with the written law. By the third century AD the oral law had taken a written form. (The Mishnah, Tranlsated from the Hebrew with introduction and brief explanatory notes by Herbert Danby, Oxford University Press, 1933)
2. Later, Jewish scholars wrote commentaries on the Mishnah. These commentaries were called Talmuds. The Jerusalem Talmud has twelve printed volumes and the Babylonian Talmud has sixty printed volumes.
The Jewish community was regulated by this oral law, and this oral law was oppressive and works oriented. Jesus had to prepare his disciples to minister in that kind of a world.
1. Jesus’ main audience in this sermon is his disciples (5:1-2). They will soon be sent to preach the kingdom to Israel (10:1-11:1). He instructs them in the Word of God in contrast to the oral law.
2. The frame of reference for Jesus and his disciples is the Old Testament and its promise of a coming Jewish Messianic kingdom.
3. So, when he gives these instructions, he is directing them to this group of people.
4. We in the church gain principles for living, but we must be careful. We live under a different economy.
5. When we think of the interpretation, we must go back to that time and put ourselves in the disciples sandals and realize that we are about to go about the country preaching the kingdom. We will face much opposition. How were we expected to act?
6. Even today, if a missionary is mocked or physically attacked, the worst thing to do is to retaliate in kind.
  1. John Wesley, in his journals, records many incidents when he was attacked while trying to preach. He did not retaliate.
The “you have heard that it was said” (5:38) is about the Old Testament law of Lex Talionis or law of retaliation (Matthew 5:38-42). The Old Testament law contained this for both the protection of those injured and therefore as a deterrent to crime and to limit retaliation.
1. He begins the usual way by saying “you have heard” (5:38). He is taking something well known from the religious authorities and the Old Testament and will now correct misunderstandings and misapplications.
2. The “eye for an eye” limited retaliation equal compensation (Exodus 21:24; Leviticus 24:19-20; Deuteronomy 19:21). It was enacted to protect from vengeance. This principle is sometimes used today to support revenge. That was not the reason for this law. And, this law does not apply today.
3. This law could degenerate into vengeance, and God did not want his people to take vengeance (Leviticus 19:18).
The primary command is “do not resist an evil person” when he takes advantage of you while out preaching the kingdom message.
1. The evil person (poneros. Evil in a moral sense. Used of people, evil spirits, and things such as thoughts) is one who opposes the kingdom message and attacks the disciples.
Jesus gives four illustrations of kinds of incidents: slap, take your shirt, go two miles, and borrow some kind of personal wealth.
1. Matthew 5:39, the slap on the face. The slap is primarily a sign of disrespect (39). Do not let this cause you to strike back. If you do, your pride has taken control of you. Stand your ground and take the slap on the other cheek, too. This shows self control, lack of retaliation, and does not give the attacker a reason to shun the kingdom message.
2. Matthew 4:40, to sue for one’s shirt.
  1. The word “sue” in the NASB is krino (κρίνω), which mean to judge, decide, give an opinion. It does not necessarily refer to a legal case, though it can.
  2. The shirt is the kiton (χιτών) (40). This is the undershirt or underclothes. It is the garment often worn next to the skin. The coat is himation (ἱμάτιον) a general garment and refers here to one’s coat.
  3. Jesus said that if an attacker wants your underwear, let him take it. Give him your coat, too.
    1. How were the disciples to understand this? If one gives all his clothes away, he will not have any clothes left. He will be naked. Does Jesus want his messengers to be naked? No, this is an exaggeration in order to teach a point.
    2. The Old Testament law said that the coat was so important to an individual that it had to be returned at night (Exodus 22.26; Deuteronomy 24:13).
    3. The point is to take a loss for the sake of the message. Jesus tells them to not allow people to distract them from the job he sends them to do.
  4. Does this apply today? Only in the sense that we are not to retaliate or seek revenge when someone attacks us when we are witnessing and ministering. We must not get drawn into distractions and act like unbelievers.
3. Matthew 5:41, to go two miles instead of just one mile (41). What does that mean? At that time in history the Roman army had the authority to commandeer a civilian and make him carry his equipment for him. The law limited the distance for the work to one Roman mile. This made the proud Jew mad. Here a Gentile ordered him, a Jew, to carry baggage for a Roman soldier. Roman soldiers pressed Simon of Cyrene into service of carrying Jesus’ cross (Matthew 27:32).
  1. Jesus told his disciples to do as requested, and to even offer to carry it an extra mile. This would make an impression on the Roman soldier.
  2. What about today? When you are serving the Lord and an unbeliever forces you to do some task for him, do it and do it with a good attitude. This will help to gain a hearing for the message.
4. Matthew 5:42, give to him who asks. What about the one who want to borrow money or part of your wealth (42)?
  1. The Old Testament allows loans, but the Jews were not to charge interest to one of their countryman (Exodus 22:25; Leviticus 25:37; Deuteronomy 23:19).
  2. If one did loan to a countryman, he was to do so with grace and generosity (Deuteronomy 15:7-11; Psalm 37:26; 112:5).
  3. Proverbs 11:15; 17:18; and 22:26 indicate that one must be careful about loaning money. There are times when one should not loan.
  4. Therefore, this verse is not advocating spreading our wealth on whomever may ask.
  5. The point is that when the disciples were out preaching they were to be generous to others if they were able.
We have studied the interpretation of these verses. They are ministry related. So what does all of this mean to me in the church age?
1. Do not let pride get in the way of preaching and teaching and witnessing.
2. Do not retaliate if someone disrespects you because of the gospel.
3. Do not get into legal arguments with those over non-essentials such as your shirt or coat. You can get another.
4. Surprise the mocker or one who wants to take advantage of you in the ministry and do more than he asks.
5. If you are able, generously help one in need.

Matthew 5:43-48, Love those who persecute you

The Scribes and Pharisees followed the oral law—the interpretations, explanations, and expansion of the written law. This was the Mishnah.
1. Jews believed that the oral law also came to Moses at Sinai. This oral law had equal authority with the written law. By the third century AD the oral law had taken a written form. (The Mishnah, Tranlsated from the Hebrew with introduction and brief explanatory notes by Herbert Danby, Oxford University Press, 1933)
2. Later, Jewish scholars wrote commentaries on the Mishnah. These commentaries were called Talmuds. The Jerusalem Talmud has twelve printed volumes and the Babylonian Talmud has sixty printed volumes.
Remember the context of this sermon by Jesus. The Jewish community was regulated by this oral law, and this oral law was oppressive and works oriented.
1. Jesus’ main audience in this sermon is his disciples (5:1-2). They will soon be sent to preach the kingdom to Israel (10:1-11:1). He instructs them in the Word of God in contrast to the oral law.
2. The frame of reference for Jesus and his disciples is the Old Testament and its promise of a coming Jewish Messianic kingdom.
3. So, when he gives these instructions, he is directing them to this group of people.
4. We in the church gain principles for living, but we must be careful. We live under a different economy.
5. When we think of the interpretation, we must go back to that time and put ourselves in the disciples sandals and realize that we are about to go about the country preaching the kingdom. We will face much opposition. How were we expected to act?
6. Even today, if a missionary is mocked or physically attacked, the worst thing to do is to retaliate in kind.
  1. John Wesley, in his journals, records many incidents when he was attacked while trying to preach. He did not retaliate.
7. This section follows very naturally from the previous section. That emphasis was do not retaliate; this emphasis is on the positive—love your enemies.
Matthew 5:43 refers to a wrong interpretation that the religious leaders had made of Leviticus 19:18, “You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the Lord.”
1. The current thinking was that one could hate the personal enemy. That, of course, was wrong. See Exodus 23:4-5 where the right treatment for one’s enemy is portrayed. It certainly is not hatred.
2. Jesus sets the correct standard. God’s ideal was that believers should portray His love, not hate. Luke writes also records this lesson in Luke 6:27 and 32.
Matthew 5:44, love and pray. He instructed them to love their enemies and pray for their persecutors. Instead of retaliation, love; instead of retaliation, pray for them.
1. Enemies are those opposed to you. Those who attack, undermine, hate, and try to stop or destroy you (ἐχθρός, echthros).
2. Love is the verb, agapaw (ἀγαπάω) in the present active imperative, which stress the command for action as an ongoing process. Love was simply wanting God’s best for another. In the Hebrew Old Testament love (ahab) could be toward family, friends, things, special people, and God. The context gave the emphasis and meaning. The Greek New Testament has more words for love. Here Jesus is not commanding a emotional attraction to one’s enemy, but both the lack of hatred and the mental desire for God’s will and best, or welfare for one’s enemy. Paul and the other New Testament authors will develop the meaning of love.
3. Prayer for someone who persecutes you is a prayer for his blessing. And, their greatest blessing would be for him to come into a faith relationship with God.
Matthew 5:45 gives the reason for love and prayer—so that the disciples show themselves to have the same character as their heavenly Father.
1. God blesses both the evil person and the good person, the righteous and the unrighteous. This shows that God loves both groups and all mankind.
2. This shows us God’s grace to mankind.
3. By loving the enemies and praying for those who persecute them, believers—and specifically the disciples when they are sent out to preach—will show themselves to be Father-like. The trait of their heavenly Father will show through in his sons.
  1. Note that this verse does not teach that one must do this so he can become sons of God. It says do this so that he passes on what the Father is like.
  2. This is in a context of persecution. This is hard. This is a characteristic of God.
Matthew 5:46-47. Jesus compares what he demands with what the tax collectors and Gentiles do. They love those from whom they get something and those whom they have some sense of commonness. This is not commendable. The kingdom of God kind of life is a higher life—one that reflects God, the Father of the King.
Matthew 5:48 brings this section to a summary conclusion.
1. This verse is reminiscent of Deuteronomy 18:13, “You shall be blameless before the Lord you God.”
2. First, he has addressed those who are in the kingdom of heaven. Note that Jesus uses the terms, heavenly Father. This refers to the kingdom of heaven, and God their Father.
3. Jesus concludes with the command that his disciples, and especially those whom he will send out, be like their heavenly Father. The English uses the word, perfect. The Greek word is τέλειος, teleios. This refers to something or someone that has attained the end or limit or goal. It can refer to the moral sense, to age or adulthood, to absolute moral perfection (God), and to something renowned. Since God is the only perfect one, here it refers to the relative condition of God’s character in his believers, or Christ-likeness.
Summary and So Whats?
1. Believers will gain enemies. And not only enemies at a distance, but those who persecute believers. Jesus says love and pray for them; do not hate them.
2. Grace demands this. God graces both righteous and unrighteous—believers and unbelievers. So, his disciples can do no less.
3. Believers who love their enemies, and spiritual enemies especially, portray God’s grace and God’s love.
4. God is honored, not dishonored by his disciples. This is good.
5. Review spiritual maturity or “Christ formed in you” from the Christian life checklist.
  1. Galatians 4:19 My children, with whom I am again in labor until Christ is formed in you
  2. Romans 13:14, But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.
  3. Ephesians 4:13, until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ.
  4. 2 Peter 1:4 For by these He has granted to us His precious and magnificent promises, in order that by them you might become partakers of the divine nature, having escaped the corruption that is in the world by lust.

Chapter 6, Sermon on the Mount: alms; prayer; fasting; money; worry

Introduction
Most believers want to serve God, but only in a advisory capacity. Jesus addresses this and other problems in Matthew chapter 6. Chapter 6 emphasizes spiritual service and instructs about giving, prayer, fasting (the time set aside for intense spiritual thought and prayer), money, and worry. All of these are activities that we regularly must consider. Our motivation and attitude become fundamental tests for us. How and why we give; what kind of a prayer life do we have; do we ever take serious time to think and prayer; where does money fit into our lives and does it rule us; and then of course, worry is the little gremlin that chases all of us. Jesus knew that his disciples would face these same attitude and motivation tests, and so he instructed them in the biblical viewpoint.
The key verse of Matthew 6 is Matthew 6:33-34, “But seek first His kingdom and His righteousness, and all these things will be added to you. So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.”
Chapter 6 teaches about the practice of righteousness and spiritual service (1) and this refers to the application of Bible doctrine in life, and especially in the areas of giving (2-4), prayer (5-15), fasting (16-18), details of life (19-24), and worry about needs for living (25-34). Is our service self-righteous service and focused on ourselves and praise for ourselves, or is our service to please God instead of men? Self righteous and self focused service is not divine service.
Outline of Matthew 5 Characteristics of The practice of kingdom of heaven life
Spiritual production of divine good: motivation, service, and reward, 1
Giving, 2-4.
Prayer, 5-15.
Fasting, 16-18.
Money, 19-24.
Worry, 25-34.
Matthew 6:1, The principle for the practice of righteousness in life: motivation, spiritual service, and rewards.
Motivation for spiritual service or divine good service: Jesus warns his disciples.
Beware (Prosecw Pres active imperative). This immediately alerts us that that is a right way and a wrong way. The motivation often makes the difference.
That you do not attempt to serve God live like the Pharisees try to serve him. The word means to have something and comes to mean to hold the mind or ear to something. As a shipping term, it means to keep the ship on course, and therefore means to pay close attention.
This tells us that believers and especially those in public service have to be on guard against the temptation to show off our spiritual abilities, accomplishments, and production.
The disciples were to face many temptations and the Pharisees were the illustration of how not to live.
One temptation would be pride.
Another would be the desire for praise and honor.
The desire for praise and honor resides in all of us. When we live for the Lord, we are not to do so to bring attention to ourselves, but instead to the Lord. God causes many beautiful flowers to bloom where no one every sees them. They are under his eye; he sees them; he blesses them for the beauty of earth and for the unseen life of birds and animals. We are often blessed and used in the same way.
Spiritual service is practicing righteousness day to day. It is doing the activities of life so that God is served and receives honor. So we can see some principles for spiritual or divine good service.
“Practicing righteous,” Critical text reads righteousness, δικαιοσύνη; “do your charitable deeds,” Majority text reads ἐλεημοσύνη, exercise of benevolent goodwill, alms, charitable giving 1. w. focus on attitude and action as such 2. that which is benevolently given to meet a need, alms w. focus on material as such. (BAGD3). With the critical text if forms a heading. With Maj T it is part of the first area. Sense would favor the critical text.
Spiritual service, or religious service if you prefer, that is done with a motive for public notice and credit does not count before God or heavenly father; he will not reward you for that kind of service.
Conversely, God the father will only reward service done to please him and serve him.
Reward for service: notice the warning. God the Father will not reward those who parade their service before people so they will gain notice and praise. We learn some things about our life from this verse.
God the Father rewards believers for right service.
That reward comes when we are in heaven.
He with holds reward from those who serve in order to impress people. The service done under that motive is lost on God. He is not impressed.
Other Scripture that speaks to spiritual service and rewards are Colossians 3:17 and 24-25; 1:9-10; 2 Corinthians 9:8; 2 Thessalonians 2:16-17; 1 Corinthians 10:31; 2 Corinthians 5:9-10 also speak to this point for church age believes.
Doctrines related to this Matthew 6:1
Doctrine of Good Works
Doctrine of Motivation
Doctrine of Rewards

Matthew 6:2-4, Giving

Spiritual service (giving money), Motivation (why one gives), and rewards (the return on the spiritual investment) in reference to giving alms (2-4).
The spiritual service: giving alms is from the words poih~ (pres act subj, 2 sing, doing) and elehmosunhn (fem accus sing, mercy, pity, alms).
1. This means giving to the poor in this context. Whenever you do it, there is a wrong way and a right way. As we have seen there is a human good works way and a divine good works way. There were no local churches at that time. This giving seems to be individual giving at the temple.
2. The poor are those in such circumstances that they need some outside help.
The wrong motivation and the wrong execution of one’s giving is to give with publicity and fanfare so that people will honor you and congratulate you. The motive here is to please self.
The reward for human good works is the immediate personal approval by people. This is the only reward for human good works and it is very short lived. Jesus warns the disciples against that kind of reward.
Verse 3, the right way to give aid. The phrase right hand, left hand is a figure of speech that means that they are not to do what they do publicly and for personal honor by others.”
1. There is not much hard evidence for literally blowing a trumpet before giving, though it could have been in association with the trumpet sounds during a festival. Vincent writes that it may refer to the 13 trumpet shaped chests in the temple treasury.
2. AT Robertson records in his Word Pictures that he talked with a missionary during a Winona Lake conference. The missionary said that he had personally seen Hindu priest blow horns to call crowds together to see the Hindu priests give money.
3. So it means to give without public notice; to give without calling attention to yourself.
Verse 4, God the Father knows why we give, when we give, and what we give. He is the one who will reward genuine giving.
Doctrine of biblical giving.

6:5-8, prayer

Spiritual service, motivation, and rewards in reference to prayer. Spiritual service (prayer), Motivation (why one prays), and rewards (the return on the spiritual investment of prayer).
Matthew 6:5-15 outline and introductory comments on this passage.
1. Warning about bad motivation for prayer, 6:5. Why do we pray? Why do we pray at the time we pray? Why do we pray where we pray?
2. Instructions about private prayer between you and your heavenly Father, 6:6. He is our heavenly Father. Interesting that Jesus teaches them to address him as such. John 13-17 uses Father 50 times.
3. Warning about what you say in prayer—it should have genuine meaning and purpose, 6:7-8.
4. Jesus gives his disciples a model prayer specific for their ministry. Matthew 6:9 is a prayer for due honor to the Father (first request). Matthew 6:10 is a prayer that the Messianic kingdom will come soon (second requests). Matthew 6:11-13 is prayer for the disciples themselves as they proclaim the Messianic kingdom (third requests).
  1. This prayer has six different requests: the first three are that the kingdom will come, and the second three are about the disciples as they proclaim the coming kingdom.
  2. Read through used of kingdom in Matthew and review doctrine of kingdom of heaven.
5. Clarification about forgiveness among people. This is not judicial forgiveness granted upon faith in Christ as savior, as in Acts 10:43. This is day to day forgiveness of others, without which they sin themselves and remain forgiven, 6:14-15.
Other things to note from this passage.
1. Note the use of the word “Father.” This emphasizes his responsible care for his own.
  1. Read through uses of father in Matthew and comment on relationship to this prayer and to believers today.
2. Note the commands, either imperative or subjunctive: “Do not be as the hypocrites (5),…go into your inner room (6),…pray (6),…do not use meaningless repetition (7),…do not be like them (8),…pray, then, in this way (9).”
3. Jesus did not give this prayer to be repeated. It was a model for the disciples to think about. To repeat this prayer as a ritual is doing just what Jesus said not to do in this passage (6:7).
4. Warren Wiersbe has said that this prayer indicates what is of interest to God, not necessarily to man: God’s name, God’s kingdom, and God’s will. Robert Law has said, “Prayer is a mighty instrument, not for getting man’s will done in heaven, but for getting God’s will done in earth.”
Matthew 6:5. “Do not be as the hypocrites” (future middle indicative, imperatival future).
Matthew 6:6.
1. “go into your inner room” (aorist active imperative of command stressing a summary command). What is the inner room?
  1. Tameion warehouse, storehouse, closet, private room, where one cannot be seen. For concentrated prayer do not do as the Pharisees. Do not show off. All prayer does not have to be in private, e.g. Acts Acts 16:13; Jesus’ prayer in John 17. It is a matter of perspective and emphasis.
2. “pray to your Father” (aorist middle imperative of command stressing a summary command). He is the father of all believers. Recall the doctrine of God the Father.
  1. Pray to our Father (John 15:16; Ephesians 3:14; 6:20).
  2. Pray in the name of the Son (John 16:23-27; Ephesians 5:20).
  3. Pray under the direction of the Holy Spirit (Ephesians 6:18).
Matthew 6:7.
1. “do not use meaningless repetition” (aorist active subjunctive with the negative and used to indicate and prohibition).
  1. Religious phrases repeated over and over again.
  2. Worshippers of idols, Muslims, and even Roman Catholics fall into this.
  3. The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them (‘fatigare deos’) into granting their requests” (Bruce)
  4. Practically for us, this means that we should not use standardized prayers without thinking about the meaning.
Matthew 6:8.
1. “Therefore do not be like them” (aorist passive subjunctive with the negative and used to indicate prohibition).
  1. Do not be like the Pharisees and Scribes.
  2. Do not pray like the Pharisees and Scribes.
  3. The pray to show off. Some of the reasons that we should pray are for the purpose of honoring our heavenly father, to intercede for other believers, to gain insight into our Father’s will, and to better serve him.

Matthew 6:9-15, The Disciples’ Prayer. See the previous lessons for the introduction, setting, and purpose for this prayer.

Introduction to Jesus’ lesson in Matthew 6:9-15

Jesus gives his disciples a model prayer specific for their ministry. There are three sections or parts to this prayer.

Matthew 6:9 is a prayer for due honor to the Father (first request).
Matthew 6:10 is a prayer that the Messianic kingdom will come soon (second requests).
Matthew 6:11-13 is prayer for the disciples themselves as they proclaim the Messianic kingdom (third requests).

Matthew 6:9, Honor the Father

A quick glance at Matthew 6:9

God is the heavenly Father of Jesus’ disciples and of every believer.
God the Father’s seat of glory, authority, and power is in the third heaven.
God the Father always possesses the highest glory, authority, and power. He deserves the highest honor and praise from man and angels. He will in the future demonstrate to all creation his right to receive all glory, honor, and praise.
Do we understand the character of our heavenly Father—what he is really like?
Do we pray to our heavenly Father?
Do we honor our heavenly Father by what we think and what we say and what we do?
Matthew 6:9 begins the prayer with honor to God our Father. Then verse 10 begins the prayer with the request that the Messianic kingdom, which the disciples will be proclaiming, will soon come. Verse 11 begins requests for the disciples’ ministry.
1. “Pray, then in this way” (present middle imperative stressing an ongoing process).
  1. This is a model or pattern prayer to keep their minds focused during their ministry of preaching the kingdom of heaven.
2. “Our Father who art in heaven” (6:9) teaches them to address God the Father in prayer. We church age believers are to address the Father (John 14:13-14; 16:23-27; Ephesians 5:20).
3. God our Father.
  1. God is our heavenly father. Though he is invisible and absolute holiness (John 1:18; 1 Timothy 1:17), our Father he thinks and acts in certain ways toward those who accept his son. He also is the pattern for earthly fathers to think and act. Note that he does not instruct to say “our God.” Jesus wants his disciples to think of God as their Father.
    1. Central passages in Matthew that form part of the Doctrine of God our Father, Paterology, include Matthew 5:16, 45, 48; 6:1, 4, 8, 9, 14, 15, 18, 26, 32; 7:11, 21; 10:20; 29, 32, 33; 11:27; 12:50; 13:43; 16:17, 27; 18:10, 14, 19, 35; 20:23; 21:31; 23:9; 24:36; 25:34; 26:39, 42, 53; 28:19.
    2. Central passages in the other gospels that form the doctrine of God our Father include Luke 6:36; Mark 13:32; 14:36; John 5, 6, 8, 10, 11, 13, 14, 15, 16, 17.
    3. Central passages outside the gospels that form the doctrine of God our Father Acts 2:32; Romans 15:6; 1 Corinthians 8:6; 15:24; Galatians 1:1-4; 4:6; Ephesians 1:1-3, 17; 2:18; 3:14; 4:6; 5:20; Colossians 1:12; 1 Peter 1:1-3; 1 John 3:1; 4:14; Jude 1; Revelation 1:6.
    4. There are many other verses in this study.
  2. A brief summary of God the Father.
    1. The Father has planned the course of world history (Acts 1.6-8; 17.24-27).
    2. He has planned wonderful blessing for believers (Ephesians 1.3-11; 3.10; Romans 8.28-30; Romans 16.20).
    3. He is our spiritual father and each of us is his spiritual child. Sons should be like their fathers; sons depend upon their fathers (1 John 3.1-2; Galatians 4.6).
    4. Our Father takes personal responsibility for us and our lives. Our spiritual lives depend upon him, not upon ourselves (Romans 8.28, 31-32, 38-39).
    5. Our Father cares for us and comforts us. He cares for us more than we care for our loved ones. He comforts us in suffering and from this we learn how to comfort others (1 Peter 5.7; 2 Corinthians 1.3-4; Luke 15.11-32; Philippians 4.19).
    6. Our Father is a pattern for human fathers. We learn how a father treats his children by how he treats believers—his spiritual children (Ephesians 5.1; Luke 15.11-32).
  3. Some specific works of God the Father for believers include
    1. He foreknew who would believe in Christ (Romans 8:29; 1 Peter 1:1, 2) and chose them for blessing and privilege (Ephesians 1:4).
    2. He predestined all believers to become conformed to the image of His Son (Romans 8:29; Ephesians 1:11).
    3. He blesses believers with every spiritual blessing (Ephesians 1:3).
    4. Those who believe in Christ, the Father gives to His Son (John 10:29).
    5. He called, justified, and glorified the believer (Romans 8:30).
    6. He loves and comforts the believer through grace (II Thessalonians 2:16).
    7. He sanctifies the believer (Jude 1).
    8. He reveals truth to the believer (Matthew 16:17; Ephesians 1:17),
    9. He supplies the believer’s needs (Matthew 6:32, 33; Philippians 4:19).
    10. He seeks the worship of the believer (John 4:23).
    11. He disciplines the believer (Hebrews 12:5-10).
    12. In the future He will gather all believers in Christ (Ephesians 1:10).
    13. He rewards the believer (Hebrews 11:6).
4. “in heaven.” This refers to the third heaven, God’s home and seat of his authority. For a fuller treatment of heaven, see the Doctrine of Heaven notes.
  1. In heaven,” heaven is a distinct place and our Father lives there. Paul calls this “the third heaven” and “Paradise” in 2 Corinthians 12:2-4. Do not confuse this biblical terminology with cultic terminology for various heavens (e.g. Mormonism). Though God is omnipresent he has a throne or place in which he localizes his glory, authority, and power.
  2. The word is “heaven” used 222 times, many of which refer to the kingdom of heaven, some to the atmospheric heavens, some to interstellar space, and some to the highest heaven—Paradise—also called the third heaven by Paul in 2 Corinthians 12:2. All are names for God’s seat of authority and rule.
  3. There are three heavens mentioned in the Bible. The third is specified. We assume the first and second by reasoning; if there is a third, there must be a first and second.
    1. The atmospheric heaven is apparently what some call the first heaven. This is the sky above us, and the residence of birds (I Kings 21:24; Hosea 2:18), clouds (Daniel 7:13), rain (Acts 14:17), snow (Isaiah. 55:10), dew (Dan. 4:23), frost (Job 38:29), wind (Ps. 135:7), thunder (1 Sam. 2:10), and hail (Job 38:22).
    2. Stellar space (Genesis 1:14-18; Nahum 3:16) is apparently that which Moses called the firmament (Genesis 1:8) and the home for angelic beings. Some call this the second heaven.
    3. Paradise is God’s seat of authority and rule and the future home of believers. Paul, in 2 Corinthians 12:2, also called it the third heaven. It is mentioned many times in the NT. Examples include Matthew 6:10, Mark 11:30, John 3:13, John 14:1-3, Acts 1:11, Acts 7:55-56, 2 Corinthians 12:2, Ephesians 4:10, Hebrews 12:23, and Revelation 4:1.
  4. The bottom line about heaven for believers:
    1. Heaven is our future home. Be glad about that. We can anticipate great things in the near future and these will last forever.
    2. Who gets to live in heaven forever? Only those who have trusted God’s Son, the Messiah and our Savior, for eternal life are qualified to live in heaven (John 3:16-18; John 14:1-6; John 20:31).
“Hallowed be thy name.”
- 1. The Greek verb hagiazw in the aorist passive imperative, third singular. The aorist imperative stresses a summary command, but when spoken to a superior it expresses a serious request. The word means to make holy, to sanctify, to consecrate. Also see Luke 11:2.
  2. The word “name” does, of course, recognize that special name, but more than that it refers to the Father himself as a person.
  3. Jesus teaches his disciples two things when they are to pray “hallowed be thy name.
    1. They pray that God will vindicate his holiness. This picks up the thought of Ezekiel 36:16-38. Israel profaned God’s name by their disobedience to the Law. The nations mocked God because of Israel (Ezekiel 36:20). There will come a time, the Lord says to Ezekiel, when God will change all of this “and I will vindicate the holiness my great name” (Ezekiel 36:23). See also Isaiah 29:23.
    2. This phrase also teaches them to fully recognize the sanctity of God the Father. The disciples were taught to honor God the Father by ascribing holiness to him.
  4. This prayer also reminds us that God is unique. His character or attributes characterize him and describe him to us. The attributes of God include his sovereignty, holiness, justice, love, eternality, omnipresence, omniscience, omnipotence, immutability, and veracity.
  5. We believers who live in the church ought also to pray that our heavenly Father—name and person—will be shown to be true and righteous in the world.
  6. Scripture is full of comments that believers are to demonstrate God’s glory and to glorify him (Matthew 5:16; Romans 15:6, 9; 1 Corinthians 6:20; 2 Corinthians 9:13; 1 Peter 2:12; 4:16; and others).
Here are some reminders for our prayer life (John 15:7; Ephesians 5:20; 6:18; 1 John 5:14-15).
1. Each believer is a child of the heavenly father and may confidently pray.
2. Pray to the Father.
3. Pray in the name of the Son.
4. Pray while walking by the Holy Spirit.
5. Pray for others and self.
We can summarize Matthew 3:9 in the following way.
1. God is the heavenly Father of the Jesus’ disciples and of every believer.
2. God the Father’s seat of glory, authority, and power is in the third heaven.
3. God the Father always possesses the highest glory, authority, and power. He deserves the highest honor and praise from man and angels. He will in the future demonstrate to all creation his right to receive all glory, honor, and praise.
4. Do we understand the character of our heavenly Father—what he is really like?
5. Do we pray to our heavenly Father?
6. Do we honor our heavenly Father by what we think and what we say and what we do?

Matthew 6:10, The Father’s Kingdom, Thy kingdom come. Jesus now turns to the kingdom.

A quick glance at Matthew 6:10

The disciples were to pray that the kingdom promised through the prophets would finally come into existence on earth. Therefore, pray for faith acceptance of the Messiah, which must happen before Messiah takes his throne.
They were also to pray that God’s will be done, not only in heaven but on earth as well. This requires God’s king to rule on earth, and then biblical thinking and lifestyle become the normal thinking and lifestyle. Therefore, pray for faith acceptance of the teachings of God’s word.
“Thy kingdom come” refers, of course, to the kingdom that Jesus was preaching and the prophets had predicted and the disciples were soon to proclaim. This was the Jewish golden age messianic kingdom that they anticipated. Also see 2 Samuel 7:12-17; 1 Kings 9:5; 1 Chronicles 17:11-14; Isaiah 9:7; Mark 15:43 and Luke 11:2.
1. “Come” is 3^rd singular, aorist active imperative. The aorist imperative stresses a summary command, but when spoken to a superior is expresses a serious request. They are to pray that it will soon come to them. It will only come if and when the Israeli nation accepts Jesus their Messiah. He is the king, the priest, the savior. Without him there is no kingdom.
2. Truly, this was a prayer that the Jews would receive their message about the Messiah and would respond with repentance (Matthew 3:2, John the Baptist; Matthew 4:17, Jesus) and faith because of the OT commands and promises about God’s blessing or cursing on Israel (Matthew 3:2; 4:17; 11:20). Repentance in context meant that they would change their thinking about God’s word, the Old Testament, and pattern their earthy lives around that. This was required for national blessing. Faith, of course, means to believe in Messiah as redeemer.
3. John the Baptist (Matthew 3:2) and Jesus (Matthew 4:17 and 4:23) placed the Old Testament kingdom as the central theme of their message. Acts 1:6-11 shows us that at the time of Christ’s ascension, the disciples expected him to restore Israel’s kingdom on earth. Matthew 6:10 precedes the Acts context by 3 years, but it does indicate how the kingdom was understood by the disciples.
What must be true of a kingdom? 1. a kingdom must have an authority vested in one who rules; 2. it must have a realm or people who make up the kingdom; and 3. someone must exercise rule. Compare Isaiah 9:6-7 and Isaiah 11, two Scriptures that illustrate these points.
1. Authority vested in one who can rule and that one is Jesus. The king has the right to rule. Luke 19:11-27 demonstrates this. In history Archelaus, the son of Herod, went to Rome so that Augustus could confer upon him the rulership of Judea. Jesus is the rightful king of this kingdom.
2. There must be people to make up the domain over whom the king will rule. Matthew 21:43 and Acts 1:6 demonstrate that people make up the kingdom. Israel will in the future promised people of the kingdom.
3. Not only is there authority vested in a king and a people to be ruled, but there must be the exercise of power. Daniel 6:1-3 illustrate this. Daniel as his subordinates exercised rule. In the kingdom Jesus is teaching about, he will exercise rule.
Jesus was teaching about the kingdom for Israel. It will be temporal and geographical on earth. It is a Jewish kingdom that was promised in the Old Testament. Jesus will be the king. Jerusalem will be the capital. The first phase will last 1000 years.
1. This kingdom is a part the eternal kingdom of God. The eternal kingdom is universal and timeless. It often governs through representatives. Of that eternal or universal kingdom there is the believing group and the unbelieving group. We in the church are not part of that prophesied OT kingdom, but church age believers are the believing part of God’s larger universal kingdom during this church economy or dispensation.
2. The disciples were taught to pray that this Israeli kingdom will soon come.
3. We also pray that it will soon come. But it will be the Jewish kingdom promised in the Old Testament.
How do we as church age believers relate to this prayer?
1. Jesus was teaching about the kingdom for Israel. It will be temporal and geographical on earth. It is a Jewish kingdom that was promised in the Old Testament. Jesus will be the king. Jerusalem will be the capital. The first phase will last 1000 years in length. We can pray that Israel will turn to the Word of God and accept Jesus as the Messiah-Redeemer. Paul, in Romans 11, wrote that a remnant of Israel will be saved before the kingdom will come on earth. We pray for the salvation of Jewish people.
2. Before the Messianic kingdom comes, Daniel’s 70^th week for Israel must come and wrath will be associated with that week of 7 years. Near the end of the 70^th week the gospel of the Kingdom will have been preached throughout the world. Gentiles and many Jews will believe on the Messiah and be saved (Zechariah 12:10; Matthew 24:14 and 31).
3. We in the church are not part of that prophesied OT kingdom, but church age believers are the believing part of God’s larger universal kingdom during this church economy or dispensation. Furthermore, the church has no part of Daniel’s 70^th week. The church will be in heaven. But, we can now pray for Israel’s salvation and that the kingdom will come.
4. In summary, Jesus taught his disciples to pray that the prophesied kingdom will soon come. We also pray that it will soon come. But it will be the Jewish kingdom promised in the Old Testament.
Besides praying for the kingdom promised in the Old Testament and offered by Jesus to the Jewish nation, how do we now relate to God’s kingdom? We are in God’s eternal kingdom.
1. Romans 14:17 says it is about “righteousness and peace and joy in the Holy Spirit.”
2. 1 Corinthians 4:20 says it “does not consist in words, but in power.”
3. 1 Thessalonians 2:12 says “so that you may walk in a manner worthy of the God who calls you into His own kingdom and glory.”
4. Colossians 1:13 says “For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son.”
“Thy will be done on earth as it is in heaven” can only happen with God ruling his kingdom on earth in the person of Christ. This is another prayer for the rule of Christ on earth. Jesus will execute the Father’s plan for earth and mankind. This will take place during the kingdom period predicted in the OT. The NT identifies the first part of this as the 1000 year reign of Christ in Revelation 20.
1. “Be done” is the 3^rd singular aorist passive imperative of erchomai. The aorist imperative stresses a summary command, but when spoken to a superior ii expresses a serious request. Satan ruled when Jesus was on earth and he rules now during the church. The request can only be partially fulfilled during the time before the Messianic kingdom.
2. Earth is now the location for mankind’s present part in the great spiritual battle that we may call “the angelic conflict.” “In heaven” refers to the paradise or the third heaven of 2 Corinthians 12:2-4, where God lives; it is his seat of authority. Refer to the study of Matthew 6:9 and the doctrine of heaven for a discussion of heaven.
What about the nature of this coming kingdom where God’s will is done? I refer you to the more detailed doctrine of the Millennial Kingdom.
1. Israel is in the land, Ezekiel 46-48.
2. The Lord’s prince (Messiah) is ruling, Ezekiel 34.
3. The New Covenant is operational (Ezekiel 36 and others).
4. Israel will worship with a sanctuary, priesthood, feasts, and sacrifices and offerings.
5. Nations of the world will recognize Israel, Jerusalem, and the Temple (Zechariah 14, Ezekiel 27:38, and Ezekiel 36:36).
6. The Church and Old Testament believers in resurrection bodies will participate in the Millennial Kingdom (Revelation 20:4).
Quote from Things to Come, J. Dwight Pentecost, page 494. “By the establishment of the theocracy on earth for a thousand years, under the Messianic theocratic king, God has accomplished His purpose of demonstrating His rule in the sphere in which that authority was first challenged. By merging this earthly theocracy with the eternal kingdom God’s eternal sovereignty is established. Such was the purpose of God in planning the theocratic kingdom and developing it through successive stages throughout history until it reaches the climax of the program in the theocracy under the enthroned Christ in the millennium. That authority, which Satan first challenged, Christ has now demonstrated belongs solely to God. God’s right to rule is eternally vindicated.”
Satan, demons, unbelievers, and even believers operating under their sinful natures hinder God’s will being done on earth—not just now, but even when Jesus was present on earth 2000 years ago.
1. Satan was ruling during Jesus time on earth (Matthew 4:5-11; Luke 4:3-13; 8:12; John 12:31; 14:30; 16:11).
2. Satan is ruling now during the church age (2 Corinthians 4:4; Ephesians 2:2; 6:11; 1 Peter 5:8).
3. Satan will be imprisoned (jailed) at the second coming of Christ to earth (Revelation 20:1-3), and he will be released at the end of the Messianic kingdom to lead a rebellion against Christ and his kingdom (Revelation 20:3, 7-9).
4. Satan will be defeated by the Messiah and sent to the lake of fire and brimstone to be tormented for every (Revelation 20:10).
5. Unbelievers operate according to the world view of Satan (Ephesians 2:1-3).
At the present time on earth, God’s will is done
1. when He overrules Satan’s will and man’s will (Matthew 16:22-23, Jesus told Satan to leave Peter alone; Acts 12, Peter released from prison and Herod Agrippa I painfully died);
2. when the disciples obey him throughout their ministry (Matthew 10 and others).
3. when the God’s kingdom is extended through evangelism and Bible teaching (Matthew 28:19-29);
4. today, when believers are being equipped and serve and build up the church (Ephesians 4:11-16).
5. today, when believers obey him (see the many command Scripture passages, e.g. Galatians 5:1, 16, 25; Ephesians 4:25-5:2; 5:15-6:19; Colossians 3:17-23; and many others).
In summary, this part of the prayer is the request that God’s physical kingdom and God’s will shall be accomplished on planet earth. That will take a lot of changes within people and on the earth.
1. While Psalm 8 charts the position of man in God’s creation, Hebrews 2:8 recognizes that all authority has not yet been returned to God’s ruler, Jesus.
2. First Corinthians 15.24-28 also recognizes that the judgment and restoration of creation is yet future. That time will occur at the conclusion of the promised OT kingdom, otherwise known as the millennium kingdom.
Liberalism’s social gospel does nothing to further God’s will. The social gospel of good works rejects Jesus’ saving gospel and replaces it with social action works. These often take the political form of regressive taxes, government welfare programs, disarmament and peace programs, redistribution of wealth from the producers to the consumers. For individual and local communities the emphasis is often on local needs of food, shelter, clothes, jobs, health care—which are good things, if they do not force people to contribute, and if they do not replace the saving gospel and the biblical Christian way of life.
Summary of Matthew 6:10
1. The disciples were taught to pray that the promised OT kingdom would soon come. For this to happen, the Jews would have to accept Jesus as the Messiah and his kingdom as the one promised by the prophets.
  1. Church age believers can pray for the same thing—the Jews as a people to trust the Messiah and then the kingdom can come. Pray for Israel.
2. The disciples were also to pray for God’s will to be done on earth. This means that Israel would return to their biblical roots and to their priest nation function and to receive Jesus as the Messiah. Through them, the knowledge of God and obedience to God would spread over the world.
  1. God’s will is seldom done on earth at the present time due to rejection of him and his son, the savior.
  2. Furthermore, the angelic conflict rages on earth. Satan is the dethroned present day ruler.
3. This prayer is a request for the promised kingdom to finally come into existence on earth.
So What about this verse?
1. God has his plan for the future of human history and Jesus and the Jewish people are the center of that plan. Human history is moving toward a wonderful goal. Knowing this gives us stability and confidence during our lifetime.
2. We can pray that history will unfold in God’s timing and so participate in what God is doing in history.
3. At the present time we, believers in Christ, are a part of God’s larger kingdom and have the privilege to live as his citizens and enjoy his spiritual and material blessings. We can practice God’s will now on earth.
Pray for Israel: that she turn in faith to her Messiah; and that she come into her promised blessings.

Matthew 6:11-15, Disciples, pray for yourselves

According to Warren Wiersbe “We have three essentials for effective praying.

First there is relationship: “Our Father, who art in heaven” (v. 9).
Then there is responsibility: “Hallowed be thy name. Thy kingdom come. Thy will be done” (vv. 9, 10).
Finally, there are requests: “Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil” (vv. 11–13).” Something Happens When Churches Pray, W. Wiersbe, p.118

Matthew 6:11-15, Daily Bread and Forgiveness

A quick glance at Matthew 6:11-15

The disciples were to pray for day to day food.
They were also to pray for forgiveness, but must forgive others also.
They were to pray that God would keep them from areas of temptation that would be too strong for them and they might fail and sin.

Matthew 6:11-15, The Disciples’ Prayer

This section begins with a request for their daily needs while they travel and proclaim the kingdom message (6:11), and by application as we serve God we can also request God to supply our daily needs.
1. “Give us” is again an aorist active imperative 2^nd singular of didomi, which is the normal word meaning “to give.” The aorist imperative stresses a summary command, but when spoken to a superior is expresses a serious request.
2. This “daily bread” Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον, literally is bread for being or bread for our substance for today. This is bread for living and this is a daily necessity. It refers to food in particular, but also to daily need for clothing and shelter.
  1. Epiousion has the meaning of what one needs that day. It is only used in the this prayer, here and Luke 11:3. Jesus taught them to pray each day for the needs of that day.
  2. Just as Israel was not able to hord manna, but could only take that for the present day, so we should pray for the daily supply of God’s provision. Daily, daily, daily. Tomorrow can take care of itself.
    1. Jesus taught those believers to pray for the daily needs.
    2. We are to do the same.
  3. Matthew 10:9-14 instructs the disciples to seek their provisions as they travel from city to city.
  4. This same principle is illustrated and taught in Matthew 6.25-34. Matthew 6:31-32 in this same context has to do with daily provision. They, of course, would need their food, clothing, and shelter met while on the road proclaiming the kingdom message.
3. What are requests that we can make to God?
We can depend upon God to supply that which we need as we trust him and apply is word.
1. 2 Corinthians 9:8 teaches us that God will provide everything that we need so that we may have plenty to supply Christian service.
2. Philippians 4:19 teaches that when we rightly give to God’s work He will supply all our needs. We cannot out-give God.
3. 1 Peter 5:7 teaches us that God cares for us and so we can really cast our cares upon him.
4. Hebrews 13:5-6 teaches us that we do not need to have a love of money and we should be content with what we have because God will never desert or forsake us. He continually has each of us in mind. After all, Jesus is the good shepherd in John 10 and the chief shepherd in 1 Peter 5. The shepherd cares for the sheep, and we are his sheep.
5. Romans 8 also promises that God works things in our lives for good.
6. What Scripture passages come to mind that are personally helpful to you.
“And forgive us our debts” refers to sins in the day to day life of believing disciples. This refers to God’s forgiveness as they forgive other people. This is day to day in the family forgiveness of others.
1. This is not judicial forgiveness granted upon faith in Christ as savior, as in Acts 10:43. That forgiveness was granted once and for all which was based on the work of Christ (Ephesians 4:32). This forgiveness was most likely for sins committed against others that disrupted the fellowship and service. If the disciple would not forgive another believer, then this attitude blocks God’s family fellowship forgiveness.
2. Jesus gave this statement while under the rule of the Mosaic Law. If the disciples would not forgive others, God will not forgive them. This does not affect the disciples’ eternal salvation.
3. The practical application for the disciples is for good relations in the service of Christ. Forgiveness was a visible part of the disciples’ ministry
  1. because forgiveness reflected what Christ came to offer mankind,
  2. and because the Pharisees were so unforgiving.
4. In Matthew 18:21-35 Jesus answers Peter’s question about how many times one needs to forgive another. Jesus answered that he (and all believers) must forgive as many times as necessary (seventy times seven).
5. Now under grace in the church, If we do not forgive others, we harbor mental attitude sins. If we do not forgive others, we deny others the grace of God that we want for ourselves. If we do not forgive others, we are just like the Pharisees. And, If we do not forgive others we are rejecting Ephesians 4:31-32.
6. And, of course, if we in the church do not forgive others we are sinning and remaining out of fellowship with God and at the same time cutting off the power of the Holy Spirit and therefore undermining our service (John 15; 1 John 1).
“And do not lead us into temptation” means to keep us from the kinds of test that we will fail. God does not tempt to sin (James 1:13). So it cannot mean God can lead us into temptation to sin. Temptation comes from our sinful natures, from the world system, and from Satan’s system. All tests and temptations must travel through our volition and the sinful nature gets a chance to cause us to sin.
1. James 1:2 and 1 Peter 1:6 use the word peirasmos in the sense of a test to strengthen and bless.
2. Matthew 26:41 and Mark 14:38 use the word for an area of possible failure.
3. The request is that God our Father will direct the disciples away from areas of likely failure and sin.
“But deliver us from evil” in context refers to deliverance from specific areas and people who would cause the disciples to fail and to sin.
1. We might say from our areas of weakness and people who cause us problems. The phrase translated evil is tou pornerou. It could refer to Satan himself, but in context seems to be linked to “lead us not into temptation” as explained above.
The doxology recognizes why prayer and why we can be confident in prayer. God the Father is supreme. Prayer to him is prayer to the king, the omnipotent God, the one for whom all creation exist.
1. God has the kingdom.
2. God has the power and authority.
3. God has the glory.
Matthew 6:14-15 further explain the forgiveness sentence.
1. This statement was given under the rule of the Mosaic Law.
2. God will withhold temporal forgiveness from those disciples who insist on not forgiving other believers. This was a matter of day to day life and affects their fellowship and service. This was not a reference to eternal life forgiveness.

Some final applications from the Disciples prayer

Address our heavenly father in a reverent manner.
Recognize and ascribe to him praise.
Pray that the Father’s plan for Israel—the promised kingdom will soon be realized and with it pray that God’s will shall be done on earth.
Pray for physical sustenance while serving God.
Forgive other believers and seek God’s family forgiveness when needed by confession of personal sins.
Pray for preventative guidance by God the Father so that we shall not be in a condition or place of likely failure, but instead may experience spiritual deliverance from the world, the flesh, and the devil.

Matthew 6:16-18, Fasting and kingdom righteousness

A quick glance at Matthew 6:16-18

Fasting to please God was acceptable.
Fasting to please men was not acceptable.
Fasting is worship in the form of humility, concentrated prayer, and seeking to know God’s will.

Matthew 6:16-18, Fasting and kingdom righteousness

The Pharisees love the praise of other people. One way that they called attention to themselves was by public fasting. The Pharisees often fasted twice each week (Luke 18:12).
What is fasting? Fasting is the deliberate and voluntary going without food in order to concentrate on God and prayer to God. It was recognized and practiced through out the OT world and the early part of the church age.
In this passage of Matthew, the Pharisees falsely made themselves look like weary, persecuted, and suffering people in order to call attention to themselves (16). Jesus said that fasting was something that you prepare for by being clean and dressing in a respectable manner so that they would not call attention to themselves and try to gain sympathy and praise (17-18).
Fasting was never forbidden to the church. Paul, in Galatians 4:10, warns the Galatians against substituting ritual days and months and seasons and years in place of the freedom in Christ, but he does not forbid biblical fasting. In fact, fasting is not mentioned in the New Testament outside of the gospels and Acts.
Jesus warned against this public and man-pleasing fasting in Matthew 6:16-18. Paul warns against any attempt to impress and please men in 2 Corinthians 5:9, Galatians 1:10, Ephesians 5:10, Philippians 4:18, Colossians 1:10 and 3:22, and 1 Thessalonians 2:4.
So What? applications from Jesus’ lesson.
1. Fasting to please God was acceptable. It is not emphasized in the church age Scripture, but neither is there a prohibition.
2. If you want to fast, then do it for the right reasons: as a method of worship during which you concentrate on God and prayer to God, and you do this for any number of reasons.
3. Fasting to please men was not acceptable. Therefore if someone fasts, that person is not to call attention to himself and the fact that he is fasting.
4. Fasting is also worship, both in formal worship in a church group setting or informal worship done moment by moment in ones life.
5. See the doctrine of fasting.

Matthew 6:19-24, The Disciples’ Investments and Values

A quick glance at Matthew 6:19-24

Do we make heavenly investments?
What is of most value to me?
Do I have a true perspective of reality so that I can make the best decisions about personal treasures?
Whom do I serve, God or money?
The Challenge: Matthew 6:19-21 teaches us that only heavenly investments are guaranteed investments.
1. Verse 19 is a negative statement or a warning of what not to do.
2. Do not make bad investments with your life. Bad investments are investments that ignore God’s eternal values. Bad investments are short term and guaranteed to fail. The Bible text says “do not treasure up treasures.” The verb is θησαυρίζω, (present active imperative for a command) and the noun is θησαυρός. It is a place for storing valuables. This is like our English word thesaurus, a word treasury.
3. Moth, rust, and thieves are three common destroyers of ancient world material wealth. In the ancient world fabric and coins were standard sources of value. Moths destroy fabric, rust destroys metal, and thieves steal both fabric and coins.
4. Verse 20 gives the positive investment strategy. Invest in guaranteed heavenly investments. Neither moths, rust, nor thieves can get to this investment. It is a sure investment.
5. Verse 21 goes to the core of the issue. Man’s heart will always follow the treasure. In other words, what is of most value to the disciples and to us is where we put our energy, love, thinking, and time. If earthly treasures are of most value to us, then we will spend our energy, love thinking, and time on earthly treasures.
6. Money and the making of money is not bad. The value or emphasis in one’s life is the determining factor.
7. Money is not bad (Proverbs 6:6-8; 1 Timothy 6:17; 1 Timothy 4:3-4; 1 Timothy 5:8.
8. The supreme love of money or materialism is bad (1 Timothy 6:10; James 5:2-3)
Getting the right perspective: Matthew 6:22-23 explains how one’s heart and therefore one’s values become good and please God or bad and displease God. The person that values earthly treasures above heavenly treasures is spiritually unhealthy.
1. The eye is the gate or doorway to the inner person. Perspective about life generally begins through the eye. The eye brings images—ideas—into the heart (the center of volition, thinking, conscience, self-consciousness, emotion).
2. The clear eye is the healthy eye. It allows light and clear images to reach the person’s heart, and one can gain a better perspective of reality and therefore make better choices in life. The bad eye is the diseased eye. It prevents clear images from reaching the heart. Instead, bad images and ideas get into the heart. See Proverbs 28:22.
3. In this context, the choices which man’s heart makes are between heavenly treasure and earthly treasure, and between God and money.
4. If the eye, and therefore the person, focuses his main attention on money and earthly treasures as most important, his perspective of reality is skewed, he is living in darkness, and his life will displease God.
The Principle: Matthew 6:24 says that we can have only one master. That master may be God or it may be earthly treasures—money.
1. If we accept God and creator and king, we will gain the correct perspective of reality and make lasting spiritual investments—treasures in heaven.
2. If our loyalties become divided, we will gain a skewed perspective of reality and then make short term and bad investments.
3. God must be the believer’s foundational value. All else builds upon that.
So What?
1. What place does God have in my life? Creator, king, savior or simply someone I go to when I need something?
2. Where does my perspective of reality originate? God’s word or the world’s worldview?
3. Does my biblical perspective of reality actually drive my life?
4. Does my biblical worldview determine what kind of treasure I store up and what kind of spiritual investments I make?

Matthew 6:25-34
Don’t Worry: Pursue your ministry for

God’s kingdom and God’s righteousness

A quick glance at Matthew 6:25-34

The interpretation has Christian service in mind.
The disciples were a little anxious about what lay ahead: anxious, 25, 27, 31, 34; little faith, 30.
Christian service is more important than food and clothing.
God values and provides for all his creation. Yet, he especially values and provides for believers who serve him.
God will take care of his servants. Don’t worry about necessities for life?
Live one day at a time.

1. Matthew 6:25, The challenge

Matthew 6:25 introduces Jesus’ message about service, attitude, and what is important. This is spoken in a context of heavenly investments and service to God.
Anxious is merimnaw to be anxious, to be unduly concerned, to worry. It is 2^nd plural present active imperative. Jesus is giving a general command for them as they go out. It does not imply that they are anxious at the time he spoke.
Anxious about what? Life—food, drink, clothes.

2. Matthew 6:26-30, Illustrations of lesser to greater. God greatly values His servants.

Birds (26). They do not plant, harvest, nor store like people do. As God takes care of them, so they live.
Our lifespan (27). We cannot add one day to our lives by worrying about how long we live.
Lilies (28). The flowers do not fret about what they wear or look like. They do not even provide their own clothes. God takes care of them and they are beautiful.
King Solomon (29). King Solomon had everything, and more than that. God clothed the lilies better that Solomon clothed himself.
Grass (30). Field grass does nothing but grow and quickly dies. God created the grass and provides for its life cycle. He will do much more for his servants. “Little faith.”

3. Matthew 6:31-32, Our Father knows

Jesus commands the disciples no to worry about food, drink, and clothes.
The construction is me + the aorist subjunctive. It expresses prohibition.
Jesus is simply saying “don’t worry about these things because the heavenly Father (32) is omniscient and cares for you.
Here again we are taken back to the character of God.

4. Matthew 6.33-34, God’s kingdom

Jesus sent the disciples out to preach the kingdom—the prophetic messianic kingdom. To seek God’s kingdom meant for them to do their job so people would accept the Messiah and his kingdom and the kingdom would then come to earth.
To seek God’s kingdom means to pursue the will of God for the ministry he has given you.
Seek is the verb zhtew zeteo in the present active imperative.
To seek, to look for, to try to obtain, to strive for
Today, we also can seek God’s kingdom by carrying out our God given ministries so that people will accept the king-prophet-priest-savior and become a part of God’s greater kingdom.
Our God given ministries (1 Peter 4:10) require at the least following God’s plan (Ephesians 2:10), spiritual gifts (1 Corinthians 12 and Romans 12), and God’s love in and through us (1 Corinthians 13).
We in the church have spiritual gifts, ministries, and results (1 Corinthians 12:4-7), and it helps us to know where we fit in God’s plan.
1 Peter 4:10-11 gives us a good practical application overview of services or ministry. Key words are gift, serving, stewards, grace, utterances, strength, God glorified through Christ.

5. Matthew 6:33-34, God’s righteousness

In context for the disciples, God’s righteousness was explained in Matthew 5-7. Righteousness is used 5 times (5:6, 10, 20; 6:1, 33).
To seek God’s righteousness means to pursue God’s kind of righteousness as Jesus explained it. This righteousness contrasts with the external religious righteousness of the Pharisees.
Church Scripture for practical righteousness are many. Good examples are Eph 4:24; 5:9; 6:14; Philippians 1:11; 1 Timothy 6:11; 2 Timothy 2:22; 3:16; Titus 2:12; Hebrews 12:11; 1 Peter 1:13-15; 1 John 2:29; 3:7, 10).
Practical righteousness only comes through the proper application of God’s word while living by the Holy Spirit, in fellowship with God, living by faith.

6. Summary of Matthew 6:25-35

God is the creator and king over all creation.
He values believers who are in his service more than any other creation.
God provides for believers in his service.
Govern your ministry by these two principles—pursue God’s kingdom and God’s righteousness—will result in God providing “all these things” (33). All these things refer in context to food, drink, and clothing.
Live by faith, in the word, by the Spirit, in fellowship one day at a time.

7. Matthew 6.31-33, Questions and Applications!

Do I know that I have eternal life and that I am therefore in his service?
God values me above all his other creation. Right? Does he provide perfectly for his lesser creation? If he does that, will he provide better than that for me? Am I convinced of this?
God knows everything. Okay? He knows the end and the beginning and everything in between. He even knows all the possibilities. So, he knows about me and what I need in order to do what he asks of me. Am I convinced of this?
Do I know what God wants me to do at this time in my life? Do I know what spiritual gift he gave me? What has God accomplished through me up to today? What is God doing through me right now?
Am I pursuing God’s kingdom right now? If I am pursuing his will for me at this time, then I am pursuing or seeking God’s kingdom.
Am I pursuing God’s righteousness right now? This is a righteousness in thought and deed. This righteousness is genuine in contrast to the righteousness of the Pharisees. It is produced by the Holy Spirit and not by myself. If I walk in the Spirit, in fellowship, by faith, and in the Word, and …, then I am pursuing God’s righteousness.
Will I trust him to keep his promises to me and provide what is necessary for me to serve him?
What are my priorities in life and service? The Bible tells me that family, food, shelter, clothing are important. Where does seeking God’s kingdom and righteousness fit in my priorities?
Am I anxious and worried about my life? If I serve myself, I will be anxious about day to day things. If I serve God I will trust my heavenly Father for day to day needs and be free to pursue God’s ministry of God’s kingdom and God’s righteousness.
Given the biblical principles of planning and organization, am I taking one day at a time in my Christian life and service?

Matthew 7

Jesus instructs the disciples about people questions
Sermon on the Mount: judging others; sense; prayer; treat others; narrow gate;
wise and foolish

Very Broad topic outline of Matthew 5-7

Matthew 5 instructs the disciples about moral questions and answers.
Matthew 6 instructs the disciples about attitude and motivation questions and answers.
Matthew 7 instructs the disciples about people questions and answers.

A quick glance at Matthew 7

Do not judge, 7:1
Do not give what is holy, 7:6
Ask, 7:7
Treat people, 7:12
Enter by, 7:13
Beware of, 7:15
Therefore everyone who hears, 7:24
The result, 7:28

Matthew 7:1-5, Verse 1, Principle

Do not judge, lest you be judged, 7:1. This refers to personal condemnation of other people—we have our own sins and failures. It is a warning against self-righteousness.
Do not judge is present active imperative, 2 plural of krino (krino) + the negative = Do not judge.
To openly pass judgment or condemnation on someone else because of sin, find fault, criticize.
The disciples will be tempted to judge others and when they do, they will be self-righteous just like the Pharisees.

Matthew 7:1-5, verse 2, Results

The judgment or verdict that you give refers to your decision about the other person, your verdict.
That same verdict will be pronounced on you by God.
The standard “measure” that you use on another will be the standard that God applies to you (James 3:1-2). Similar to Matthew 6:14-15.

Matthew 7:1-5, verses 3-5, Reason

No one is perfect. No one is without sin. And, generally the person who tends to fault finding and criticism and judging has more and larger failures than the one he is judging (speck—karphos (karphos), a speck, chip, chaff, small piece of straw; and the log—dokos (dokos), a bearing beam in a roof or house, a beam of a door).
Self-righteousness is the root of the problem (hypocrite).
See Luke 6:39-42 for the same.
Deal with your own weakness before you try to correct another person.

Matthew 7:1-5, Effects of Judging

God will discipline me.
I will be unhappy.
People will shun me.
Other people will be hurt.
Judging within a church group causes anger, fighting back, gossip, and church splits.
Judging parades sins before unbelievers and damages the gospel opportunities.

Matthew 7:1-5, Application

Judging another means to openly tell someone they or someone else is guilty of sin when you do not have that right or authority. That is God’s job. Do not take God’s place and condemn or pass judgment on someone else because of sin. All of us sin and fail. God is the only one who is qualified to condemn others. He is perfect. We do not know all the facts. He knows all things. God is better qualified to judge.
Furthermore, do not be critical of other people’s failures and sins. Critical people are unhappy people. Critical people are usually self-righteous people. Critical people are usually controlled by their sinful natures, not the Holy Spirit. And, they are proud people (Matthew 7:1-2; Romans 14:1-13; 1 Corinthians 4:1-5).
Is there ever a time to make a critical decision about anyone, or to make a judgment about someone? Verse 5, says there may be a time to make a judgment about another, but only after you are free from sin and failures, and this requires fellowship and living by the Holy Spirit.
Galatians 6:1 is the New Testament passage for instruction about humbly helping another believer recover.
1. This does not mean that we should accept all ideas and all people uncritically or without thought.
2. Matthew 7:6 requires careful thinking.
3. Matthew 7:15-20 requires careful thinking and decisions.
4. Philippians 3:2 requires knowledge and the correct evaluation and decisions.
5. 1 John 4:1 requires biblical knowledge and good decision making.
Business owners and managers, parents, coaches, pastors, and others in authority have the right and responsibility to evaluate and judge within their sphere of authority (Matthew 18:23-35 illustrates this).
Even Timothy, with more authority than pastors, was instructed to have witnesses before he could render decisions when evaluating elders of the young churches, (1 Timothy 5:19).
Apostles had the necessary authority to evaluate and make judgments while the church was beginning (Galatians 1:8-9; 1 Corinthians 5:5).
When in doubt, don’t judge.
Always pray for the person you think needs spiritual correction. God will do the correcting in his way and use you if he wants to use you.

Matthew 7:6, Do not give what is holy…

Dogs in biblical times were often marauders and scavengers. Dogs were also used to guard sheep. Isaiah indicates they were unclean animals (Isaiah 66:3). Dogs have no reverence for sacred meat. They simply devour that which God considers holy.
Dogs picture people who have no reverence for God and God’s message. They reject the disciple’s message of the Messiah and his kingdom. When these people show their identity, do not continue to give what is holy to them—God’s holy word.
In English and in Greek the words for judging can mean condemnation (openly passing judgment on someone else) or discrimination (the ability to see distinctions between good and bad). In verses 1-5 Jesus warns against openly condemning others. But though we must not judge others, we need to wisely decide the difference between good and bad, or to discriminate between good and bad. Discrimination is a good word, though greatly misused today.
So, in verse 6 Jesus teaches about the need to evaluate people and their response to God’s word and to make decisions based on that evaluation.
Jesus uses to illustrations. Both were understandable by the disciples. Dogs and pigs were well known to people at that time.
The disciples were not to openly condemn others, but were to evaluate and discriminate to whom they spoke God’s word.
Holy offerings and pearls were sacred or very valuable to people in Jesus’ and the disciples’ ministry.
Holy is the word ‘agion (‘agion). It refers to something set apart for God’s, use such sacrificial animals used for the temple ministry. Leviticus 22 says unclean people are not to contact sacrificial offerings of meat.

Matthew 7:6, Do not throw your pearls…

Wild pigs roamed the Jordan Valley. Pearls were small size gems. Pearls were and are of great value, but the pigs did not appreciate pearls. They looked like acorns which pigs ate. Pigs would not recognize or value pearls, but instead trample them as they rooted for food because they were inedible. (Margarites [Margarites] is the word meaning pearl. We have the name Margaret.)
The pearl, then, stands for something of great value and here represents God’s word given by the disciples. Jesus tells them to carefully preach the message to people who may be interested in hearing it. The disciples are not to take time with those rejecters and hecklers.
Even Jesus discriminated and did not answer Herod Antipas in Luke 23:9.

Matthew 7:6, Do not throw your pearls…Application

The disciples were to continue to preach the kingdom message.
While they were not to openly judge others, they were to wisely think of their audience and discriminate between those who were ready for the message and those who would have nothing to do with it.
They were to leave those who rejected and ridiculed the message. They were not to waste time on them.
We today can take the same application. Do not waste time on those who want to argue and who are not interested in the gospel. Once they have been given an opportunity and have clearly made their decision against the Lord, you are to leave them behind and go to other people.

Matthew 7:7-8, Imperatives

How do we view God?
The verbs, “ask,” “knock,” and “seek” are all in the second person plural present active imperative.
The present imperative gives general or repeatable instructions.
Jesus tells the disciples to be persistent in prayer. They are to ask again and again.
Taken together Jesus instructs his disciples politely, persistently, and diligently.

Matthew 7:7-8, Meaning

Ask indicates the simple request. You ask according to need and desire. A polite request of God.
Given and receives indicates the answer to the request.
Seek means to look for something. It seems to emphasize the need for guidance and opportunity.
Find indicates that guidance prayer has been answered.
Knock indicates the diligence to take advantage of an opportunity that you have sought.
Opened indicates the opportunity has presented to the one knocking or praying for an opportunity to serve.
Acts 4:29-31 illustrates the meaning of ask, seek, knock.

Matthew 7:9-10, Illustration

What father will give his son a stone when he asked for a loaf of bread? No reasonable father.
What father will give his son a snake when he asked for a fish? No reasonable father.

Matthew 7:11, Conclusion about God or Father

Our understanding of God determines our thinking about prayer.
Not a reluctant stranger to bully.
Not a malicious tyrant who enjoys watching us struggle and be disappointed.
Not an indulgent grandfather.
Yes, creator
Yes, majestic
Yes, does everything right
If human fathers, who have sinful natures—the point here is not depravity—answer requests of their sons….
God our Father, who is perfect, will do no less. We can depend upon it.
Note “give what is good.” God only wants to give good from his perspective. He has the final say on what to give and what to with hold. What he gives is good for us.
He delights to give good gifts (James 1:17)

Matthew 7:7-11. So what? Application

How do we view God our Father?
Pray persistently. Since God our Father instructs that his disciples persistently make requests to him for what we desire, we should do so.
Pray persistently for human needs and desires, for divine guidance, and for the recognition and use of opportunities for service.
Does the disciples’ prayer agree with this section on prayer? Yes.
Trust God to give good to us, not bad.

Matthew 7:12 Treating Others

The context.
Do not judge others.
Think carefully about others.
Pray to our heavenly Father.
The negative statement is common, and is much less demanding. It amounts to “do nothing.”
Jesus positive command is much different than other statements made through out history.
Jesus gave a general principle rather than a list of rules that attempted to cover every situation. Note Leviticus 19:18 in which the summary is given in the positive.
What are some practical every day ways to treat people?
1. Polite
2. Helpful
3. Honest
4. Gracious
5. Encourage
6. Sacrifice
7. Patient
8. Take others into account
9. Teachable
Other Scripture. Matthew 22:37-39; Galatians 5:22-23; Ephesians 4:32.
Doctrine of Love your Neighbor

Matthew 7:12, Treat people, how?

If we view God rightly, we shall treat people rightly. Exodus 23:4; Leviticus 19:18; Deuteronomy 15:7–8; Proverbs 24:17; 25:21; Luke 6:31.
Matthew 22:39, the second paragraph of the summary of the Mosaic Law, “love your neighbor as yourself.”
Fruit of the Holy Spirit in Galatians 5.
Doctrine of Fruit of the Holy Spirit.
Two great commandments in Matthew 22:36-40.
Doctrine of Love your neighbor as yourself.

Matthew 7:13-14. The Narrow Gate and the Wide Gate

The important thing to decide in these verses are the meaning of narrow gate, wide gate, destruction, and life.
First, to whom is he speaking? Look at the entire context for this. (Primarily to his disciples?)
You enter is the aorist imperative, second plural.
Gate refers to the place of entrance, and here in this illustration it refers to choice of kind of life one wants to live. I do not think the context or words refer to faith or eternal life or unbelief for God’s judgment.
The disciples and the listeners have a choice. Do they want to choose life or death? Volition or free will again is prominent. Look back at Deuteronomy 30:15-20 for a similar statement. Volition and physical life are emphasized, not eternal life or heaven.
Jesus is appealing to the disciples and others to follow the right kind of life at that time. It is not primarily a gospel of forgiveness call.

Matthew 7:13-14, Destruction and Life

Destruction and life are determinative. What is the context? Is Jesus talking about forgiveness of sins and eternal life? It seems not. He is talking about how the people live. Again, I refer you to Deuteronomy and the entire OT theology.
Destruction is apoleia (apoleia). It is used 17 times in the NT. It has the meanings of destruction, waste, ruin and most often refers to ruin and physical death. See Matthew 26:8; Mark 14:4; John 17:12; Acts 8:12; Philippians 1:28; 1 Timothy 6:9 and others.
To what does life refer? The word is zoe (zoe) in the dictionary form. Here it is the accusative after the preposition eis (eis). Life is used many times in the NT and most have the adjective “eternal” associated. Others refer to life in the now for those listening.
Such passages as Luke 16:25, John 10:10, Acts 17:25, 1 Corinthians 3:22 and 15:19, 2 Corinthians 2:16, Galatians 2:20 (verb), Philippians 1:21-22 (verb), Hebrews 7:3, James 4:4 emphasize life here and now.
The evidence is not as clear by word usage, but the context seems to determine that the primary meaning in the passage is life in the here and now—though it may go into eternal life. Stan Toussaint, in Behold the King, “Even in this passage there is an emphasis on discipleship” (page 116).

Matthew 7:13-14, Meaning

Jesus is primarily talking about discipleship—about following him. Jesus is telling them that they make choices on what kind of life they will live, and the right choices are difficult and unpopular.
Fewer people choose to follow him. But those who do will have the best purpose, satisfaction, and lasting kind of life. Those who follow the popular way—such as the Pharisees—will end up in a destructive life and physical death.

Matthew 7:13-14, So What?

What kind of choices have I made and do I now make? Do I choose to follow Jesus Christ and God’s word, or do I choose to follow other gods and the world’s viewpoint.
These are choices made in faith, because the right choices do not always seem right at the time.
So, for us, the choice is to live the Christian life or the world kind of life.
The daily plan of God, the believers walk, and other doctrines come into mind for application.

Matthew 7:13-14, Doctrine of Disciple

The words translated make disciple or disciple.
J. Dwight Pentecost (14) writes….
Disciples of different people.
Genuine, false, secret, and superficial disciples.
Good characteristics of a disciple include…
The method for making disciples in Matthew 28:19-20.
Summary.

Jesus’ Proverbs

A city on a hill cannot be hidden (Matthew 5:14).
Only in his hometown and in his own house is a prophet without honor (Matthew 13:57).
If a blind man leads a blind man, both will fall into a pit (Matthew 15:14).
A student is not above his teacher (Luke 6:40)
The worker deserves his wages (Luke 10:7).
Wherever there is a carcass, there the vultures will gather (Matthew 24:38).
You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again (Matthew 5:13)?
Do you bring in a lamp to put it under a bowl or a bed (Matthew 4:21)?
Do people pick grapes from thorn bushes, or figs from thistles (Matthew 7:16)?
Physician, heal yourself! (Luke 4:23)

Matthew 7:15-23 (15) Warning about False Prophets

Verse 15, the warning about false prophets. They act appealing and sound appealing, but the message destroys the lives of people.
Sheep’s clothing. Outer appearance.
Wolves. Inner destructiveness.
Jesus says to beware of the teaching of the Pharisees and Sadducees (Matthew 16:11-12).
Paul also warns against destructive Counterfeits in Acts 20:29-30.
John does the same in 1 John 4:1-6.

Matthew 7:16-23 Identifying False Prophets

Verse 16, false prophets show they are false because their predictions do not come true.
Verse 17, good trees 🡪 good fruit; bad trees🡪 bad fruit.
Verse 18, the reverse is not true. A good tree does not 🡪 bad fruit and a bad tree does not 🡪 good fruit.
Verse 19, an illustration: the farmer removes the bad trees.
Watch the prophet. You can tell if he is true or false by his prophecies (1. biblical) and the outcome (2. come true).
Verse 21, works and false claims will not make one a citizen of the kingdom of heaven.
Verse 22, prophecies, exorcisms, and miracles are not the keys to the kingdom of heaven.
Versed 23, righteousness is the key and that righteousness comes only from God through his son.
Deuteronomy 13:1-6 says that the prophet’s message must agree with other biblical revelation.
Deuteronomy 18:20-22 adds that the prophet’s message must come true or he is a false prophet.

Matthew 7:16-23, So what?

Acts 17:10-11 relates that men from Berea searched the Scriptures and compared biblical revelation with Paul’s message and found Paul spoke the truth.
God’s word is the standard by which we test what people teach.
Therefore listen carefully with our Bibles open, in fellowship with God, the Holy Spirit leading us, trusting God to teach us.
Listen to our pastors and teachers expecting to receive spiritual food. Give them the benefit of the doubt. God has placed them in the church to equip us, not so we can set ourselves above them (Ephesians 4:11-12; Hebrews 13:7-9).
If something does not appear clear or correct, ask questions or set it aside until further study and thought.
We should be teachable.
Showmanship, predictions, seeming miracles do not indicate that God is speaking through a man.

Matthew 7:15-23, False Prophets. Counterfeits to the Faith

Doctrine of demons (1 Timothy 4:1)
The devil’s communion table (1 Corinthians 10:20-21)
Disguised apostles (2 Corinthians 11:13-15)
Different Jesus, Holy Spirit, and gospel (2 Corinthians 11:3-4)
Spirituality and growth by human effort (Galatians 3:2-3)
Satan’s power, signs, and false wonders (2 Thessalonians 2:8-10)
False gods (2 Thessalonians 2:3-5)
Pharisaic righteousness (Matthew 5:20; 23).

Matthew 7:24-25. The wise response

All who hear and act on what Jesus said may be compared to a wise man, one who builds his house on a rock.
Hear—listen with attention and faith
Act—apply or do what he said to do
Rain, floods, winds could not damage the house because it was firmly build on the right foundation.
The foundation held.
The disciples foundation was Jesus’ teaching.
Our foundation is God’s entire word.

Matthew 7:26-27. The foolish response

All who hear and do not act on what Jesus said may be compared to a foolish man, one who builds his house on sand.
Hear—listen but little attention and faith.
Not act—does not apply or do what he said to do.
Rain, floods, winds damage the house because it was built not on the right foundation, but on sand. Sand moves and shifts with rain, floods, and wind. The foolish had the wrong foundation—human ideas, religions traditions.

Matthew 7:28-29, the amazing response to Jesus’ teaching. His so what?

The people (more than the immediate disciples) were amazed at his teachings. His final lesson drew many people into his ministry.
Why? For (gar, gar) is a word that introduces and explains. As one having authority. What does that mean? The people sensed that what he said was truth. They recognized him as speaking from God. The Pharisees spoke from tradition; what they said was obviously from God.
He has shown that he is the one who proclaims, interprets, and teaches God’s word.
The theme of authority now comes into focus. From here on Jesus will be demonstrating is Messianic authority and observers will be challenging his authority.
His authority comes from who he is and what he says.
Jesus’ authority in Matthew: 7:29; 8:9; 9:6, 8; 10:1; 20:25; 21:23, 24; 28:18.
Paul also talks about authority and the Bible teacher: 1 Thessalonians 4:2; 1 Timothy 2:12;
1 Corinthians 11:10; 2 Corinthians 13:10; Titus 2:15; and others.

Matthew 7:24-29, What’s the point?

Jesus knew the Bible. He explained it clearly. The people who wanted to know God’s word got what he was saying.
Application for today: Authority in Bible teaching comes from
1. Familiarity with God’s word
2. The ability to explain God’s word
3. Obvious accuracy with God’s word. Jesus did all of these.
Bible teachers today often gain authority from personality instead of 1-3. Dogmatic people teach with dogmatism. Unconfident people teach with a lack of confidence.
Clear and accurate teaching will remain long after the teacher leaves. Personality teaching or wrong teaching eventually fades.
Bible teaching should
1. Hold people’s attention
2. Be understood
3. Be applied or used correctly.

Matthew 8, Jesus’ miracles:
leper, paralytic, fever, follow Jesus, wind and sea, demons

Matthew 8 and 9 present miracles of Jesus. Chapter 8 records Jesus healing the leper, the paralyzed son of the centurion, and Peter’s mother-in-law. Jesus also demonstrates his control of the storm on the Sea of Galilee and his authority over demons when he cast them out of two Gadarene men.
Each miracle gives visible proof that Jesus is in fact the Messiah. We can find several reasons that Jesus performed miracles, besides the obvious desire to express his love and remove suffering.
1. To authenticate himself, his plan, and his authority (John 2.11; 6:14; 11:47). Jesus performed miracles to authenticate his own person, ministry, and authority (John 2:11; 6:14; Acts 2:22).
2. Miracles then can demonstrate God and his character. This strengthens our faith in Him (Exodus 4.1-5; Luke 4.25-28, 32-36; John 2.11; 20.31; Hebrews 2.2-4).
3. Jesus performed miracles to accomplish what the OT prophets said of him (Matthew 8:16-17 with Isaiah 53:4).
4. Miracles forced unbelief to show itself. The miracles frustrated the Pharisees because they could not explain them away, yet they did not want to recognize Jesus was Messiah (John 11:47-48; Acts 4:16).
5. Miracles also demonstrate God and his ability so that an unbeliever firm in unbelief will harden his heart against God (Ex 7.8-13). Jesus’ miracles did the same for those firm in their unbelief (Matthew 11:20-21; John 12:37).
Matthew 8:1-4 is the record of Jesus healing the man with leprosy. Jesus, in this miracle, shows that he responds to faith of one coming to him with a request, and that he has authority over untreatable diseases.
1. Leprosy (Hebrew צָרַעַת tsara`at, Greek, lepro~ lepros) was a skin disease of some kind. In the New Testament it is only found in the synoptic gospels. Today, true leprosy is called Hansen’s disease. It is caused by Mycobacterium leprae. Today, leprosy can be cured by a combination of antibiotics (multidrug therapy). The bacterium destroys the nerve endings in the body with the resulting damage and infections to the body. It is spread through coughing and sneezing, but is not very contagious. About 150 cases a year are diagnosed in the US.
2. Biblical leprosy probably included this and other skin diseases. Leprosy also affected clothing and buildings and in at least these cases was probably some kind of fungus or mold. This man (Matthew 8:2) likely had heard of Jesus’ other miracles (Matthew 4:24) and showed his faith by approaching Jesus. People were deathly afraid of lepers. Lepers were shunned and condemned to a lonely life with no hope of cure. A leper was also considered unclean by Levitical law, and so was not allowed to participate in corporate worship. Leviticus 13 gives details about the diagnosis of leprosy while chapter 14 instructs about the ritual cleansing. Leprosy is a general term for skin disease and also for some kinds of mold on clothes and buildings.
3. Jesus touched the leper. He was not afraid of becoming ill or of becoming ceremonially unclean. The miracle of it all was that the man was immediately healed.
4. Next, the man had to show himself to the priest in order to be pronounced ceremonially clean (Examples, Leviticus 13.36-39 and others.)
5. Leprosy to Israel was like sin. It broke the person’s fellowship with God and with the community. Only the priest could declare a person clean and so able to participate in corporate worship and fellowship with people.
6. Why did Jesus not want the man to tell others? We would think it would be a good witness. Jesus did not want the people to take him by force and try to make him king ahead of God’s schedule. He was not promoting a political kingdom against Rome.
The centurion and his paralyzed servant are the topic of Matthew 8:5-13. This instance teaches two principles. The first is that Jesus responds to faith. The second is that Jesus has the ability to heal at long distance, without being physically present. Here there was no chance of physical contact. Jesus did offer to go to the home, but the centurion knew that was not necessary. Just say the word, he said. Jesus did say the word, and the servant was healed on the spot without TV, Internet, radio, or cell phones.
1. The centurion was a Gentile and a Roman officer who commanded 70-100 men in what was called a century. He was used to authority and he recognized the issue of authority. He knew about authority. The one under authority obeyed the one possessing authority. The centurion recognized Jesus authority over illness. He seemed to recognize his authority over all creation, not just illness.
2. The centurion was trusting the authority of Jesus. Jesus commented about his “great faith” in verse 11. This Gentile’s faith was stronger than that of Israelis’ who were looking for the Messiah.
3. The paragraph about coming from the east means that many Gentiles will also participate in the coming kingdom, while many Jews, sons of the kingdom or who by relation to Abraham, ought to have received the Messiah when he demonstrated his authority, will be excluded.
4. Verse 13 concludes with the healing of the servant in response to the faith of the centurion.
5. We learn from this section
  1. that Jesus’ authority and power can be exercised outside of the line of sight. He has authority over all creation.
  2. We also learn that Gentiles and army officers are welcomed into God’s kingdom.
  3. Furthermore, Jesus likes it when people believe him. He likes to respond to faith. And here he responded to the Roman army officer’s faith.
Next, Matthew 8:14-17 records that Jesus even healed Peter’s mother-in-law. After that he called demons out of people, and also healed many other people who had illnesses. This section demonstrated that Jesus has the ability to solve the common problems faced by people around him. He is truly the king.
1. Note that the healing of Peter’s mother-in-law was immediate.
2. The demons were easy to cast out. It says, “with a word.” He simply said something like, “get out,” and they had to obey his authority.
3. Then anyone else who came to him, he healed.
4. The quotation from Isaiah 53:4 documents what Jesus was doing. Isaiah said that Messiah would also deal with illness. He is accomplishing what Isaiah said. This does not mean that every believer will be healed of sickness when they believe in Christ. It says that this is one of the things that the Messiah will accomplish, and he did accomplish it many times in proof that he was the Messiah and that he cared for people.
5. Furthermore, the root of sickness, sadness, pain, and death is sin. His purpose in Isaiah was to die for sin. While on the cross he defeated the cause of sickness, sadness, pain, and death. In the resurrection believers will experience eternal life, no sickness, sadness, pain, and death (Revelation 21:4).
Matthew 8:18-22 has Jesus calling people to follow him and get on with the work. He calls more than the twelve. Before Jesus got in the boat to go across the Sea of Galilee, people came up and asked him some questions.
1. One pronounced that he would follow Jesus everywhere. Jesus answered that if one follows him it will be a lonely life and iterant life.
2. Another wanted to first bury his father. Jesus answer was to let the spiritually dead bury the physically dead. He had more important things to do. His ministry of life and his kingdom was more important than service for the dead.
3. Of course, most decided that he required too much to be a disciple.
4. Remember, Jesus’ call in these incidents is not to eternal life, but to follow him as his disciple. That is often hard. Entrance into life is by believing in him as Messiah. Discipleship requires learning Bible doctrine and the faith application of that doctrine.
Matthew 8:23-27 is the famous story about the storm on the Sea of Galilee. It teaches believers to trust Jesus even when one may think that he is not paying close attention to what is going on. Jesus is omniscient and he will never leave or forsake believers (Hebrews 13:5-6). He is the one who created the world. As creator, he also has authority over creation.
1. The Sea of Galilee was a fresh water sea fed by the Jordan River. It is 60 miles north of Jerusalem, and is 13 miles long and 8 miles wide. The depth varies from 80 to 160 feet below the surface. The surface is 700 feet below the Mediterranean. Cliffs are on the west and north side. On the east are the Golan heights which rise to 2700 feet. Because of the geography, cool harsh winds often stir up the warmer sea causing stormy waves.
2. Note that Jesus was asleep. That did not matter. He controls everything even while in his humanity he is sleeping. This storm did not surprise him. In verse 26 he says “why are you timid, you men of little faith?” What are you worried about? He was quite aware of the storm. He rebuked or censured the winds and sea. Both obeyed him by virtue of his creative power.
3. The disciples were amazed that winds and sea obeyed him. Why should they be amazed? Had they not just seen him over the past days healing and casting out demons? They, like us, were slow learners and slow to live by faith even though he was physically present.
4. We ought not be slow learners. We learn from him and about him so that we may believe him more often and in harder circumstances.
The next incident demonstrates Jesus’ authority over demons and their response to him
(Matthew 8:28-34).
1. Gadara was the capital of the Roman province of Peraea, a region southeast of the Sea of Galilee. It had a large Gentile population.
2. Two men were demon possessed. A demon is a fallen angel. The Greek word is daimonizomai, which means to be possessed by a demon. It is found 13 times in Matthew, Mark, Luke, and John. The passages are Matthew 4:24; 8:16, 28, 33; 9:32; 12:22; 15:22; Mark 1:32; 5:15f, 18; Luke 8:36; John 10:21.
3. Verse 29 is interesting. They recognize Jesus as God’s son and are aware of God’s future judgment upon them. Who are the they? The context indicates the demon possessed men are the speakers. But, it also appears that the demons were speaking through the men. Regardless, the speakers recognize
  1. that Jesus is the Son of God, the Messiah, and
  2. that they will be judged by God sometime in the future.
4. Scripture about the Son of God-Messiah: Matthew 3:17; 16:16; Luke 4:41.
5. Jesus had recently cast out other demons (Matthew 4:24 and 8:16).
6. God will judge Satan (and probably demons) after the God and Magog rebellion at the end of the millennium just before the Great White Throne judgment (Revelation 20:7-10).
7. The demons wanted to go into the swine, probably because they were there and they knew Jesus would not send them into other people. From this we can possibly say that demons need or want a body to indwell.
8. The sudden sense by the pigs that something strange had entered them scared them so much they ran off the cliff and drowned in the sea. What happened to the demons? They must have been without some kind of body to indwell. They may have been sent to hades awaiting the judgment. Matthew does not tell us.
9. The response by the people is most interesting. They chose the pigs over Jesus. That tells us something about what they thought was important. True materialists.
So what has Matthew done in this chapter?
1. He has presented credentials that Jesus is the expected Messiah.
2. The Messiah has authority over everyone and everything.
  1. Leprosy—a social physical religious problem.
  2. Space and distance.
  3. Disease.
  4. Demon possession.
  5. Followers disciples.
  6. Weather.
  7. Demon possession.
3. There is every reason to believe in Christ and to follow him.
So what for each of us?
1. God in Christ is the authority over all creation.
2. God in Christ wants us to believe him when we pray. God honors that faith.
3. God knows where we are and in what circumstances we find ourselves even when we may question his attention. Faith in all circumstances pleases him.
4. Discipleship is not always easy or popular, but God wants believers to follow his Son regardless of the inconvenience.
5. Demons are real and demonism is a fact of life, but our God has total authority and power over demons.

Matthew Chapter 9:

Miracles: Paralytic; Publican; Dead Daughter; Disease; Demons

Matthew 8 and 9 present miracles of Jesus. This chapter is a continuation of chapter 8. Each miracle gives visible proof that Jesus is in fact the Messiah. We can find several reasons that Jesus performed miracles, besides the obvious desire to express his love and remove suffering.
To authenticate himself, his plan, and his authority (John 2.11; John 6:14; 11:47). Jesus performed miracles to authenticate his own person, ministry, and authority (John 2:11; 6:14; Acts 2:22).
Miracles then can demonstrate God and his character. This strengthens our faith in Him (Exodus 4:1-5; Luke 4:25-28, 32-36; John 2:11; John 20:31; Hebrews 2:2-4).
Jesus performed miracles to accomplish what the Old Testament prophets said of him (Matthew 8:16-17 with Isaiah 53:4).
Miracles forced unbelief to show itself. The miracles frustrated the Pharisees because they could not explain them away, yet they did not want to recognize Jesus was Messiah (John 11:47-48; Acts 4:16).
Miracles also demonstrate God and his ability so that an unbeliever firm in unbelief will harden his heart against God (Exodus 7:8-13). Jesus’ miracles did the same for those firm in their unbelief (Matthew 11:20-21; John 12:37).
The first miracle that Chapter 9 records for us (Matthew 9:1-8) is of Jesus healing a paralyzed man, but in doing so he first said, “your sins are forgiven.” The hardest thing was to forgive sins. Compared to that healing sickness was easy.
1. His own city refers in context to Capernaum, a city on the west side of the Sea of Galilee (Matthew 8:5). This apparently was Jesus home base for now (Mark 2:1).
2. The man cannot walk (Matthew 9:2). The word is paralutikon (paralutikon) or paralyzed.
3. Why were people bringing the paralytic to Jesus? The only answer could be that they knew of his miracles and believed that he could heal the man. They are putting their faith into their life. We might be able to call it faith working, which is what James 2 teaches. Now, are the people (plural) the only ones believing that Jesus could heal? Jesus responds to them (plural) because they bring the man. But, apparently the paralyzed man also believes Jesus and his friends are helping him. John 5:7 tells of a lame man who had no one to bring him to a place of healing.
  1. They are friends of his. Friends helping a friend. Here friends are helping a helpless man meet Jesus and gain healing. This is an example for us about Christian service. This is helping the helpless, which is showing mercy. This is not tax supported medical care for everyone.
4. Note that Jesus responds to faith. We saw this in Chapter 8. God likes to honor faith. Faith by mankind pleases him.
5. In verse 2, Jesus really makes the religious people mad. He could have simply said, “I heal you.” Instead he said “your sins are forgiven.” Why? Because only God can forgive sins. That is the hardest thing to do. The religious people know that only God can forgive sins. Mark 2:7 and Luke 5:21 give us this information.
6. The religious reaction is in verse 3, with Jesus’ reply in 4-6. Note that Jesus clearly makes his point in verse 6. He demonstrates that he, the Son of Man, has the authority to forgive sins, and to do it while on earth. Wow! That is authority. What else do they need to in order to realize that Jesus is the Messiah? Nothing.
7. After he forgave the man’s sins in response to his faith, Jesus then healed him (6).
8. What about the title “Son of Man?” This phrase is used generally and also with a specific meaning.
  1. It can refer to people as in Numbers 23:19 and Jeremiah 51:43.
  2. It also is used to refer to a specific spokesman for God. Ezekiel, in Ezekiel 2:1 and many times, and Daniel in Daniel in 8:17.
  3. This also is a messianic title in Daniel 7:13, Matthew 8:20, and others. The New Testament use seems to build off of all three uses, but emphasizes the meaning from the Daniel passage that refers to the coming messianic king.
  4. Jesus is humanity, God’s spokesman, and the messianic king.
9. Jesus left them (7) and the crowds “were filled with awe, and glorified God.” They knew that God gave Jesus the authority. In other words, Jesus was God’s man.
10. This incident teaches lesson for those people at that time and for us in our time.
  1. Jesus is God, and as God he has God’s authority and ability.
  2. Jesus and God the Father respond to faith.
  3. The religious people (scribes) knew exactly what Jesus was saying to them, but they refused to accept him. They were without excuse.
  4. The right response to God working is reverential awe and glory to God.
  5. Christian service means that believers do something for others so they might meet Jesus Christ.
Matthew 9:9-13 records the historical incident when Jesus met Matthew, the tax man. Tax men were not of favored people class. They collected taxes for the government and at the same time charged some extra for themselves.
1. Capernaum was on the caravan route connecting Egypt and the East. Matthew had a very profitable location. He collected taxes for the Romans and also for himself.
2. Matthew worked for the hated Roman overlords. He also took money from Jewish people.
3. Jesus told Matthew to follow him. Matthew did. We learn that Jesus does not discriminate against people because of their job or their reputation or their sins. He wants all to have forgiveness.
  1. And not only just forgiveness. He called Matthew to be a disciple and an apostle and a recorder of Scripture.
  2. Jesus takes all people who believe him.
4. Matthew said yes and they had a dinner party in Levi’s house (9:9-10; Luke 5:27-32). The Pharisees got mad. Are you surprised? You should not be. They reject grace. Religious people tend to reject grace. By religious people, I mean those who think they have a special place before God because of duties, ritual, office, or their own righteousness. They are, of course, wrong on all counts.
  1. Many tax-gatherers and sinners came. We know who tax gatherers are. Who are the sinners? Sinners hamartolos (hamartolos) are those known to sin. They are the ones in society with the bad reputation.
5. In verse 12 Jesus heard the complaint and answered right to the point. He came to help those who need help. The implication is also that they know they need help. He uses the doctor patient illustration to make his point. Sick people go to the doctor for a reason. They know they need help and are most often ready to accept help. The tax-gatherers and sinners knew they needed help and they were interested in help, while the Pharisees did not think they needed anything. They were self-righteous.
6. Jesus told them to go and study and learn what the Scripture really says (13).
  1. He refers to Hosea 6:6 where God responds to Hosea’s plea to return to the Lord for national healing. The Lord answers that he wants the nation’s loyalty and knowledge of him more than ritual service. They must return to God’s ways stated in the Scripture. The people to whom Hosea ministered did not want to do that. They had no loyalty to God and majored on meaningless ritual.
  2. In the same way Jesus wants people—Pharisees are the ones he is pointing to—to be compassionate and loyal people, not people of ritual like they are. This is a direct statement against the Pharisees’ position.
  3. Therefore, the ones Jesus came to help—forgive and make part of his kingdom—are those who genuinely follow him.
In Matthew 9:14-17, John’s disciples asked an honest question. They wondered why Jesus’ disciples did not fast. They and the Pharisees did. John’s disciples had not moved beyond the initial message from John which was repent, which meant to change your view and application of the Old Testament if you want the blessings of the Old Testament. They did not understand the new covenant way of life that he brought. Furthermore, they were unclear on the kind of kingdom he was bringing. John was a reformer and preparer of the way for Jesus. Jesus brought in a whole new way of life. He, the King, was now present. The old covenant was about to be put away for good. The new covenant was about to be inaugurated.
1. Jesus’ answer was a practical one. As John the Baptist noted in John 3:29, Jesus was like bridegroom and he was like the friend of the bridegroom. While together, the friend rejoices. Matthew 22:2 and 25:1 uses the same illustration of a wedding and the Messiah is the bridegroom.
2. There was no need to fast when the Messiah was there with them in person. Fasting is a form of worship or concentration on the Lord. The Lord is with them, so there is no need to fast at that time. In Acts 13:13 and 14:23, we see his followers fasting, but after he has ascended to heaven.
3. The point about the wineskins further emphasizes the differences between the Pharisee’s religious system and his own kingdom. He brings added revelation from the Father about God’s plan for Israel. The Messiah has come. Now the Jewish nation should begin anew—new wine into fresh wineskins means that the viewpoint of mixing the Messiah’s teaching with the Pharisee’s teaching will not work. Judaism as represented by the Jewish leadership cannot be patched. The teachings of Jesus cannot be poured into it. It is new and fresh. It is Old Testament teaching come of age and totally different from that currently held by the religious leaders.
  1. New (neos neos, new in time) wine into new (kainos kainos, new in kind) wineskins.
  2. The new covenant will soon replace the old covenant and this new way of life will replace, not patch the old.
4. The church age is not a patchwork of old and new. It is new based upon the ministry of the Holy Spirit, the New Covenant, and our spiritual blessings. We ought to remember that the Christian Way of Life is new in time (church age) and new in kind (spiritual blessings, not a remake of the Mosaic Law). Paul teaches this in 2 Corinthians 3-4.
Jesus again responds to faith in Matthew 9:18-25. We have a repetition of this theme, so it was be important.
1. The official was Jairus, a synagogue official. His daughter had died (18, 23-24). Mark 5:23 and Luke 8:42 are parallel passages. Matthew went straight to the fact that she had died. In Mark and Luke she is dying. Apparently while talking with Jesus, she had died, and the news had reached him. The official believed that Jesus had the ability to raise her. In verse 24, Jesus said that she was only sleeping. From his point of view this was true. She was physically dead. In verse 25, Matthew recorded that Jesus simply took her had and she arose. This was resuscitation. Jesus responded to faith.
2. Along the way to the official’s house, a woman came to him (20-22). She had been sick for 12 years. What it was, we do not know. Possible a chronic disease of her female organs due to a tumor, polyp, or chronic infection. Possibly something like a hemorrhagic colitis. Maybe chronic skin ulcerations. We do not know. What we do know is that she was confident that Jesus could heal her. Jesus healed her immediately. He responded to her faith.
Matthew 9:27-31 contains the record of another healing. Two blind men came to Jesus. They called him Son of David. Their use of that title implies that they also recognized that the Messiah would come from David’s line and Jesus may be he. Certainly the news of what he did and said gave evidence that he was indeed the promised Messiah.
1. Mercy is God’s grace in action. When one shows mercy, he does for someone in great need that which he is unable to do for himself.
2. The theme is again faith in response to Jesus credentials. Verse 28 has the question by Jesus and their answer.
  1. Do you believe?
  2. Yes, Lord. They called him Lord. In context, this indicates more than yes sir. They believed he was God.
  3. Jesus answer was simple, “according to your faith.” This was a test of faith. They passed.
  4. For us, it again shows the importance of faith in our relationship with God.
3. He told them not to spread the news, but how could they keep quiet? Jesus’ reason was that he did not want to be forced to prominence as a political leader.
Matthew 9:32-34 recorded another incident of demon possession and the effects on the one possessed. This demon had blocked the man’s ability to speak. Jesus healed him.
1. The Pharisees objected, and their objection clearly demonstrated their rejection of Jesus, the Messiah.
2. They claimed that he worked his miracles by Satan, not by God. Mark 3:22-30 and Luke 11:14-26 also contain a similar incident.
3. By saying that Jesus performed miracles in the power of Satan instead of by God, specifically the Holy Spirit, they are rejecting the ministry of the Holy Spirit and cannot while in this condition, gain eternal life. The Holy Spirit is the convincer of who Jesus is.
The conclusion to this chapter and this section of Matthew is verses 9:35-38. Jesus traveled the country teaching in synagogues, proclaiming the gospel of the promised kingdom, and healing people. Furthermore, Matthew says almost the exact same thing in Matthew 9:35 as in Matthew 4:23 except that in Matthew 4 he emphasizes the disciples need for instruction for their ministry to Israel, while in Matthew 9 his emphasizes is on the Israeli people and service to them. All of his words and works would convince those willing to believe in the Messiah. Those unwilling hardened themselves.
1. First, note that Jesus traveled all over the country. He went to cities and to villages. He went where Jewish people lived. He did not wait for the word to get out the people come to him. He wisely chose where to go, but did not limit himself to a certain class of people or to wealthy, middle class, or poor.
2. Second, Jesus taught in their synagogues. This was a place where Jews gathered to hear God’s word. Jesus took advantage of that forum.
3. Third, Jesus proclaimed the gospel of the kingdom. The question that we need to ask is what is the gospel of the kingdom? This is the messianic kingdom that he was offering to the Jewish nation (Matthew 10:7). It is at hand. That means that it about to come into fulfillment if the right conditions are met.
4. Fourth, note that Jesus did not limit himself to healing certain diseases. He took them all on and successfully healed each one brought to him.
5. Fifth, Jesus had compassion on the people (splangchnizomai, the inner organs=bowels which were the seat of emotions in the words of the time). Jesus pictures the people as lost sheep with no shepherd to protect, feed, and guide them. The religious leaders of Israel have failed in there task of spiritual leadership. Note Ezekiel 34:1-6 with 34:23-24; Numbers 27:17, Isaiah 53:6, Matthew 10:6, and 15:24.
6. Jesus’ last words of this message are directed to his disciples. He uses an agricultural illustration.
  1. Harvest is plentiful. There are many people to reach. In fact, there are not enough workers to do the job. Verse 36 indicates that people without spiritual leadership have problems with life—distressed and downcast. They tend to be more responsive to God’s word. Do I have compassion on these people? Jesus did. Do I give them what they need? Jesus did.
  2. Pray that God will send more believers out into the ministry and help with the harvest. We can pray for more biblical Christian workers.
So whats of Matthew 9.
1. Showing mercy to the helpless often uncovers a genuine willingness to consider God’s word (positive volition). Helping and showing mercy is often a way of lessening suffering and gaining a hearing for the gospel. Christian service means that believers do something for others so they might meet Jesus Christ.
2. Jesus forgives sins. He is God. Sin and sickness are related since the fall. Our message is that Jesus, the savior, forgives sins for those who trust him.
3. Jesus, our savior and head of the church, is true humanity, God’s spokesman, and king of creation. How do we treat him? Hebrews 4:15-16 applies his humanness for our benefit.
4. When we see God do something in our lives, what is our reaction? We can ignore it, take it for granted, disbelieve it, or say wow, awesome, and glorify him.
5. How do I treat social sinners? Am I willing to show mercy, and tell them about forgiveness through faith in Jesus Christ? Remember Matthew, the tax man.
6. Am I trying to live a patchwork life—a mixture of law and grace, faith and works, flesh and Holy Spirit? It will not work. Jesus message was not a mixture of the Pharisees’ doctrine and biblical truth.
7. How is my faith? Or, where is my faith? Do I have any? Will I trust God to answer prayer? Will I trust him to do his best?
8. Am I like those who shut off the Holy Spirit? If I quench the Holy Spirit (1 Thessalonians 5:19) or grieve the Holy Spirit (Ephesians 4:30) I am dangerously close to those who said Jesus worked in the power of Satan instead of the power of the Holy Spirit.
9. Am I willing to go and do as God directs me? Jesus did not restrict himself unless he knew the people were unwilling to hear his message.
A short plan for me from Matthew 9.
1. Genuinely glory or honor God the Father and Jesus the Son when I experience his forgiveness and his answer of my prayer.
2. Follow Jesus Christ day to day by thinking biblically and taking him into account in all of my life.
3. I cannot mix the new church age doctrine with legalistic taboos, ritual, self righteousness, or placing myself under the Mosaic law. All is new.
4. I need to pray with faith. God wants to honor my faith.
5. I ought to have compassion on those without Jesus Christ. I can express this by praying for others, praying for more biblically based Christian workers, and by doing my part.

Matthew Chapter 10, Disciples are taught and sent

Matthew 10 is the story of Jesus gathering his disciples around him before he sent them out. He gave the authority, his authority which he had demonstrated many times, to do what he asked. He told them where to go and where not to go. He told them the message to preach. He instructed them about money, clothes, acceptance and rejection, about future persecution, about their value to God, and about the cost of good discipleship.
In Matthew 10:1-6 has Jesus calling his disciples to him so that he can give them general instructions for their ministry.
1. They are not to go to the Gentiles or Samaritans (5). Why? Because the historical offer of the kingdom of heaven is to Israel. Gentiles are not Israel. Samaritans are not Israel. Gentiles are any group that is not Jewish. Samaritans are half Jewish and half Gentile.
  1. Samaritans began after the Assyrian defeat of Israel in 722 BC. The Assyrians brought conquered people from Mesopotamia into Israel. Those Jews left in Israel were poor. These two groups intermarried with the result being the people later known as Samaritans. The Bible they accepted was only the Pentateuch. In John 4, we see the historical conflict between Jews and Samaritans noted. But, Jesus accepted any Gentile, including Samaritan, who believed in him as the messiah. The Samaritan woman demonstrated this.
2. Jesus did not reject Gentiles who believed in him. Remember the centurion of chapter 8? But, the group to whom the original promise of a kingdom on earth was made to Israel.
3. This kingdom message is all part of the historical outworking of the angelic conflict and theocratic kingdom program.
The message (Matthew 10:7 was the “kingdom of heaven is a hand.” This was John the Baptist’s message (3:1) and Jesus’ message (4:17). The disciples were to continue to offer the OT kingdom to the nation. If they repented toward God’s word and received their messiah, the kingdom would come.
In Matthew 10:8-10, Jesus lists the supplies they are to take. Their baggage is light. They are to be itinerant messengers. They will be supplied by the people they serve (“the worker is worthy of his support” 10:10). As clothes and shoes wear out, people will provide replacements.
1. Jesus was not ordering them to go hungry and without clothes. He was teaching them that those benefiting from the ministry were to provide support for the ministers. The agrees with Deuteronomy 25:4, 1 Corinthians 9:4-18, 1 Timothy 5:17-18, and Galatians 6:6.
2. Money is not the issue. They freely give a message of the kingdom.
3. Extra clothes are not the issue.
4. Housing will be available in some areas and not in some areas. It will indicate the interest and faith response of the people.
Matthew 10:11-15 instructs the disciples how they are to respond to reception and rejection. There will be two basic responses.
1. One response will be willing reception of them and the message by “worthy” people. To these people the disciples give greeting of peace which means peace, welfare, prosperity.
2. The other response will be those who do not heed the disciples’ words. In this case the disciples’ greeting should be withdrawn. The symbol of rejection by the disciples was “shake off the dust of your feet.” Certain pious Jews would shake off their clothes when they left Gentile land. They were shaking off the pollution of the paganism of the Gentiles. In this case, if Jews who should know better rejected the messiah, the disciples were to consider them to be like pagan Gentiles and shake off the contamination. This, of course, was symbolic. Gentiles could be saved. What it does is highlight the need for some response to the messianic kingdom message brought by Jesus’ disciples.
Jesus now warns the disciples about the rejections they will receive (Matthew 10:16-23). See doctrine of rejection.
1. Scope of Jesus’ message. He begins in verse 5 with the command to go only to Israel, and in verse 23 the time stretches to the tribulation period that will conclude with Jesus returning to earth. So the immediate message is to the disciples Jesus sent out, but not all of these events will occur in the immediate time.
  1. Israel rejected Messiah, and so he set her aside for the time being. Had Israel accepted her Messiah the events of 16-23 would have been compressed in the immediate years following his warning.
  2. Some of these events did occur in the early church—scourging, brought before kings—as the book of Acts records. Deuteronomy 25:18 limits the number of stripes or beats by a whip to 40, so in order to protect against a miscount, 39 stripes was the limit. Paul suffered this 5 times (2 Corinthians 11:24).
2. Sheep in the midst of wolves must be shrewd as serpents and innocent as doves (16).
  1. Wolves attack sheep. They often wound or kill and then leave scattered in the fields. Sheep are helpless. Wolves are brutal. The must be aware that they will have much opposition to them in their ministry. And then there are the spiritual wolves that Paul talked about in Acts 20:29. They want to destroy churches. Also note Matthew 7:15 and 2 Corinthians 11:14.
  2. They are to be shrewd as serpents. The adjective is phronimos, sensible, thoughtful, wise. Serpents are used as a picture of one who wisely and carefully deceives in order to control and destroy (Genesis 3:1; Proverbs 140:3; 2 Corinthians 11:3). One who is like a serpent attacks without the victim even knowing it. The disciples are to be wise and thoughtful.
  3. The dove was used as a symbol in ancient times of virtue. Innocent is the word for unmixed and therefore pure. The disciples were to be not only very wise, but also of pure character.
3. Warnings of religious and political persecution in 17 and 18.
  1. Courts and synagogues indicate that this persecution will be religious. Courts is the word Sanhedrin, the Jewish high court. In Acts 5:40-41 and 22:19, Luke documents this happening.
  2. Governors and kings were faced in the early church and later in church history. Paul faced King Agrippa in Acts 25-26. Paul also faced political and religious persecution in Philippi (Acts 16), Thessalonica and Berea and Athens (Acts 17), Corinth (Acts 18), Ephesus (Acts 19), and in Jerusalem, Caesarea, and Rome (Acts 21-28).
  3. The very disciples Jesus was addressing faced deadly persecution in the future
4. God will provide the necessary wisdom for speech at the appropriate time (19-20). This promise was fulfilled by the Holy Spirit. In John 20:22 Jesus gave his disciples he Holy Spirit to carry them until Pentecost. This verse indicates that Jesus is projecting beyond the immediate ministry. After Pentecost, we see in Acts that the Holy Spirit gave wisdom, courage, and ability to his disciples and apostles.
5. In verses 21-23 Jesus warns them that the ministry will divide families and bring hatred against believers. Remember that all this was to happen in the immediate future if Israel will accept her Messiah. Since Israel rejected Jesus, the period of persecution stretches centuries beyond this time.
  1. These verses reach into the tribulation period. Enduring to the end refers to physical endurance during intense persecution of the tribulation. Those who endure will be delivered in physical life by Jesus when he returns for Israel in the future.
  2. Believers have suffered persecution throughout history from religious Jews, from Romans, from pagans, from the Catholic Church, from governments, from common people, from Muslims, from family.
6. Verse 23 must be a look into the future. The son of man is a title for Jesus. Of course, he is humanity. But in such a context it goes back to Daniel 7:13-14, a prophetic statement about the Messiah and his ruling ministry.
  1. “God (son) came with the clouds to God (father) and God (the Ancient of Days, father) gave a kingdom to God (son).”
  2. In Matthew 6:13-16, Jesus asked Peter “who do you say that I am?”
    1. Verse 13, “who do people say that the Son of Man is?”
    2. Verse 16, Peter said he was the Messiah. This is more than humanity. This answer comes fro Daniel 7:13-14. Peter said that Jesus wil receive the kingdom and worship and he is the son f the living God.
    3. Verse 17, the father revealed this to Peter. This is the work of God making himself known to those who desire the truth about God.
  3. Matthew 10:23 refers to that same meaning. It refers to the ruling God-Son of God. The time is the second advent of Jesus to earth. But, there are many other opinions about this verse, all incorrect.
    1. Some think Jesus referred to the tie when he rejoined his disciples before they completed their mission trip. But, there is no indication that this happened.
    2. Some think Jesus was referring to hispublic identification as the Messiah, but he did not say that, and that did not happen.
    3. Some think he referred to the destruction of Jerusalem, but nothing in the context indicates this was what he was talking about.
    4. Some think that Jesus was just wrong.
Matthew 10:24-25 teaches that they should not be surprised at rejection because people are like their teacher and master. The followers of the Pharisees are like the Pharisees. In context, the disciples of John the Baptist were like him.
1. Verse 25, if (1^st class, Matthew 9:34) they accused Jesus, the head of the house of Israel, of being in business with Beelzebul (Satan), the disciples should not be surprised if they are treated the same way.
2. They are not to fear because God the father knows all and has it all under control. It will not get out of his hand. God will make their ministry known. This happened in history.
Matthew 10:26-33 is an encouragement and a warning.
1. They are not to be afraid of speaking out. God will reveal the message through them (26-27). Verse 26 indicates that the word will get out. The enemy will not be able to hide. This should encourage the disciples and take pressure off of them.
2. They are not to fear those (plural, enemies of the gospel) who can cause physical death, but fear only him (singular, God) who has ultimate authority. In other works, he tells them to obey God and continue in the ministry.
3. Then in 29-31, Jesus tells why they should not fret about he outcome of their work. God values them more than other sparrows which he never loses sight of. The Jewish person knew about sparrows. The poor ate them because they were so inexpensive (Deissman, Light, 272-275). The worth of two sparrows was about one=sixteenth of a denarius, a days wages.
4. Verses 32-33 is a warning about Jesus’ recommendation of reward or loss of reward. This is not a section about losing eternal salvation.
In Matthew 10:34-39 Jesus sets out the spiritual warfare in which the disciples themselves—and we find ourselves.
1. The main principle is that the Word of God and the ministry of that Word will bring antagonism, rejection, fighting, family division.
2. The main application required is that each individual must make a choice about who is most important in life—Jesus the Christ or people.
3. Verse 34 gives us the principle. Jesus and his claims will cause division and antagonisms and even fighting.
4. Verses 35-36 warn that members of our families and our household may reject Jesus Christ and as a result conflict will rage. Will the disciples (and we) maintain loyalty and love for Christ?
5. Verses 37 then moves to a higher test. Who is most important in life? Mother, father, son, daughter, or Jesus Christ. In context it is not saying that one loves a family member less. It says that one should love Jesus Christ more.
6. Furthermore, this section appears to be emphasizing the choice between Jesus and family members who reject Jesus or are not so interested in him. Because of apathy or rejection the disciples (and we) are not warned to let them dictate what we do for the Lord and when we do it.
7. God’s ministry may cause family strife because others do not love God as you do. Jesus does not say to promote this strife. He simply says it may occur (10:35-36).
  1. To love God more than family members does not mean you love family members less. It means you love God the most. So love your family as much and as deeply as you like and love God more (10:34-37).
  2. How many times do we skip Bible class or skip Christian activities or Christian interests just because family members are not interested in the Lord.
  3. How many times do we allow negative members of the household to dictate our Christian life and service.
  4. When this happens we love mother, father, son, or daughter more than we love Jesus. And, those negative people come to think that the Lord is really not important and worthwhile.
  5. Jesus is not saying to be rude or hard headed or proud or self righteous. He is saying that there are times when a gracious explanation is helpful to explain how much we love Jesus Christ. And at that time invite those not so interested in Jesus to participate with us. Make this a gracious and loving witness for the Lord, not a take it or leave it statement.
8. Verse 38 now concludes with a strong statement for daily living. Taking up his cross is often wrongly interpreted. What was Jesus’ cross? It was the will of the father to die for the sins of the world.
  1. Each individual’s cross is the father’s will for him or for her. He is telling them to accept the father’s will in one’s life just as he was doing. If the disciple (and I or you) do not, we are not worthy to be in his service. In fact, we are not in his service. We are serving ourselves.
9. Verse 39 speaks of finding one’s life and losing one’s life. This is saying that the person who lives for the present really has lost the true purpose for life, and the satisfaction of a worthwhile life. The one who has lost his life for the sake of Jesus will find the fulfillment of life, now and in eternity.
Matthew 10:40-42 concludes this mission lesson from Jesus. It teaches that disciples (and we) represent the one we serve or claim to serve.
1. He who receives the disciple also receives Jesus and the father who sent Jesus. The father is represented through Jesus and Jesus is represented through the disciple.
2. If one receives a prophet and represents a prophet, he shall receive the appropriate reward.
3. The same with the righteous man. This is representation of the source down to the one serving.
4. Jesus wants his disciples (and us) to represent the father and himself. There is reward in that.
5. Representation is by following, by obeying, by serving faithfully.
6. Finally, if we serve in the name of other servants—we are not in charge—we shall still be rewarded.
This chapter covers many principles.
1. People who benefit from the ministry were to provide support for the ministers (10:8-10). Deuteronomy 25:4, 1 Corinthians 9:4-18, 1 Timothy 5:17-18, and Galatians 6:6 teach the same principle.
2. Rejection and persecution happens (10:11-25). Do not be surprised when this happens to you. Try to make sure that rejection does not come because of your personality, habits, or human viewpoint which can cloud the biblical message. Good rejection is rejection because you are closely identified with God and his message.
3. A biblical messenger should be sensible, thoughtful, wise, and good character (10:16).
4. A biblical messenger should prepare to speak, and when prepared then depend upon the Holy Spirit to direct him (10:19-20).
5. God values believers more than his other creation. He knows all about us. He is interested in us (10:29-31).
6. Jesus will honor those who honor him and dishonor those who dishonor him (10:32-33).
7. God’s ministry may cause family strife because others do not love God as you do. Jesus does not say to promote this strife. He simply says it may occur (10:35-36).
8. To love God more than family members you love family does not mean you love family members less. It means you love God the most. So love your family as much and as deeply as you like and love God more (10:34-37).
9. We ought to follow God’s will for our lives just as Jesus followed his father’s will (10:38-29).
10. We all convey a message and a person. What we say or how we act represents that person and that message. So, make sure the representation is accurate and people are blessed because of our representation (10:40-41).

Matthew Chapter 11, John in Prison; my yoke

Dr Stanley Toussaint, has written in Behold the King, p. 147. “The Evangelist has carefully presented the credentials of the king in relationship to His birth, His baptism, His temptation, His righteous doctrine, and His supernatural power. Israel has heard the message of the nearness of the kingdom from John the Baptist, the King Himself, and His disciples. Great miracles have authenticated the call to repentance. Now Israel must make a decision.” She will reject Jesus as Messiah (Matthew 11:19, 20, 24).
This chapter also gives evidence that Israel is making bad decisions about God’s gracious offer of her king and kingdom.
1. The nation opposes John the Baptist. He was imprisoned (11:2, 18).
2. The nation opposes Jesus, the Messiah (11:19).
3. The nation is indifferent to Jesus’ message (11:20-24).
4. Jesus gives an invitation to individuals (11:28-30).
Matthew, in 11:1, uses the formula “when Jesus had finished” to signify the end of a lesson or discourse. It is also used in 7:28–29; 13:53; 19:1; 26:1. Matthew now begins to present the rising opposition to Jesus.
1. Notice that Matthew does not follow the disciples. He stays with Jesus and presents the evidence that he is Messiah and the questions and opposition to this. This is significant because we learn again the importance of the Messiah and the response of the nation to him.
2. Jesus continues to do what he did his whole ministry: to preach and to teach and to heal (4:23; 9:35; 11:1).
3. Matthew demonstrates that Jesus did the things that the Messiah was to do: heal, raise the dead, and preach.
4. But, Matthew also demonstrates that the Jews had misconceptions about what the Messiah would do. They expected a judgment and a kingdom then.
John the Baptist sent his disciples to question Jesus (2-6).
Why did he do this? John had been preaching that the Kingdom of heaven was at hand (3:1-2) and judgment may come (3:7-11). John wondered why no judgment was evident? Possibly his imprisonment has brought doubts into his mind about Jesus. Regardless, he wanted some answers. John wondered if Jesus really was the Messiah.
- 1. Christ without another name is used only here in Matthew when referring to Jesus. This points to Messiah.
  2. John asked if he were the “coming one” –Greek, ὁ ἐρχόμενος from erchomai (present participle with article, used as predicate nominative to “you”). Mark 11:9, Luke 13:35; 19:38, and Hebrews 10:37 use this for the Messiah.
  3. John adds “shall we look for someone else?” Clearly John expects the Messiah. He wants an answer. John needs to look for someone else if Jesus is not the one.
Jesus answered by pointing to his works (11:4). Jesus’ ministry showed that he was the Messiah. Jesus told John’s disciples to report to John what they had seen and heard. Jesus refers to Isaiah 29:18, 35:5-6, and 61:1 about the blind, lame, lepers, and poor. Jesus has been doing what the prophet Isaiah had predicted of the Messiah. These passages also give us insight into the nature of this kingdom that John announced and Jesus offered—the kingdom will be a literal kingdom with literal blessings.
Stumbling refers to those who expected a victorious kingdom immediately, but since the kingdom did not come the way they expected, they stumbled. Their expectation was out of order. As Peter wrote in 1 Peter 1:11, suffering will come before his glory, and in 1 Peter 2:8, the Messiah will be a stumbling block to those not believe the Scripture.
John expressed doubts. How would these doubts affect Jesus’ disciples? Jesus sets the record straight about John the Baptist—he compliments John (11:7-11).
A reed is something that bends in the wind. It is a figure of someone who is weak and cannot make up his mind. This was not how the people viewed John.
Soft clothing speaks of one unused to living among common people and unused to harsh conditions. John certainly was not that kind of person.
The real reason that people went to hear John was that he was a prophet—a prophet in the true Old Testament sense. He had a message from God.
Jesus then refers to Malachi 3:1. That Scripture predicted that a forerunner to Messiah would come. John was that person.
Jesus honors John by saying that he is among the greatest of the Old Testament prophets. He is the first prophet in hundreds of years. He also was the one privileged to announce the immediate coming of Messiah and the offering of the promised kingdom. What an honor for John to not only announce the King and kingdom, but also to see the king and to know that the kingdom was very near.
Least in the kingdom indicates two ideas: the kingdom had not yet come, and each person living in the kingdom will have greater privilege and blessing than John had prior to the kingdom age. This makes a contrast between the present time and honors and privileges of the kingdom age.
Now in verses 12-19 Matthew records the kind of reception the kingdom that John and Jesus proclaim receives.
Verse 12. Since John began his ministry people have attempted to hinder or to control the kingdom program according to their own agenda. Specifically, the religious leaders stand against Jesus and his offer while they seek to pervert and take control of any kingdom that may come.
Matthew 23:13 condemns the scribes and Pharisees for blocking people from entering the kingdom and for attempting to take control of it. Luke 16:14-18 would seem to indicate this.
The warning then is not to change God’s plan and introduce one’s own agenda—whether for Israel at that time or for the church today.
Verse 13 begins with “for,” a word introducing an explanation. The explanation is that the message about the messiah and the kingdom were proclaimed by the Law and the prophets of old. The led up to John, and John picked up where they left off.
This reinforces the strategic ministry of John.
Verses 14-15, if they would accept the truth that John and Jesus taught, then John would be the one to fulfill the Elijah-man prophecy of Malachi 4:5-6. The “if” of verse 14 is a first conditional if which assumes something as true for the argument. The day of the Lord would come and following that the kingdom would begin. This was a genuine offer to Israel by Jesus Messiah to accept him and the offered OT promised kingdom. But, they did not receive John and so he is not the one to fulfill the Malachi prophecy. John did fulfill Isaiah 40:3 and Malachi 3:1. He was the forerunner. But, they rejected him and the message, so Malachi 4:5-6 were not fulfilled at that time.
The time from John’s preaching through Jesus’ preaching was a momentous and unique time in history. Israel let it slip by under the pressure of her religious leaders.
How many times in history have believers let opportunities slip by due to bad leadership, negative volition, and human agendas.
John the Baptism in this context.
John understood the person and work of Christ enough to proclaim Jesus and the kingdom (John 1:23, 26-29).
John was the herald to proclaim Christ and his kingdom through communication of God’s word and through water baptism (Matthew 3:1-3; Mark 2:1-8; John 1:6).
The baptism by John identified a person with John’s message of repentance from sin and toward the king and the king’s kingdom. It was what we could call today, pre-evangelism (Matthew 3:2, 11; Acts 18:25; Acts 19:3).
Verses 16-19 are a condemnation of the generation that Jesus is speaking to.
Like children they say we wanted to see you do something for us, but you did not. John and Jesus did give them reason to believe that the king and kingdom were offered. That generation simply would only accept what they wanted and nothing else. They did not really want the promised OT kingdom and its king, except on their terms.
Neither John nor Jesus meets their false expectations.
“Wisdom is vindicated” means that the life of John and Jesus demonstrated and vindicated that what they claimed was true.
Jesus, in Matthew 11:20-24, condemns the surrounding cities because they rejected the clear demonstration of who he was and what he said. It seems to teach us that those who have a clear and evident opportunity to respond in faith to God’s word and still reject it will bear a greater responsibility and hence a greater judgment.
With verse 20 Jesus changes his tone. He has made the gracious offer of the kingdom and the leaders and people said no. At this point he says “woe.” This is the first recorded time he has done this. We might say that “things are starting to hit the fan.”
Chorazin, Bethsaida, and Capernaum were near the northern shores of the Sea of Galilee. Tyre and Sidon were along the Mediterranean coast to the northwest. Sodom did not exist at the time. Judgment still awaited it. This verse implies that judgment is yet future—the great while throne judgment of Revelation 20.
Rejection of Jesus and his offer of blessing carries with it divine judgment. One’s volitional decisions count. Faith or unbelief matters. Hebrews 11 teaches us this through biography and doctrine.
Matthew 11:25-27 tell us what numerous other passages teach. Spiritual understanding, spiritual perception does not depend upon a person’s superior intelligence or wisdom. In fact, these often get in the way because one thinks he is so smart and therefore rejects diving revelation. For example, 1 Corinthians 1:18-29.
Verse 25-26 does not say a wise or smart person cannot receive God’s word. It says that a wise or intelligent person often lacks to humility to hear and accept the message of life in Jesus. The proud will not think he needs God’s revelation. The humble recognizes his need for God. The father and the son reveal each other to mankind.
The son explains the father to mankind (John 1:18).
The father explain or persuades mankind to come to Jesus in faith (John 6:44-45, 65).
Verse 27. God the father has turned his theocratic program over to Jesus, his son. He is the king and messiah. The father and son know each other intimately. They know what each must do in the father’s plan for history.
We see again the father as the one who establishes the plan of God and the son to whom the carrying out of the plan has been committed.
In order to know God he father, a person must know God the son. The son reveals the father. John 1:18 amplifies this truth. The Son of God, Jesus, reveals God the father to those whom he wills. He wills to reveal him to whomever will come to him (11:28 and John 7:17).
Matthew 11:28-30 is Jesus invitation to come to him. His invitation about the gospel, about learning God’s word, and about serving God.
The context of this appeal is the itinerant ministry of Jesus in Judea, Galilee, and Samaria. During this time, John the Baptist sent his disciples to ask the Lord about his messianic ministry. Jesus answered John, and at the same time Jesus related the rejected and persecution which John received to the rejection and persecution he himself received. Matthew 11:18-19 indicate that both John and Jesus are criticized and this criticism primarily came from the Pharisees. The Pharisees interpreted and used the law as a burdensome yoke—a yoke to be placed upon the people. John, and especially Jesus, do not offer burdensome yokes. Jesus offers his own gracious and freeing yoke.
Note the three commands in this section: come, take, and learn. These verbs indicate the active response that Jesus desires from us. They also show the progression of the faith response to Christ.
Come (deute, adverb used in the imperative sense, plural of deuro) is the call to eternal life faith in the messiah, the king proclaimed by the prophets including John the Baptist. This seems the most natural way to understand this, given the context of chapter 11, and especially verses 25-27.
- - 1. Who are weary (kopiao to be weary, work hard, toil, present active participle, masculine nominative plural, used as vocative). Spiritual weariness from legalistic leadership of the Pharisees. The Pharisees have no answers for the inner person. Jesus is the answer to their searching.
    2. Heavy laden (phortizo to load or burden someone; perfect passive participle, masculine plural, nominative as a vocative. The noun, phortion, a burden, responsibility is used in Galatians 6:5). Spiritual burdens placed upon them by legalistic leadership of the Pharisees. The religious life is too much to carry. It wears the out.
    3. I will give you rest refers to salvation by faith based upon Jesus’ work and the faith rest during life. The word rest is anapauo (to cause someone to gain relief from toil, to finish something, to get rest, 1 singular, future active indicative). Faith in Jesus for eternal salvation and for day to day life means living by faith and therefore entrusting your life to Jesus Christ.
Take (airo, 2 plural aorist active imperative, to lift up, to pick up, to carry) refers to the faith response of a believer to the will and plan of God. This is spiritual service for Jesus the Messiah.
My yoke (zugos, which couples to animals together in order to do work. In the NT literature it is only used as a figure of speech for any burden (e.g. Galatians 5:1, 1 Timothy 6:1, Acts 15.10, Revelation 6:5). Luke 14:19 uses zeugos with oxen for a yoke of oxen or a pair of oxen. The figure easily means some kind of authority, guidance, and responsibility.
- - - 1. The bad sense of yoke refers to legalistic religious obligations which some (especially the Pharisees) placed over others and which result in religious enslavement. The good sense refers to servitude and dependence upon the master, Jesus. One taking Jesus’ yoke is one placing himself under Jesus’ kind of life and under Jesus’ will.
To take Jesus’ yoke is to take him as master and his will as guide for one’s life.
Somewhere in the Christian life a believer decides to live the normal Christian life. These are positive and faith decisions. Paul did this as we see from Acts 9:6-21.
Learn (manthano, 2 plural, aorist active imperative, to learn, learn from a teacher, come to know something) refers to the progression of the believer, the faith person, as he grows in understanding, fellowship, and service of the messiah.
Paul illustrates this in Acts 9:22 with Galatians 1:15-17.
It is Jesus’ will for his disciples, believers who desire to serve him, to learn from him (apo, indicating the immediate source). In context Jesus does the teaching. When Jesus ascended to heaven he sent the Holy Spirit to teach in his place (16:13-15).
We find the word learn (manthano) in Matthew 9:13, 11:29, 24:32; Mark 13:28; 1 Corinthians 4:6, 14:31, 35; Ephesians 4:20; 1 Timothy 5:4, 13; Titus 3:14; Revelation 14:3.
Learning is important. We all know 2 Timothy 2:15 which tells those who are gifted to communicate the word to others. Hebrews 5:11-14 indicates believers are to learn God’s word. Second Peter 3:18 is clear. First Peter 2:2 also instructs believers to learn God’s word. Matthew 4:4 is a classic passage that says God’s word is our spiritual food. John 17:17 says believers are to be sanctified by God’s word. All of these commands require learning. Knowledge does not come automatically.
Review the difference between spiritual growth and spiritual maturity.
Jesus describes himself in verse 29 and his yoke and burden in verse 30. What do we learn about Jesus in verse 29?
I am gentle (praus, which has the meaning of strong and gentle, humble, considerate, and unassuming). This is in contrast to the Pharisees self-importance. Pro basketball season has just begun. Many professional athletes are so impressed with their own self importance. Their lifestyle shows it. We are in the closing days before midterm elections in the US. Most politicians are like Pharisees. They put on a show. They promise many things. Most deliver nothing but what will insure reelection. Jesus is not that way. There is a story about a US senator who was hit by a truck and died. The politician, the professional athlete, the Pharisee, the self-righteous religious person all sell what is unreal.
I am humble (tapeinos in Greek and this figuratively means lowly, unpretentious, and humble) indicates that Jesus is adjusted to reality and to authority. Even though he is God, he does not act arrogant. He is gracious in attitude. He is grace oriented.
In heart means in his core being. He is not a fake or a show off.
Rest for your souls (psuche, which can mean life or inner life) is something everyone is searching for. Rest means free from anxiety and free from hypocrisy, and free arrogance, and free from fear. This is good. Why do we turn away from what Jesus offers?
My yoke is easy (easy is the Greek word chrestos, which means useful, worthy, good, pleasant, easy, reputable). This means that the servitude that Jesus’ asks of believers is beneficial and worthy and able to be carried and lived. Think of the yoke of the Pharisees. It was a pain to have to bear or live under.
We cannot go wrong with Jesus’ yoke. We cannot lose when we take his yoke.
My burden is light (burden, phortion, is the load in the cargo of a ship, what one carries). Burden refers to responsibility and stewardship under Jesus. The word is found in Galatians 6:5, “for each shall or must bear his own burden (phortion). In Galatians it also refers to responsibility or personal stewardship from God.
Light is the Greek word elaphron. This means having little weight or light. It is also found in 2 Corinthians 4:17 where Paul says that whatever we face in living for Christ is light suffering compared to the glorious reward in the future.
The stewardship or service for Christ is bearable. Service for Christ done correctly has purpose and power behind it because it is Jesus’ will and he provides the power.
The contrast in this final paragraph of Matthew 11 is between the religious crowd—Pharisees—and Jesus.
The Pharisees and their system are oppressive.
Jesus is gentle (strong, confident, considerate, and unassuming) and humble (unpretentious and real, authority oriented).\
His yoke or authority is worthy and reputable and pleasant and the stewardship that he offers is bearable.
We also learn of three stages in life: come, accept eternal life; take his will and servitude to him; and learn from him.
The benefits are enormous: spiritual rest, enjoyable commitment, and doable stewardship.
Lessons from Matthew 11
John had honest questions about whether Jesus really was the messiah. Jesus gave him proof that he was the messiah. Jesus did not reprimand him. Honest questions are good.
The population to whom Jesus spoke received evidence of that he was the messiah. They had greater responsibility to believe in him. Greater opportunity is good, but it also brings greater responsibility to the hearer.
Human intellect often becomes a stumbling block to faith because the individual becomes proud and self-sufficient and thinks he does not need God.
Jesus offers to people what they need and want—spiritual freedom, spiritual rest, and genuine service for God, while the Pharisees offer what they do not need and do not want—a religious yoke and bondage.

Matthew Chapter 12, Pharisees criticize; Jonah sign

Tod Kennedy, January, 2007

The Pharisees now criticize Jesus about the Sabbath, Matthew 12:1-14. At this point in Jesus’ ministry the opposition and rejection of him begins to build. This will continue as recorded in chapters 12-15. By chapters 21-25 the opposition reaches a climax to such an extent that Jesus pointedly says that the stone has been rejected and the kingdom of God will be taken from the nation (Matthew 21:43-46).
1. The Sabbath was very important to the Jews. Just as circumcision was a sign that marked a Jew as related to Abraham and the Abrahamic Covenant, so the Sabbath was the sign that marked Israel’s relationship to the Law of Moses.
2. The Pharisees said he was breaking the law (Matthew 12:2).
3. This incident shows legalism for what it is—ritual that misses the whole point of the Scripture. What Jesus does is make a parallel with David. David was God’s choice for king. The people rejected him. Jesus is God’s Messiah. The people rejected him. God and relationship with him is more important than a contrived use of the law.
4. Jesus gave at least four reasons why they were wrong. As he does this he shows that their use of Scripture is wrong. They do not interpret Scripture by Scripture. They interpret Scripture by the Pharisaic traditions.
  1. Matthew 12:3-4. Jesus did not break the Old Testament law by picking and eating corn from a field. First, Deuteronomy 23:25 permitted taking grain from a neighbor’s field. But most important, he referred to David requesting and being given consecrated bread by the priest at Nob when he was running form Saul (Samuel 21:1-6). The Old Testament did not condemn him or his men for this, therefore the Pharisees should not condemn him.
  2. Matthew 12:5. The priest who officiated at the temple technically broke the Pharisees law by their Sabbath work at the temple. The law accepted their work as good. We see that the temple is greater than the Sabbath. The Sabbath was subordinated to the temple.
  3. Matthew 12:6. Jesus is greater than the temple. As God met Israel in the temple, so God met Israel in the person of the Messiah.
  4. Matthew 12:7. Jesus quotes Hosea 6:6. In that passage the Lord denounces Israel and Judah for their ritual religion. The Jews of Hosea’s time would sacrifice, but had no loyalty to God and a limited knowledge of God. The motives of the heart and the correct expression of the motives are much more important than following a legal point, if following the legal point is simple a meaningless ritual.
  5. Matthew 12:8. Jesus is Lord of the Sabbath. He has authority to do as he pleases with the Sabbath. The Sabbath was to be a blessing to Israel, not a curse. Jesus even abolished the Sabbath by his work on the cross (Ephesians 2.15-16; Hebrews 8-10, e.g. 8:13, 10:2 and 9).
5. Jesus leaves the grain field and went into a synagogue. A man with a withered or atrophied hand was there. They had seen Jesus work before and used this as an excuse to again attack him. Note that the text says “so they might accuse him.” They never learn (Matthew 12:12-13).
  1. Jesus answers them with a common sense question that should make them admit his is right. He asks about a sheep. Would they rescue one of their sheep on the Sabbath if it fell into a ditch? Of course they would?
  2. He then makes the obvious statement that a man is more valuable than a sheep. Even they must admit that. He makes the conclusion for them that it is lawful to do good on the Sabbath.
  3. Jesus heals the man’s hand.
6. Now instead of saying, “What a miracle. This Jesus is must be God’s man,” the Pharisees plan among themselves how they might kill Jesus. He is too much for them to handle. They cannot handle his knowledge of Scripture or his common sense or his divine power.
In Matthew 12:15-37 Matthew records that Jesus healed many people, including a demon possessed blind and mute man. The Pharisees complained that Jesus was working with Satan and using Satan’s power to cast out demons. Jesus then told them how foolish their statement was. If he was doing what they accused him of, then Satan was destroying his own kingdom.
1. In Matthew 12:15-17, Jesus withdrew from the Pharisees because he rejected the false expectations of some and because of the intense opposition in order to prevent them from seizing him before the right time.
2. In Matthew 12:17-21, He loosely quotes Isaiah 42:1-4. He uses the messianic quote to demonstrate he is the one Isaiah spoke of. He does not allow the people to force his kingdom, and He does not strike back at the opposition. He will bring justice. He will ultimately win. Even Gentiles will look for him to come.
3. In Matthew 12:22-32, we have the interchange about the blind deaf mute. The accusation was that Jesus healed him by Satan’s power. Jesus says that this is a foolish statement because a divided kingdom cannot last.
  1. Verse 26, Satan will not cast out himself.
  2. Verse 27, if Jesus cast out demons by Satan’s power, then the Pharisees must answer by what power the Pharisees’ “sons” cast out demons—it must be the same power that he uses. Why do they accuse him and accept what the “sons” do? Jesus authorized his disciples to cast out demons in Matthew 10:1.
  3. Verse 28, if Jesus really does work by the Spirit of God, then they are seeing evidence of God’s kingdom and power before their eyes. Why then are they are resisting God’s kingdom? The prophet Isaiah, said that God’s Spirit would rest upon messiah (Isaiah 42:1 and Matthew 12:18).
  4. Verse 29, no one can break into a strong man’s house and rob him unless he is stronger that the owner and binds him. In order for Jesus to successfully cast out Satan’s demons he must be stronger that Satan. The miracles prove that he is stronger than Satan.
  5. Verse 30, Jesus makes it plain that the Pharisees must make up their minds about him. He has taught the OT; he has performed various kinds of miracles; he has power over Satan; he has shown that he fits the OT pattern for the messiah. Gather and scatter refer to the results of what the Pharisees say. What they now say scatters people away from Jesus. They will bear great responsibility.
  6. Verse 31-32, the blasphemy or extreme slander against the Holy Spirit is the one sin that they could commit then and there that has no forgiveness. People could speak against Christ and later believe in him. People could not speak against the Holy Spirit and later be forgiven. Why? Because blasphemy against the Holy Spirit was attributing to Satan the works that Jesus was doing by the Holy Spirit’s power. The Holy Spirit was the revealer of the messiah. When one stopped the Holy Spirit, one stopped any chance of biblical conviction about Jesus and therefore stopped any chance of forgiveness.
    1. According to Luke 4 the Holy Spirit was the help for Jesus in his earthly messianic ministry. To speak against the Holy Spirit in this context of Jesus’ ministry was to cut oneself off from that ministry.
    2. This sin, in context, had reference to the Pharisees and those who listened to them during the earthly life of Jesus. This is not possible today.
    3. The Pharisees were condemning themselves.
4. Matthew 12:33-37. Now the illustration of a tree and its fruit. The contrast is between Jesus and the Pharisees. Vipers in Matthew 12:33 refer to the Pharisees as in Matthew 3:7 and 23:33. The Pharisees need to change inside.
  1. A farmer makes a tree good by proper fertilizing, watering, and pruning. He makes a tree bad by ignoring good agricultural practices (33-34)
  2. The Pharisees are using bad practices in their lives by replacing the Law and the Prophets with traditions and taboos. What they say and do is therefore bad.
  3. Jesus is serving God his father and what he does is good.
  4. Verses 36-37 remind them that God is the judge and there will be a day when God judges mankind.
    1. Unbelievers will be judged at the great white throne judgment (Revelation 20:11-15). What they have said will reflect what is inside them. For them their words will demonstrate their unbelief.
    2. Believers will be judged at the judgment seat of Christ (2 Corinthians 5:10). They will be rewarded or lack rewards based on what they have said, which will reflect their Christian life.
Matthew 12:38-44 records Jesus’ answer to the scribes’ and Pharisees’ demand for a special sign that will prove what he has said is true. Of course his miracles have already done that. They want something more.
1. Jesus calls them evil and adulterous generation. Hosea illustrated this same character of Israel in his prophecy. Israel was the adulterous wife. She was idolatrous. Jesus’ generation was the same. Maybe not with overt idols, but with unfaithfulness to God and his Son.
2. He will give only one special sign. That sign was illustrated by the history of Jonah. Jonah spent three days and three nights in the great fish. Then he was rescued back to the routines of life. Jesus will spend the same time in the grave and then rise back to physical life on the third day. That will surely demonstrate that he is the awaited messiah. But even then, Israel will reject him.
3. Nineveh responded to Jonah’s message. Nineveh repented of her evil. The repentance so lifted the Assyrian nation that Assyria gained about 140 more years before her destruction in 612 BC by the Babylonians.
4. The queen of the South (queen of Sheba) recognized Solomon’s wisdom and prosperity.
5. Both the Assyrians and the queen, Gentiles, did pay attention to God’s people. Even they will have a better standing at God’s judgment than the generation of Israelites who reject the messiah (12:41-42).
  1. These three groups will be judged, and apparently at the same judgment.
  2. There will be degrees of condemnation. We do not know if the queen and a large group of Assyrians believed God’s promises of a coming messiah and were “saved by faith.”
  3. What is greater than Jonah and Solomon. Well, Jesus is greater. But, the word “greater” is neuter and not masculine or feminine. It refers to Jesus’ preaching, which is what the people are now rejecting.
6. In verses 43-45 Jesus teaches that they have had a great opportunity to hear God’s messiah and have rejected him. John the Baptist and Jesus challenged the people. For a short moment the people considered their messages, but in the end rejected what they said. As Jesus continues to travel and present God’s kingdom message the people continue to have an opportunity to believe him. They listen, but reject him and what he says. Since they reject him, they will return to the same unbelieving condition they were in before they met him, only they will be worse off than before and face greater judgment because they rejected such a clear message.
Matthew 12:46-50 now take the message in a different direction. Jesus’ point is not to reject family members. His point is that those who accept him and do his will become part of a new relationship. This is a relationship with Jesus the messiah and it is closer and stronger than physical relationship by birth or marriage.
1. A warning in this event is that family can often be the most subtle and the strongest opposition. His family wanted to speak to him. By his answer, they may have been trying to distract him from his present mission.
Lessons from Matthew 12.
1. Beware of legalistic tendencies and legalistic people. We are all prone to different expressions of legalism, whether it is based upon tradition or supposed but weak biblical interpretation.
2. The Holy Spirit is necessary in evangelism, teaching, and day to day Christian living.
3. Who you are inside will eventually show by your attitudes, actions, and words. Be careful to grow in the Lord and represent him.
4. When we make spiritual advances, be careful not to then go backwards because you may harden yourself against spiritual recovery. Ephesians 4:17 and following gives the doctrinal explanation.
5. Watch out for subtle family distractions.

Matthew Chapter 13, Kingdom of Heaven parables

Introduction to Parables and Matthew 13

Jesus now turns to a new method of teaching his disciples. He uses the parable. Remember that in Matthew 12 the religious leaders determined to reject Jesus as Messiah. Beginning in chapter 13 Jesus taught many truths by parable. He only interpreted two of His parables, the parable of the sower, seed, and soil, and the parable of the weeds. The apparent answer to why He did this is that He expected only certain of His listeners to understand the parable.
1. Jesus’ used the parable because the crowds had rejected him. We must understand the parables of Matthew 13 within the context that Israel has rejected him as messiah. Because they rejected him the kingdom will be postponed.
2. The parables are about the postponed kingdom. At best, the unbeliever would not understand the postponement of the kingdom. At worst, the unbeliever would react with anger against Jesus. These parables explain what will take place in God’s kingdom during this postponement period or the time leading up to the public inauguration of the promised kingdom of heaven on earth.
3. Important terms in chapter 13 that identify what Jesus is teaching are parables (13:3), mysteries (13:11), and kingdom of heaven (13:11).
4. Matthew, in 13:34-34, notes that Jesus was teaching Bible doctrine or God’s thinking in story or parable form to instruct those who wanted to learn from him.
What is a parable?
1. A parable transfers from the known to the unknown, and is a way to teach truth. The word indicates a comparison or illustration. A parable compares something in life to a spiritual truth. The truth to be taught is transferred from well-known real life. The beginning of the parable or the basis for the story is something known to the listeners.
2. A parable can transfer from general knowledge (similitude parable) as Matthew 13:33 does by referring to leaven in the baking process. A parable also can transfer from a specific incident (story parable) as in Luke 15.3 where Jesus tells the story about the man who has 100 sheep and one is lost and he searches for the lost sheep.
3. About one-third of Jesus’ recorded teaching is in parable form. When Jesus says he will teach mysteries of the kingdom of heaven in parables he means he will teach new truth about this kingdom, but in a way that those who believe him will understand and those who reject him will not understand (Matthew 11:25-27; 13:11-14). This goes with Jesus’ saying in Matthew 7:6, “do not throw pearls to swine,” or don’t waste something on those not able to appreciate it.
4. The NASB has the word “parable” three times in the Old Testament (Psalm 78:2; Ezekiel 17:2; 24:3). In the New Testament the Greek word “parabole” is used 50 times, 48 in Matthew, Mark, and Luke. Two others are Hebrews 9:9 (symbol), Hebrews 11:19 (type). Philippians 2:30 uses the verb form meaning laying down or risking. Matthew used parable 18 times. The first use is in Matthew 13:3. That chapter uses parable 13 times.
5. There are a number of story methods, sometimes called parables, used in the Bible. I will list four. They all teach a truth. The point is that the Bible context tells us what kind of a parable the author intends.
  1. A simile is a stated likeness. It uses the word “like” or “as.” In Matthew 10:16 Jesus says “as sheep” and “as doves.”
  2. A metaphor is an implied likeness. In John 10:7 Jesus said, “I am the door.”
  3. An allegory is a story that is not based in real life. The listener uses his imagination. Judges 9 is an allegory. The people of Shechem crowned Abimilech, an evil man, as king. Jotham told the citizens an allegory. The trees represented the citizens. They asked an olive tree, then a fig tree, then a vine, and finally a bramble to rule over them. Only the bramble agreed to be king. Abimelech was the bramble and a bad choice.
  4. A proverb is a well known saying or statement of a general truth. Luke 6:39 states a proverb and identifies it as a parable.
Another term in Matthew 13 is the word “mystery.” A mystery is a new truth, a truth not taught until the present time. Jesus is now going to teach mystery truth, ideas that were not previously revealed, about the kingdom of heaven. Paul taught mystery truth about the church. The mysteries reveal the way the kingdom, now postponed, will be established on earth. Furthermore, because believers from the church age will form a part of the kingdom citizenry, we might cautiously say that the kingdom, in a sense, exists now in the church age (George Peters in The Theocratic Kingdom…, and Stanley Toussaint in Behold the King).
We have seen that the “kingdom of heaven” in the context of Matthew is the Hebrew kingdom on earth that God promised in the Old Testament. And this was to be an earthly kingdom. The phrase “kingdom of heaven” is used 32 times in 31 verses in Matthew. In Matthew 3:2, 4:17, and 10:7 the people were told to repent because the kingdom was at hand. Matthew records that it is coming in the future to the time when Jesus spoke of it. At the end of Jesus’ life his disciples had the same view of the kingdom as earlier in Jesus’ ministry. They had hoped that Jesus would bring the physical kingdom into existence (Luke 24:21). Jesus never told the disciples they were wrong to expect an earthly kingdom ruled by Messiah (Matthew 19:28; 20:20-23; Acts 6:1-7).
1. The Old Testament presentation of the kingdom was the same as the New Testament presentation: Preceded by judgment (Daniel 7:21-27 and Matthew 13:30, 41-42, 49-50); rewards to the righteous (Daniel 12:2-3 and Matthew 13:30, 41, 42; supernatural (Daniel 2:34 and Matthew 13:30, 40-41); come suddenly (Isaiah 46:13; Daniel 2:34 and 44-45; Malachi 3:1; and Matthew 13:30, 40-41, 44-45; universal authority (Psalm 2:8 and Matthew 13:38-41).
To summarize, the parables about the mysteries of the kingdom of heaven explain how the presently postponed kingdom will get ready to be established on earth at the right time. The 8 parables.
1. The parable of the sower. 13:3-23 and 18-23. This is the introductory parable.
2. The parable of the wheat and tares, 13:24-30 and explained in 13:36-43.
3. The parable of the mustard seed, 13:31-32. The mustard seed story adds another principle to the developing kingdom.
4. The parable of the leaven, 13:33.
5. The simile parable of the treasure that was hidden, 13:44.
6. The simile parable of the pearl of great price, 13:45-46.
7. The simile parable of the dragnet cast into the sea, 13:47-50.

The Parables of Matthew 13

The parable of the sower. 13:3-23 with the interpretation in 13:18-23. This is the introductory parable.
1. The sower story is the first given in Matthew 13, Mark 4, and Luke 8. Why? Probably because this story is basic to the understanding of all Bible teaching. The response to God’s word will vary. Some will get it and some will not. Some will grow and produce spiritual fruit and some will languish.
2. From the plural “parables” of verse 13, the disciples may have waited to ask about parables until Jesus and delivered a number of them. They became a little confused and then asked him why he spoke in parables.
3. Jesus tells the parable (3-9), followed by a question and answer as to why he is teaching in parables (10-17), and then the explanation of the parable (18-23).
4. The parable addresses the question, “what will be the response to the message of Jesus and the disciples?”
5. The answer is that the response will vary.
6. The seed is scattered onto four kinds of ground: 1. beside the road (4), 2. rocky ground (5-6), 3. thorny ground (7), good soil (8).
7. Remember that this teaches the varying responses to the kingdom message. It is very pertinent to the disciples. This also can have application to us and we give out God’s word. Jesus tell people that only one group will respond with strong faith and follow through.
8. The seed takes root in all but the roadside. There was no soil there. There was not faith. Verse 19 says that Satan takes it away. It never did germinate. The seed fell and birds ate it. Apparently this person did not believe the message.
9. Rocky soil has some dirt for the seed to take hold and grow. Verses 20-21 indicate that a person makes a great deal about hearing and accepting the message, but he has no Bible teaching and his faith is weak. When hard time hit, and they will, he had no strong roots and falls away from the faith. He has the wrong solutions. He lives like he never believed Jesus’ message. We can see this today. New believers are excited, but then under pressure they have so biblical support. They give it up and chase after emotional and psychological solutions. Those do not help.
10. Thorns are weeds. Weeds choke off the growth and fruit of good plants. Verse 22 gives the explanation. The seed took root, but outside influences crowded out the plant and it did not produce. This kind of person became occupied with details of life and the non biblical world view. When details of life become more important than God’s will, this kind of believer will be unproductive for the Lord.
11. Good soil teaches about the person who hears with faith and follows through with positive volition and faith. He hears, he understands, he bears spiritual fruit. This is the biblically based and faithful believer.
12. Applications
  1. The disciples need to adjust their expectations. They will not have great success. We need to adjust our expectations to the same reality. Adjusting expectations to God’s reality should encourage us and protect us from discouragement. This parable should change discouragement to encouragement. Jesus has described the ministry of the word and the different levels of response that people will give to God’s word.
  2. The application for evangelism is that the disciples will spread the kingdom message. We in the church will also spread God’s message which is eternal salvation is a gift purchased by Jesus Christ and received by faith in Christ. Furthermore, the gospel message will be spread among differing audiences.
  3. The application for Bible teaching and learning is that God’s word will be taught, but only a minority of people will respond to God’s word and grow and serve him.
  4. People will make choices to reject the seed or accept the seed. If they accept the seed, they must choose what to do with the seed. Would all the disciples become good soil? Will you and I become good soil or be content to rocky or weedy soil?
The parable of the wheat and tares, 13:24-30 with the interpretation in 13:36-43. This answers the primary question, “Is Satan able to stop the progress of the kingdom and therefore defeat it before it finds its completion?” The answer is no, he cannot. Other related questions include why does the field have a mixed crop, or why are there unbelievers mixed in with believers, and why are there negative and positive believers or disinterested and growing believers living side by side. How did they get there? What should we do about them?
1. There is an enemy also sowing his seed-word among people. Verse 39 says that the devil, Satan, also is promoting his own kingdom. This promotion goes on while the good seed is being spread.
2. The sleeping men are not spiritual failures. It simply says that Satan works while normal life goes on (25-28). People need to sleep. Satan seems to work most while believers are least expecting it.
3. The slaves of the landowner are not to hunt down the weeds and pull them up. That would harm the good crop. Continue to do your job, Jesus says. At the harvest the weeds will be collected and burned (28-30). In the interpretation (41-43) the angels of the Son of man will gather and judge those who do not belong in the kingdom. Those who are left—the righteous—(43) will shine in the kingdom.
  1. This is the judgment at the beginning of the millennial kingdom found in Matthew 25.
4. Lessons for application.
  1. The time preceding the kingdom will have both believers and unbelievers living side by side. By application, we will also have carnal and spiritual believers, growing and apathetic believers.
  2. The disciples were not to concentrate on removing all the unbelievers. They were simply to continue to do their job of sowing, caring for, and harvesting the spiritual crop.
  3. God will take care of any judgment that is needed, and he will do it in his own time and way.
  4. During the time leading up to the kingdom, God’s people need to be faithful to him.
  5. Those who concentrate on searching out and removing bad people (unbelievers and by extension carnal and apathetic believers) are not concentrating on the Lord and are trying to do his job.
The parable of the mustard seed, 13:31-32. The mustard seed story adds another principle to the developing kingdom.
1. Jesus addresses the question, will the kingdom survive and what will the kingdom be like in the future, since it is so small and unaccepted now? To explain this he goes to a known small seed that grows into tree that is larger than the garden plants.
2. Mustard was a proverbial small seed that grew into a tree 10-12 feet tall. The mustard seed was the smallest of garden seeds known in that part of the world. Trees are use in the Bible to illustrate greatness and protection: Psalm 104:12, Ezekiel 17:22–24, 31:3–14, and Daniel 4:7–23.
3. The kingdom of which Jesus preached and offered to Israel was seen by people of his time to be so tiny and almost non-existent. Would it survive and grow. Yes it would. Just like a small mustard seed would grow into a large and sheltering tree.
4. The kingdom of heaven began with a small and insignificant group of people. It will grow and enlarge in such a way that people will be able to see it. Some will, in fact, find their home and protection in this kingdom.
5. Lessons for application.
  1. The kingdom, though rejected now, will conquer the entire earth at Christ’s second coming.
  2. We in the church can learn that God’s truth, while seemingly in the minority, will eventually rule creation. This will come when Jesus returns to earth and sets up his millennial kingdom.
  3. We are on the winning side, though it may not seem like that now. We in the church…
    1. We are winners because Jesus Christ’s grace has given us enormous spiritual wealth (2 Corinthians 8.9; Revelation 2.9).
    2. We are winners because God has made us aristocracy with a purpose (1 Peter 2.9-10).
    3. We are winners because God is for us (Romans 8.31-32).
The parable of the leaven, 13:33.
1. Leaven generally describes that which has disintegrated, decayed, turned sour, and then evil. Leaven symbolizes sin (1 Corinthians 5:6-8), Pharisees’ and Sadducees’ bad doctrine (Matthew 16:12, 16; Mark 8:15).
2. The question is how will the kingdom influence and affect the world during the time before its public beginning? It will work quietly from inside. It will not be a showy development, but it will be working.
3. In contrast to the mustard seed parable, the leaven parable teaches that something very small will influence, yet not conquer, something much larger. A very small amount of leaven will affect a large amount of flour. The kingdom message will quietly work in the world until Christ returns.
4. Some think that leaven refers here to sin—that sin will permeate the kingdom of heaven during the postponement period. It is true that sin permeates God’s world from the time of Jesus until his millennial kingdom. But in this parable, if that is so, the kingdom of heaven is like sin and this sin spreads throughout all the world. This is probably not the meaning here in this context.
5. Lessons for application.
  1. No matter how bad things get in our world, Jesus’ kingdom message is still influencing people and his kingdom will come at just the right time—when he returns at his glorious appearing as Revelation 19:11-16 describe.
The parable of the wheat and tares is now explained, 13:36-43. See the above study on the wheat and tares.
The simile parable of the treasure that was hidden, 13:44.
1. This answers the question of how valuable and important the kingdom is to one who finds it without really looking for it.
2. Picture a field in which there is a valuable buried treasure. You are walking in the field and stumble onto the treasure. What will you do? You will hide the treasure so no one else will find it. Then you will try to buy the field so that you may secure whatever is in the field. Since the treasure is much more valuable than all your present resources, you are willing to spend them all to gain the greater treasure.
3. What lessons can we learn?
  1. Some people will learn the value of the kingdom without really looking for the kingdom. They “stumble” onto it through events, reading, and talking.
  2. The kingdom of heaven is of great value. It is more important and more valuable than any present human resources.
    1. Some will “stumble” onto the kingdom truth. They will have the choice of following through and valuing the kingdom or ignoring it. This teaches that some will recognize its value and want to become a part of it.
    2. Why is it of value? Because of its moral base. Because of its unchanging nature. Because it is the remedy for hurt and disappointment and unhappiness. Because its leader is without any flaws and very wise and very just.
    3. It is also valuable because it answers the heart longing for people—security, love, justice, peace, prosperity, leadership.
The simile parable of the pearl of great price, 13:45-46.
1. The question is, how valuable is this kingdom to one who is looking for it? The pearl, representing the kingdom, is so valuable that he willingly sells all his property and buys it.
2. Here we have a person searching for God and God’s kingdom—the kingdom of heaven—and he finds it. Now what? Does he leave it after a long search and say it is not worth anything? No, he wants to participate in it. He makes the choice to become involved with it, no matter the cost.
3. Lessons we can learn.
  1. Some people will search for the kingdom. They may listen to people, read the Bible or books about God and the kingdom, or even attend a church or Bible study. They discover the truth of the gospel and what God is doing with Israel and the world.
  2. These will recognize the value of God’s plan and enter the plan by faith in Christ. They will learn that the kingdom of heaven is coming with Jesus as the king. They want to be a part of that kingdom.
The simile parable of the dragnet cast into the sea, 13:47-50.
1. What question does Jesus address? How will this present postponement period end and who will enter the kingdom?
2. Jesus likens the end of this period to fishermen who have their nets in the water and then draw them out to gather their catch. They separate the fish that they want—those qualified to sell—from those that are not qualified for sell.
3. This is a judgment. There will be a judgment at the end of the age, the age preceding Jesus’ establishment of his kingdom. Those qualified to enter the millennial kingdom will do so. Those disqualified will go into God’s judgment.
4. Angels gather the people for the judgment. Matthew 24:31 “And he will send forth his angels with a great trumpet and they will gather together his elect from the four winds, from one end of the sky to the other.” This is right at the time that Jesus returns to earth.
5. Lessons to learn from this.
  1. Each person must qualify to enter the millennial kingdom.
  2. One qualifies by believing in Jesus as Messiah and Savior.
  3. The great commission applies throughout this postponement period.
  4. People cannot reject Jesus without terrible consequences.

Jesus’ teaching device to help them learn.

This is a concluding simile about the head of a household, 13:51-52.

This is not actually a parable like the previous eight parables. It is a teaching device directed to his disciples. He asks a question and then follows up on his own question.
A scribe is one who writes things down. He takes notes. He has a resource of Jesus’ teaching.
When one accepts Jesus as Messiah and savior and then becomes a disciple of the kingdom of heaven he has a responsibility to provide spiritual food for those also in the kingdom of heaven.
The new and the old probably refer to the teachings of Jesus and the Old Testament teachings about the coming kingdom. Both are important.
Lessons for us.
1. Knowing God’s word makes us able and responsible to tell others God’s word.
2. Both the Old Testament and the New Testament are the treasure from which we draw and give to others.

The reaction against Jesus’ teaching, 13:53-58.

Jesus returned to his home town, Nazareth. There he taught, in the synagogue, whomever would listen. His doctrine astonished the people. They recognized him and wise and able to work miracles (54). The people knew Jesus’ mother, brothers and sisters. He was much more wise than they. He had abilities (God’s power) that no one else had.
The people took offense at him (57). The verb is skandalizw in the imperfect passive indicative, 3^rd plural. The use here means that the people were being offended by what he said and did. They did not agree and it put them off. This was their negative volition showing.
1. No honor in his own hometown means that they simple took him for granted and were more critical of him. They did not appreciate him.
Negative people will not listen or learn. Because they would not believe him Jesus did not waste his efforts (58). He knew their thinking and will (John 2:24-25).

Summary points and applications: lessons from the parable and teachings of Matthew 13.

Sower. The reality is that there will be many responses to God’s word. Let’s proclaim and teach the word, but also realize that many will believe the basic message yet will fail to go much farther than that. God knows that. We need to know that. People positive to God’s word and spiritual growth are the minority of believers. Let’s not beat ourselves up when the Christian world does not have a strong desire for God and his word. Let’s also be flexible and treat those not so committed to God and his word, for whatever reason, graciously and with love. We want to help them love God more, grow in his word, and become a strong part of the body of Christ.
Wheat and tares. During the inter-advent time Satan will be sowing his false message and many will believe his message. We need to realize that because of his work there will be many who are unbelievers, yet they claim to be serving God. Sometimes we will not know who belongs to the Lord and who is false. There will even be believers who simply reject truth or mix truth with error. It is not our job to root these people out. God wants us to continue serving him. He will have the last word and make the separation. Our teaching will often cause a natural separation. We are to allow God to work through those who are believers, yet are confused on areas of the faith. Our job is a positive ministry, not a negative weeding out. Mark 9:38-41 helps us understand the Lord’s mind on this.
Mustard seed. There will be a time in the future when this minority message will become the majority message. After Christ returns to earth, which the disciples asked about in Acts 1:6-11, God’s kingdom will govern the world. The kingdom age will be the safe home for most of the world’s population. Nothing and no one can stop the kingdom. Political activism does not fertilize the mustard tree. Spiritual growth to Christ likeness shows off the character of the mustard tree kingdom people, but neither does that cause the tree to grow. Only God brings in his kingdom at the right time.
Leaven. The kingdom will influence people and nations, but this will be an internal, slow, and quiet influence. God’s word will not be showy and popular. God’s word will continue to do its work, even though the world may not recognize its work. We may think nothing is happening, but God is working and his word influences his people.
Treasure hidden. Some people will find the value of God’s word and kingdom without looking for it. They will recognize that God’s word is truth and is the best way of life. Once they find it they will not want to lose it. They will participate in the preservation and spread of God’s message of eternal life and the coming kingdom.
Pearl. On the other hand, some actually will search for the answers in life. When they find it, they become committed to the God’s truth. They participate in the preservation and spread of the message. In both the treasure and the pearl, God gets his word to people open to the truth and they respond in faith.
Dragnet. At the end of the inter-advent age, when the mysteries of the kingdom have finished, God will gather and judge people. No one will escape. No matter how intelligent, powerful, crafty, humanly righteous they may be, no one will escape God’s judgment. We need not think that people can shake their fist at God and get away with it. No one will get away with that. Those who accept the gospel message by faith will not be judged, but those who reject the message will be judged. God will have the final word.
Head of household. Each learner and follower of Jesus has the duty to use what he knows and tell it to others. That is each believer’s privilege and responsibility. For example, Paul wrote in Ephesians 3:2, “the stewardship of God’s grace which was given to me for you.” We are not apostles, but God gave us spiritual gifts and with the gift goes a stewardship responsibility.
Prophet without honor. People tend to take for granted the people God gives them to communicate his word and to serve them. Things little and of no consequence tend to become big things and bring about rejection of God’s word and God’s messenger. Jesus lived in Nazareth. The people knew him and his family. They were critical of Jesus. What are your thoughts toward God’s messengers who serve you? Petty thoughts will rob you of God’s blessings for you. How do you deal with those who reject you? Does rejection ruin your desire to serve God?

Matthew Chapter 14: Loaves, fish, walk on water

Herod Antipas is reacting to the news of Jesus’ miracles. He attributes the miracles to John the Baptist whom he had executed. Herod knew that John was a prophet of God (14:1-12).
1. Herod the tetrarch was a son of Herod the Great. His name was Herod Antipas (r. 4 BC to AD 39). Herod was a family name. Four generations of descendents from Herod the Great had the name Herod. He was selfish, unprincipled, cunning, and evil. He was accused of treason to Caligula in AD 39 by his nephew, Herod Agrippa I. The emperor found him guilty. Caligula took his crown and property and banished him to Lyons, Gaul, and then to Spain where he eventually died.
2. John the Baptist had reprimanded Herod Antipas for taking his brother’s (Philip) wife. Her name was Herodias. Herodias’ daughter asked for the head of John the Baptist as a birthday gift from Antipas. Herod ordered the execution (Matthew 14:1-12; Mark 6:14-29; Luke 9:6-9; John 3:24).
After Jesus had heard about John the Baptist’s execution, he attempted to get away for a short time. Remember that when John was arrested, Jesus left Nazareth and went into Galilee (Matthew 4:12-13). Jesus then began his official ministry because John had introduced him and was then removed (Isaiah 40:1-3; Malachi 3:1). Even at the beginning of Jesus’ public ministry, negative volition, a hardening against God’s plan, was becoming more evident. Now the death of John marked another turning point in the political attitude of the ruling class against God’s plan. Jesus took a boat to a secluded shore of the Sea of Galilee, but people found out and followed him. Jesus then went ashore. He had compassion on the crowd of people and so he taught them (Luke 6:34) and healed many of them. Because it was late, Jesus miraculously fed the crowd of 5000 from fives loaves of bread and 2 fish (14:13-21).
1. Jesus worked this great miracle. No one else thought of it or could have done what he did. He could feed the 5000 because he was God.
  1. Miracles get people’s attention. Because of the miracle, people listened to Jesus.
  2. Clear answers to prayer get people’s attention and because of this people tend to listen more.
  3. The salvation of any person is a miracle and the Christian way of life is another miracle.
  4. Not only does Jesus feed the people. He actively teaches his disciples about himself and how to serve God in the world.
2. Jesus was a good leader. We learn this from how he solved the problem of the 5000 people.
  1. Jesus saw the problem or need.
  2. Jesus planned what to do.
  3. Jesus recruited his helpers.
  4. Jesus assigned tasks and delegated authority for those tasks.
  5. Jesus put his plan into action.
  6. Jesus concluded the “meeting” and cleaned up.
  7. Jesus moved on to the next problem.
Jesus walked on the sea of Galilee during a violent storm (14:22-33).
1. By walking on the water (25), not sinking into the water, and by calming the storm (32) Jesus showed his disciples that he controlled the laws of creation. He so shocked them that they feared what they saw more than the storm. Notice that he did not calm the storm until he had taught a lesson the object of ones attention and a lesson in faith in that object.
  1. This was a lesson about the Messiah’s nature. Only God could walk on water by his own initiative. Only God could calm a storm by the simple command. Their master was God and man.
  2. Jesus told them to calm down. “Take courage, it is I; do not be afraid.”
2. Peter comes forward for the first time in Matthew’s gospel. His prominent place continues throughout this gospel. He is only mentioned twice up until now (Matthew 4:18 and 10:2). In the remaining 15 chapters Peter is mentioned 21 times. For example, Chapter 14, walking on water; chapter 16, Peter’s confession about Christ; chapter 17, the transfiguration; chapter 18, forgiveness; chapter 19, his question about rewards; chapter 26, his profession of loyalty and then his disloyalty and denial. We can learn much from Peter. We are often just like him.
  1. Peter reacted in his characteristic way (14:28-31). He questioned the truth of Jesus’ statement and asked for proof. As long as Peter kept his eyes on Jesus and therefore his attention on Jesus, Peter was fine. Once Peter put his attention on the storm and the possibility of danger, he began to sink (30).
  2. Peter called to the Lord to save him (30). He turned to the only possible hope. This is the only possible hope for any person, unbeliever or believer. Since Peter was a believer in Messiah Jesus, the lesson is primarily for believers. We are to follow, by faith, Jesus Christ. Hebrews 12:2 and Colossians 2:20 teach this to us.
  3. In verse 31 Jesus pinpoints Peter’s problem. He did not trust Jesus to take care of him, even though Jesus had answered Peter’s prayer (28) and told Peter to come to him (29).
  4. Why did Peter doubt Jesus? Why do we doubt Jesus? Putting our attention on the circumstance of life instead of on our God, Jesus, is why we doubt and why we worry and why we fear and why we fail.
  5. Also notice that Jesus reached out to Peter (31). What do we learn from this? We learn that Jesus answers our cries to him. He wants our welfare. He wants to provide for us.
  6. There is something else in this story. While Jesus is working with Peter he is also taking care of the disciples in the boat during the continuing storm. He actually can do two things at once. Do you believe that?
3. The storm stopped once Jesus and Peter reached the boat (14:32-33). Jesus is the source of any solution. He is the reason the storm stopped. I think he waited to calm the storm until the most climactic point. All eyes had to have been on him. Then he stepped into the boat and the stormed stopped.
  1. Those disciples in the boat did get the point. They worshipped him and they said “You are certainly God’s Son!” And think of this: there was no worship team and no music. Today, anytime a person mentions worship, it almost always must mean music—and usually emotional music with repetition of the words. Today’s “worship songs” led by a worship team is not necessarily worship. It is often performance emphasizing emotion. Music should lift the soul and spirit. Christian music should join biblical doctrine with emotion in such a way that it honors God, encourages believers, and lifts the soul and spirit.
  2. Worship is submission to and recognition of God and his greatness based on His revelation and it takes place anywhere and anytime. In fact, the Christian life is a worship life. When we recognize a gracious act of God, we emphasize worship in a more conscious and sometimes formal way. But our life is a worship life.
  3. What else could they do? Do you worship him when you see him work with the eyes of faith?
When Jesus returned to land at Gennesaret, the people recognized him from his past miracles. They knew he could heal people and so they sent word out to the district. Jesus was here, they said. Bring your sick. They so believed that he possessed miraculous powers that they asked if they could just touch his coat. Jesus healed them in response to their faith.
1. Jesus healed in response to faith in order to teach them that he was the rightful object of faith and that he wanted them to believe him.
Lessons from Matthew 14.
1. John the Baptist is one of many of God’s messengers who are rejected by the world system. It is often hard for us to understand, but God does not always deliver his messengers from harm. He may allow suffering for his purposes or he may take them to heaven. How do you and I take suffering that comes into our lives?
2. Jesus showed compassion on people who followed him. Do you and I show compassion to other people?
3. Jesus is the miracle working God. Does knowing this have any affect on our Christian life, including our mental attitude?
4. Jesus displayed helpful and effective leadership. Are there any guidelines from him that we can put into practice?
5. Prayer is important to fellowship with our heavenly Father and this refreshes oneself. Pray can often become a chore. How do you and I view prayer? Do we look forward to time for prayer. Is it a time of mutual fellowship with our Father, or is it duty most of the time?
6. Personal spiritual success during our day requires occupation with Jesus instead of occupation with the circumstances of life. What you and I think about and how we view the little things and the big things in our day determines whether we please the Lord and ourselves or we do not. How did you do today?
7. Peter exhibits a failing faith and then a growing faith with periods of failure in the mix up until the Holy Spirit comes to the church. This is normal for people. As we grow in our Christian lives we ought to grow in faith more than fail in faith. What has happened to your faith in the last week? How are we like Peter?
8. Worship is recognition of who Jesus is and what he has done and your response to him. Do you live a life of worship? When you gather in church do you worship or do you play at worship?
9. Jesus may not change my circumstances or your circumstances until we learn the lesson he has been teaching. This is a hard one for all of us. How are you facing a difficult circumstance that is in your life right now?

Matthew Chapter 15, Wash Hands

Introduction to Chapter 15, which I have titled “wash hands.”
1. In chapter 15 Jesus has a run in with Pharisees who complain that his disciples do not observe the Pharisaic observances (1-20), then meets a Canaanite woman who showed great faith in him (21-28), and then Jesus went to a mountain near the Sea of Galilee and over a three day period healed many and then on the last day he fed the 4000 men plus women and children (29-39).
2. From this chapter we see legalistic and non grace people doing what they do so well—criticize God’s gracious plan and grace people.
3. We also learn of a Canaanite woman with strong faith and Jesus’ gracious response to her. She would not take “no” for an answer from Jesus.
4. When Jesus went to a mountain, he again demonstrated who he was and how he ministered to people. Who could miss his clear deity along with his grace and compassion?
The Pharisees attack Jesus over a picky man-made tradition (1-20). Note that they actually call it a tradition in verse two.
1. Verse one tells us that these Pharisees came from Jerusalem. The accusation is in verse two. The Pharisees did not directly accuse Jesus. They got to him by accusing his disciples. The charge was that the disciples failed to wash their hands. Mark 7 also records this event. Jesus will turn the tables on them by showing that they actually do disobey God’s word by the way they protect their money so they do not have to spend it on their parents. Here the Pharisees follow another unbiblical tradition.
2. What did the Bible say about this? Exodus 30:17-21 is the law directed to priests who ministry in the tabernacle. They are to wash their hands and feet first. What the Pharisees claim to be the proper activity is only from tradition and oral tradition at that. They claim to be serving God and honoring him, but in reality they are being selfish. Jesus points this out in verses 3-8.
3. The Pharisees go to a tradition called corban (Matthew 15:5-6; Mark 7:11) that allows anything promised to be reserved for religious purposes was protected and could not be used for other purposes or passed on to their parents. This was their way of getting out of providing for their parents. The Pharisees claimed that by this they were honoring God. They pitted commandment one (Exodus 20:3) against commandment five (Exodus 20:12 and 21:17). In reality they were not honoring God or keeping commandment one. And, they were breaking commandment five. This was a serious breech of God’s word.
4. The Pharisees also violated Jesus’ summary of the law recorded in Matthew 22:37-40—the entire law can be summed up by properly loving God and one’s neighbor.
5. Jesus quotes Isaiah (Matthew 15:7-9). Isaiah even taught about the hypocrisy of the Israelites 700 years before this (Isaiah 29:13). This is ritual with no reality. This is religion, not God’s plan. This is human doctrine altered so that it appears to be Bible doctrine, but it is not.
  1. The Pharisees and scribes are saying one thing and thinking and doing another. They are hypocrites. A hypocrite is two people. He is the person that others see and he is the person he really is inside.
  2. Hypocrite goes back in ancient Greek and meant an actor. The actor played someone other than himself. Then the hypocrite intentionally tried to deceive someone.
  3. The Pharisees and scribes teach human doctrines and calls them God’s doctrines. What they say does not match reality.
  4. We may often say or act in ways to cover up what we actually think and believe.
  5. Matthew 7:5 and Luke 6:42 say a hypocrite is also one who criticizes another person when the critic has his own faults.
  6. Matthew 23:287-28 is a strong condemnation against hypocrites.
  7. Galatians 2:13 illustrates legalistic hypocrisy.
  8. First Timothy 4:2 says that people will fall away from the faith. They will say one thing and believe another. That is lying based in hypocrisy.
  9. James 3:17 and 1 Peter 2:1 instructs believers to put off hypocrisy. God’s wisdom does not produce hypocrisy.
6. In Matthew 15:10-14 Jesus calls the crowd to hear him and to understand what he has to say. Jesus narrows his warning and instruction about hypocrisy and false teaching to the immediate context of the Pharisees and scribes. In order to think right and to act right, mankind must first hear the truth about how (thinking process) and what (content) to think. After hearing, mankind must understand the truth, and then make the normal application.
  1. Matthew 15:12 relates the disciples’ question and Jesus answer. According to Mark 7:17, this explanation of the failure of the Pharisees took place after the confrontation and in a private house. Jesus simply taught a biblical truth that explained the situation they were in. Jesus popped the Pharisees’ balloon.
  2. The Pharisees were not living or teaching what God the Father revealed. As a result they and their teaching will fail (13). Jesus says to let them go their way. They and their followers will fail (14).
    1. Non biblical religious people lead their followers into a pit—whether of Judaism without Christ, Islam, New Age, Hinduism, Buddhism, or any other religions including the cults that have branched off of Christianity. They all lead to a bottomless pit.
    2. An aside: all deviations of God’s revelation that he gave to Adam, Eve, Noah, Abraham and so on are wrong. In fact, if you trace the Old Testament history, you will see that by the time of Noah rejection of God’s revelation was so rampant that God destroyed the human race except for Noah and his family. Then after they left the ark their descendents began to depart from the truth so that by the time of Babel there was mass rejection of God and mass counterfeiting of God’s revelation.
7. Jesus makes both doctrinal principles and an application when he responds to Peter’s request to explain what he has just said (14-20). In doing so, Jesus makes it clear that he is the true interpreter of Scripture, not the Pharisees. This became another reason that the religious leadership wanted him dead.
  1. The doctrinal principles:
    1. The heart of man is sinful. In other terms, every human being is born with a sinful nature.
    2. Jesus is the authoritative interpreter of Scripture.
    3. Religious organizations, denominations, and leadership often become more occupied with external activity than with the heart—the thinking. This affected Judaism and has affected the church throughout history.
    4. The inner person is more important than the outer person. The outer will follow the inner. Therefore, God trains the inner person with his word.
  2. The application is that mental sins, verbal sins, and action sins defile mankind, not the food we eat.
  3. Jesus makes it clear that mental sins and verbal sins, here evidence of hypocrisy, are worse than eating with unwashed hands or eating food that is a little dirty (15:20). Recall that Jesus said, “not what enters the mouth…but what goes out of the mouth (15:11).” Verbal sins go out of the mouth. This was a direct statement of the Pharisees’ actions. Mental sins produce verbal sins and action sins. The Pharisees were more interested in their food rules than in the correct understanding and application of the Bible. See Matthew 12:34-35.
    1. Defile is the Greek word koinow (present active indicative, third singular). It means to defile, to pollute, to make common.
  4. Jesus gave an illustrative list of some of what comes from the heart (heart is the center of man’s soul and spirit): evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders.
Jesus, in verses 21-28, responds to the faith of a Canaanite (Gentile) woman. Her daughter was demon possessed. In this section we also see that the kingdom Jesus offered was for Israel, not Gentiles. The woman also recognized this, but appealed to Jesus by her understanding of the Messianic message and by her faith.
1. Tyre and Sidon are northwest of the Sea of Galilee and on the Mediterranean coast. They are in what was known as the Phoenician area. Phoenicians were a maritime trading people who lived in the Mediterranean area and flourished around 1200-900 BC. They apparently lived north of ancient Canaan in what is now Lebanon. Sarepta, Tyre, and Sidon were important cities. They spoke Phoenician, which is a Canaanite language in the Semitic family of languages.
2. The lady had no right to claim anything from Jesus. She was of the cursed family—Canaanites (Deuteronomy 20:17).
3. She appealed to Jesus as Lord and Son of David (15:22 and 25). Those titles are very telling about her understanding and her faith, though she was a Canaanite. The disciples wanted to send her away, but her understanding of the Jew’s Messiah—however limited—brought a response from Jesus. Children in verse 26 refer to Israel and dogs in verse 27 refer to Gentiles. She was quite happy to get the “leftovers” from Jesus.
4. Her responses to Jesus were responses out of faith. Jesus responded to her faith by commending her and by healing her daughter (28).
5. This is similar to the time Jesus met the centurion (8:5-13).
The last section of Matthew 15 finds Jesus back near the Sea of Galilee, but on a mountain side. He heals the people of their illnesses and feeds them (15:29-39).
1. Jesus healed the people of many illnesses (30-31).
2. The people glorified the God of Israel (31). They saw his omnipotence and sovereignty at work. Their response was “they gloried the God of Israel.” The people responded to the revelation of God by glorifying God.
3. We see another attribute of Jesus in verse 32. He was compassionate on the crowd of people. They had been with him for three days and had no food.
  1. Jesus wanted to feed them. Compassion results in action.
  2. The disciples acted like most of us do in situations that test our faith application of God’s word. They could not imagine where they would get the food for this undertaking. That is human viewpoint talking. They had already seen Jesus heal many people. Previously they had seen him feed 5,000 men plus women and children (14:14-21). We are all slow learners.
  3. The solution to this unsolvable crisis was to obey Jesus. He will do what he wants to do in this crisis. Here he miraculously multiplied the 7 loaves and a few fish into enough to feed all the people and have food left over. This was a miracle. The divine nature of Jesus reveals to the disciples what he is like. We can only hope they will soon learn to trust him and to glorify him.
4. How long does it take us to lean to trust God and to glorify him for whatever action he takes?
Some lessons and so whats from Matthew 15.
1. Scripture is more important than religious tradition (15:3-6). What is most important to us? Would we be satisfied with a ritual a week and no Bible doctrine?
2. Hypocrisy is wrong. It is concern with an image one projects to others instead of doing the right thing. What image do we try to present? It is real and is it godly (15:7)?
3. Ritual has a limited and defined purpose—to teach, to bring to remembrance, to illustrate God’s truth (15:7-9). How do we relate to the two rituals of the church? Do they teach us? Do they bring biblical truth to mind? Do they illustrate the foundational truths of Scripture?
4. The heart of mankind—in context our sinful nature—is the source of sin. Sin comes from within mankind since the fall (15:18-20). Does the Holy Spirit control us or does the sinful nature control us? Or maybe we turn things around and emphasize a traditional religious activity instead of God’s righteousness.
5. The kingdom message was directed to Israel. God promised them a kingdom, and Jesus came to offer that kingdom to Israel (15:22 and 24). Do we understand Israel’s place in God’s plan and do we adjust to that plan?
6. Jesus values faith. He rewards those who believe him (15:27-28). This is an amazing truth. God wants us to believe him in every circumstance. How are we doing?
7. Miracles caused people to glorify Israel’s God (15:30-31). When we see God work, do we glorify him? This is the purpose of life—to glorify God.
8. Jesus was compassionate to people who watched him and listened to him for such a long time. He fed them (15:32). Are we concerned about the people around us? The first point of concern is for their eternal salvation and then for their spiritual growth. Then we can help our neighbor in his time of need. How do we grade ourselves in compassion?
9. Jesus did works that only God can do. He fed the crowd of 5000 men plus women and children, and he fed them by multiplying 7 loaves of bread and a few fish (15:34-39). He is God. We ought to worship and obey him. When God does something in our lives, what is our response? Do we even recognize what he has done? Do we thank him? Do we honestly glorify him?
10. From Jesus’ teaching we receive God’s revelation. In context we learn about hypocrisy, ritual, what is sin, where sin comes from, the Old Testament promised Messianic kingdom, the place of Israel in God’s plan, faith, and God’s response to faith. From Jesus’ works we learn about God’s nature. In context God is omniscient, omnipotent, sovereign, and compassionate. And then we see man’s response to seeing what Jesus was doing—they glorified the God of Israel. How do we grade ourselves in view of God, his revelation, and our purpose of glorifying God?

Matthew Chapter 16, Leaven, Keys, On to Jerusalem

Introduction to Chapter 16, which I have titled “Leaven, Keys, On to Jerusalem.” In chapter 16 there are three different but related subjects.
1. Jesus faces and answers the attack by the Pharisees and Sadducees (Matthew 16:1-12).
2. Jesus asks his disciples who people say he is, and then asks Peter the same question (Matthew 16:13-20).
3. Jesus begins to direct himself, his teaching, and his disciples to his coming sacrificial death and out of this he teaches about single minded service for him (Matthew 16:21-28).
Jesus faces and answers the attack by the Pharisees and Sadducees (Matthew 16:1-12). Here we see the issue of negative volition. They had every reason to believe Jesus, but chose not to believe him. Signs simply strengthened faith or hardened unbelief.
1. This issue with the Pharisees and Sadducees is their willingness to believe Jesus. They are intelligent people. They understand signs, yet they refuse to believe what is right before their eyes and ears.
2. The Pharisees and Sadducees are self proclaimed enemies of Jesus. Note Acts 23:6-10 for an illustration of the doctrine of the Pharisees and Scribes.
3. The Pharisees and Sadducees were able to read the weather (Matthew 16:2-3), but were unwilling to read the Scripture accurately and read the life and messages of Jesus accurately. Jesus had given many signs, but they rejected signs he gave. They wanted more signs, but would not have believed whatever signs Jesus gave them. In Matthew 12:38 the Scribes and Pharisees asked for a sign, and in 1 Corinthians 1:22 Paul writes that the Jews seek signs. This in itself was not necessarily bad. But, the Jews rejected the clear signs that God gave. Apparently the Jews only wanted what they wanted—which at this time was probably the overthrow of Rome.
  1. John the Baptist (Matthew 3:1-12 with Isaiah 40:3; John 1:29; John 5:33).
  2. Jesus’ works indicated he was the Messiah (Matth4ew 12:28; John 10:24-42; John 14:11; John 5:36).
  3. God the Father witnessed that Jesus was the Messiah (John 5:39).
  4. Moses witnessed to Jesus as the Messiah (John 5:46).
4. Jesus said that only the sign of Jonah would be given. That sign was resurrection. Note how much weight Jesus puts on resurrection as an authenticating sign of who he was and what his mission was. Jesus’ resurrection verifies and demonstrates that he is God and Savior and that the Bible is God’s inerrant word.
  1. He has just fed 4000 men plus woman and children. That was a great miracle. The religious leadership rejected that sign. Why? The chose not to believe Jesus.
  2. Because of their unbelief, Jesus turned away from the Pharisees and Sadducees (Matthew 16:4). Jesus was rejected by the Jewish people (Matthew 13:53-58), by the religious Jews (Matthew 15:1-9 and 16:1-4), and by the Romans (Matthew 14:1-2).
5. Jesus took his disciples to the other side of the Sea of Galilee, and his disciples had forgotten to bring any bread with them. They probably complained about the lack of bread. Jesus used the no bread incident to teach a doctrinal point—leaven of the Pharisees and Sadducees (Matthew 16:5-6).
  1. The disciples simply thought that he was referring to physical bread that they had forgotten. This tells us how shallow the disciples were, even though they had seen Jesus do miracles and teach wonderful truths.
  2. Before Jesus taught about leaven referring to false doctrine of the Pharisees and Sadducees (Matthew 16:11-12), he saw that the disciples needed another lesson on faith (Matthew 16:8-10). They had just seen him feed 5000 men plus women and children (Matthew 14:17-21) and 4000 men plus women and children (Matthew 15:34-38)—two different historical events. They did not think back. They did not try to relate the present need to what Jesus had done in the past. He calls them “you men of little faith” (Matthew 16:8).
  3. If someone has the God ability to feed crowds of 4000 plus and 5000 plus from only a few loaves of bread and a few fish, he can surely take care of a few disciples. They did not remember, think, conclude, and apply what they had seen.
  4. But, we often do the same thing. We are to learn so that we have a resource in our memory; we think about what we have learned so that the resource is clear, understandable, and certain; we then use or apply by faith what we have learned. We have studied this principle in Romans 6, Hebrews 5, and James 1. See the doctrine of learn, think, and apply. God provides for us, answers prayer, and blesses us in many ways. We ought to grow in our faith because of what he has done in our lives. Remember that a stronger faith is a faith that believes God more often and in harder circumstances.
  5. Faith grows, becomes strong, and works when we remember and believe what God has done.
6. The point of doctrine for them to remember and use was that false teaching was all around them and it causes much trouble. He specifically was referring to the false teaching of the Pharisees and Sadducees which rejected the Old Testament revelation about the coming Messiah. They wanted the Messiah to be according to their own plan.
  1. False teaching is always present and believers need to know the truth in order to reject the false. Paul also addresses this in 1 Timothy 4. Peter addresses it in 2 Peter 2 and 3.
The scene moves from the Sea of Galilee to around Caesarea Philippi (Matthew 16:13). This town was in northern Palestine about 120 miles from Jerusalem and about 30 miles from Tyre and at the foot of Mt Hermon. Find Bethsaida on the Sea of Galilee and go almost straight north to near Mt Hermon. In this section Jesus asks his disciples who people say he is (Matthew 16:13-14). After their answers, he then asks Peter the same question (Matthew 16:15-19).
1. The question that he asks is recorded in verse 13-14, “Who do people say that the Son of Man is?” In the context the Son of Man is Jesus. Various answers are given: John the Baptist, Elijah, Jeremiah, or another prophet. The people were not clear about the Old Testament teaching. Apparently Jesus had similarities with these men.
In verse 16, Jesus asked Peter, and he answered, “You are the Christ, the Son of the living God.” Do you realize what Peter just said? Christ means the Messiah. The son of the living God means that Jesus is God and that Israel’s God is alive, he is not some idol or fanciful deity that comes from man’s mind. Peter’s answer is on the target.
In verse 17 Jesus said that Peter was blessed—fortunate—because he stated correctly who Jesus was and because the source of his knowledge was God the Father, not “cleverly devised tales” as Peter will mention later in 2 Peter 1:16. Peter got it from God’s revelation through the Old Testament and the Holy Spirit. Andrew (John 1:41), Philip (John 1:45), and Nathanael (John 1:49) came to the same conclusion earlier, but apparently either had forgotten or Peter jumped in ahead of them.
In verse 18 Jesus identifies Peter’s statement of faith with the coming church. Jesus will build his church himself, as presented correctly by Peter in his confession. The church, therefore, was built on God’s revelation about Jesus, the doctrine of Christology, not on Peter the person. I refer you to the doctrine, “Peter was not a pope.”
1. There are two main and opposing interpretations for these verses about whom the church, the future body of Christ (Ephesians 1:22-23; 1 Corinthians 12:12-13, 27; Colossians 1:18, 24) will be built upon. One is that the church will be built upon Peter. The other, and much more likely, is that the church will be built on Peter’s confession about Jesus Christ.
2. Peter is Petros, a masculine singular word. Petros the name for Peter. The word means stone. It is translated Peter 155 times in the NASB.
3. The word “rock” is petra, a feminine singular word. Petra is different from petros. Petra bedrock or massive stone. It is used for the rock in which a tomb is made, for rocky ground, for the foundation for a house, for the rocks from which Moses got water, and for the spiritual rock of 1 Corinthians 10:4. It is also used for stone in parallel with lithos in Romans 9:33 and 1 Peter 2:8. The word rock in verse 18 does not refer to Peter. It refers to something else in context. It refers back to Peter’s statement in verse 16 about Christ. Ephesians 2:20 says that the church is built upon Jesus Christ the chief cornerstone. All the apostles and prophets are the foundation that connects to the cornerstone.
4. The stone image for the Messiah is also used In Isaiah 28:16. It is also used in Psalm 118:22 and quoted in Matthew 21:42-44, Acts 4:11, and 1 Peter 2:7. Daniel 2:34, 35, 45 use the stone image for the messiah’s kingdom, of which Jesus is the king.
5. All of this indicates that the “petra” rock or stone refers not to Peter but to Jesus Christ according to Peter’s statement.
6. Matthew 16:18 mentions the gates of Hades. Hades is the place where the dead reside. The gates of Hades are the entrance to Hades. Jesus is saying that dying and the grave will not defeat the future church. In fact, Jesus will himself die, but he will arise from the dead. Death cannot defeat or destroy the church. Instead, Jesus’ death and resurrection will bring about the birth of Christ’s church.
7. In summary, Jesus Christ will build his church upon Peter’s Christological statement, “You are the Christ, the son of the living God.” Neither historically, linguistically, nor theologically did Jesus build his church upon Peter (Matthew 16:18). Jesus told Peter that he was correct and that Jesus would build his church on himself (Jesus Christ), the doctrine of which was embodied in Peter’s statement “Thou art the Christ, the son of the living God.”
Jesus, in Matthew 16:19, honors Peter for his correct response. The meaning turns on what is meant by “kingdom of heaven.” If, in keeping with common usage in Matthew, Jesus meant the future messianic kingdom, then it refers to authority that Jesus has just delegated to Peter for use in that coming kingdom. In the messianic kingdom, the disciples will rule under King Jesus and under David.
1. The binding and loosing have been taken various ways by interpreters. If the context and usage of “kingdom of heaven” holds, and we have no reason to change the meaning here, then binding and loosing follow up on the keys. They refer to Peter’s delegated authority in the messianic kingdom, not in the apostolic age. He will be carrying out leadership in the kingdom. See Matthew 19:27-28 where Jesus says that the disciples will have great authority in the coming kingdom. Peter will rule subordinate to Jesus and David (Jeremiah 30:9; Ezekiel 34:23-24; 37:24-25; Hosea 3:5) and along with the other apostles to Israel (Matthew 19:25). This is the most consistent interpretative answer.
Note that Peter will not have original and determinate authority to bind and loose. The verbs “shall have been bound” and “shall have been loosed” are both perfect periphrastics. The verbs indicate that the action shall have already been decided upon in heaven. Peter will simply act and declare according to what has already been decided in heaven.
Matthew 16:20 ends this section with Jesus’ command that they not tell the community that he was the Christ. Why? As the text has shown, Jewish people and Jewish leadership have by now rejected the Messiah and his offer of the biblically promised kingdom. The people mainly wanted freedom from Rome. Their misguided understanding of the Messiah was that he would, at that time, bring this freedom about. This was, of course, a false understanding. The Messiah would first die for mankind’s sins. Later, he would return in glory and power to rule as king of Israel and king over the earth. Peter, himself, heard of this return in Acts 1, and he wrote about this in 1 Peter 1:10-11. Jesus would bring this promised kingdom into existence at the right time. A man made revolution would do nothing but cause great suffering and death of many people. Jesus did not want this to happen.
Jesus begins to direct himself, his teaching, and his disciples to his coming sacrificial death and out of this he teaches that disciples ought to single mindedly serve him (Matthew 16:21-28).
In Matthew 16:21-23 we have a battle of human worldview and desire and God’s worldview and will.
1. Matthew 16:21 records that Jesus now taught his disciples more specifically that he must go to Jerusalem, suffer from the Jewish religious leaders, be killed, and the be raised from physical death. Note the precise sequence and accurate predictions of Jesus’ near future. Jerusalem, the great Jewish city; rejections by those who should receive him; crucifixion, and the resurrection. Did Jesus know why he became man and what he must face? Certainly.
2. Peter pulled Jesus aside and objected to what he said (Matthew 16:22). Either Peter did not know about Isaiah 53 and had forgotten what John the Baptist has said about Jesus, or he had an emotion caused lapse of memory. We can do that too. We get so involved in something that we forget the doctrine that we should apply. Whatever, Peter did not apply his just made confession.
3. In verse 23 Jesus pointed out the two worldviews. There is the human viewpoint and there is God’s viewpoint. Satan wanted to stop Jesus from becoming the Lamb of God who takes away the sin of the world. Peter was acting as Satan’s pawn by stating the pagan worldview.
Matthew 16:24-28 records Jesus instructing his disciples about what it means to be his disciple. Living as a disciple ought to live will bring great pressure and suffering, but also unmatched blessing and reward in time now and in eternity. To come after me means to follow in his footsteps.
1. Verse 24 has three requirements.
  1. Deny himself. Identify with Jesus, the messiah. This does not mean a disciple may not have any worldly goods. It does not mean he is deny himself things. To deny himself means that God and God’s son must take precedent over human desires. When there is a choice between promoting oneself and promoting the Lord, the choice must be for the Lord.
  2. Take up his cross does not necessarily mean to die. Take the Father’s will for himself. The cross was the will of the Father for Jesus. The Father’s will for Jesus was to go to the cross as die as our substitute. The cross for each disciple was the Father’s will for each disciple. It may eventually be death, but it means to accept the Father’s plan and will for each day.
  3. “Follow me” means that each disciple was required to accept Jesus as his leader, general, and Lord, and to do what he did and go where he went. We see this in Hebrews 12:2. Greek is akoloutew akoloutew to come afterwards, to accompany, to follow as a disciple, to obey. Here the best meaning is to follow as a disciple.
2. Verses 25-26 instruct about the value of one’s life and how to get the best value out of life now and then in the coming kingdom. Service and meaningful life at the present time and in the future kingdom. The application for us is that for the best life with the most value, we serve and benefit now, and in heaven we gain rewards. The best life now and the maximum value in life now and in eternity come with following Jesus Christ as Lord. These verses are really talking about rewards in time and in eternity as verse 27 explains. Dr. John Walvoord has said, “For the world, there is immediate gain but ultimate loss: for the disciple, there is immediate loss but ultimate gain.” Life (2x) in verse 25 and life (2x) in verse 26 are the Greek word psuche. Both are good translations, but in context it refers to the life of a person (man in 26). See Matthew 10:39, James 1:21, and 5:20 for a similar meaning.
  1. In verse 25, note the contrasts: whoever wishes to save his life will lose it. If a person pursues life without Jesus Christ, that one will lose life in the sense that he will miss what God’s kind of life has for him and will still die and have nothing. The other side of this is that if one loses his life for Christ, he will find the best kind of life in time and in eternity.
    1. The purpose of living is what is at stake. If the purpose is simply survival, that person loses big time. If the purpose is to serve Jesus Christ, that person wins big time. The believer who follows Jesus Christ will have the best life in time and in eternity, even though the life had much suffering. Recognized value and purpose counts more than monetary gain or fame. Think of all the people today who have money and fame, yet not value and no purpose.
  2. In verse 26, we have profiting, forfeiting, and exchanging. Life is still the subject. The first sentence refers to accumulating wealth of the world. In doing so, he forfeits (zhmiow, to injure, damage, forfeit, punish) his own life and blessings from God. He gains nothing and loses everything he could have had. Why? Wrong motivation, self-centeredness, contesting the will and blessings of God. Exchange (antallagma, to exchange for something), indicates that one can make a very bad deal—exchange God’s blessings in life for human gain. The human gain does not last long and cannot pass through death. God’s blessings are lasting and fulfilling in time and continue on after death.
  3. Verses 25 and 26 do not just mean to die. It means to lose ones life or give ones life to another cause, to give yourself to another cause.
3. Matthew 16:27 concludes this lesson. The word “for” indicates we now have an explanation coming. When Christ returns in his glory at the second coming to earth he will reward those who faithfully served him, even though they may have died serving him and most had gained very little of the worlds wealth, but had experienced God’s blessings in time and now will gain rewards in the kingdom.
Verse 28 is a transition to chapter 17. He finished verse 27 with his coming in glory. In verse 28 Jesus says that some of the disciples will live to see the Son of man coming in his kingdom. This refers to a preview of the son of man coming in glory, and the preview will be the transfiguration of Chapter 17.
Summary for application
1. Here we see the issue of negative volition (Matthew 16:1-4). They had every reason to believe Jesus, but chose not to believe him. Signs simply strengthened faith or hardened unbelief. This is quite common. People who say no to God too many times become hardened to God and his revelation. You can think of the Pharaoh of the Exodus. Ephesians 4:17-20 speaks of it.
2. Jesus’ resurrection verifies and demonstrates that he is God and Savior and that the Bible is God’s inerrant word. He made a point that his resurrection pointed to his persona and his mission (Matthew 16:4). Rely on this when people attack your faith.
3. Faith grows, becomes strong, and works when we remember and believe what God has done (Matthew 16:8-12). The reverse is also true. When we ignore God and his revelation, we forget him and his promises and his will and the complete life that we have and can experience in him.
4. The church was built Jesus Christ. Peter expressed God’s revelation about Jesus, the doctrine of Christology (Matthew 16:16-19). The church was not founded on Peter the person. Jesus Christ will build his church upon Peter’s Christological statement, “You are the Christ, the son of the living God.” Neither historically, linguistically, nor theologically did Jesus build his church upon Peter.
5. Jesus would bring this promised kingdom into existence at the right time (Matthew 16:20). A man made revolution would do nothing but cause great suffering and death of many people. Jesus did not want this to happen. Today religious political alignments only bring repression, suffering, distortion of God’s truth, and death.
6. There is the human viewpoint and there is God’s viewpoint (Matthew 16:21-23). Satan wanted to stop Jesus from dying as the Lamb of God who takes away the sin of the world. Peter was acting as Satan’s pawn by stating the pagan worldview. Rejection of the substitutionary work of Christ is a crowning creed of paganism. Every non-biblical religious system denies the completed work of Christ on the cross. Research that and you will see it is true.
7. Living as a disciple ought to live will bring great pressure and suffering, but also unmatched blessing and reward in time and in eternity. The best life and the maximum value in life and in eternity come with following Jesus Christ as Lord (Matthew 16:24-27). People cannot live without meaning, value, and purpose to life. Those only come in the true and highest sense when one lives in relationship with God whom one understands and knows, and lives according to what God has revealed, and lives for God’s purposes and glory. Plays, movies, novels, reflect the lack of meaning and purpose in life. The drug culture is a direct result of meaninglessness. Post modernism reflects the rejection of God, God’s word, and God’s purpose for life. How do each of us relate to following Jesus Christ?
8. Human gain and honors do not last long and cannot pass through death’s door. God’s blessings are lasting and fulfilling in time and continue on after death. Dr. John Walvoord has said, “For the world, there is immediate gain but ultimate loss: for the disciple, there is immediate loss but ultimate gain.” What is important to each of us? What are we spending our lives for?

Matthew Chapter 17, Transfiguration

Outline of Chapter 17

The transfiguration (Matthew 17:1-9),
Elijah (Matthew 17:10-13),
Healing the demon possessed boy (Matthew 17:14-21),
Jesus predicts his arrest, crucifixion, and resurrection (Matthew 17:22-23),
Taxes and the miracle fish (Matthew 17:24-27).

Exposition

The transfiguration (Matthew 17:1-9). This event confirmed 1. Jesus as Messiah and God, 2. the connection between the Old Testament predicted kingdom and the Kingdom Jesus taught—they are the same, 3. the kingdom is still future, 4. Jesus’ death and resurrection.
1. This is six days after Jesus predicted his arrest, death, resurrection, and coming in the glory of his father (16:21-28). Luke 9:28 has eight days. Matthew mentions the six complete days while Luke records the first and last days also. Tradition says the mountain was probably Mt Hermon (9100 feet above the Mediterranean) or Tabor or Meron (3963 feet).
2. In verse 2, Jesus was transfigured. The Greek word is metemorphothe (aorist passive indicative). He was changed. God’s glory revealed itself in him. Revelation 1:12-16 and Daniel 7:13-14 indicate the glory of the Messiah. Compare Exodus 34:29-20 where it is recorded that when Moses came down from Sinai with the two tables of stone his face shone from being with the Lord God.
3. In verses 3-4 Moses and Elijah appeared and talked with Jesus. Both had great respect in the Jewish community. Moses was the leader of the exodus and the law giver. Elijah was a great prophet who served in a time of blatant Jewish apostasy. Moses died, but his body was hidden by God. Elijah was taken to heaven without dying. Peter wanted to make a memorial to this great event.
4. God the father, in verse 5, spoke out of a bright cloud. This was the way he appeared to Moses and the Israelites. Exodus 13:21-22; 16:10; 19:16 and others say the Lord was in the cloud. God was present with them. God the Father was present with them during the transfiguration. The father said that Jesus was his beloved and well-pleased son. The disciples were to listen to him—hear what he says. God the Father is here again (Matthew 3:17 at Jesus water baptism) saying that Jesus is God and Messiah and the Son of God. What Jesus says is important. Listen to him. Jesus was the ultimate prophet who would be like Moses as Deuteronomy 18:15, 18, and 19 says. Matthew 17:5, Mark 9:7, and Luke 9:35 all record God’s statement that Jesus is his son and the disciples are to listen to him.
5. Note the disciples’ response to God the Father speaking to them. They were terrified and fell to the ground. This was not a common occurrence, but it was real and it affected the disciples.
6. Jesus then told them not to be afraid. How could anyone not be afraid? God had spoken to them. Jesus comforted and encouraged them.
7. We can trace God’s glory through the Scripture. Right now his glory is in each believer through the Holy Spirit.
  1. Second Corinthians 3 teaches us about God’s glory in us through the Holy Spirit and this is compared to the glory that Moses saw and reflected at Sinai. Paul contrasts the glory from the new covenant accomplished by Jesus with the glory of the old covenant accomplished by Moses. Our Christian lives are much better than Moses’ life. See especially 2 Corinthians 3:18, we believers with our unveiled faces (no veil like Moses wore) see the Lord’s glory as we hear about him and trust him, just like looking in a mirror (possibly in ourselves and each other), and we are being transformed into the new and greater image of glory. We are changed from one level of the experience and demonstration of God’s glory to another level, just as Moses had a level or amount of glory from the Lord and we have greater glory from the Holy Spirit in us. The point seems to be that we believers possess inside of us a much greater glory than Moses experienced. And our glory comes from the Holy Spirit living inside each of us. And this glory changes us to be more like the glory of God.
The disciples asked about Elijah. Why did the prophets say that he must come (Matthew 17:10-13)?
1. Elijah must come to announce and preview the coming kingdom. Malachi 4:5 predicted this. Luke 1:17 predicted that John would come in the spirit and power of Elijah. John the Baptist could have been that announcer, the Elijah person (Matthew 11:13-14), but the people rejected him and his ministry and eventually Herod killed him (Matthew 14). So, John was not the Elijah to come. Elijah or another Elijah like person will come before the kingdom begins (17:11).
2. Jesus says clearly that he will suffer the same fate. He will die (17:12 and 20:28).
Jesus now heals and demon possessed boy whom the disciples were unable to heal because of their doubt and cynicism (Matthew 17:14-21).
1. Jesus has proved that he is God’s son, the messiah, by his miracles, by his messages, and by God the Father’s statements. In this incident, a father brings his demon possessed son to Jesus for healing because his disciples were unable to cast out the demon. Jesus addresses the entire generation (17) because all they want is to have a personal miracle. They miss by choice the great chance to receive the messiah. He also reminds the disciples that their faith is very weak. They still are not completely convinced—mentally and emotionally and volitionally—that he is the long looked for messiah.
2. The disciples had an opportunity to do great thing as his disciples. The case in point was the demonized boy. Their faith was not up to it. In fact, they doubted that they could perform this miracle more than they believed they could do it. The moving mountains part (17:20) is probably literal. In their ministry as his disciples, they were enabled to do many things, but they must believe him for success, and in that they failed.
Jesus predicts his arrest, crucifixion, and resurrection (Matthew 17:22-23). Jesus clearly says this to prepare his disciples. Note how the purpose for his incarnation has become more and more clear. Jesus is preparing the disciples for action. They resist him. He often prepares us by teaching, by events in our lives, and we often resist him and therefore fail to realize the blessings of faith and service. Let’s not be like the disciples.
Taxes and the miracle fish (Matthew 17:24-27). The point of this paragraph is not to teach about taxes. We are to pay taxes. The Jews had a very heavy tax burden. But Jesus’ point is to drive home his kingship to Peter. He is creator, king of the earth, and God. I am not sure that he succeeded at this point with Peter, due to Peter’s lack of attentiveness to the main message of Jesus.
1. In the Old Testament times the Israelites were to give one-half shekel every year to maintain the sanctuary (Exodus 30:13-15). In Nehemiah’s time an Israelite was to give one-third of a shekel to maintain the temple (Nehemiah 10:32). Every male Jew between 20 and 50 years old was to pay this to maintain the temple and temple service. Since there was no two drachma coin circulating at that time, two people would go together and pay one shekel (Carson, Matthew, 393, and Josephus Antiquities3.8.2 and 18.9.1).
2. One shekel (17:27) equals a silver coin or four drachmas. One drachma is a day’s wage. Two drachmas (17:24) equal one-half stater or one-half shekel. Each person was to pay two drachmas or one-half shekel.
3. Jesus asked Peter who pays the tax, the son of the king or the populace. The son of the king does not pay because his father is the ruler and the father has authority over everything (17:25). Peter answered correctly. The son does not pay (17:26).
4. In verse 27, Jesus says, however. That means that Peter is right. And since Jesus is the son of God, he does not need to pay. I am not sure Peter got this point. Jesus did not want to offend the tax collectors so he told Peter to go fishing. Peter would fine a shekel in the fish. That would pay for the tax for both Jesus and Peter.
Some lessons or so whats from chapter 17.
1. We have more evidence that Jesus is the son of God, the messiah, and we ought to listen to him when he speaks.
2. The Old Testament kingdom was confirmed as the same kingdom Jesus that Jesus offered, and it is yet future to the transfiguration event.
3. In the Old Testament times God’s glory was evident in physical and visible ways. In the church God’s glory lives inside each believer and this glory can become more evident in our lives and the Holy Spirit works in us to make us more like Jesus Christ. At this point can you recall the four verses in the doctrine of Christ-likeness?
4. Jesus the messiah predicted his arrest, death, and resurrection many times. He knew. He told the disciples. They were not so sure even in the face of all the evidence. Their faith was not very strong.
5. God wants believers to believe him. We may not be allowed to move mountains as the disciples were allowed to do, but our faith please God.
6. We ought not to miss the demonstrations of who Jesus is and what he wants to do in our lives. He wants us to learn to reverence him, to believe him, to serve him. He is creator, king, savior, and son of God. He has accepted us into relationship and fellowship with him.

Matthew Chapter 18, Children, Forgiveness

Outline of Chapter 18

Who is the greatest in the kingdom? The one with childlike humility and faith
(Matthew 18:1-5).
Do not be a stumbling block (Matthew 18:6-14).
The procedure for dealing with sin by an assembly member (Matthew 18:15-20).
How often should I forgive someone (Matthew 18:21-35).

Exposition

Who is the greatest in the kingdom? The one with childlike humility and faith (Matthew 18:1-5). Childlike humility and faith and the kingdom of heaven.
1. Humble as a child.
  1. Children have no illusions of greatness. They accept people without cynicism.
  2. Children were looked down upon in the ancient world of the NT times. The disciples were questioning Jesus about rank and honor in the future kingdom of heaven (Matthew 18:1). Jesus called a child to him and used the child as a prop to illustrate his answer to the disciples. The child came to Jesus, apparently without hesitation (Matthew 18:2).
  3. This paragraph is not about gaining eternal salvation. The disciples are believers in Jesus Messiah (Matthew 16:16). The word “converted” in the NASB misleads people. The word is strefw. It generally means to turn, to change, to turn around. Here Jesus is saying that the disciples need to change from seeking honor and prestige and first place and become like children. A child is trusting. A child is not as concerned about the first place of honor.
2. Change from cynicism and pride and become humble and trusting like a child. In verse 3 Jesus speaks of entering the kingdom of heaven. Does that mean a person must do something to gain entrance? There are at least two ways to handle this. Both appear to be correct, but the second seems to fit the context best.
  1. Faith in someone to do something for us requires humility, because there is a sense in which we know that we cannot do something to gain what we want. Humility characterizes little children. They are accepting of people. They are not arrogant and self sufficient. So, without a childlike humility a person will never believe the gospel and hence not enter the kingdom of heaven, or
  2. Another way of understanding this “will not enter” is to realize that Jesus is using strong statements to get his point across. Here then in the context “enter” would refer to enter and enjoy the full benefits, e.g., be one of the greatest in the kingdom of heaven, verse 4.
3. Humility is the key to service and to rewards and honor (Matthew 18:5).
  1. It requires humility to receive a little child in Jesus name, or in the same way that Jesus receives the child. One cannot be arrogant and properly receive a child the way Jesus does. And, if one does this, he also is identifying with Jesus and accepting him and his will.
4. In summary, the Lord puts a premium on childlike humility and faith. That conduct is necessary for pleasing him now and for honor in the kingdom. The saying is true, character counts.
  1. Doctrine of humility.
  2. Class discussion on good character traits.
Do not be a stumbling block to children (Matthew 18:6-14). To be a stumbling block is bad. There will always be stumbling blocks in life, and there will always be bad people who are stumbling blocks, but the disciples (and we) are not to be among them.
1. A stumbling block is something or someone that causes a believer or unbeliever to fall or become injured physically or spiritually such as sin or to have doubts about the faith. Here the stumbling block harms a person’s faith by 1. giving a bad example of how to live or 2. giving bad doctrine or 3. treating someone ungraciously.
2. There will always be stumbling blocks in life.
3. God judges the stumbling block person (Matthew 18:6-7). This section outlines the judgment against a stumbling block.
  1. Matthew 18:6. Anyone who hinders the Christian life of a believing child (6). By application this warns against anyone who harms the faith of a believer. Anyone who contradicts God’s word or ridicules God’s word to believers is under God’s judgment. This is a serious warning with many applications. The millstone and drowning depicts the serious judgment. Drowning would stop his attacks on believers and hence prevent even worse judgment. Drowning was especially feared by the Jews.
  2. Matthew 18:7. The world has stumbling blocks (7a). They are inevitable. Beware. The person who promotes the block is judged by God (7b). A person is a stumbling block because he causes another to reject the message of Jesus.
  3. Matthews 18:8. Anything in an individual—his hand, foot, or eye are examples—that causes himself to stumble at the gospel and reject Jesus Christ is a stumbling block to himself. He would be better off without the stumbling block in life than to miss the gospel and enter eternal fire (8).
  4. Matthew 18:9. Therefore get rid of whatever causes you to stumble. Fiery hell in verse 9 speaks of judgment by God. The point is that relationship with God is the most important thing in all of life. Anything that blocks or hinders or confuses that issue is dangerous and should be avoided.
    1. Barclay on the fire of hell. “But there is one clue which we do have. This passage speaks of the Gehenna of fire. Gehenna was the valley of Hinnom, a valley below the mountain of Jerusalem. It was for ever accursed, because it was the place where, in the days of the kingdom, the renegade Jews had sacrificed their children in the fire to the pagan god Moloch. Josiah had made it a place accursed. In later days it became the refuse dump of Jerusalem; a kind of vast incineration. Always the refuse was burning there, and a pall of smoke and a glint of smouldering fire surrounded it.” (The Gospel of Matthew : Volume 2, ed. William Barclay, lecturer in the University of Glasgow, The Daily Study Bible, Rev. ed. (Philadelphia: The Westminster Press, 2000, c1975. 182.)
  5. The heavenly father searches for stray believers, especially children (Matthew 18:10-14). These strays may have been made to go astray by stumbling blocks.
    1. To despise little ones is to think against them (καταφρονήσητε aorist subjunctive with mh. It is a strong command means to look down on or to consider of little value. It is a strong command.
    2. The little children have angels, apparently protective angels who have access to God the Father. The implication is that God is very interested in them and their welfare. The disciples would have a tendency to get above themselves and ignore children. That was not Jesus’ desire.
    3. Verse 11 is not in the Egyptian text, but is in Luke 19:10. This is why the messiah came to earth.
    4. Matthew 18:12-14 teaches that Jesus values all of his sheep, here probably children believers. Just like a good shepherd, he searches for the stray and returns it to the fold. The word “perish” in verse 14 seems to refer to physical death from straying from the messiah. Bad decisions cause believers to stray from living in fellowship with the Lord. Here we see God’s value of believers and his desire for them to remain safe in his flock. He even seeks to recover them. The Prodigal Son in Luke 15 presents the same principle.
4. In summary:
  1. It is very dangerous for a person to be a stumbling block or cause of failure of faith or sin in another believer, and especially in young children.
  2. Furthermore, God tries to bring the stumbling or stray believer back into fellowship with himself and the other believers. That is important to him. See Galatians 6:1 for the church believer’s privilege of helping a believer to recover.
The procedure for dealing with sin by an assembly member (Matthew 18:15-20).
1. In the story there is a brother—a spiritual brother in context who has sinned against you (singular). “Against you” is in the Majority Text, but not the Egyptian text (Critical Text). Luke 17:3-4 has a similar teaching and there Luke does include “against you” (sing) in both Egyptian and Majority Text. The one sinned against is the one to go to the brother and to privately convince him [of his wrong]. This protects the sinner and the assembly. See Matthew 18:21-22 where in this context Peter asks how many times he should forgive his brother when his brother sins against him.
2. Verse 16 is the next step if the sinning brother will not respond. Take one or two witnesses with you to confirm that you are attempting reconciliation. This follows the court procedure of Deuteronomy 19:15. The point of all this is to bring about repentance and restoration and not to make matters worse (Leviticus 19:17; James 5:19-20; and 2 Thessalonians 3:14-15).
3. Verse 17 is the third step. If the sinning brother will not listen to you or to you and the witnesses, then you (sing) bring it to the group. If he still is obstinate, then you stay away from him—let him be to you (singular) as a Gentile and a tax collector. The primary rift is between the sinning brother and the one sinned against, not with the assembly. “Tell it to the assembly” probably simply means that the brother has sinned and refused repentance. It does not necessarily mean tell all the details to the assembly. Notice that the instruction is to stay away from—not to excommunicate the person.
  1. The purpose of all this action is restoration, not more division. The more details and the more public it all is makes it very difficult for restoration.
  2. The word translated church is the word ekklesia, which means church or body of Christ later in the New Testament after the church began. The first use of church after the Matthew passage is in Acts 5:11. Here it likely refers to the assembly—either synagogue or group of disciples. The latter seems the best in context. The disciples surely would have understood it in the sense of the Jewish assemble or their own band of disciples. These disciples will have their fights.
4. Verse 18 reminds them that this is God’s procedure and he is ahead of them. We have plural pronouns and Jesus is referring to the disciple group.
5. Verse 19 and 20 are part of this context. It likely means agreement about praying for the sinning brother or prayer for the right way to deal with this case. I doubt whether it is an open prayer promise.
6. In summary, this section gave a procedure to bring about restoration of a fellow member who had sinned against one in the assembly.
How often should I forgive someone? This is how kingdom citizens should forgive (Matthew 18:21-35).
1. This follows the previous context. Obviously if there is sin against you and it is repeated, the natural question will be “how often should I forgive?” The answer is as many times as necessary (Matthew 18:21-22).
2. The slave asked for mercy with regard to paying his debts. The master gave him compassion and released him from the debt. This is forgiveness by grace. The debt was legal and right. The master took the loss. This is the lesson for us. Compassionate forgiveness (Matthew 18:23-27).
3. The next part of the story has the forgiven slave doing exactly what he begged his master not to do to him (Matthew 18:28-30). He went to one who owed him and demanded payment. The fellow slave asked for compassion and patience (29), but the forgiven slave would not show compassion and forgive him. He had him arrested (30).
  1. This was not forgiveness. The first slave did not learn and he did not apply. Hence the lesson for him was wasted. He rejected the grace forgiveness that was shown to him. This was not applying what he had experienced.
4. The lord learned of what had happened and judged the slave guilty. He required payment of the debt. The slave was disciplined.
5. We learn that the disciples (and we) should forgive as the Lord forgave them (and us). Lack of forgiveness brings God’s divine discipline (Matthew 18:35). This tells us that disciple to disciple was a high priority with God, and should be for us.

Doctrine of Forgiveness

Tod Kennedy, October 24, 2007

What does forgive mean?
1. To grant pardon and to stop blaming someone, to no longer hold guilty.
Who has the authority to forgive?
1. God
2. Scripture: Matthew 9:2-6; Mark 2:5-10; Luke 5:20-24; James 5:15; 1 John 1:9; 1 John 2:2.
Who appreciates forgiveness the most?
1. The one who realizes he has been forgiven much.
2. Scripture: Luke 7:36-48.
What is the basis for real forgiveness?
1. The substitutionary sacrifice of one who takes the punishment for another—Jesus Christ, the Lamb of God.
2. Scripture: Acts 5:31; Acts 13:38; Ephesians 1:7; Colossians 1:14; Hebrews 9:11-14 and 26-28.
How often should one forgive others?
1. As often as one sins against me.
2. Scripture: Matthew 18:21-22; Luke 17:3-4; Ephesians 4:32.
What is required for judicial forgiveness?
1. Faith in Jesus Christ, the lamb of God, who was judged in our place.
2. Scripture: Acts 10:43.
Whom do we forgive and when?
1. Believers who have sinned against us and when ever needed.
2. Scripture: 2 Corinthians 2:7, 10; 2 Corinthians 12:13; Ephesians 4:32; Colossians 3:13.
Illustrations of forgiveness.
1. Old Testament.
  1. Joseph forgave his brothers (Genesis 50:17-21).
  2. God forgave David (Psalm 32:5).
2. New Testament.
  1. Paul and the church forgave the sinner brother in Corinth (2 Corinthians 2:1-11).
  2. Jesus forgave the prostitute (Luke 7:36-48).
  3. God forgives believers (1 John 1:9).
Who will not be forgiven?
1. Those who rejected Jesus the Messiah during his ministry on earth. They slandered the Holy Spirit him by saying that Satan produced the miracles through Jesus and not the Holy Spirit (Matthew 12:31-32; Mark 3:28-29; Luke 12:10).
2. Those disciples who refused to forgive others (Matthew 6:15)
What happens to believers who will not forgive others?
1. God disciplines them (Matthew 18:35).
2. Not forgiving others becomes like a festering wound that is painful and will break open and contaminate others.

Matthew Chapter 19, Divorce; Rich Man

Outline of Chapter 19

Jesus took his ministry out of Galilee and into Judea beyond the Jordon (called Perea), which is east of the Jordan River (Matthew 19:1-2). He taught Pharisees (Matthew 19:3), the disciples (Matthew 19:10, 13), a questioner (Matthew 19:16), and Peter (Matthew 19:26).
Pharisees question whether divorce is lawful, and Jesus answers that it is lawful only for gross sexual sin (Matthew 19:3-12).
Children (with their trust and humility) typify the kingdom of heaven people (Matthew 19:13-15).
A wealthy young man asks Jesus how he may obtain eternal life. Jesus answers with man that is impossible, but with God all things are possible (Matthew 19:16-26).
Peter asks Jesus about rewards for the disciples. Jesus answers that in the kingdom they will rule under him, and they will be rewarded many times more than they gave up (Matthew 19:27-30).

Exposition

Jesus took his ministry out of Galilee and into Judea, (Matthew 19:1-2).
1. Jesus move from east of the Jordan west into Judea
2. Crowds followed him because of his teaching and his miracles. He continued to heal people has he had up to this time. He was demonstrating his Messiahship.
3. He has been answering the question of Matthew 11:13 “are you the messiah” or do we look for someone else?
4. He comes under attack again through various questions that the Pharisees ask him.
Divorce (Matthew 19:3-12). Pharisees question whether it is lawful for a man to divorce his wife for any reason. Jesus answers that it is lawful only for gross sexual sin. To answer the question he goes to the foundational Scripture. This sets a good pattern for us to follow in order to answer biblical questions—go to the foundational Scripture if possible.
1. Question 1. The Pharisees begin their attack with a question about divorce in verse 3. “Is it lawful for a man to divorce his wife for any reason at all?” They simply want to test him to put him in a bad light and to find a reason to reject him. “Test” is the Greek word peirazw peraizw, in the present active participle, probably circumstantial of purpose. This word can be used in both a good sense and a bad sense. Here the context shows that they want to bring out some reason to discredit him.
  1. Answer 1. Jesus He answers from Genesis. He understands their attack. He goes to the foundational Scripture about marriage to answer them (Matthew 19:4-6).
  2. Genesis 1:27 and 5:2 teach that God created man and woman in his image.
  3. Genesis 2:24 teaches that the man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.
  4. Based upon this Scripture, he says that since the two are one and God joined them, then no man (the husband) should separate (from her) (Matthew 19:6).
2. Question 2. The Pharisees then refer to Moses’ command to allow divorce which was in Deuteronomy 24:1-4. Jesus explains what Moses wrote (Matthew 19:7-8).
  1. Answer 2. Jesus answers from Deuteronomy. Moses wrote in Deuteronomy 24 because of the hardness of heart (sinful nature self-will) of the Jewish men. Deuteronomy addresses men who for some reason wanted to divorce their wives. Indecency in Deuteronomy 24:1. The word is עֶרְוָה ervah, and means nakedness or pudenda (private parts) and the emphasis is on indecent exposure or activity. The man’s reason, not always clearly specified, was somewhere within this word meaning. Apparently the basic concern was that the man wanted to divorce his wife. Moses granted permission because the man’s heart was hard toward God and his wife. The man did not consider what Moses wrote in Genesis 1 and 2, nor did he think graciously in his situation.
  2. Deuteronomy 24 did not refer to adultery because according to Deuteronomy 22:20-22 the penalty for adultery and premarital sex was death. Turn to Deuteronomy 22 for the divine view of rape, sex, marriage, and justice for Israel.
3. Jesus summarizes in Matthew 19:9-12. He said that divorce was not the way God designed marriage in the beginning.
  1. Jesus continued his answer by saying if a man divorced his wife and remarried another—unless his first wife had committed immorality πορνεία 4202—he committed adultery 3429 μοιχάω (19:9).
  2. Immorality is the word πορνεία 4202. It is used for various brands of sexual sins including fornication, incest (1 Corinthians 5:1), homosexuality (The context goes to Genesis 19, Sodom and Gomorrah, and Jude uses 1608 ἐκπορνεύω), adultery, and the like. The word is sometimes paired with adultery μοιχάω, as in Matthew 5:32 and 19:9.
  3. Adultery is the word μοιχάω 3429. This word is usually related to marriage relationships—at least one of the parties is married to someone else.
  4. The disciples understood that Jesus said that divorce was not acceptable and we know this by their answer in 19:10. They said that it is dangerous to get married because of the prohibition against divorce.
  5. In Matthew 19:11-12, Jesus agreed that not marrying prevented the divorce problem, but he further added that it is difficult to remain unmarried and to abstain from sexual behavior. That ability to refrain is a God given ability to certain men. There are three classes of men who can refrain. These are all called eunuchs. Those born that way, those neutered by other people, and those who made themselves eunuchs so that sexual behavior would not be an issue and they might better serve the kingdom of heaven.
4. Divorce in found 28 times in 26 verses in the NASB. Especially helpful passages in the Bible include Deuteronomy 24:1-4; Matthew 5:31-32; Matthew 19:1-12; Mark 10:1-12; 1 Corinthians 7:10-17. Other passages are Deuteronomy 22:19-29; Isaiah 50:1; Jeremiah 3:8; Malachi 2:16.
5. Comments on divorce.
  1. Divorce was not in God’s plan for mankind.
  2. People fall on one side or the other of this discussion—no divorce at all or not much resistance to divorce.
  3. Many strong fundamentalist believers place divorce among the very worst of all sins and often divorced people are rejected. This is wrong. It is not in the prominent lists of sins.
  4. Divorce happens. It is part of life in a fallen world. This is not condoning it, but simply accepting reality.
  5. Divorced believers can serve God as much as, and as successfully as, any other believers. The Christian life is a life lived in the power of the Holy Spirit, in fellowship with God, under the word of God, and by faith. Divorced believers can live this way just like any other believer.
  6. When in doubt, think grace and treat people graciously.
Children (with their trust and humility) typify the kingdom of heaven people (Matthew 19:13-15). Jesus teaches that children are important to him and that the kingdom of heaven will be led by people with childlike humility and faith. He spoke of this in greater detail in Matthew 18:1-5. Apparently children were looked down on by many people in the ancient world. Jesus gave the biblical viewpoint on children. Pentecost thinks that it is not the faith of the children, but that of the parents that Jesus is commending because Jesus takes the children in his arms and therefore they are too small and too young to exercise faith. Whichever way one interprets this, the principle of faith and humility still is prominent. Jesus praised their willingness to believe him. He also praised their humility. Both of these characteristics were somewhat lacking in the disciples. Furthermore, both of these characteristics become lost in those who attempt to gain authority and human praise. The disciples also had these weaknesses.
A wealthy young man asks Jesus how he may obtain eternal life. Jesus answers that with man that is impossible, but with God all things are possible (Matthew 19:16-26). Luke 18:18 calls this man a ruler and therefore he was probably an official of a synagogue or even a member of the Sanhedrin.
1. The question is found in verse 16. He asks “what good thing shall I do that I may obtain eternal life?”
2. Verse 17. Jesus’ first answer is that the man is wrong about good. God’s view says that God is ultimate good and man cannot do good that satisfies God’s standard for good. Jesus then goes to the man’s real question about gaining (ina ecw) eternal life or life in the Messianic Kingdom. Jesus must first clear up the man’s misconception about works or human good. A good place to start the discussion is with the commandments, so he begins with the commandments found in the Mosaic Law (Matthew 19:17).
3. Verse 18-19. Jesus is both instructing and teaching the man. The Pharisees had developed an elaborate system of commandments. The man was wondering which he needed to keep. Jesus went to the Mosaic Law. He listed, from Exodus 20, commandments 5-9 and added the inclusive command to love one’s neighbor as oneself (Leviticus 19:18 and Matthew 22:39).
4. Verse 20. He said he had kept all these. This is doubtful, but in his mind it was likely true. He still sensed he needed more. Even a relative righteousness cannot give comfort when put along side of Jesus’ teaching about the kingdom. Something was missing to the man.
5. Verse 21. Jesus now gives him a plan. This was the place to start. The man needed to follow Jesus in order to get all his answers. In order to follow Jesus he needs to sell off his property and become like the disciples. Get rid of the distractions.
  1. The command to sell illustrated that he did not love his neighbor as himself, and it showed that other things were more important than God—he broke the first commandment of having no other gods.
  2. Jesus is not teaching works salvation. He is setting the man up to learn the answers to his questions. He will find the answers by following Jesus.
6. Verse 22. The man left. He wanted to keep his wealth.
7. Verses 23-26. It is impossible to gain entrance to the kingdom of heaven by one’s own devices. The camel and the needle are real illustrations. Impossible to do. The disciples were astonished. We wonder if they had listened at all to previous lessons.
  1. The fundamental principle: eternal life, salvation, life in the kingdom is impossible for people to gain. God makes it possible (Matthew 19:26).
8. Jesus did not give a clear gospel message. But, he laid the groundwork. He put up the frame and will fill it in as he goes along. Impossible for mankind. Possible for God. Therefore eternal life must be a gift from God because mankind is unable to do anything about it. Remember that John’s gospel is parallel to Matthew’s gospel. John has a different purpose and emphasis, but the way to eternal life was the same: faith in the Son of God.
Peter asks Jesus about rewards for the disciples. Jesus answers that in the kingdom they will rule under him, and they will be rewarded many times more than they gave up (Matthew 19:27-30).
1. Verse 27. Peter says, we have done what the rich man would not do. Will you reward us?
2. Verse 28. Jesus addresses the disciples. They have been following him. In the coming kingdom the Son of Man, Messiah, will rule on the throne of David. The twelve disciples will rule on subordinate thrones. That is the great reward for them.
  1. Son of man is used 195 times in the NASB. It refers to mankind or a man many times (Numbers 23:19), for Ezekiel many times (Ezekiel 2:3), for Daniel (Daniel 8:17), for Messiah (Daniel 7:13), many times for Jesus while on earth (Mark 10:33), for Messiah seated at the right hand of the Father (Luke 22:69), for Jesus in resurrection glory (Revelation 1:13). In this verse it takes on the Daniel understanding—the Messiah ruler who rules for God the Father.
  2. Regeneration refers to the kingdom of heaven, the Messianic Kingdom. This is the time that things will be changed (Isaiah 2:2-4; Isaiah 65:17; 66:22; Acts 3:21). Josephus used this word for the new birth of the nation after the return from Babylon. This is the new messianic age after Messiah comes to rule.
3. Verse 29. Everyone refers to other disciples, beyond the close knit circle. They too shall be rewarded—many times over what they gave up. Eternal life probably refers to the great quality of life in the kingdom. It does not mean that one works for what sometimes is called “eternal salvation.”
4. Verse 30. Those who put themselves first will be last in the kingdom and those who put Jesus and his ministry first will be part of the first or honored group in the kingdom.

Summary of lessons from Matthew 19

Divorce is against God’s original intent for mankind. There are very limited reasons for divorce and remarriage: immorality (porneia) (Matthew 19.9), the unbeliever member leaves (cwrizw, afiemi) (1 Corinthians 7:12-15). Divorce without remarriage seems to be the case when a believer woman leaves for some reason unstated such as abuse (1 Corinthians 7:11).
Open and honest humility and faith, such as that of a child, pleases the Lord. He welcomes children to come to him.
Residence in the kingdom of heaven cannot be gained by man. It is impossible. This is the work of God through Jesus.
Apparently, Jesus is telling the rich young man to follow him so he may learn more about him. As he learns about Jesus first hand, he would likely come to believe in Jesus as Messiah. If this is so, then possibly a parallel today would be evangelistic Bible studies, discussion times with unbelievers, and possibly what today is called friendship evangelism.
The 12 disciples will be greatly rewarded for their service to the Lord. In fact, every disciple who put aside normal human activities to rightly serve the Lord will be greatly rewarded. Those who in human terms and human opinion will often be the lowest in the kingdom, while those lowest will be highest in the kingdom.

Matthew Chapter 20, Landowner; Jesus nears Jerusalem

Introduction and Outline of Chapter 20

Jesus took his ministry out of Galilee and into Judea beyond the Jordon (called Perea), which is east of the Jordan River (Matthew 19:1-2). He taught Pharisees (Matthew 19:3), the disciples (Matthew 19:10, 13), a questioner (Matthew 19:16), and Peter (Matthew 19:26). See Rose map 37
Chapter 19 concludes with Jesus answering Peter’s question “what will there be for us?” His answer was that in the coming kingdom (regeneration, Matthew 19:28) 1. the disciples will judge the tribes of Israel, 2. those who have put service for Jesus over houses and families shall gain special reward (Matthew 19:29), and 3. those who are first in human importance will be lower in the kingdom while those low in human importance, but serving Jesus rightly, will be higher in kingdom importance (Matthew 19:30).
Chapter 20 continues the lesson on the kingdom of heaven, service, and rewards in Matthew 20:1-16.
After that Jesus began walking to Jerusalem. On the way, he told his disciples clearly that he would be crucified and then rise from the dead (Matthew 20:17-19).
Then James’ and John’s mother asked that her two sons be ruling right next to him in the kingdom this led into a lesson on humble service (Matthew 20:20-28).
Now, as he left Jericho on the way to Jerusalem for the last time he showed his Messianic credentials by giving sight to a blind man (Matthew 20:29-34).

Discussion of Matthew 20

Chapter 20 teaches the lesson of the landowner as a continuation of his lessons on the kingdom of heaven, service, and rewards in Matthew 20:1-16.
1. Jesus uses first last, last first of Matthew 19:30 and last first, first last of Matthew 20:16 as bookends for this story. Peter had asked about rewards in Matthew 19:27, “Behold, we have left everything and followed you; what then will there be for us?” In this context, apparently the rewards he instructs about are those earned in the present time.
2. Jesus said that in the coming kingdom (regeneration) he, the disciples, and others will receive appropriate rewards
3. Now in chapter 20 Jesus is expanding on rewards that Peter asked about. The details in the story include the landowner, laborers hired first, the laborers hired later, and the foreman, and the varying wages paid.
4. A denarius “was a Roman silver coin, in the time of Jesus and the apostles. It took its name from its being first equal to ten “donkeys,” a number afterward increased to sixteen. The earliest specimens are from approximately the start of the second century b.c. From this time it was the principal silver coin of the commonwealth. In the time of Augustus eighty-four denarii were struck from a pound of silver, which would make the standard weight about sixty grains. This Nero reduced by striking ninety-six from the pound, which would give a standard weight of about fifty-two grains, results confirmed by the coins of the periods, which are, however, not exactly true to the standard. In Palestine, in the NT period, evidence points to the denarii as mainly forming the silver currency. The denarius was the daily wage of a laborer. The only way to compute the value of NT coins in current values is to consider what a laborer might earn in a day in various countries of the world (see Matt. 20:2, 4, 7, 9, 10, 13).” Merrill Frederick Unger, R. K. Harrison, Howard Frederic Vos, Cyril J. Barber and Merrill Frederick Unger, The New Unger’s Bible Dictionary, Rev. and updated ed. (Chicago: Moody Press, 1988).
5. The relation of the hour of the day in Matthew’s gospel to our concept of time is as follows: third hour is 9 am; sixth hour is 12 noon; ninth hour is 3 pm; and the eleventh hour is 5 pm.
6. The landowner hired workers at different hours and then paid them the same. The workers complained. Those who had worked longer hours thought they should be paid more than those who worked a few hours.
7. What does this teach?
  1. People serving Jesus will be rewarded.
  2. The basis for the rewards is God’s sovereignty, justice, grace, and mercy.
  3. The basis for rewards is not legal debt, or what is owed by the landowner.
  4. Time in service does not necessarily result in more reward.
  5. Those who join Jesus’ disciples later in his ministry will not be penalized.
  6. Outward circumstances do not determine the amount of reward.
8. Applications for us.
  1. God does reward believers, and he rewards them for faithful service.
  2. Time in service does not necessarily result in more reward.
  3. Grace and mercy govern more reward.
  4. One cannot determine rewards by looking at what another is doing. God has the right to reward as he pleases.
  5. A struggling but faithful believer may have equal reward as a famous long time servant of Christ.
  6. We need not be worried about reward or no reward. God will reward according to his sovereignty, justice, grace, and mercy.
After that Jesus began walking to Jerusalem. On the way, he told his disciples clearly that he would be crucified and then rise from the dead (Matthew 20:17-19). In this lesson Jesus takes his disciples off alone and instructs them about his future. They will be a supporting cast in the great drama unfolding. Though he has instructed them about this before, he is very clear and forceful about it now. The time is close.
1. He also taught them this truth in Matthew 16:21 and 17:22-23. Parallel passages are Mark 10:32-34, Luke 18:31-34. He had previously spoken of the three days in Matthew 12:40 and 16:4, and then arising in Matthew 17:9.
2. Note the specific terms: Jerusalem, Son of Man, delivered over to, chief priests and scribes, condemn to death, hand over to Gentiles, mock and scourge, crucify, third day, raised.
3. All of these were precisely fulfilled.
Then James’ and John’s mother asked that her two sons be ruling right next to him in the kingdom; this led into a lesson on humble service (Matthew 20:20-28). Notice the completely human request for honor and no suffering. Jesus said it did not work that way for everyone. Lessons and doctrines that Jesus is teaching are the mark of greatness, servant attitude, sacrifice, and his substitutionary payment for our sins.
1. First John and James’ mother wanted extra honor for her sons. Jesus said that was the Father’s decision.
2. The cup referred to Jesus’ suffering and death. They would drink suffering and death for Jesus.
3. The disciples’ indignation was because they also wanted the places of honor. After all this time they have missed the idea of serving others. Those who serve will also gain honor.
4. Jesus uses the current political climate to illustrate his point. Rulers want power, which is the ability to do what they want, and authority, which is the legal right to do what they want.
  1. Their goal then is to Lord over others. The verb is 2634 κατακυριεύω katakuriewo in the present active indicative, 3^rd plural. It means to exercise dominion. Master, subdue. The same word is used in 1 Peter 5:3 in the instructions to elders-pastors. First Peter 5:1-4 is a fast forward to those who take the disciples place in the church. The pastors have authority and are to shepherd and to oversee, but not to lord over, our same word as here.
  2. And to exercise authority over others. 2715 κατεξουσιάζω katexiousiazo in the present active indicative 3^rd plural. This mean use authority over others or to tyrannize. It is also in Mark 10:42. It is possible to exercise authority without tyrannizing people and without
  3. We can see it all over the world. People want to be able to do what they want—power—and they want the unquestioned right to do so—authority. Even our candidates demonstrate their desire for power and authority. Who really wants to serve the people? I can think of a few, but a very few.
5. In verses 26-28 Jesus reminds the disciples that this is not the pattern for God’s kingdom. The great leaders must be servants of the people. To serve means to protect, give freedom, encourage, and help when necessary. If they want to be important and have first place in God’s eyes, they must be slaves or bond servants of people.
  1. Servant is 1249 διάκονος diakonos. To serve is 1247 διακονέω diakoneo. These words emphasize service, attending, waiting on.
  2. Slave is 1401 δοῦλοs doulos. This emphasizes giving oneself up to be under the authority and service of another.
  3. Jesus uses himself as the example. So the lesson for them and for us is that greatness before God must follow service and serving under authority. We learn to take authority by first being under authority and serving. One thing many people do not realize is that being in authority and having power is difficult. It is not what the uninitiated think. It takes humility, service, and mistakes. Responsibility goes with it. You do not learn it from the top. You learn it from the bottom. When one gets to the top, he often will prefer serving others. The disciples did not get this yet.
6. Jesus gave himself as a ransom for others. BAGD4, says of ransom “λύτρον, ου, τό. price of release, ransom (esp. also the ransom money for the manumission of slaves, mostly in pl).” Strong has 3083 λύτρον. Jesus paid the price to free sinners from the bondage to sin. We could not pay it. He paid it for us. How does this fit in Jesus’ lesson for the disciples and for us? Servants sacrifice for those whom they serve. Jesus sacrifices. The disciples must sacrifice. We must sacrifice.
  1. For many has the preposition ἀντὶ. This emphasizes replacement or on behalf of, which means replacing. Jesus was the replacement for us.
Now, as he left Jericho on the way to Jerusalem; for the last time he showed his Messianic credentials by giving sight to two blind men (Matthew 20:29-34).
1. Jesus had the authority and the power to heal the blind men. He used his authority and power in such a way that he demonstrated service (Matthew 20:28) and compassion (Matthew 20:34) by doing so. This story is also in Mark 10:46-52 and Luke 18:35-43. Mark and Luke only mention one man. Mark gives one of the names, Bartimaeus. They were on the Jericho road, probably between the old and the new city—leaving one and entering the other.
2. What did the blind men call Jesus? They called him Lord, Son of David. What did they mean by that title?
  1. Lord indicates that they recognized his deity. He could heal and they knew it.
  2. Son of David clearly draws attention to his messianic status. Thousands of people were in David’s line. Joseph, the husband of Mary is called the son of David in Matthew 1:20. What was special about Jesus? The long awaited messiah from David’s line was unique. In Matthew 12:23, crowds watching Jesus cast out a demon from a man wondered if Jesus was the son of David. They had great expectations. There were sons of David and the son of David. Note especially 2 Samuel 7:12-16, Micah 5:2.
    1. In Matthew 1:1 Jesus is called the messiah, the son of David. Important point in the genealogy. He is also called the son of David in Matthew 9:27, 15:22, 20:30-31, 21:9 and 15, and 22:42. It is also found in Mark 10:47 and 48, and Luke 18:38 and 39. Mark 12:35 indicates that the scribes also knew that the messiah would be the son of David.
    2. To the Jewish expectations, the messiah, son of David was the deliverer of the nation.
  3. Review the line of the Messiah through the Bible.
Summary Principles from Chapter 20.
1. Rewards will be given those who serve God, and they will be given based upon God’s mercy, grace, and choice, and based upon our faithfulness to the jobs God gives us within our abilities. All our cups will be full, whether large or small cups.
2. Honor in God’s kingdom comes through sacrificial service, not through authority and power.
3. Though Jesus is God, Messiah, and miracle worker, he has compassion on us.
4. The son of David is a messianic title for Jesus. The Israeli nation was anticipating this person.

Matthew Chapter 21, Jesus enters Jerusalem; Fig Tree; Land Owner

Introduction to Chapter 21

This chapter will emphasize Jesus’ deity, God the Father’s plan for him, Jesus’ and the OT predictions, the expectations of the Jews in Jerusalem, Jesus authority over the temple, Jesus’ authority over plant life and his teaching provision for the disciples, his wisdom in countering the religious leaders, the danger of spiritual rebellion, the just rejection of Israel’ spiritual leaders and of those who follow them.

Exposition

Matthew 21:1-3. Jesus is on his way from Jericho to Jerusalem. This begins the last week. I am following Harold Hoehner’s chronology. The week is from Saturday, March 28, AD 33, when he arrives at Bethany until his resurrection on Sunday, April 5, AD 33. The week includes his entry into Jerusalem, cursing the fig tree, cleansing the temple, the Olivet discourse, Passover, betrayal, arrest, trials, crucifixion, buried in the tomb, and resurrection on Sunday, April 5, AD 33.
1. Bethphage, (21:1) was a town on the Mt of Olives. The name means house of unripe figs. It was on the way from Jericho to Jerusalem and very close to Bethany (Mary, Martha, Lazarus).
2. Jesus told two disciples to go find a colt for him to ride. Why would someone allow another to take a colt? The Lord needs the colt. Note that God had cleared the obstacles out of the way. The parallels are in Mark 11:5-6 and Luke 19:33-34.
Matthew 21:4-7. Matthew quotes Zechariah 9:9. This is a quote of literal fulfillment of the OT prophet’s intended meaning. Recall that there are two basic uses by the NT of the OT: 1. Literal fulfillment of the author’s one intended meaning, 2. ISPA or inspired full sense application that is not a fulfillment of the original author’s meaning.

Rejoice Rejoice greatly, O daughter of Zion!

Shout in triumph, O daughter of Jerusalem!

Behold, your king is coming to you;

He is just and endowed with salvation,

Humble, and mounted on a donkey,

Even on a colt, the foal of a donkey.

1. Kings rode on donkeys to show humility. Warriors rode on horses. Jesus rode the unbroken colt.

Matthew 21:8-11 describes Jesus’ entry into Jerusalem. The date was Monday, March 30, AD 33. Spreading coats and palm branches was to honor the ruler. We have the illustration in 2 Kings 19:13 with Jehu. He was a mostly bad king king of Israel 841-814 BC during the time of Elisha. All four gospels record this (Matthew 21:9, 15; Mark 11:9–10; Luke 19:37-38; John 12:13).
1. Hosanna goes back to the hiphil impv mas sing of euyasha’ plus nah, a word of plea. The Greek is `wsanna. The words mean “save now.”
2. Son of David identifies him with the messianic king.
3. The Jews recognize him as the messianic figure, but want a political deliverer instead of a spiritual deliverer. This is a quote of Psalm 118:25-26 and applied to the messianic king by the people.
4. The great commutation caused people to ask, “Who is this?” The answer was, “This is the prophet Jesus, from Nazareth in Galilee.”
In Matthew 21:12-17, Jesus goes into the temple in Jerusalem. There a place for exchanging money had been set up. A rule had been made that only temple money could be used in the temple area. In order to make a sacrifice, a person often needed to buy an animal. The temple merchants just happened to have the right animal for anyone’s needs. All, of course, for a price. And the price must be in temple money. The religious merchants got people going and coming. Jesus said no to all of this.
1. Jesus took a line from Isaiah 56:7 about the millennial temple. It will be a house of prayer and correct sacrifices. This is not a fulfillment of the Isaiah passage. Jesus uses it to state the ideal for the temple, which at his time was completely changed. The phrase “robbers’ den” comes from Jeremiah 7:11, a message by Jeremiah against the people for their sin, including misuse of the temple.
2. In 14-16 Jesus again healed those who came to him. The miracles and the response of “Hosanna to the Son of David” by those in the temple area caused the religious leadership (chief priests and scribes) to be mad. Indignant is the translation of the Greek aganaktew aganakteo, aroused, angry, indignant. Why? Because people were being healed and Jesus was honored and called the Son of David. “Save us now, son of David.” The religious people were very self righteous when they objected. Jesus simple recalled a a portion of Psalm 8:2 which says that Yahweh has established himself as strong through the very weak and humble infants and nursing babies.
  1. Jesus accepted praise that was only proper to give God. He knew he was God.
  2. Again Jesus notes that children can recognize him and believe in him (Matthew 18:3-4; 19:13-15).
3. Matthew 21:17, Jesus left for Bethany. He had friends there.
Matthew 21:18-21. Tuesday March 31, AD 33. Jesus returned to Jerusalem. On the way he saw a fig tree with no figs. He cursed it and it immediately withered. The disciples were amazed—one wonders why they were amazed. They had seen him do many things. Jesus was showing his power, his authority.
1. Fig trees have leaves and fruit about the same time, in April. Some take this incident to be illustrating that God was rejecting that generation of Jews from receiving the kingdom because of their rejection of Messiah.
2. The main point seems to be that he was preparing the disciples for the future. He was God. He was Messiah. They could depend upon him and they could trust him. He wanted them to realize the person to whom they soon would pray.
Matthew 21:23-27 narrates the religious leadership continuing to question Jesus for the purpose of discrediting him. You would think that they had learned better, but they had not.
1. By whose authority did he teach?
2. He answered by asking them about John the Baptist. No matter how they answered, the would lose.
Matthew 21:28-32, the two sons. The difference between the two sons is that one upon reflection changed his mind and did the right thing. The other said he would obey, but did not obey.
1. The first son was at first disobedient, but once he thought about what he was right, changed his attitude and obeyed his father. The tax collectors and prostitutes were public sinners. When they heard John, the believed his message. Public sinners who hear the truth about the messiah and believe him. These are the tax collectors and prostitutes.
2. The Pharisees were like the second son. They make a public display of following God’s will, but actually reject the OT message and the messiah. Public proclamations of faith but really do not believe the messiah. These are the Pharisees.
Matthew 21:33-46. Jesus tells a story about a landowner, a vineyard, vine-growers, and the landowner’s slaves and son. The parallels are in Mark 12 and Luke 20.
1. The text background is Isaiah 5. Isaiah tells of a vineyard that was prepared and protected so that good fruit would result. The fruit was bad (5:1-2). God identifies the vineyard as Israel (5:7). Israel failed; she was unrighteous (5:7) and she rejected the law and the word of the Holy One of Israel (5:24). Yahweh will judge her by bringing foreign nations to defeat and disperse her (5:24-30).
2. The theological background is that Israel under her religious leadership (Pharisees, scribes, priests) has rejected the messiah. This has become quite clear in the preceding discussions that Jesus has had with the religious leadership. Jesus now will answer two questions. The questions and answers come out of this parable.
  1. What will happen to the people (nation) now that they have rejected messiah?
  2. What will be the course of the kingdom now that Israel has rejected messiah?
3. In the parable the father (God the father) sent his slaves (the OT prophets) to get the produce (21:34-36). The vine growers (religious leaders) killed them all. He then sent his son (Jesus, Messiah). The vine growers killed him (21:37-39).
4. So, the question, what will he do to the vine growers (21:40-41)? The landowner will punish those vine growers and find another group of people to properly farm the vineyard. This other group will be the gifted men of the church age.
5. Matthew 21:42. Jesus quotes Psalm 118:22-23 which is about the chief corner stone that he builders rejected. In the context the stone is the king of Israel, likely David. Others thought that they could destroy the king, but Yahweh has preserved him (118:22-23). Jesus takes this quote and under inspiration he does not interpret the Psalm 118 passage, but he does apply it to himself. The chief stone could refer to either the corner stone of a building or the capstone or final stone which locks the other stones in place. It probably is the first.
  1. Jesus became the chief corner stone which the builders rejected. This figure is used many times in the NT. Jesus applied it to himself in Matthew 21:42, Mark 12:10–11, and Luke 20:17. Paul and Peter also applied it to Jesus in Acts 4:11, Ephesians 2:20, and 1 Peter 2:7).
In Matthew 21:43-46 Jesus applies the parable to Israel and her leadership.
1. The kingdom of God will be taken from Israel and God will judge her (AD 70 and beyond). Israel will not be permanently rejected. Numerous passages, including Romans 11:25-25, make this clear. At the end of the times of the Gentiles Israel will be gathered and restored.
2. The kingdom of God will be given to another people, the church, while Israel is under discipline.
3. Verse 44, he who falls… indicates that those who stumble over the corner stone will be broken—they will not succeed in their rejection of him. On whomever it falls… those will be completely judged, referring to his coming in judgment on those at his second coming to earth.
4. The chief priest and Pharisees understood what he said: it was a pronouncement of judgment on them. Their course of action was to try to seize him in order to kill him. The people thought Jesus was a prophet and therefore one to be listened to.
Summary
1. We are now in the last week before Jesus’ crucifixion. He enters Jerusalem amidst shouts of “save us now” by some and questions by others. He is the messianic king.
2. Jesus showed his authority over the temple when he chases the money changers and those who sold sacrificial birds out of the temple.
3. Jesus reminded the disciples of the power of believing prayer in their ministry.
4. Jesus caught the chief priests and elders in their own trap by turning the tables on them when they questioned his authority for removing the businesses from the temple.
5. The story of the 2 sons teaches that those who have openly sinned are more likely to believe in him than those who publicly display religious activity.
6. The vineyard parable teaches that Jesus will, due to the Israeli national rejection of him, take their privileged position away from the religious leadership and the nation and bring in a new and spiritual nation, which likely is the church.
7. The religious leadership hardened their rejection of Jesus and tried to seize him.
So what’s.
1. We do not want to be like the religious leadership of Israel—self righteous, self-centered, and unbelieving.
2. We can learn to be wise in the way we talk with others so that our conversation can ask and answer the right questions at the right time.
3. Though God is working through us, the church, at this time, he will restore Israel to her place of leadership and special blessing among the nations of the world. Pray for Israel’s belief in Messiah.

Matthew Chapter 22, Wedding Feast; Pharisees and Scribes Silenced

Introduction to Chapter 22

This chapter records exchanges between Jesus and his disciples (Matthew 21:20), chief priests and elders of the people (Matthew 21:23), chief priests and Pharisees (Matthew 21:45), and Pharisees (Matthew 22:15). It is the last week of Jesus’ life before the crucifixion and resurrection, probably Wednesday, April 1, AD 33. The context then shows the heightened conflict between Jesus and the opposition.

In the first section, Jesus, in a parable, clearly explains what is at stake. He is the only way to enjoy the kingdom. Those who say no to the invitation will be judged. There is no reason to reject the invitation. In fact, it is foolish to do so. The only reasons someone would reject the invitation is because that one did not believe the king or his son, or foolishly thought he could disregard the king and the son and still prosper. To reject the invitation is the height of foolishness. This is a different story than that of Luke 14. There are too many differences to say Jesus said this once and each author made many changes.

There are two main topics in Chapter 22.

The wedding banquet, Matthew 22:1-14.
Questions and answers, Matthew 22:15-46.
1. Pharisees: Render to Caesar and to God, Matthew 22:15-22.
2. Sadducees: Marriage and resurrection, Matthew 22:23-33.
3. Pharisees: The great commandment, Matthew 22:34-40.
4. Jesus: How is David’s son also David’s Lord? Matthew 22:41-46.

Matthew 22:1-14, the wedding banquet

This parable addresses the question that is in the minds of those listening to Jesus. In this parable Jesus condemns the Pharisees in particular and the nation in general for rejecting God’s gracious invitation to the Messiah’s Kingdom. These rejecters refused a part in the banquet and therefore the coming kingdom. Jesus teaches Israel’s spiritual indifference and its results. The banquet celebrates those who enter the kingdom, while the judgment is for those who reject the king’s offer. Rabbinic literature spoke of a banquet at the end of the age in which all Israel would enjoy the change from the present life to the next life (Al Ross, Matthew 22).

Matthew 22:1-3 is the first invitation to all to come. In verse 3, “unwilling” is in the imperfect tense, indicating a number of rejections over a period of time.
In Matthew 22:5-6 we have the second invitation.
In Matthew 22:7 the king punished the murderers and burned the city.
In Matthew 22:8-10 the invitation went out to anyone, good or bad. Jesus came to seek and save the lost.
In Matthew 22:11-13 the king speaks to one who did not have the proper clothes. Friend is irony. He was not really a friend. The clothes are the garments that were required for attendance. Repentance, God consciousness (Matthew 3:2, John the Baptist; Matthew 4:17 Jesus; Mark 1:15 John the Baptist) and Faith in the Messiah.
Matthew 22:14 many called refer to a large number invited to the feast, as in Isaiah 53:11. In the context the chosen are those who came properly dressed for the celebration and were thus allowed or chosen to remain. The proper dress is not stated here, but doubtless refers to the imputed righteousness required to live with Jesus in his kingdom. Therefore those who are chosen are those who believed Messiah. See Revelation 22:17.
Matthew 22:14 does not teach the Calvinist unconditional election. It is not even in the context.
What is Jesus teaching by using this parable?
1. Jesus’ father, God is going to have a celebration for his son, Jesus.
2. The invitation goes out Israel to attend.
3. Israel rejects God’s invitation, and furthermore kills his slaves who invited people, and then killed his son. The prophets and then the Messiah are rejected.
4. The invitation is then opened to anyone—Israel or Gentiles—and many came.
5. In order to be received as a guest, one had to wear the proper clothes—the righteousness required.
6. One came without the proper clothes and so was not allowed to stay. He was without imputed righteousness. He was judged.
7. The final statement summarizes: Many people are invited to the kingdom celebration, but only those with the proper attire, which is righteousness, may remain and attend.
What to do about this parable?
1. Believe the king, who refers to God the Father—that he sent his son, Messiah.
2. Accept the invitation to the banquet, to God’s kingdom, by believing in the Son and receiving imputed righteousness and therefore being declared justified.

Questions and answers, Matthew 22:15-46

Pharisees: Render to Caesar and to God, Matthew 22:15-22.
1. The Pharisees were again plotting. They wanted to trap Jesus into disqualifying himself from any spiritual leadership and therefore to cause people to reject him. Notice how the age old lightning rod topics were used: religion, politics, and taxes. If you want an argument, just bring them up. The issue that the Pharisees thought they could use was of loyalty to God and to Caesar and to do this they appealed to the ever popular tax question. So we have religion, politics, and taxes. The Pharisees thought they had Jesus over a barrel.
2. Notice the phony compliment the Pharisees give him in verse 16. They do not mean this at all. They do not think he is truthful or impartial. They reject him as a teacher.
3. The question is about paying the poll tax to Caesar (Matthew 22:17). The poll tax was an income tax plus a tax on each person. It was not especially oppressive. But since Israel was a theocracy, this was a point that those rallying against Rome would use. These people then could charge Jesus for being anti-Israel if he sided with Rome. If he said do not pay Rome, then he was instigating revolt against Rome. The Pharisees thought they had Jesus in a no win situation.
4. Jesus called them on their hypocrisy in verse 18. Then he brilliantly answered the question. He asked for a coin. He was shown a denarius. The denarius had a likeness of Caesar—the title for the Roman emperors. A denarius was a day’s wages.
  1. “Tiberius Caesar, son of the divine Augustus” on one side and “pontifex maximus” on the other. The Jews understood “pontifex maximus” (lit. chief bridge-builder) in the sense of high priest. Both inscriptions were offensive to the Jews (Tom Constable, Matthew 22).
5. The Pharisees admitted that Caesar was on the coin. His answer was simple.
  Verse 21, render to Caesar the things that are Caesar’s and to God the things that are God’s. To Jesus, this was not a problem. The Pharisees wanted to make it a problem. They could not contradict him and so they left. In the political sphere there is the recognition of political leaders and laws. That is a separate sphere from the spiritual. Israel was a theocracy. But, when under Gentile powers the theocracy was divided into the Gentile rulers and God. Today, we live in two spheres, but for us, as for people in the past, the spiritual sphere takes priority. Any merging of the two in power and authority will lead to abuse of power and enslavement of people and ideas. Regardless of the time in history, mankind always lives in a spiritual sphere of some kind—whether giving allegiance to God or to Satan.
6. The application for Israel at the time was that there was a political sphere in which they owed recognition. There was a spiritual sphere also, and to that they owed recognition.
7. The political sphere includes Bible doctrines of the angelic conflict, authority, divine institutions, divine civilizations, the relationship between spiritual and political authority and others. They are relevant here by interpretation and application.
8. The spiritual sphere includes Bible doctrines of the angelic conflict, kingdom of God, theocratic kingdom, dispensations, the mystery of the church, prophecy, Christian living, and others.
Sadducees: Marriage and resurrection, Matthew 22:23-33. They now get into the attack. They were questioning him on a theological issue, resurrection. Sadducees did not believe in resurrection. The background is the statement in Deuteronomy 25:5-10 which authorized that a brother or relative marry the wife of a dead brother in order to perpetuate the dead brother’s name and keep property within the family. Ruth Chapter 3-4 is somewhat like this kind of marriage, though Boaz was not the brother of Ruth’s dead husband, he was a relative.
1. The question is in verse 28, “whose wife of the seven will she be?” Jesus makes three points.
  1. The Sadducees did not understand the Scriptures or God’s power
    (Matthew 22:30).
  2. There will be no weddings in heaven and apparently the marriage bond will be broken (Matthew 22:30).
  3. Resurrection is a fact. God is the God the living, not the dead—of Abraham (he died), Isaac (he died), and Jacob (he died). The conclusion: Abraham, Isaac, and Jacob are alive now and will be physically resurrected.
2. What do we learn?
  1. Even though believers die physically, they continue to live and later will be resurrected.
  2. We will also enjoy resurrection.
Pharisees: The great commandment, Matthew 22:34-40. The Pharisees get back into the act. A Pharisee who was a lawyer attempted to trip up Jesus with a legal question based on the Mosaic Law. Actually he was a Pharisee who was expert in the law (nomikos).
1. Jesus answered by going to Deuteronomy 6:5 and Leviticus 19:18. He summarized the Ten Commandments of the Mosaic Law: love God (Exodus 20:1-11) and love people (Exodus 20:12-17).
2. When a person fulfils these two statements of Jesus, that person has obeyed the intent and spirit of the law. The Law and Prophets have other commandments, but they are specifics that fall under these two commandments.
3. Mark 12:33 adds “is much more than all burnt offerings and sacrifices.” Matthew leaves this out, possible to not bring up another issue with the Jewish readers.
4. So what applications for us.
  1. What is most important—the details or first understanding the main points? The main points give understanding to the details. Do we love God first? Do we then have God’s love in us for other people?
Jesus: How is David’s son Lord? Matthew 22:41-46. Jesus now asks the Pharisees a question that they were unable to answer, at least without losing face. If the Messiah is David’s son, and he is, how could David call him Lord as he did in Psalm 110? This is a familiar objection. After 2000 years of the church, people reject Jesus as David’s promised son, Messiah, and God. We face the same battles that Jesus, the disciples, the apostles, and Christians throughout the ages have faced. We need to be confident of what we believe and that it is true and not just some religious belief. Psalm 110 is quoted or explicitly referred to in Mark 12:35–37, Matthew 22:44, Luke 20:42, Acts 2:34–36, 5:30–31, Hebrews 1:13 and 10:11–13. The authors use the Psalm to show that Jesus is David’s descendent, God, and Messiah.
1. Psalm 110:1, Lord (Hebrew Yahweh refers to God the Father) says to my (David) Lord (Hebrew Adonay refers to Messiah, David’s grandson many generations removed): Sit at My (refers to Yahweh, Father) until I (refers to Yahweh Father) make Your (refers to Adonay, Messiah, David’s grandson) enemies (refers to those challenging God’s rule) a footstool for your (refers to Adonay, Messiah, David’s grandson). In verses 2 and 4, Lord refers to Yahweh, God the Father. You and your in verses 1-4 refer to Adonay, Messiah, David’s grandson. His in verse 4 refer to Yahweh, God the Father. In verse 5 David now leaves Yahweh’s quote and resumes his inspired comments. Lord in verse 5 refers to Adonay, Messiah, David’s grandson. Your in verse 5 refers to Yahweh, God the Father. He is verses 5-7 refer to Adonay, Messiah, David’s grandson.
2. The Pharisees could not answer the question. The answer is that the Messiah was born in David’s line. Jesus as a man was a great grandson many times over of David.
3. Jesus is David’s Lord because Jesus is the Messiah. Remember that the Messiah was God and man. The Pharisees had a hard time with this, because it elevated Jesus way above them and this provoked their self-righteousness and pride.
4. Another point that we learn from this section (Psalm 110 and Matthew 22) is that Jesus, Lord, is now seated at the right hand of the father. He is not yet seated on David’s throne. That will come after “I make your enemies your footstool”
  (Psalm 110:1 and Matthew 22:44). Some wrongly think that Jesus is now sitting on David’s throne.
5. Jesus will not take his Davidic throne until after his death, resurrection, ascension to the right hand of the father, and the second coming when God the Father makes all of Jesus’ enemies submit to him
6. Hebrews 10:11 says the same thing
7. 1 Corinthians 15:20-28 adds further to our understanding. Jesus will rule on David’s throne until all authority has been restored to God the Father. This occurs after his resurrection, after our resurrection, after the resurrection of other believers, and finally after he has ruled from David’s throne which begins at his second coming to earth. At the conclusion of that part of His reign Jesus will have even have vanquished death. He will then turn all authority over to God the Father.
8. So what for us?
  1. Jesus knew that he was the Jewish Messiah. This is part of his self-awareness.
  2. Jesus is now at the right hand of God the Father waiting for the next phase of history.
Doctrines mentioned in this chapter
1. Eternal salvation is for “whoever will may come.” God invites all to participate in his kingdom, but only some will be allowed to participate because only they will be appropriately dressed by believing the gospel invitation.
2. Authority in life has two main spheres: the political and the spiritual. Both require submission to the right authority and both have responsibilities.
3. The political sphere includes Bible doctrines of the angelic conflict, authority, divine institutions, divine civilizations, the relationship between spiritual and political authority and others. They are relevant here by interpretation and application
4. The spiritual sphere includes Bible doctrines of the angelic conflict, kingdom of God, theocratic kingdom, dispensations, the mystery of the church, prophecy, Christian living, and others.
5. Marriage is apparently a human life blessing that will not be needed in heaven. All believers will reflect on God’s blessings, marriage and family and friends included, but without jealousy, possessiveness, or loneliness.
6. Resurrection is a fact. Jesus said God the Father was and is the God of Abraham, Isaac, and Jacob—the living—even though those patriarchs had died physically many centuries before. Jesus says they are living when he spoke.
7. The simplified version of the OT law has two parts: love God completely and love your neighbor like you love yourself.
8. Jesus is David’s Lord and David’s grandson. He is God, Man, Messiah.
9. Jesus is now seated at the Father’s right hand waiting for the Father to make all Jesus’ enemies submit to him—his footstool—and he reign on David’s throne. This will occur at Jesus’ second coming to earth.

Matthew Chapter 23, Woe to Scribes and Pharisees, and Jerusalem Rejected

Introduction and outline for Matthew 23

This discourse or teaching by Jesus brings to a head the religious leaders rejection of Jesus. He condemns them. It was delivered on Wednesday before his crucifixion.
In Matthew 23:1-12 Jesus teaching the crowds and his disciples to do what the scribes and Pharisees say when they read the Scripture, but do not follow them in their application.
In Matthew 23:13-33 Jesus pronounces eight woes upon the scribes and Pharisees.
In Matthew 23:34-39 Jesus follows up on the woes by predicting that he will send prophets, wise men, and scribes, and the Pharisees and scribes will persecute and kill many of them.
In Matthew 23:37-39 Jesus states his sadness that Jerusalem, the city of Israel, has rejected both the prophets who ministered God’s word to her and him, who came to renew Jerusalem’s life because he was the messiah king.

Exposition of Matthew 23

In Matthew 23:1-12 Jesus teaching the crowds and his disciples to do what the scribes and Pharisees say when they read the Scripture, but do not follow them in their application. Verses 1-3 give the teaching and 4-12 give illustrations.
1. The scribes and Pharisees follow in an authoritative line of transmission of the Scriptures. God gave the Law to Moses; Moses gave it to Joshua; Joshua gave it to the elders; the elders gave it to the prophets; the prophets gave it to the scribes and Pharisees. They now sit in the seat of Moses—the authoritative teaching position in a synagogue. Luke 4:20 refers to this teaching chair.
2. Here we see a distinction between the lawful teaching of God’s word and the frivolous traditions. We see it in our day: teaching the Scripture from the Scripture as opposed to teaching one’s personal biases, prejudices, and legalisms without any biblical check brought about by other Scripture and by other teachers and readers of Scripture. The cults begin this way and continue without any check from Scripture or other students of the Word. High handed pastors and teachers can get this way. Usually it is a combination of narrowed study, ego, insecurity, and desire for authority. The Pharisees, though students, were often narrowed to the traditions instead of letting the text speak. They were guilty on all counts.
3. A further comment on communicators of God’s word. The goal is to bring people to a clear understanding of the text. In brief, the teacher must always keep in the forefront of his thinking that his job is to transfer what he has learned from the Bible to the listener so the listener can also understand the Bible and act upon what he has learned. The scribes and Pharisees lost their way here.
4. The Pharisees were one of the religious parties in Judaism. Pharisee reflected the theological party beliefs. Scribe reflects the role or job one did. Some Pharisees were scribes and some scribes were Pharisees. In the same way some evangelicals may be teachers, and some teachers may be evangelicals.
5. We in the English speaking world have many opportunities for reading, hearing, studying, and serving God’s word. We have Bible schools, seminaries, local churches, parachurch organizations, and missions. We need to watch out for the scattered mine fields of Christianity. There are Sadducees (liberals), Pharisees (legalists), Herodians (religious political activists), Essenes (the separatists), and then the Jesus-apostles (biblical believers). To help us learn the Scripture we have books, CD’s, DVD’s, magazines, and many study Bibles (over 50 different study Bibles). Are we discerning like Jesus told his disciples to be discerning? Do we listen and study the word and then make right applications of the word as he taught them to do in Matthew 23 and elsewhere?
6. Verse 4. The religious leaders make rigorous rules for the people to obey—rules that are not biblical and that they themselves are unwilling to obey. The “you do it, but I do not have to.”
7. Verse 5. Religious activities, clothes, and jewelry become all show for public consumption without honest activity or belief.
  1. Phylacteries are small leather cases or boxes that contain four strips of parchment that have Scripture from the Torah. They were worn on the left arm and on the forehead. This custom is from an interpretation of Exodus 13:9, 16 and Deuteronomy 6:8; 11:18. Was this to be literally done? Proverbs 3:3, 6:20-21, and 7:1-4 indicate that this was probably a figure of speech for keeping God’s word in one’s mind and obeying it. Nevertheless, this became a religious routine for many Jewish people.
  2. Tassels or fringe on the clothes were to be reminders of God’s word and that the Israelites were to obey God (Numbers 15:38-40; Deuteronomy 22:12). The tassels on the four corners of the clothes were literal. Jewish people wore these, even Jesus (Matthew 2:20). But the show off religious leaders out did themselves in an attempt to show off their piety.
  3. The point is that religious rules, clothing, jewelry, or anything that has the purpose of drawing attention to one’s piety is simply religious show. These articles in themselves are not wrong. But if used to show off they can distract from one’s spiritual life and witness and become sin.
8. Verses 6-12 bring out this point of self importance and pride.
  1. In 6-7, the religious leaders love the place of honor at banquets, chief seats in the synagogue, respectful greetings, and the title Rabbi. They are impressed with themselves, with their learning, with their morality, with their needed leadership. All of this is useless in the spiritual battle. Places of honor are not wrong; chief seats in the synagogue are not wrong; respectful greetings are not wrong; and appropriate titles are not wrong. The motive and use of these can be wrong. The scribes and Pharisees had wrong motives and uses.
  2. Verses 8-12 can be misleading. Jesus is condemning spirituality superiority based upon a title. Jesus is not saying that one cannot use appropriate titles. We know this because these titles are used in other contexts of Scripture and there is no indication that it is inappropriate or sinful (Matthew 15:4-6, “honor your father and mother”; 19:5 “father,” 29 “father”; 1 Corinthians 4:15 “father”; Galatians 4:2 “father”; Hebrews 12:9 “earthly fathers”; 2 Kings 2:12 “my father, my father”). Another point: Jesus is not condemning biblical and rightful authority. We have many examples of proper authority such as 1 Corinthians 16:15-16 (subjection to those rightfully serving God) and Hebrews 13:7 and 17 (teachers and spiritual leaders). This submission and obedience is not blind submission based on a title. The submission must always be monitored by God’s word and the direction of the Holy Spirit.
    1. NASB “leader” is the authoritative teacher καθηγητής .The KJV translates this word as master. Jesus is the authoritative teacher of the disciples and the people at this time. Compare this with verse 2. The scribes and Pharisees considered themselves the authoritative teachers, yet they repeatedly could not answer Jesus questions as in Matthew 22:46; Luke 14:4-6 and 20:40).
    2. Verses 11-12 give the emphasis in this context. Titles can be helpful and necessary, but religious titles should not obscure that believers are servants of God and of each other, and humility is required of a genuine servant. Servanthood and humility are the spiritual requirements for believers, not spiritual superiority or lording over people as Peter calls it. Jesus teaches the lesson of being servants in John 13 and states it in Mark 10:42-45.
    3. Verse 12 gives the consequences of self promotion and of humility. You are rewarded with what you did not work for.
In Matthew 23:13-33 Jesus pronounces eight woes upon the scribes and Pharisees. These are not curses on someone in the opposition. They are righteous judgments by Jesus the creator and righteous judge of all mankind. The cause is the scribes’ and Pharisees’ teaching and practice and its effect on others. Look closely at the woes and you see they are against professional religion—external religion. They are true today as they were in the first century. The professional religionist (theological liberals, many TV and radio preachers, and cult followers) walk in the Pharisees and scribes footsteps.
1. Woe is a word expressing sorrow, affliction, or grief. It is used on both the Old Testament and the New Testament. The Old Testament prophets often used it to express dismay at someone or something. The Greek word here is ouai and indicates pain, displeasure, hardship, and distress. Illustrations include Isaiah 3:9, 11; Jeremiah 10:19; and Amos 5:18. In the New Testament Jesus pronounced woe upon Chorazin and Bethsaida (Matthew 11:21), the scribes, Pharisees, hypocrites, and lawyers (Matthew 23:13-36; Luke 11:42-44) and on Judas (Mark 14:21). When Jesus pronounces woe he is telling them that their future is not a good one.
2. The woes are varied and pointed to the scribes and Pharisees who are hypocrites.
  1. Verse 13. They keep people from understanding about the kingdom of heaven and from gaining access to it. They do so by their false doctrine and practice which plays into Satan’s hand so he continues to blind people to the gospel as we see in 2 Corinthians 4:4. Mankind’s religion prevents people from recognizing God’s savior and God’s grace. Religion makes people hardened toward God.
  2. Verse 14. They take money from widows under religious claims—they say they will pray for them. Devour, κατεσθίω, κατέσθω 2719 means to consume by eating, to squander or waste, and can come to mean to forcibly take property. This, too, is common today. Radio and TV Religionists persuade older people to sacrifice by sending in money to them.
  3. Verse 15. They are traveling salesmen for false religion. When they make a sale, the person becomes more hardened against Messiah than they are.
    1. We see this today. False teachers win people to themselves and in doing so turn people against God’s word, God’s plan, God’s church, and against fellowship with God.
  4. Verse 16-22. To swear by something is to say something is true and what you swear by is the witness, or to promise to do something and what you swear by is the witness. The witness must be credible. Furthermore, the witness must be alive to be able to witness. Every oath is actually an oath by God since he is the creator and the Lord. When speaking of the temple and the altar, God is even more evident as the witness to the oath. The scribes and Pharisees have confused the credibility and importance of the temple and the altar by placing more value on the human gift than the reason for the gift. Gold is only a part of the temple. The sacrifice is nothing without the altar.
    1. In this section Jesus is condemning the loose view of oaths that the scribes and Pharisees when they rank oaths by various objects. In the final analysis, the scribes and Pharisees are condoning an indifference to keeping one’s oath and condoning dishonesty.
    2. Jesus, in Matthew 5:33-37, discussed oaths and said do not make them because we do not have the ability to control or monitor God and he is the one to whom oaths are ultimately made.
    3. Verse 22 sums up the argument. Ultimately one swears by God. Therefore do not make unimportant oaths and oaths that you do not intend to keep. Safer yet, do not make oaths. Simply speak clearly.
  5. Verse 23-24. They major on the minors and ignore the majors. Israelites were to tithe grain, wine, and oil (Deut. 14:22–29).
    1. Mint, dill, and cummin are plants. Mint is a sweet smelling garden mint that people would scatter on their floors. Dill or anise is a plant used for spice and medicine. Cummin is a plant of that area with seeds that have a bitter warm taste and an aromatic flavor. The value of these was low and to tithe them means that one’s giving to the Lord is from things of low value.
    2. The important things to tithe—to give to the Lord—are justice, mercy, faith or faithfulness. The scribes and Pharisees did not give these to the Lord. Note then, that they majored on the minors and neglected the important areas of worship, obedience, and service.
    3. We often do the same. We gauge our spiritual life around the lesser things and ignore the more important areas. What do we value? We should value justice, mercy, and faith or faithfulness. These would come under the fruit of the Holy Spirit. We should value obedience to God. We should value coming to know Jesus Christ better. We should value fellowship with God. We should value God’s word. We should value communication with God—prayer. We should value the assembly of believers. We should value our Christian service opportunities.
    4. Things that are of lesser value include circumcision, religious ritual, man made religious ritual, false humility, mistreatment of our bodies for religious reasons, and others.
    5. Verse 24 condemns them for missing the main points and being overly occupied with meaningless details.
  6. Verses 26-26 are the woe against preoccupation with externals while ignoring the inner life—the thoughts, attitudes, motives. How people are inside is more important. The scribes and Pharisees need to be cleansed on the inside. They need regeneration by faith in Messiah.
  7. Verses 27-28 are woe against showing off so that people see the clothes, prayers, giving, and self-promotion. They are hypocrites—actors putting on a play for an audience.
3. Verses 29-33 continue on with Jesus’ judgment against the professional religionists. These scribes and Pharisees honored the biblical prophets by building tombs or grave markers to them. They also place mementoes at the monuments to righteous people. All this is to publicize an identification with the heroes of the past so that people would consider the scribes and Pharisees heroes of the present.
  1. Verse 30. They claim that they would not have persecuted the prophets of old. Their fathers did, but they would not have if they had lived then. “Partners” is koinonos, related to the word koinonia, which is often translated fellowship.
  2. Verse 31. They are caught in their own argument. They are indeed sons of those who murdered the prophets. And they act as their fathers did by persecuting followers of Messiah and trying to kill Messiah.
  3. Verse 32. Jesus challenges them to finish playing out the actions started by their fathers. The fathers did so much against God’s men; now the scribes and Pharisees will continue and finish what they started. Unbelieving religionists have a pattern. That pattern is to persecute God’s word and God’s people and God’s grace. Paul wrote of this in Galatians 4:29, “But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also.”
  4. Verse 35. They will not escape judgment if they continue the course they are follow. Serpents is a name used for people who are dangerous. A viper is another word for snake and refers to a poisonous snake, possibly the sand viper as in Acts 28:3. Recall the serpent that talked to Eve and convinced her to disobey God. Religious people without God’s word and God’s grace are just like poisonous snakes. They hurt people and destroy people.
Matthew 23:34-36. Jesus predicts that he will send prophets, wise men, and scribes to teach them God’s word. The scribes and Pharisees, like their fathers, will persecute these men. Kill, crucify, scourge in synagogues, and hound them from place to place indicate the long lasting and varying kinds of rejection of Jesus’ sent servants. Jews of Jesus’ day could not crucify someone. Rome had to do it.
1. Note the use of the pronoun “you.” Jesus classed the current scribes and Pharisees with those murderers of the prophets.
2. Abel was the first person murdered and recorded in the Bible. Cain killed him because Cain rejected God’s kind of sacrifice—a living animal to be killed.
3. Zechariah, the son of Berechiah. There is no reason to think that the Bible is in error. There were many Zechariahs. We just need to identify the correct one.
  1. This Zechariah likely was the prophet Zechariah (Zechariah 1:1) the son of Berechiah, the son of Iddo, who ministered around 520 BC (Ezra 5:1; Nehemiah 12:4). Nehemiah 12:4 mentions Iddo in a list of those who those who went with Zerubbabel to Jerusalem around 538 BC. Gleason Archer wrote in his OT Introduction, “We have no further information concerning Zechariah’s personal career, except the reference in Matt. 23:35, which seems to indicate that he was martyred by mob action in the temple grounds (since the Zechariah that Christ mentions is said to be the son of Berechiah rather than of Jehoiada, who however met his end in a like manner back in the days of King Joash, according to 2 Chron. 24:20–21).” (Gleason Leonard Archer, A Survey of Old Testament Introduction, 3rd. ed. Chicago: Moody Press, 1998, c1994. 472.)
  2. This may be the priest who lived in the time of Joash, king of Judah (2 Chronicles 24:20-22). This is the view of the Nelson Study Bible and the Ryrie Study Bible. Joash reigned 40 years, from 835-796 BC. There Zechariah is called the son of Jehoiada. Jehoiada may have been his grandfather and Berechiah is father. The Israelites often used son of referring to father, grandfather, great grandfather, and so on. Also, people often go by different names.
  3. It is possible that Jesus was referring to neither of these. Regardless, the Pharisees are condemned by Jesus for their rejection of his prophets.
Matthew 23:37-39. This section is the record of Jesus’ grief over Israel’s rejection of him. Jerusalem is the center of Israel’s spiritual and national life. Because of that rejection he now leaves the temple. It is no longer “my house” (Matthew 21:13), but “your house.” Jerusalem (and the Israeli nation) will not see him as prophet, priest, and king until his future return to earth as ruler. Zechariah 12:10, Matthew 24, Acts 1:6-11, and Revelation 20:11-16 are representative passages that tell of his return to earth.
1. “Jerusalem, Jerusalem” is like 2 Samuel 18:33 and 19:4 (O my son Absalom, my son, my son Absalom…O Absalom, my son, my son”). This form is also in Luke 10:41 (Martha, Martha) and Acts 9:4 (Saul, Saul). Repeating the name indicates strong grief and emotion.
2. When Israel or when we, by application, rejects God’s voice we push him away. This grieves God. Pushing God away by rejecting him and his word hardens us against God and his word. Paul writes of this in Ephesians 4:17-19 where he warns the believers not to imitate the unbelievers (Gentiles). It is dangerous to reject God’s word. We know what happened to Israel as a result of her rejection and hard heart. We also have Romans 10-11 in which Paul documents Israel’s rejection and the results.
Summary and application
1. Promotional and professional religious people are always the same. They want money, fame, power, praise. They preoccupy themselves with themselves. This not only hurts themselves, it also hurts other people by preventing others from understanding God’s word, by taking advantage of widows and others who have little to spare, and by hardening people against God and God’s grace.
2. Promotional and professional religious people preoccupy themselves with non essential externals and ignore the inner person and his own spiritual life.
3. Promotional and professional religious people preoccupy spend time, effort, and money to promote themselves as righteous leaders, as society’s guardians, and society’s leaders.
4. Rejection of Jesus and God’s plan brought national discipline on Israel and individual hardness of heart. In like manner, rejection of God’s word and plan brings self induced personal hardness of heart and divine discipline. This rejection also affects nations because believers—who should be the light, strength, and stability of their nation—turn away from God. The national result is national deterioration and divine discipline.
5. Even though people reject God, God’s grace, and God’s plan, he continues to hold to his outworking of history. Israel still has as future (“until you say, Blessed is he who comes in the name of the Lord”) and we believers have a future (“The dead in Christ shall rise first, then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord”).

Matthew Chapter 24: The Signs of Jesus’ Coming the End of the Age

Introduction and Outline to Chapter 24

The temple destruction and the resulting questions, Matthew 24:1-3.
1. Matthew 24:1-2, Jesus predicts the destruction of the temple.
2. Matthew 24:3, the disciples ask 2 main questions: 1. When will the temple be destroyed, and 2. what will be the sign of his coming and the end of the age?
Jesus answers the second question, Matthew 24:4-31.
1. Matthew 24:4-14, Jesus gives the signs that describe history or events that are immediate to his coming and the end of the age.
2. Matthew 24:15-28, Jesus gives the specific signs that indicate his return to earth is very near and that the end of the age is very near.
3. Matthew 24:29-31, Jesus describes his return to earth.
Jesus tells a parable, a comparison, and an illustration to answer the questions and to alert those interested in his return and the end of the age, Matthew 24:32-51.
1. Matthew 24:32-35, Jesus tells the parable of the fig tree to illustrate that signs point to something.
2. Matthew 24:36-41, Jesus compares his coming to what happened in Noah’s day.
3. Matthew 24:42-51, Jesus tells them to be alert and illustrates this with the faithful and unfaithful slave.

Exposition of Matthew 24

The temple destruction and the resulting questions, Matthew 24:1-3.
1. Matthew 24:1-2, Jesus predicts the destruction of the Jerusalem temple. This occurs in sight of the temple.
  1. Verse 1, All hope for repentance was now gone. See Matthew 23:37-39. The next time the nation will see Jesus and believe him will be at the end of the times of the Gentiles as noted in Luke 21:24
  2. The temple in the background. This is Herod’s temple. See Nelson’s New Illustrated Bible Dictionary, “Temple.” The first temple was Solomon’s. It was finished in 960 BC. The second was Zerubbabel’s. It was finished in 516 BC. The Third was Herod’s. It was built from 20 BC to 64 AD. Herod’s was built upon Zerubbabel’s temple. In fact, Herod said that he only wanted to enlarge and beautify Zerubbabel’s temple. Jesus was talking about this third temple.
  3. Jesus does talk further about the temple, but Luke records that in Luke 21:20-24. Matthew and Mark focus only on the signs and his return.
2. Matthew 24:3, Jesus has moved to the Mt of Olives and gives a private lesson to his disciples. They ask 2 main questions: 1. When will the temple be destroyed, and 2. what will be the sign of his coming and the end of the age? The disciples thought that all the things they asked would happen at the same time. They are wrong. The temple would fall in AD 70. He would return and end the age in the future.
  1. Israel eschatology thought of the present age in which they lived and the age to come. Jesus talks about the present age when he talked about the temple. He talked about the age to come when he talked about his coming and end of the age.
Jesus answers the second question, Matthew 24:4-31.
1. Matthew 24:4-14, Jesus gives the signs that describe history or events that are immediate to his coming and the end of the age. There are two main views of this section and some modification of these views: The inter-advent age view and the tribulation period view.
  1. We do have trends of history occurring from Jesus day until the end of the church and these are likely precursors to the signs of Matthew 24, but in Matthew 24 Jesus is answering the second question with its two parts recorded in verse 3. He is speaking of the future time of trouble that will come upon the entire world. For this study on trends of history in our time see the doctrine, Trends of History, and also study Revelation 2-3 for the spiritual trends seen in those seven historic city churches of the first century.
  2. Therefore, from the context of Matthew 24 Jesus is highlighting the signs during the tribulation period—that is of most interest to the Israeli people and the disciples. They were not informed about a church age.
2. Jesus makes certain statements made that seem to indicate that he is addressing the future period known as Daniel’s seventieth week. Now we have these kinds of events throughout history, but here Jesus mentions them in connection with his coming and it seems best to relate them to that period immediately surrounding his coming.
  1. Verse 3, sign of your coming and the end of the age.
  2. Verse 4, no one mislead you.
  3. Verse 5. People who claim to be Messiah. There were none before Bar Kokba in 132-135 AD. Quite a few people have made this claim now. But in the tribulation they will affect history more.
  4. Verse 6-7. Wars and rumors of wars. We have had this throughout history. It will center more on Israel in the future. Verse 6, the end is not yet.
  5. Verse 7. Famines and earthquakes.
  6. Verse 8, the beginning of birth pangs.
  7. Verse 9, Persecution of Jewish believers and deliver you to tribulation.
  8. Verse 13, endures to the end will be saved.
  9. Verse 14, then the end will come.
  10. Verse 10. Apostasy.
  11. Verse 11. False prophets will arise and mislead many.
  12. Verse 12. Lawlessness and lack of love.
  13. Verse 14. The gospel of the kingdom will go out to the whole world and then the end can come.
3. Matthew 24:15-28, Jesus gives the specific signs that indicate his return to earth is very near and that the end of the age is very near.
  1. Jesus draws the primary sign that he is coming soon from Daniel’s prophecy. That prophecy says that the placement of the abomination of desolation in the temple in Jerusalem will occur three and one-half years into the tribulation period—Daniel’s 70^th week. This implies that the temple or something like it will be built so the abomination can be placed there. This indicates that the 70^th week and the abomination will be after the 70 AD destruction of the present temple. The persecution and ungodliness will be so terrible that Jesus instructs that when that time comes people must flee quickly. And it will be much harder if mothers are nursing, if it is in the winter, or on the Sabbath.
  2. The term “abomination of desolation” is also found in Daniel 8:13; 9:27; 11:31; and 12:11. Jesus used the term because this was the same thing spoken of in the book of Daniel. Jesus was telling his disciples about the events that were in the future, about which Daniel also spoke. The Hebrew word abomination (Strong’s 8251 שִׁקּוּץ shiqquts ) means detested thing, something that causes horror, related to heathen worship (BDB 1055). The Greek word (βδέλυγμα, ατος, τό) means something is so disgusting that it arouses wrath, something defiling, a pollutant (BAGD 1031). This is so abominable that it causes people to flee in horror. The temple will be rebuilt sometime before this happens. When the Roman dictator of the future (Daniel 9:26-27) causes this abomination in the temple Israel is told to flee. This will occur at the midpoint of the Tribulation period.
  3. Here is a summary of Daniel Chapter 9, National confession and the seventy weeks. Daniel, in 538 BC, was reading Jeremiah’s prophecy (Daniel 9:1-2). He came to the section that told about Israel’s 70 year captivity in Babylon (Jeremiah 25:11-12 and 29:10). Because of what he read he began to pray a prayer of confession (Daniel 9:3-15) and intercession for national deliverance (Daniel 9:16-19). The angel Gabriel came to Daniel with God’s message in response to Daniel’s prayer. God had determined to take, in the future, 70 weeks of years (490 sabbatical years of 360 days each) to conclude his judgment on Israel (Daniel 9:24-27). This time clock will begin with Artaxerxes’ decree in 444 BC that gave Nehemiah the authority to return to Jerusalem and restore the city, gates, and walls (Nehemiah 2:1-8). This decree was dated March 5, 444 BC. There were two other decrees: by Cyrus in 537 BC to rebuild the temple (Ezra 1:2-4 and 6:3-5); and by Artaxerxes in 458 BC to provide money and supplies for the temple (Ezra 7:11-26). Neither meets the requirements of Gabriel’s message to Daniel. The first seven weeks, 49 years, refer to the troubles of Nehemiah’s time. After the conclusion of the sixty-two weeks “Messiah the prince” will come, followed by “Messiah will be cut off” which means he will die, and following that “the people of the prince who is to come” (Rome) will destroy Jerusalem and the temple (9:26). Between the sixty-ninth and seventieth week we have at least a 40 year gap; this gap has now extended past AD 70 into the twentieth-first century. Verse 27 concludes the prophecy about the seventieth week. “The prince who is to come” (the little horn, anti-Christ, dictator) will make and then break a covenant with Israel. This final seven years is the tribulation period of Matthew 24. Daniel now knows the future course of the times of the Gentiles.
4. Matthew 24:29-31, Jesus describes his return to earth. Note the details.
  1. It is after the tribulation of those days. Which days? The days he has been mentioning, Daniel’s 70^th week.
  2. There will be observable changes in the sun, moon, and stars (Matthew 24:29).
  3. The sign of the son of man in the sky. Zechariah wrote of this in 518 BC in chapters 12-14 of his prophecy. This sign (Greek semeion) will be visible to earth dwellers world wide. People will actually see Jesus Christ returning to earth in power and glory. Revelation 19 gives details of this return.
  4. Jesus will send his angels to gather the believers (elect) from the entire world. These will be protected and will enter the kingdom over which Jesus will rule (Messianic Kingdom predicted in the Old Testament).
Jesus tells a parable, a comparison, and an illustration to answer the questions and to alert those interested in his return and the end of the age, Matthew 24:32-51.
1. Matthew 24:32-35, Jesus tells the parable of the fig tree to illustrate that signs point to something. The fig tree is not Israel. The fig tree is a fig tree that Jesus uses to press home what he has been teaching: when people see the signs, and specifically the sign of the abomination of desolation, they are to know that his coming and the end of the age has arrived (Matthew 24:3). The fig tree leaves sprout just before summer begins. The signs show just before Jesus returns.
  1. The generation that sees all these signs will be the generation that experiences Jesus return to earth and the end of the age. Note that the meaning of generation is dependent upon the context. This generation refers to the generation at the end of the age. Preterists are wrong when they say the generation was the generation that Jesus was physically addressing. The signs did not happen then. They claim to be literal on generation, but they are not literal on the rest of the passage. A normal reading tells us that many signs will occur during a future period of tribulation. The distinct sign is the abomination of desolation. None of these specific signs happened in the time around AD 70—the abomination of desolation in the temple, the signs in the heavens, the sign of the son of man in the sky, the Son of Man coming in power and glory and the tribes of the earth will see him coming in power and glory, and the angels gather the elect from the four winds (four compass directions).
  2. Note: generation (Greek genea, used 43 times in 37 verses in the NT. Strong 1074) in general means those born or living at about the same time and then those with similar characteristics such as religious view, morality immorality, and race. Illustrations include 1. The people at the time of speaking, the present generation (Matthew 12:41, 42 45; 2. A generation of people in the past or future (Luke 1:48), a certain generation specified by the context (Matthew 24:34; Acts 13:36), people with similar characteristics (Philippians 2:15; Matthew 17:17; Mark 8:38).
2. Matthew 24:36-41, Jesus compares his coming to earth—for judgment and to begin his messianic kingdom—to what happened in Noah’s day.
  1. Some hold that the comparison is to the rapture. The context makes it clear that this is not a reference to the rapture. The rapture was unknown to the people and the disciples. John 14:3 is the only statement in this time period and it is given in a context of preparation for the coming age. Did the disciples take John 14:3 as different from the anticipated second coming to earth? Possibly.
    1. Some claim that the beginning of Matthew 24:36, “but” (peri de) makes a strong contrast and therefore refers to the rapture, not the Second Advent. De is a post positive conjunction with a weaker sense than alla. It is often just a continuation, with a mild reminder to pay attention. It does not necessarily mark a change to a different event and time in this context.
    2. Some say that because the Greek word for “took away” (airo) in verse 39 is different from the Greek words “taken” (paralambano) in 40 and 41, that this is a different event. This is a very weak argument. The words can mean either. The words do not decide the interpretation one way or the other.
      1. Airo (Matthew 24:39) is found in Matthew 14:12, 24:17 and 18, 27:32, John 19:38, and many other passages.
      2. Perilambano (Matthew 24:40) is used 49 times and is found in Matthew 12:45, Matthew 27:27, John 19:16, and many others. .
  2. In Matthew 25:31-46 Jesus tells a parable of what will happen when the Lord returns to earth. There is a judgment. The sheep represent believers and the goats represent unbelievers—not stated but obvious in the context. The sheep pass into the kingdom while the goats are sent into eternal fire that was prepared for the devil and his angels. The context is Jesus’ visible and predicted return to earth. This parable tells of the judgment that will occur when he returns and adds information, but with an added emphasis, to the days of Noah story.
  3. Therefore, the context is overwhelming in support that this is the second coming and at that time unbelievers will be taken in judgment. Read through the passage and compare it to the Noah history in Genesis 7-8, especially Genesis 6:1-13; 6:17-20; 7:21-23; 8:16-22. In Jesus message believers in physical bodies will go into the kingdom and populate it. Non-believers will be taken in judgment.
3. Matthew 24:42-51, Jesus tells them to be alert and illustrates this with the faithful and unfaithful slave. The faithful slave will obey the master and so be ready whenever he comes. The unfaithful slave will ignore the master’s wishes and so be surprised when the master comes.
  1. People who watch the signs and heed them will believe the Messiah’s words and wait for him. Those who do not believe him will not pay attention and so not be ready for his coming.
  2. Those who continue to watch and work for the Lord will be ready when he comes. They will be rewarded (Matthew 24:45-47).
  3. Those who do not watch and work will be punished (Matthew 24:48-51).
Summary of Chapter 24.
1. The temple in Jerusalem was to be destroyed. The Romans did destroy the Jerusalem temple in AD 70.
2. Jesus will return at the end of the inter-advent age. This age ends with the Tribulation period that Jesus spoke of in Matthew 24. He will come to judge, punish, reward, and rule the anticipated Messianic kingdom.
3. There are certain signs that will mark the rapid approach of his coming, and there is one very specific sign that signals his very soon coming. That one sign is the placing in the temple of some sort of horrifying statue or image.
4. When Jesus comes to earth he will come publicly and quickly and accompanied by visible and obvious signs in the sky.
5. When he returns he will judge the inhabitants of the earth. Those who believe him will move into the kingdom on earth. Those who disbelieve him will be judged and removed from the earth into judgment.
What are some applications for us in the church?
1. God has his plan for history. History is not chance happenings. God is now directing history toward his purposes and end.
2. Jesus will return to earth and judge, reward, and rule the messianic kingdom.
3. Though the signs given are distinct for the future time Tribulation time—these are spoken of here and in Daniel 9 and elsewhere—we can see the trends that are setting the stage for this coming Tribulation period.
4. Though we are not destined to live in the coming Tribulation, we should also watch and work because the rapture of the church will come first and we do not want to be ashamed at Jesus’ coming for the church.
5. What is happening in the world is not outside of God’s control. The world is filling up its rebellion. When God’s time comes he will intervene exactly as the prophets and Jesus say he will. Believing this chases away fear and uncertainty and replaces it with confident expectation in our God.

Matthew Chapter 25, Christ Returns and Judges Nations

Introduction and Outline to Chapter 25

Why study Matthew 25?
1. It instructs us about the events that precede Jesus’ return to earth and about the future for Israel and Gentiles.
2. We must get the right interpretation and then are able to make applications about present and future history, about being ready for Jesus Christ to return and service for him, and about rewards.
Outline for Matthew 25
1. Ten Virgins and the readiness for the bridegroom compared to readiness for the coming of the kingdom of heaven, Matthew 25:1-13. The point is that everyone is to prepare and therefore be ready for whenever Jesus returns. Prepare and be ready.
2. A property owner entrusted money (talents) to each one of his servants for each to use to gain a profit until the he returned, Matthew 25:14-30. The point is that Jesus gives abilities and opportunities to his servants for use until he returns. Faithful and wise service.
3. When the son of man returns to earth, he will judge the Gentiles based upon their treatment of Israel while he was gone, Matthew 25:31-46. Treatment of Israel will be punished or rewarded.

Exposition of Matthew 25

Ten Virgins and the readiness for the bridegroom compared to readiness for the coming of the kingdom of heaven, Matthew 25:1-13. The point is that everyone is to prepare and therefore be ready for whenever Jesus returns. Prepare and be ready.
1. Jesus gives the disciples and us a comparison to help understand something about the kingdom of heaven. The comparison is to ten young maidens who were to attend a wedding celebration. “Will be comparable” is Strong #3666 ὁμοιόω. The word indicates a comparison or says something is like something. Examples include Matthew 4:30 and Luke 13:20.
2. A wedding included 1. The groom went to the bride’s home to claim her, 2. The wedding ceremony, 3. The procession of the groom, bride, and guests through the streets to the groom’s home, 4. People waiting along the street to escort the groom and bride to the banquet at the groom’s home. When this procession was at night, oil lamps or torches were needed for light. Without a lamp or torch one would not be able to join the procession.
3. Matthew 25:3, the foolish person was unthinking, unwise, and sometimes used for a scoundrel.
4. Matthew 25:4, the prudent person was a sensible, thoughtful, wise person (Strong # 5429 φρόνιμος).
5. Matthew 25:13, “be on the alert” Strong# 1127 γρηγορέω, is a present active imperative. It is a command to prepare and we ready for Jesus’ return to earth.
6. This is, in context, a command to the disciples and others to prepare and be ready for Jesus’ second coming to earth—the subject of Matthew 24. Church believers will be taken to heaven before this event, but we also are to be watchful and ready for the rapture of the church as Titus 2:13 teaches.
A property owner (master, Matthew 25:18 and 9 more times) entrusted money (talents) to each of his servants for each to use to gain a profit until he returned, Matthew 25:14-30. Whether these refer to believers or not is not the issue. If we must make a choice, then the context would say they are believers in Messiah. They are all servants of the master and therefore are responsible to serve him. The point is that Jesus gives abilities and opportunities to his servants for use until he returns. Faithful and wise service.
1. A talent in Matthew 25 was silver money. Verse 18, money, is Strong # 694 ἀργύριον, silver. A talent of silver weighed about 80 pounds. In 2008 prices one talent of silver would be about $24,000.
2. Matthew 25:21 and 23 teaches that the master is very happy when his servants take and use the money he has given them. He rewarded the servant with more authority and responsibility and allowed him to share the master’s joy.
3. Matthew 25:24-30, the servant with one talent did not use what the master had given him. The master was angry with the servant. He took away his one talent and punished him.
4. The principle is in verse 29. The master gives out talents for his servants to invest. Those who use them will be rewarded. Those who do not use them will have what they were given taken away and they will be punished.
5. The talents in this story are abilities and opportunities that are to be used to serve Jesus Christ until he returns to earth. He will be pleased with those who are faithful and wise in their service by using the abilities and opportunities that he gave. He is displeased—we might say angry—with those who do not use the abilities and opportunities to serve him.
6. We in the church also live in the time of history between Jesus’ first and second coming. We to have abilities and opportunities that he means for us to use in service to him. Our abilities begin with our spiritual gifts and God given talents. God then provides opportunities for us to serve him. Paul wrote in Ephesians 5:16, “making the most of your time, because the days are evil.”
When the son of man returns to earth, he will judge the Gentiles based upon their treatment of Israel while he was gone, Matthew 25:31-46. Treatment of Israel will be punished or rewarded. Let’s get some observations down and then try to draw some conclusions. After all the coming of Jesus Christ dominates all creation. This passage teaches that Jesus will return to earth after there is a time of tribulation. He will separate, judge and bless. Most of you have been dogmatically taught about the Second Advent and the rapture. What does this chapter add to or subtract from what you think about those events?
1. Important words in verse 31 that set the scene include these.
  1. Son of Man is used many times in the Bible to refer to a human. In this context it goes back to a specific use in Daniel 7:13, “one like the son of man coming.” Daniel is looking ahead to the Messiah.
  2. Comes in glory indicates the magnificent entrance to earth of the Messiah.
  3. Angels with him takes us back to Matthew 24:31.
  4. Glorious throne indicates the messianic ruler and his divine rule. See also Matthew 19:28.
2. What phrases or clauses in Matthew 24 give us insight into Matthew 25:1?
  1. Matthew 24:3, your coming and the end of the age.
  2. Matthew 24:27, coming of the son of man.
  3. Matthews 24:30, the sign of the son of man will appear; the son of man coming….with power and great glory.
  4. Matthew 24:31, send forth his angels…gather his elect.
  5. Matthew 24:37, coming of the son of man.
  6. Matthew 24:39, took them all away….coming of the son of man.
  7. Matthew 24:42, day your Lord is coming.
3. The activity of the son of man sitting on his glorious throne,
  Matthew 25:32-33.
  1. Another key word is nations, Strong# 1484 ἔθνος. This word means
    “a body of persons united by kinship, culture, and common traditions, nation, people; people groups foreign to a specific people group” (BAD 3^rd edition); and, a number of people accustomed to live together, a company, body of men (HG Liddell, An Intermediate Greek English Lexicon).
  2. “Separate them from one another, as a shepherd separates the sheep from the goats” adds the action of this passage.
  3. Sheep on the right, goats on the left (Matthew 25:33).
4. Note some additional observations in Matthew 25:34-46.
  1. The sheep are blessed and inherit the kingdom.
  2. In Matthew 25:35-40, Jesus gives the reason why they are blessed. Verse 40 indicates that they helped the Jewish people (these brothers of mine, Matthew 25:40). The kingdom is the first stage of their life with God.
  3. Matthew 25:41-46 describes the judgment of the goats. Their judgment was because they did not help the Jewish people (one of the least of these, Matthew 25:44, brothers of mine, Matthew 25:40). These are the remnant of Jewish believers who came through the tribulation.
  4. When did this happen? In our context this help happened between Jesus’ first coming and second coming. Can we be more specific? The judgment is right after Jesus comes to earth the second time and therefore must be right after the events of the tribulation. This judgment also seems to be the details of the comparison to the days of Noah (Matthew 24:36-39) and the men and women taken and left (Matthew 24:40-41).
  5. What does Matthews 25:41 add to the entire passage? It says that the eternal fire was originally prepared for the devil and his angels. It was not prepared for mankind. Therefore this fire judgment was probably designed before the fall of man and as a result of the fall of Satan and his angels. Mankind goes there because they side with Satan in his rebellion against God. Comments? We could also now discuss when did Satan fall?
  6. Matthew 25:46 tells us that those who did not help the Messiah’s fellow Jews will be sent to eternal punishment, κόλασιν αἰώνιον.
    1. Punishment is the word κόλασις. It is also in 2 Peter 2:9 and 1 John 4:18.
    2. It means suffering or pain in chastisement or punishment. Eternal is αἰώνιος, a long period of time, a time without beginning or end, unending duration, eternal, lasting for an age, everlasting. Revelation 20:11-15 gives us information that helps understand the timing of the completion of judgment. That passage indicates that the unbelievers will be resurrected from Hades and sent to the lake of fire.
  7. Those who were righteous—helped the remnant of Jewish believers—passed into the kingdom.
Lessons from Matthew 25
1. Everyone is to prepare and therefore be ready for whenever Jesus returns.
2. Jesus gives abilities and opportunities to his servants for use until he returns. Whatever abilities and opportunities God gives each of us, we are to be faithful, consistent, and responsible in our Christian living and service.
3. Our treatment of Israel is important. Though the passage in Matthew 25 refers to the tribulation period that precedes Jesus return to earth, by application we also are to view Israel as God’s people and treat them accordingly.
Other doctrines that relate to Matthew 24-25
1. Understand the distinction between Jesus’ coming in the air for his church and Jesus’ coming to earth to judge and reward and set up his kingdom.
2. Trends of history.

Matthew Chapter 26, The last Passover, arrest, and trials

Introduction to Chapter 26

Matthew 26 continues to give us the story of Jesus’ last days on earth. This is narrative. In narrative we learn through the story or the history. Narrative teaches doctrine through example, while in a parable we learn from the question that Jesus is answering. This narrative begins with Jesus’ prediction of his death then moves to the plot against Jesus, Jesus’ hours in Bethany, Judas’ plan, the last Passover with his disciples, Jesus predicts his arrest and Peter’s denial of him, the time in the Garden of Gethsemane where Jesus fights his spiritual fight and the disciples sleep, tarrest of Jesus, his trial before Caiaphas, and Peter denies knowing Jesus.
The historical setting is the final week of Jesus’ earthly ministry. This week was March 28 to April 5, AD 33 according to Harold H. Hoehner’s Chronological Aspects of the Life of Christ, page 143. Jesus ate the Passover, was betrayed, was arrested, and was tried before Caiaphas on Thursday, April 2, AD 33.
The Passover and Unleavened Bread are prominent in this chapter. They were the first of the three great annual feasts (Exodus 12.1-28; 23.5; Leviticus 23.4-8; Numbers 28.16-25; Deuteronomy 16.1-8). First fruits was the second day of unleavened bread. The Passover commemorated God’s deliverance from the tenth plague, which brought the death of the firstborn, and the Exodus. It was a spring festival, the first festival of the religious calendar, and occurred on Nisan 14. Nisan was the first month of the religious calendar and was equivalent to March-April. The Passover taught redemption by God. The Feast of Unleavened Bread was a seven day festival that began the evening of the Passover and lasted from Nisan 14-21. The Passover and Unleavened Bread were one unit; the Passover marked the sacrifice, and Unleavened Bread marked the feast following the sacrifice. Unleavened Bread commemorated the separation from Egypt under God’s direction and protection. Unleavened Bread taught separation from the past to a new life with the Lord. The First fruits occurred during Unleavened Bread on Nisan 16, one day after Unleavened Bread began. Israel offered the first part of the grain harvest (barley) to the Lord. This dedicated the harvest to God, thanked him for the crop, and anticipated God’s continued provision. First fruits stressed thanksgiving and taught that God provides the necessities for life for Israel (Leviticus 23.9-14).

Outline, main points, and exposition of Matthew 26

The Passover warning and plot to arrest and kill Jesus (Matthew 26:1-5). While Jesus reminds the disciples that the Passover and his crucifixion are imminent, the chief priests and elders were plotting to seize and kill him. This becomes an opportunity for faith or unbelief.
1. The Passover and Unleavened Bread commemorated God delivering the Hebrews from Egypt in 1445 BC. The Passover was the first day of the feast of Unleavened Bread. Passover was observed the evening of Nisan 14 and Unleavened Bread was from Nisan 14 until evening of Nisan 21. Nisan is our months of the middle of March to the middle of April.
Mary prepared for Jesus death (Matthew 26:6-13).
1. Simon the leper is also mentioned in Mark 14:3. He lived in Bethany. Apparently he was also a believer and had been healed by Jesus, because people were meeting in his house. The word translated leper covers a range of skin diseases and may or may not have been Hansen’s Disease (leprosy). Why mention him? Well, it was at his home that they gathered. Furthermore, it is a historical note that adds credibility to the narrative; and indicates another person who had accepted Jesus as Messiah. A person with a serious skin disease at that time was shunned and unclean. He is now healthy. He, by Jesus healing, was a part of normal society and serving the Lord.
2. Mary, the sister of Martha and Lazarus had been listening to Jesus and the Scripture. She understood what was coming and now she acted in faith to honor him and his coming death. Compare John 12:1-8. The disciples objected. They were more interested in the outward show of giving than the inner love and faith. Mary applied her faith in a historical situation.
Judas makes a deal (Matthew 26:14-16). He will point out Jesus to the religious authorities and they will pay him 30 pieces of silver. This amount of silver may have been equal to five weeks wages. In the Old Testament 30 shekels was the price to pay for a slave (Exodus 21.32; Zechariah 11:12-13). In this incident we see hardened unbelief applied in a historical situation.
Jesus’ last Passover with his disciples (Matthew 26:17-30). This occurred on Thursday, April 2, AD 33.
1. The certain man knew Jesus (Matthew 26:17-18). This is not unusual. There were many unnoticed people who accepted Jesus as Messiah.
2. Judas knowingly and willingly participated in the arrest of Jesus (Matthew 26:25).
3. Forgiveness of sins central is to the new covenant (Matthew 26:28). There is no blessing without sin being judged and forgiven.
4. The important parts of this ceremony were the blessing (Matthew 26:26), the bread (Matthew 26:26), the cup with fruit of the vine (Matthew 26:26), and singing a hymn (Matthew 26:30). The bread represents Jesus’ physical body and what was in the cup represents the blood of Christ which is a figure of speech for the shedding of blood in death.
  1. What does “this is my body” and “this is my blood” mean (Matthew 26.26, 28)? The verb (ἐστιν estin from eimi= to be or is, in the present active indicative, 3^rd singular) is used in the sense of “represents” in this passage. The bread did not become physical body, nor did the fruit of the vine become his blood. There is no positive indication that this miracle occurred or was implied in the statements. On the other side the phrase in Matthew 26:29, “I will not drink of this fruit of the vine until…” indicates that Christ took what was in the cup as real grape wine or juice, and not blood. This meaning is carried over into 1 Corinthians 11.23-29. In that passage there is an interchange between the cup and the blood indicating that both represent something else–the death of Christ. In summary, the bread represents the human body of Jesus—his true humanity. What was in the cup represents the blood of Jesus and the blood of Jesus represents the shedding of his blood—his death in mankind’s place as our substitute.
5. The new covenant will replace the old covenant (Matthew 26:26-29). The new covenant is the foundation for the future spiritual and physical salvation and blessing of Israel. This covenant is promised in Jeremiah 31:31. Ezekiel chapter 36 enlarges on what God will do for Israel based on the new covenant promises. When the new covenant is mentioned in the gospels (Matthew 26:28; Mark 14:24; Luke 22:20) there is the Hebrew emphasis. This is expected because Jesus came to Israel as her Messiah. First Corinthians 11:25 is Paul’s narration of what Jesus said. Second Corinthians 3:6, a church epistle, brings the church believer into the blessings of the covenant and contrasts the old covenant, the Law of Moses, with the new way of life based upon Jesus’ death and resurrection. The death and resurrection of Jesus completed the law and directed attention to a new kind of life in Jesus Christ. Hebrews, written to Hebrew believers, naturally explains the new covenant in a Hebrew context, filling in the details that were left out in the Old Testament (Hebrews 8:8, 13; 9:15; 12:24).
Peter, with great fervor, expresses his loyalty to Jesus (Matthew 26:31-35). Jesus refers (Matthew 26:31) to Zechariah 13:7 to explain what will happen to him and what the disciples will do in the face of the arrest and trials. We learn that clear thinking and faith based upon truth is better than great statements of loyalty based on hasty emotion.
1. He again predicts his resurrection and says he will meet them later in Galilee.
2. Peter is so certain that he will remain faithful (Matthew 26:32), but of course he will fail.
Jesus and his disciples walk to the Garden Gethsemane (Matthew 26:36-45). There he leaves his disciples except for Peter, James, and John who go with him a little distance for prayer. He asks the three to stay alert with him and pray because there was a great spiritual battle going on. Jesus was struggling with his coming death for the sins of the world. This would include great spiritual and physical pain plus separation from God the Father. His will agreed with God the Father’s will. Does our will agree with God the
Father’s will?
1. This was an inner struggle (Matthew 26:38).
2. The three disciples failed him three times (Matthew 26:40, 43, 45).
3. Volition (spirit) and human weakness (flesh) combine in a temptation. God’s support is needed and this support comes through prayer (here), Scripture (Psalm 119), and the Holy Spirit (Galatians 5:16).
Matthew 26:46-75. Judas betrayed Jesus; he was arrested and deserted by his disciples, taken to Caiaphas, and denied by Peter (46-75). In all Jesus faced 6 trials: 3 religious trials and 3 civil trials. The trial before Caiaphas is recorded here. If we trace through the high priests in the first century AD we see their violent rejection of Jesus and the apostles and the young church.
1. We know that there were six parts of trials, three Jewish and three Roman. But the Jewish trials ran together. The Roman trials had Jesus moving from Pilate to Herod to Pilate. Each was not a separate trial in the sense that we think of a trial.
  1. Dr Tom Constable has a very simple and clear summary of Jesus’ trials. “It may be helpful to take a brief overview of Jesus’ trials since none of the Gospel evangelists gives the complete picture. There were essentially two trials, one Jewish and one Roman. The Jewish trial began when Annas informally examined Jesus late Thursday night (John 18:12–14, 19–23). During this examination, members of the Sanhedrin were evidently assembling. His accusers then brought Jesus before Caiaphas and the Sanhedrin who decided He was guilty of blasphemy (Matt. 26:57–68; Mark 14:53–65). At sunrise on Friday the Sanhedrin decided to send Jesus to Pilate for trial (Matthew 27:1–2; Luke 22:66–71). The Roman trial began with Jesus appearing before Pilate (Matthew 27:11–14; John 18:28–38a). Pilate then sent Jesus to Herod for interrogation (Luke 23:6–12). Finally Herod sent Jesus back to Pilate for a second examination (Matthew 27:15–31; John 18:38b–19:16). The trials were over and Jesus was at Golgotha by mid-morning, about 9:00 a.m. (Mark 15:25).” Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003; 2003). Mt 26:55.
  2. On Thursday evening the Roman soldiers and temple police arrested Jesus, bound him, and took him to Annas (John 18:12-14). Annas was Caiaphas’ father-in-law. Both could function as the high priest. Annas John 18:12-14 and 24. Annas was high priest from AD 6-15.
  3. After that the Romans soldiers and temple police brought Jesus to Caiaphas and the gathering Sanhedrin (Matthew 26:57-65; Mark 14:53-65). Caiaphas was head of the Sanhedrin at this time and until AD 36. Annas and Caiaphas probably lived in different wings of the temple. There was questioning, but the Sanhedrin was not allowed to make a judgment at night. Caiaphas was high priest from AD 16-36. See John 11:49 and 18:13-14. In Acts 4:6, Luke recorded that Annas and Caiaphas put Peter on trial for preaching Jesus and the resurrection. What can we say? The religious leadership of Israel rejected Jesus their Messiah. This is the same story that the prophets of old faced. In fact, Jesus said this in Matthew 23:30-34.
  4. Friday morning the Sanhedrin said that Jesus was guilty. They bound him and took him to Pilate because the Sanhedrin could not sentence a man to death without the Roman approval, and the Romans had to carry out the execution (Matthew 27:1-2; Luke 22:66-71). The Sanhedrin was the highest tribunal for Jews at the time of Jesus. It met in Jerusalem. Its powers were extensive, especially over internal affairs. The high priest was president of the Sanhedrin. In Jesus’ time it had administrative authority, civil jurisdiction, and some criminal jurisdiction. The Roman procurator had to confirm capital punishment. In the case of violation of Jewish law, the Sanhedrin had jurisdiction. The Sanhedrin even had jurisdiction over Jewish communities outside of Israel territory.
  5. Friday morning Pilate interviewed Jesus and he remained silent (Matthew 27:11-14; John 18:28-38).
  6. Pilate then sent Jesus to Herod for further interrogation because he could get no answers and Herod had Jurisdiction (Luke 23:6-12). Jesus did not answer Herod.
  7. Finally, Herod sent Jesus back to Pilate. Pilate asked if the Jews wanted Jesus or Barabbas set free. The Jews wanted Barabbas set free and Jesus crucified. During this trial, Pilate’s wife warned Pilate that she had a dream and that he should free Jesus (Matthew 27:15-31; John 18:38-19:16).
2. By 9 am Jesus had been handed over to the Jews for crucifixion (Mark 15:25). In all of this the Jews tried to keep their hypocritical hands clean.
3. They had to bring in false witnesses (Matthew 26:59-60). This added no evidence against Jesus.
4. In Matthew 26:62-64 note the positive evidence for Jesus being Messiah. They remembered his statement “destroy this temple and rebuild it in three days” (Matthew 26:62). They equated the Christ with the Son of God (Matthew 26:63). They recognized that the title Son of Man referred to Messiah (Matthew 26:64). All the evidence pointed to Jesus being the Messiah and that he had publically taught and demonstrated who he was prior to this time. Only now could they pull together a charade of an arrest and trial.
5. Peter denies Jesus in Matthew 26:70, 72, and 74. Peter remembered Jesus prediction. His response to his disloyalty and unbelief was deep regret. Jesus forgave Peter and Peter went on to be the leader of the early apostolic period. Does it ever bother us when we fail the Lord? God does not require regret and tears. He only requires honest confession, but when we think of God grace for us and our failure it should humble us and bring out thanksgiving to God.

Lessons that we learn from Chapter 26

Jesus knows the future and has accepted his part in the redemptive plan of God (Matthew 26:2, 18, 21, 31, 34).
Religious unbelievers can be very destructive (Matthew 26:3, 47, 59).
Service for Jesus out of worship for him is more important than patchwork social service (Matthew 26:10-13).
The new covenant is based upon Jesus’ death and resurrection and the new covenant replaced the old covenant at that event (Matthew 26:28).
We learn that the Jewish authorities and citizens were very informed about their Messiah.
1. They knew what he had said about destroying the temple and rebuilding it in three days (Matthew 26:61).
2. They knew that he was the Son of God (Matthew 26:63).
3. They knew that he was able to know things that normal people would not know (Matthew 26:68).
Emotion changes and decisions made based upon emotion often change when the emotions change. Peter illustrates this (Matthew 26:33-35, 70-75).
Jesus’ spiritual struggle was very intense. In this spiritual struggle Jesus asked the Father for help so that he could do the Father’s will (Matthew 26:36-38). If prayer was important to him it ought to be to us. Prayer is not just asking for help, it is also aligning ourselves with God’s will.
Our spiritual struggles can be overwhelming at times. Even though “the spirit is willing”—our volition, “the flesh is weak”—our sinful natures get in the way. We need supernatural help (Matthew 26:40-41).
There were many clues that Jesus was the Messiah. People saw the clues but did not accept their witness (Matthew 26:61, 63-64).
We will fail the Lord. When we do, are we humbled by his grace and forgiveness? Do we thank him?

Matthew Chapter 27, Trials and the Cross

Introduction to Chapter 27

Matthew 27 continues the story of Jesus last days on earth. This is narrative. In narrative we learn through the story or the history. Narrative teaches doctrine through example, while in a parable we learn from the question that Jesus is answering. This narrative continues from chapter 26 when Jesus was on trial before Caiaphas the high priest. That was at night and therefore illegal. At that same time, Peter denied the Lord three times.
Chapter 27 begins with the early morning trial before the Sanhedrin, then moves to Pilate, the choice of whom to release, Jesus or Barabbas, the mocking Jesus, the crucifixion, the miraculous signs that accompanied the crucifixion, Jesus’ burial, the two Mary’s, and the sealing of the tomb.
The events of Matthew 27 took place on Friday, April 3, AD 33. The larger historical setting is the final week of Jesus’ earthly ministry. This week was March 28 to April 5, AD33 according to Harold H. Hoehner’s Chronological Aspects of the Life of Christ, page 143. Jesus ate the Passover, was betrayed, was arrested, and was tried before Caiaphas on Thursday, April 2, AD 33.

Outline, main points, and exposition of Matthew 27

Matthew 27:1-2 begin early Friday morning. This was after the Thursday night arrest by the Romans and the following interrogation by Annas and then Caiaphas. This was a hasty meeting to get around the fact that the Thursday night doings were illegal according to Jewish law.
1. The Sadducees held power then, and the chief priests at that time were likely Sadducees. The scribes were the teachers of the law and the elders were the representatives of the Jewish people.
We know that there were six parts of trials, three Jewish and three Roman. But the Jewish trials ran together. The Roman trials had Jesus moving from Pilate to Herod to Pilate. Each was not a separate trial in the sense that we think of a trial.
1. Dr Tom Constable has a very simple and clear summary of Jesus’ trials. “It may be helpful to take a brief overview of Jesus’ trials since none of the Gospel evangelists gives the complete picture. There were essentially two trials, one Jewish and one Roman. The Jewish trial began when Annas informally examined Jesus late Thursday night (John 18:12–14, 19–23). During this examination, members of the Sanhedrin were evidently assembling. His accusers then brought Jesus before Caiaphas and the Sanhedrin who decided He was guilty of blasphemy (Matthew 26:57–68; Mark 14:53–65). At sunrise on Friday the Sanhedrin decided to send Jesus to Pilate for trial (Matthew 27:1–2; Luke 22:66–71). The Roman trial began with Jesus appearing before Pilate (Matthew 27:11–14; John 18:28–38a). Pilate then sent Jesus to Herod for interrogation (Luke 23:6–12). Finally Herod sent Jesus back to Pilate for a second examination (Matthew 27:15–31; John 18:38b–19:16). The trials were over and Jesus was at Golgotha by mid-morning, about 9:00 a.m. (Mark 15:25).” Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003; 2003). Matthew 26:55.
  1. On Thursday evening the Roman soldiers and temple police arrested Jesus, bound him, and took him to Annas (John 18:12-14). Annas was Caiaphas’ father-in-law. Both could function as the high priest.
  2. After that the Romans soldiers and temple police brought Jesus to Caiaphas and the gathering Sanhedrin (Matthew 26:57-65; Mark 14:53-65). Annas and Caiaphas probably lived in different wings of the temple. There was questioning, but the Sanhedrin was not allowed to make a judgment at night.
  3. Friday morning the Sanhedrin said that Jesus was guilty. They bound him and took him to Pilate because the Sanhedrin could not sentence a man to death without the Roman approval, and the Romans had to carry out the execution (Matthew 27:1-2; Luke 22:66-71).
  4. Friday morning Pilate interview – Jesus remained silent (Matthew 27:11-14; John 18:28-38).
  5. Pilate then sent Jesus to Herod for further interrogation because he could get no answers and Herod had jurisdiction (Luke 23:6-12). Jesus did not answer Herod.
  6. Finally, Herod sent Jesus back to Pilate. Pilate asked if the Jews wanted Jesus or Barabbas set free. The Jews wanted Barabbas set free and Jesus crucified. During this trial, Pilate’s wife warned Pilate that she had a dream and that he should free Jesus (Matthew 27:15-31; John 18:38-19:16).
  7. By 9 am Jesus had been handed over to the Jews for crucifixion (Mark 15:25). In all of this the Jews tried to keep their hypocritical hands clean.
Matthew 27:3-10. Judas realized he was responsible for Jesus’ condemnation even though Jesus was innocent. He tried to return the 30 pieces of silver. The chief priests refused to take back the money. Judas, under great guilt, hanged himself (Matthew 27:5). The priest spent the money on a burial place for transients. They named the place Potter’s Field.
Matthew 27:11-26. Jesus faces Pilate, the governor of Judea. Pilate could find no reason to jail Jesus or to execute him.
1. He attempted to free him, but the Jewish authorities (chief priests and elders) persuaded the crowd against Jesus and called for Pilate to crucify Jesus (Matthew 27: 20, 22, 23, 25).
2. Meanwhile, Pilate’s wife warned Pilate not to convict Jesus (Matthew 27:19). Her reason was that she had a bad dream that night and the dream was because of Jesus—whether the dream was about Jesus or simply and bad dream because of the events surrounding Jesus, the text does not say.
3. Pilate tried to release Jesus according to a custom during the Passover festival (Matthew 27:15). The people, aroused by the chief priests and elders, demanded the release of Barabbas, a known criminal, and the crucifixion of Jesus. We can see how evil the Jewish leaders and people were. Barabbas was probably an insurrectionists, one who through guerilla warfare tried to overthrow Rome’s rule in Judea (Mark 15:7; Luke 23:19; John 18:40).
4. Pilate gave up trying to uphold justice. He thought that he cleared himself of responsibility by publically washing his hands in front of the crowd and then handing Jesus over to be crucified (Matthew 27:24-26).
5. Pilate under intense pressure refused to uphold justice. Pilate is not a picture of good leadership.
6. An inscription bearing the names Tiberius and Pontius Pilate was found in 1961 in Caesarea, the official residence of the Roman official. Pilate was a real person who lived and governed in Jesus Day.
Matthew 27:27-56. The events of the crucifixion are next narrated – the Roman soldiers stripped Jesus, mocked him, put a scarlet robe and crown of thorns of him, spit on him, beat him, and then put His own clothes back on Him. See the prophecy of these events in Matthew 20:19. Matthew tells the story by going back to the Old Testament. The Jews should be familiar with these statements. Furthermore, some striking parts of the narrative bring out the importance of what takes place.
1. The Old Testament references.
  1. The drink noted in Matthew 27:34 and 48 recalls Psalm 69:21.
  2. Dividing up the clothes in Matthew 27:35 recalls Psalm 22:18.
  3. People mocking Jesus in Matthew 27:39 recalls Psalm 22:7.
  4. What the people said in Matthew 27:43 recalls Psalm 22:8.
  5. Jesus cried to his father in Matthew 27:46 recalls Psalm 22:1.
2. The viscous mocking by the mob (Matthew 27:39, 40, 49), religious leaders (Matthew 27:41-43), and thieves (Matthew 27:44) shows the gross unbelief.
3. The charge put over his head, “This is Jesus, the king of the Jews,” (Matthew 27:37) enforces the point of the entire gospel.
4. Jesus freely died for the sins of the world (Matthew 27:50).
5. The miraculous signs that accompanied his death.
  1. The darkness over at least Jerusalem from 12 noon until 3 pm.
  2. The veil was torn in two from top to bottom (Matthew 27:51) Exodus 26:31-33, Hebrews 6:19, 9:1-14, and 10:19-22 fill in the importance of this. The way into the holy of holies, the presence of God, was now open to any who believed in the Messiah.
  3. The earthquake, rocks split, and opening of tombs in Jerusalem occurred at Jesus death (Matthew 27:51-52).
  4. The resurrection of dead saints occurred at Jesus resurrection (Matthew 27:52-53). See notes. Was this resuscitation or resurrection? If this is not resurrection, then what is the significance of this resuscitation? It is just a miracle. If resurrection then this is a demonstration of Jesus’ own resurrection power.
    1. Examples of resuscitation include 1 Kings 17; 2 Kings 4 and 13; Matthew 9; Luke 7; John 11:44. These would all die again.
    2. Jesus is the first one to be resurrected (Colossians 1:18 and Revelation 1:5). These were raised after His resurrection. See the break in the thought and the grammar. Verse 53 is explanatory of verse 52.
  5. The response of the Roman soldiers, men hardened to the process of crucifixion (Matthew 27:54).
Matthew 27:57-66. Joseph of Arimathea took Jesus and buried him in his own grave. See also Mark 15:42-47, Luke 2:50-55; John 19:38-42.
1. Joseph of Arimathea
  1. Matthew says he was a rich man and a disciple of Jesus (Matthew 27:57). See Isaiah 53:9.
  2. Mark says he was prominent member of the council and he was waiting for the kingdom of God (Matthew 27:15:43).
  3. Luke says he was a member of the council and a good and righteous man (Matthew 27:23:50).
  4. Arimathea was probably about 10-15 miles east of Joppa, but this is not certain.
  5. Nicodemus helped Joseph (John 19:38-42).
2. Matthew 27:62-66. What about the guard at the tomb? The chief priests and Pharisees did not want Jesus body to be taken away and so they met with Pilate. Pilate authorized them to put a guard on the tomb. This was a rich man’s tomb and so was easier to make more secure. It was better constructed.
  1. The Jews already had their own temple guard for which they did not have to get permission. They requested that Pilate add a Roman guard. It is unclear whether he sent a Roman guard. The verb “you have” could be either present active imperative or present active indicative. The execution was a Roman execution and therefore a Roman guard was not unusual.
  2. Every precaution was to be taken to prevent the continuation of the Messiah myth and to prevent anything from happening that might tend to verify that which some people expected, that He arise from the dead.
  3. The religious leaders did not believe He would arise, but were fearful of His disciples stealing the body and claiming resurrection.
How does Matthew 27 help us in our understanding of God’s plan?
1. We have definite historical notes about people, places, and things.
  1. People (Jesus, chief priests, elders, scribes, Pilate, Judas, Barabbas, Pilate’s wife, the crowd against Jesus, Roman soldiers, Simon of Cyrene, two robbers, resurrected saints in Jerusalem, Centurion, Mary Magdalene, Mary the mother of James and Joseph, the mother of James and John, Joseph of Arimathea, Pharisees).
  2. Definite places (temple office of the Sanhedrin, temple sanctuary, Potter’s Field, Pilate’s judgment hall, Roman Praetorium, Golgotha, the temple holy of holies, the cemetery in Jerusalem, the garden tomb).
  3. Definite things (the interrogations and trumped up trials, outright rejection of Jesus by the Jews, beating Jesus, cross, wine and gall drink, Jesus’ clothes, crown of thorns, robe to mock him, 3 hours of darkness, sour wine on sponge, veil of temple, opened tombs, earthquake, clean linen cloth, large stone to seal the tomb, Roman seal on the tomb).
2. We have many points that recall and actually fulfill the Old Testament predictions, especially from Psalm 22. We will briefly look at Psalm 22.
3. We see the clarity and details of Matthew’s account which would not be the way a Jewish person would write this if he were making the story up.
4. Jesus’ terrible suffering for our sins, not for His own sin. He had no sin.
5. This narrative should strengthen our confidence in the faith once delivered to the saints and our faith in that biblical faith.
6. Questions.
  1. Why did Jesus not defend himself? Isaiah 53 said He would not defend himself. God was working His plan through men and Jesus accepted that plan.
  2. Why did Jesus not come down from the cross? As the substitute reconciling the world to God, He remained on the cross.
  3. Why did he say, “My God, My God, why have you forsaken me?” Jesus said this because God was leaving Him alone while He paid for the sins of the world. My God indicates personal relationship. This turning away should not happen. It had to because of the reason for His death.

Matthew Chapter 28, Resurrection and Commission

Introduction to Chapter 28

Matthew 28 shows the reader the nature of Jesus (God and man), his power, his right and authority, and his commission to his disciples.
Note, too, that Jesus’ commission now includes all the world and not just Israel. Compare Matthew 10:1-8 and 15:24 with 28:19-20.
Matthew succeeded in his purpose to demonstrate to Israel that Jesus is Messiah. Matthew demonstrated Jesus’ biblical heritage, his baptism, his call of disciples, his teaching and training his disciples, his sending the disciples to proclaim the messianic kingdom message, his own teaching and miracles, his prophecies, the rejection of Jesus and his kingdom, Jesus’ setting aside Israel and postponing the kingdom, his substitutionary death, his resurrection and post resurrection appearances, his commission to his disciples, and his ascension.

Outline of Matthew 28

Jesus arises from the dead and soon talks with the two Mary’s (Matthew 28:1-10).
The military guard reports that Jesus is missing from the grave and the plot (Matthew 28:11-15).
Jesus commissions his disciples for the inter-advent ministry which is to make disciples from all the nations (Matthew 28:16-20).

Main points, and exposition of Matthew 28

Jesus arises from the dead and soon talks with the two Mary’s (Matthew 28:1-10).
1. Matthew 28:1. Women were Mary Magdalene, Mary the mother of James, Salome, and possibly Joanna (Matthew 28:1; Mark 16:1-2; Luke 24:10).
2. Matthew 28:2. In verse two an earthquake is mentioned. This was a second earthquake in this context. The first was in Matthew 27:51-52. This quake was associated with the angel descending from heaven and rolling the stone from the entrance to the grave. There are 20 mentions of earthquakes in the Bible. The earthquakes in the Bible were related to God’s actions in history.
3. Matthew 28:5-8. The angel in white terrified the guards (Matthew 28:2-4). He spoke to the women about Jesus and said that Jesus had risen from the dead just as he said that he would. Jesus predicted his own resurrection. How does one do that unless he is God? The angel told the women to go and tell Jesus’ disciples that he had arisen from the dead.
4. Matthew 28:8. The women were both fearful and joyous. Fearful because of the miracle announced by the angel and joyful because Jesus was alive.
5. Matthew 28:9a. Jesus takes the initiative to greet the women. He wants them to know it is he and that he is alive just as he predicted. Jesus is building the faith of the women. Note that women are the center of this scene. They were the one seeking Jesus. They were the ones to who Jesus spoke first. In the ancient world women were not considered good legal witnesses. If and author was attempting to “fix” the story to make it more acceptable he would not have put this emphasis. Matthew wrote what happened and the way he wrote it increases the credibility of the narrative.
6. Matthew 28:9b. The women came up to Jesus touched his feet and worshipped him. They had to bow down to the ground to touch his feet. Matthew wrote that they worshipped Jesus when they bowed down to him. Worship is the Greek word proskunew. It means to prostrate oneself on the ground and kiss the foot of another. The Persians and Greeks did this to express in attitude and gesture one’s complete dependence on or submission to another and to show allegiance. The women worshipped Jesus. They recognized him as Lord God and savior. We ought to do the same.
7. Matthew 28:10. Jesus then reminded them to not be afraid. What they were experiencing was really happening. It was true. He gave instructions to the women to tell the disciples to meet him in Galilee. Again, women were/are large part of the historical narrative.
The military guard reports that Jesus is missing from the grave and the plot (Matthew 28:11-15).
1. Matthew 28:11. While the women were finding he disciples, the guards went into Jerusalem and reported to the chief priests. Why go to the chief priests first? Because they were the ones who wanted the guard on the tomb (27:62-66). They were the ones who had the most to lose. The response of the chief priests indicates that they probably knew that God had intervened in some way. Matthew 27:42 reports their words, “we will believe in him” if he proves that he is Messiah. Resurrection will prove that and Jesus had predicted that he would arise. The religious leaders would not even consider resurrection. They went back on their word.
2. Matthew 28:12-16. The plot. The chief priests plotted that the disciples came while the soldiers were sleeping and stole Jesus’ body. If Sanhedrin had any evidence against disciples, they would have produced it and brought charges. The chief priests bribed the guards with a large amount of money (verse 12). If necessary the religious leaders would also bride Pilate. Matthew records that this fabricated story, this lie, this reconstructed history was widely spread at the time he wrote his gospel some 30 years later. It is still widely circulated today, though there is no more evidence to support the lie today than there was in AD 33.
  1. If Sanhedrin had any evidence against disciples, they would have produced it and brought charges.
  2. If the soldiers were asleep, how would they know that the disciples came and stole the body? If some were awake, why did they not sound the alarm? Guards who failed in their duty were executed (Acts 12.19).
  3. Why would soldiers admit to sleeping on the job?
  4. The disciples were afraid and discouraged at this time. They would not have risked their lives to open the grave (a crime) steal a dead body.
3. Jesus commissions his disciples for the inter-advent ministry which is to make disciples from all the nations (Matthew 28:16-20).
4. The mountain in Galilee is not identified. He meets them in Galilee, possibly to demonstrate that the ministry is now to the entire world. The ministry enlarges
5. Matthew 28:17. Jesus’ identity is known. The disciples worshipped him. The verb is proskunew as in verse 9. It is aorist active indicative for the action.
  1. A theme of Matthew is the recognition that Jesus is Messiah-God. In Matthew 2:2 and 11 the magi worship Jesus. In Matthew 14:33, the disciples worship Jesus when he quieted the storm. In Matthew 28:9 the women worship Jesus. In Matthew 28:17 the disciples worshipped Jesus. The question for us now that we have the entire history, do we worship Jesus?
6. Matthew 28:18. Jesus’ authority is again revealed. All authority—authority over creation, people, nations, ideologies, everything. His authority now commands and provides for the future ministry.
7. Matthew 28:19-20, Jesus’ commission is to go and make disciples from all the nations. Baptizing and teaching are the way to do it. Baptizing is part of the disciple making because it was linked so closely to belief in the gospel. One who believed was baptized. Baptizing then refers to evangelism and the public demonstration of one’s faith. Teaching refers to the teaching of God’s message, God’s word. This is necessary for spiritual health, growth, and service.
  1. Observe all things. This includes Jesus teaching whether clarification of the Law, Christian life teaching of the upper room discourse, and that which the Holy Spirit would bring to them later on.
8. Matthew 28:20, Jesus presence and provision is granted to his disciples.
  1. “I am with you always.”
  2. “Even to the end of the age.”
So Whats?
1. Jesus is the Messiah of Old Testament predictions. He is the one the prophets wrote about and the Hebrew people were looking for. Israel did not accept him when he came, therefore God disciplined Israel by setting her aside until Jesus returns to earth at his second coming.
2. The biblical faith is real. The biblical faith is established in historical events that are evident to the world. Such events include the formation of the nation Israel, the lives of the prophets and kings, the birth of Jesus, the life of Jesus, the crucifixion and resurrection of Jesus, the lives of the apostles, and the founding and life of the church.
3. We worship Jesus—Messiah, God, Savior. Only God may be worshipped. Jesus accepted worship because he is God. Paul wrote in Philippians that God the father highly exalted Jesus and gave him the name above every name, Jesus, and every knee shall bow to Jesus and confess that he is Lord (Philippians 2:9-11).
4. The strategy Jesus set for believers to follow during the inter-advent period is to make disciples. Believers do this by witnessing about the person and work of Jesus Christ and then by teaching God’s word. This is what we are to do.
5. Jesus’ authority was granted to all believers who will obey his command to make disciples. He is physically at the right hand of God the Father, but his granted authority as the one who gave the final command to make disciples should encourage and strengthen each believer.
6. Jesus links himself with Father and Holy Spirit. He is God, equal with the Father and the Holy Spirit.

Study of the Gospel of Matthew

Table of Contents

Argument

Introduction

Matthew’s Argument

Matthew in 6 Sections

Matthew Section 1, Jesus Christ and His Kingdom, Matthew 1-11

Matthew Section 2, Opposition and Rejection Builds, Matthew 12-15

Matthew Section 3, Preparation of the Disciples, 16-20

Matthew Section 4, Opposition and Rejection Climax, Matthew 21-25

Matthew Section 5, Cross, Matthew 26-27

Matthew Section 6, Resurrection, Commission, Matthew 28

Matthew Chapter 4, Temptation, Call Disciples, and Preaching

Sermon on the Mount Introduction

Chapter 5

The Beatitudes are part of Jesus’ Sermon on the Mount recorded in Matthew 5-7.

The topics of His sermon are blessed, the Law, anger, reconciliation, adultery, divorce, vows, revenge, love

Matthew 5:10-12, Beatitudes 8-9

Matthew 5:13-20: salt, light, Old Testament, righteousness

Matthew 5:21-30: Illustrations of kingdom righteousness

Matthew 5:31-32: Divorce

Matthew 5:33-37: Oaths

Matthew 6:25-34 Don’t Worry: Pursue your ministry for

God’s kingdom and God’s righteousness

A quick glance at Matthew 6:25-34

1. Matthew 6:25, The challenge

2. Matthew 6:26-30, Illustrations of lesser to greater. God greatly values His servants.

3. Matthew 6:31-32, Our Father knows

4. Matthew 6.33-34, God’s kingdom

5. Matthew 6:33-34, God’s righteousness

6. Summary of Matthew 6:25-35

7. Matthew 6.31-33, Questions and Applications!

Matthew 7

Jesus instructs the disciples about people questions Sermon on the Mount: judging others; sense; prayer; treat others; narrow gate; wise and foolish

Matthew Chapter 9:

Miracles: Paralytic; Publican; Dead Daughter; Disease; Demons

Matthew Chapter 10, Disciples are taught and sent

Matthew Chapter 11, John in Prison; my yoke

Matthew Chapter 12, Pharisees criticize; Jonah sign

Tod Kennedy, January, 2007

Matthew Chapter 13, Kingdom of Heaven parables

Matthew Chapter 14: Loaves, fish, walk on water

Matthew Chapter 15, Wash Hands

Matthew Chapter 16, Leaven, Keys, On to Jerusalem

Matthew Chapter 17, Transfiguration

Matthew Chapter 18, Children, Forgiveness

Matthew Chapter 19, Divorce; Rich Man

Matthew Chapter 20, Landowner; Jesus nears Jerusalem

Matthew Chapter 21, Jesus enters Jerusalem; Fig Tree; Land Owner

Matthew Chapter 22, Wedding Feast; Pharisees and Scribes Silenced

Matthew Chapter 23, Woe to Scribes and Pharisees, and Jerusalem Rejected

Matthew Chapter 24: The Signs of Jesus’ Coming the End of the Age

Matthew Chapter 25, Christ Returns and Judges Nations

Matthew Chapter 26, The last Passover, arrest, and trials

Matthew Chapter 27, Trials and the Cross

Matthew 6:25-34
Don’t Worry: Pursue your ministry for

Jesus instructs the disciples about people questions
Sermon on the Mount: judging others; sense; prayer; treat others; narrow gate;
wise and foolish