Matthew 1
The Genealogy of Jesus the Messiah
1:1-17pp — Lk 3:23-38
1:3-6pp — Ru 4:18-22
1:7-11pp — 1Ch 3:10-17
1This is the genealogy of Jesus the Messiah the son of David,a the son of Abraham:b
2Abraham was the father of Isaac,c
Isaac the father of Jacob,d
Jacob the father of Judah and his brothers,e
3Judah the father of Perez and Zerah, whose mother was Tamar,f
Perez the father of Hezron,
Hezron the father of Ram,
4Ram the father of Amminadab,
Amminadab the father of Nahshon,
Nahshon the father of Salmon,
5Salmon the father of Boaz, whose mother was Rahab,g
Boaz the father of Obed, whose mother was Ruth,
Obed the father of Jesse,
6and Jesse the father of King David.h
David was the father of Solomon, whose mother had been Uriah’s wife,i
7Solomon the father of Rehoboam,
Rehoboam the father of Abijah,
Abijah the father of Asa,
8Asa the father of Jehoshaphat,
Jehoshaphat the father of Jehoram,
Jehoram the father of Uzziah,
9Uzziah the father of Jotham,
Jotham the father of Ahaz,
Ahaz the father of Hezekiah,
10Hezekiah the father of Manasseh,j
Manasseh the father of Amon,
Amon the father of Josiah,
11and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon.k
12After the exile to Babylon:
Jeconiah was the father of Shealtiel,l
Shealtiel the father of Zerubbabel,m
13Zerubbabel the father of Abihud,
Abihud the father of Eliakim,
Eliakim the father of Azor,
14Azor the father of Zadok,
Zadok the father of Akim,
Akim the father of Elihud,
15Elihud the father of Eleazar,
Eleazar the father of Matthan,
Matthan the father of Jacob,
16and Jacob the father of Joseph, the husband of Mary,n and Mary was the mother of Jesus who is called the Messiah.o
17Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah.
Joseph Accepts Jesus as His Son
18This is how the birth of Jesus the Messiah came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.p 19Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorceq her quietly.
20But after he had considered this, an angelr of the Lord appeared to him in a dreams and said, “Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. 21She will give birth to a son, and you are to give him the name Jesus,,t because he will save his people from their sins.”u
22All this took place to fulfillv what the Lord had said through the prophet: 23“The virgin will conceive and give birth to a son, and they will call him Immanuel”,w (which means “God with us”).
24When Joseph woke up, he did what the angelx of the Lord had commanded him and took Mary home as his wife. 25But he did not consummate their marriage until she gave birth to a son. And he gave him the name Jesus.y
Matthew 2
The Magi Visit the Messiah
1After Jesus was born in Bethlehem in Judea,a during the time of King Herod,b Magi from the east came to Jerusalem 2and asked, “Where is the one who has been born king of the Jews?c We saw his stard when it rose and have come to worship him.”
3When King Herod heard this he was disturbed, and all Jerusalem with him. 4When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born. 5“In Bethleheme in Judea,” they replied, “for this is what the prophet has written:
6“ ‘But you, Bethlehem, in the land of Judah,
are by no means least among the rulers of Judah;
for out of you will come a ruler
who will shepherd my people Israel.’”f
7Then Herod called the Magi secretly and found out from them the exact time the star had appeared. 8He sent them to Bethlehem and said, “Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him.”
9After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was. 10When they saw the star, they were overjoyed. 11On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him.g Then they opened their treasures and presented him with giftsh of gold, frankincense and myrrh. 12And having been warnedi in a dreamj not to go back to Herod, they returned to their country by another route.
The Escape to Egypt
13When they had gone, an angelk of the Lord appeared to Joseph in a dream.l “Get up,” he said, “take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him.”m
14So he got up, took the child and his mother during the night and left for Egypt, 15where he stayed until the death of Herod. And so was fulfilledn what the Lord had said through the prophet: “Out of Egypt I called my son.”,o Article: Typology and Jesus
16When Herod realized that he had been outwitted by the Magi, he was furious, and he gave orders to kill all the boys in Bethlehem and its vicinity who were two years old and under, in accordance with the time he had learned from the Magi. 17Then what was said through the prophet Jeremiah was fulfilled:p
18“A voice is heard in Ramah,
weeping and great mourning,
Rachelq weeping for her children
and refusing to be comforted,
because they are no more.”,r
The Return to Nazareth
19After Herod died, an angels of the Lord appeared in a dreamt to Joseph in Egypt 20and said, “Get up, take the child and his mother and go to the land of Israel, for those who were trying to take the child’s life are dead.”u
21So he got up, took the child and his mother and went to the land of Israel. 22But when he heard that Archelaus was reigning in Judea in place of his father Herod, he was afraid to go there. Having been warned in a dream,v he withdrew to the district of Galilee,w 23and he went and lived in a town called Nazareth.x So was fulfilledy what was said through the prophets, that he would be called a Nazarene.z
Matthew 3
John the Baptist Prepares the Way
3:1-12pp — Mk 1:3-8; Lk 3:2-17
1In those days John the Baptista came, preaching in the wilderness of Judea 2and saying, “Repent, for the kingdom of heavenb has come near.” 3This is he who was spoken of through the prophet Isaiah:
“A voice of one calling in the wilderness,
‘Prepare the way for the Lord,
make straight paths for him.’ ”,c Map: House of Herod
4John’sd clothes were made of camel’s hair, and he had a leather belt around his waist.e His food was locustsf and wild honey. 5People went out to him from Jerusalem and all Judea and the whole region of the Jordan. 6Confessing their sins, they were baptizedg by him in the Jordan River. Map: Jesus’ Early Life
7But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: “You brood of vipers!h Who warned you to flee from the coming wrath?i 8Produce fruit in keeping with repentance.j 9And do not think you can say to yourselves, ‘We have Abraham as our father.’k I tell you that out of these stones God can raise up children for Abraham. 10The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.l
11“I baptize you with water for repentance.m But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spiritn and fire.o 12His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire.”p
The Baptism of Jesus
3:13-17pp — Mk 1:9-11; Lk 3:21,22; Jn 1:31-34
13Then Jesus came from Galilee to the Jordan to be baptized by John.q 14But John tried to deter him, saying, “I need to be baptized by you, and do you come to me?”
15Jesus replied, “Let it be so now; it is proper for us to do this to fulfill all righteousness.” Then John consented.
16As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened,r and he saw the Spirit of Gods descending like a dove and alighting on him. 17And a voice from heavent said, “This is my Son,u whom I love; with him I am well pleased.”v
Matthew 4
Jesus Is Tested in the Wilderness
4:1-11pp — Mk 1:12,13; Lk 4:1-13
1Then Jesus was led by the Spirit into the wilderness to be tempted,a by the devil.b 2After fasting forty days and forty nights,c he was hungry. 3The tempterd came to him and said, “If you are the Son of God,e tell these stones to become bread.” Article: Could Jesus Have Sinned? Article: The Temptation of Jesus
4Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’”f Model: Herod’s Temple Map: Jesus’ Baptism and Temptation
5Then the devil took him to the holy cityg and had him stand on the highest point of the temple. 6“If you are the Son of God,”h he said, “throw yourself down. For it is written:
“ ‘He will command his angels concerning you,
and they will lift you up in their hands,
so that you will not strike your foot against a stone.’”i
7Jesus answered him, “It is also written: ‘Do not put the Lord your God to the test.’”j
8Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. 9“All this I will give you,” he said, “if you will bow down and worship me.”
10Jesus said to him, “Away from me, Satan!k For it is written: ‘Worship the Lord your God, and serve him only.’”l
11Then the devil left him,m and angels came and attended him.n
Jesus Begins to Preach
12When Jesus heard that John had been put in prison,o he withdrew to Galilee.p 13Leaving Nazareth, he went and lived in Capernaum,q which was by the lake in the area of Zebulun and Naphtali— 14to fulfillr what was said through the prophet Isaiah:
15“Land of Zebulun and land of Naphtali,
the Way of the Sea, beyond the Jordan,
Galilee of the Gentiles—
16the people living in darkness
have seen a great light;
on those living in the land of the shadow of death
a light has dawned.”,s
17From that time on Jesus began to preach, “Repent, for the kingdom of heavent has come near.”
Jesus Calls His First Disciples
4:18-22pp — Mk 1:16-20; Lk 5:2-11; Jn 1:35-42
18As Jesus was walking beside the Sea of Galilee,u he saw two brothers, Simon called Peterv and his brother Andrew. They were casting a net into the lake, for they were fishermen. 19“Come, follow me,”w Jesus said, “and I will send you out to fish for people.” 20At once they left their nets and followed him.x
21Going on from there, he saw two other brothers, James son of Zebedee and his brother John.y They were in a boat with their father Zebedee, preparing their nets. Jesus called them, 22and immediately they left the boat and their father and followed him.z
Jesus Heals the Sick
23Jesus went throughout Galilee,a teaching in their synagogues,b proclaiming the good newsc of the kingdom,d and healing every disease and sickness among the people.e 24News about him spread all over Syria,f and people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed,g those having seizures,h and the paralyzed;i and he healed them. 25Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed him.j
Matthew 5
Introduction to the Sermon on the Mount
1Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, 2and he began to teach them. Article: The Beatitudes
The Beatitudes
5:3-12pp — Lk 6:20-23
He said:
3“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.a
4Blessed are those who mourn,
for they will be comforted.b
5Blessed are the meek,
for they will inherit the earth.c
6Blessed are those who hunger and thirst for righteousness,
for they will be filled.d
7Blessed are the merciful,
for they will be shown mercy.e
8Blessed are the pure in heart,f
for they will see God.g
9Blessed are the peacemakers,h
for they will be called children of God.i
10Blessed are those who are persecuted because of righteousness,j
for theirs is the kingdom of heaven.k
11“Blessed are you when people insult you,l persecute you and falsely say all kinds of evil against you because of me.m 12Rejoice and be glad,n because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.o Article: The Sermon on the Mount
Salt and Light
13“You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.p
14“You are the light of the world.q A town built on a hill cannot be hidden. 15Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house.r 16In the same way, let your light shine before others,s that they may see your good deedst and glorifyu your Father in heaven.
The Fulfillment of the Law
17“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.v 18For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.w 19Therefore anyone who sets aside one of the least of these commandsx and teaches others accordingly will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.y
Murder
5:25,26pp — Lk 12:58,59
21“You have heard that it was said to the people long ago, ‘You shall not murder,,z and anyone who murders will be subject to judgment.’ 22But I tell you that anyone who is angrya with a brother or sister, will be subject to judgment.b Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court.c And anyone who says, ‘You fool!’ will be in danger of the fire of hell.d
23“Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, 24leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift.
25“Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. 26Truly I tell you, you will not get out until you have paid the last penny.
Adultery
27“You have heard that it was said, ‘You shall not commit adultery.’,e 28But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.f 29If your right eye causes you to stumble,g gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. 30And if your right hand causes you to stumble,h cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.
Divorce
31“It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’,i 32But I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery, and anyone who marries a divorced woman commits adultery.j
Oaths
33“Again, you have heard that it was said to the people long ago, ‘Do not break your oath,k but fulfill to the Lord the vows you have made.’l 34But I tell you, do not swear an oath at all:m either by heaven, for it is God’s throne;n 35or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King.o 36And do not swear by your head, for you cannot make even one hair white or black. 37All you need to say is simply ‘Yes’ or ‘No’;p anything beyond this comes from the evil one.,q
Eye for Eye
38“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’,r 39But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also.s 40And if anyone wants to sue you and take your shirt, hand over your coat as well. 41If anyone forces you to go one mile, go with them two miles. 42Give to the one who asks you, and do not turn away from the one who wants to borrow from you.t
Love for Enemies
43“You have heard that it was said, ‘Love your neighbor,u and hate your enemy.’v 44But I tell you, love your enemies and pray for those who persecute you,w 45that you may be childrenx of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.y 46If you love those who love you, what reward will you get?z Are not even the tax collectors doing that? 47And if you greet only your own people, what are you doing more than others? Do not even pagans do that? 48Be perfect, therefore, as your heavenly Father is perfect.a
Matthew 6
Giving to the Needy
1“Be careful not to practice your righteousness in front of others to be seen by them.a If you do, you will have no reward from your Father in heaven.
2“So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. 3But when you give to the needy, do not let your left hand know what your right hand is doing, 4so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.b
Prayer
6:9-13pp — Lk 11:2-4
5“And when you pray, do not be like the hypocrites, for they love to pray standingc in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full. 6But when you pray, go into your room, close the door and pray to your Father,d who is unseen. Then your Father, who sees what is done in secret, will reward you. 7And when you pray, do not keep on babblinge like pagans, for they think they will be heard because of their many words.f 8Do not be like them, for your Father knows what you needg before you ask him.
9“This, then, is how you should pray:
“ ‘Our Fatherh in heaven,
hallowed be your name,
10your kingdomi come,
your will be done,j
on earth as it is in heaven.
11Give us today our daily bread.k
12And forgive us our debts,
as we also have forgiven our debtors.l
13And lead us not into temptation,,m
but deliver us from the evil one.’n
14For if you forgive other people when they sin against you, your heavenly Father will also forgive you.o 15But if you do not forgive others their sins, your Father will not forgive your sins.p
Fasting
16“When you fast,q do not look somberr as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. 17But when you fast, put oil on your head and wash your face, 18so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.s
Treasures in Heaven
6:22,23pp — Lk 11:34-36
19“Do not store up for yourselves treasures on earth,t where moths and vermin destroy,u and where thieves break in and steal. 20But store up for yourselves treasures in heaven,v where moths and vermin do not destroy, and where thieves do not break in and steal.w 21For where your treasure is, there your heart will be also.x
22“The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. 23But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!
24“No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.y
Do Not Worry
6:25-33pp — Lk 12:22-31
25“Therefore I tell you, do not worryz about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? 26Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them.a Are you not much more valuable than they?b 27Can any one of you by worrying add a single hour to your life?c
28“And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. 29Yet I tell you that not even Solomon in all his splendord was dressed like one of these. 30If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you—you of little faith?e 31So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32For the pagans run after all these things, and your heavenly Father knows that you need them.f 33But seek first his kingdomg and his righteousness, and all these things will be given to you as well.h 34Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.
Matthew 7
Judging Others
7:3-5pp — Lk 6:41,42
1“Do not judge, or you too will be judged.a 2For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.b
3“Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? 4How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? 5You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.
6“Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces. Article: Christians and Judging Others
Ask, Seek, Knock
7:7-11pp — Lk 11:9-13
7“Ask and it will be given to you;c seek and you will find; knock and the door will be opened to you. 8For everyone who asks receives; the one who seeks finds;d and to the one who knocks, the door will be opened.
9“Which of you, if your son asks for bread, will give him a stone? 10Or if he asks for a fish, will give him a snake? 11If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good giftse to those who ask him! 12So in everything, do to others what you would have them do to you,f for this sums up the Law and the Prophets.g
The Narrow and Wide Gates
13“Enter through the narrow gate.h For wide is the gate and broad is the road that leads to destruction, and many enter through it. 14But small is the gate and narrow the road that leads to life, and only a few find it.
True and False Prophets
15“Watch out for false prophets.i They come to you in sheep’s clothing, but inwardly they are ferocious wolves.j 16By their fruit you will recognize them.k Do people pick grapes from thornbushes, or figs from thistles?l 17Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit.m 19Every tree that does not bear good fruit is cut down and thrown into the fire.n 20Thus, by their fruit you will recognize them.
True and False Disciples
21“Not everyone who says to me, ‘Lord, Lord,’o will enter the kingdom of heaven,p but only the one who does the will of my Father who is in heaven.q 22Many will say to me on that day,r ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’s 23Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’t
The Wise and Foolish Builders
7:24-27pp — Lk 6:47-49
24“Therefore everyone who hears these words of mine and puts them into practiceu is like a wise man who built his house on the rock. 25The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. 26But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.”
28When Jesus had finished saying these things,v the crowds were amazed at his teaching,w 29because he taught as one who had authority, and not as their teachers of the law.
Matthew 8
Jesus Heals a Man With Leprosy
8:2-4pp — Mk 1:40-44; Lk 5:12-14
1When Jesus came down from the mountainside, large crowds followed him. 2A man with leprosy,a came and knelt before himb and said, “Lord, if you are willing, you can make me clean.” Chart: Matthew’s Fulfillment Quotations
3Jesus reached out his hand and touched the man. “I am willing,” he said. “Be clean!” Immediately he was cleansed of his leprosy. 4Then Jesus said to him, “See that you don’t tell anyone.c But go, show yourself to the priestd and offer the gift Moses commanded,e as a testimony to them.”
The Faith of the Centurion
8:5-13pp — Lk 7:1-10
5When Jesus had entered Capernaum, a centurion came to him, asking for help. 6“Lord,” he said, “my servant lies at home paralyzed,f suffering terribly.”
7Jesus said to him, “Shall I come and heal him?”
8The centurion replied, “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed.g 9For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.”
10When Jesus heard this, he was amazed and said to those following him, “Truly I tell you, I have not found anyone in Israel with such great faith.h 11I say to you that many will come from the east and the west,i and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven.j 12But the subjects of the kingdomk will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.”l
13Then Jesus said to the centurion, “Go! Let it be done just as you believed it would.”m And his servant was healed at that moment.
Jesus Heals Many
8:14-16pp — Mk 1:29-34; Lk 4:38-41
14When Jesus came into Peter’s house, he saw Peter’s mother-in-law lying in bed with a fever. 15He touched her hand and the fever left her, and she got up and began to wait on him.
16When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick.n 17This was to fulfillo what was spoken through the prophet Isaiah:
“He took up our infirmities
and bore our diseases.”,p
The Cost of Following Jesus
8:19-22pp — Lk 9:57-60
18When Jesus saw the crowd around him, he gave orders to cross to the other side of the lake.q 19Then a teacher of the law came to him and said, “Teacher, I will follow you wherever you go.”
20Jesus replied, “Foxes have dens and birds have nests, but the Son of Manr has no place to lay his head.”
21Another disciple said to him, “Lord, first let me go and bury my father.”
22But Jesus told him, “Follow me,s and let the dead bury their own dead.”
Jesus Calms the Storm
8:23-27pp — Mk 4:36-41; Lk 8:22-25
8:23-27Ref — Mt 14:22-33
23Then he got into the boat and his disciples followed him. 24Suddenly a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping. 25The disciples went and woke him, saying, “Lord, save us! We’re going to drown!”
26He replied, “You of little faith,t why are you so afraid?” Then he got up and rebuked the winds and the waves, and it was completely calm.u
27The men were amazed and asked, “What kind of man is this? Even the winds and the waves obey him!”
Jesus Restores Two Demon-Possessed Men
8:28-34pp — Mk 5:1-17; Lk 8:26-37
28When he arrived at the other side in the region of the Gadarenes, two demon-possessedv men coming from the tombs met him. They were so violent that no one could pass that way. 29“What do you want with us,w Son of God?” they shouted. “Have you come here to torture us before the appointed time?”x
30Some distance from them a large herd of pigs was feeding. 31The demons begged Jesus, “If you drive us out, send us into the herd of pigs.”
32He said to them, “Go!” So they came out and went into the pigs, and the whole herd rushed down the steep bank into the lake and died in the water. 33Those tending the pigs ran off, went into the town and reported all this, including what had happened to the demon-possessed men. 34Then the whole town went out to meet Jesus. And when they saw him, they pleaded with him to leave their region.y
Matthew 9
Jesus Forgives and Heals a Paralyzed Man
9:2-8pp — Mk 2:3-12; Lk 5:18-26
1Jesus stepped into a boat, crossed over and came to his own town.a 2Some men brought to him a paralyzed man,b lying on a mat. When Jesus saw their faith,c he said to the man, “Take heart,d son; your sins are forgiven.”e
3At this, some of the teachers of the law said to themselves, “This fellow is blaspheming!”f
4Knowing their thoughts,g Jesus said, “Why do you entertain evil thoughts in your hearts? 5Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? 6But I want you to know that the Son of Manh has authority on earth to forgive sins.” So he said to the paralyzed man, “Get up, take your mat and go home.” 7Then the man got up and went home. 8When the crowd saw this, they were filled with awe; and they praised God,i who had given such authority to man.
The Calling of Matthew
9:9-13pp — Mk 2:14-17; Lk 5:27-32
9As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. “Follow me,”j he told him, and Matthew got up and followed him.
10While Jesus was having dinner at Matthew’s house, many tax collectors and sinners came and ate with him and his disciples. 11When the Pharisees saw this, they asked his disciples, “Why does your teacher eat with tax collectors and sinners?”k
12On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick. 13But go and learn what this means: ‘I desire mercy, not sacrifice.’,l For I have not come to call the righteous, but sinners.”m
Jesus Questioned About Fasting
9:14-17pp — Mk 2:18-22; Lk 5:33-39
14Then John’sn disciples came and asked him, “How is it that we and the Pharisees fast often,o but your disciples do not fast?”
15Jesus answered, “How can the guests of the bridegroom mourn while he is with them?p The time will come when the bridegroom will be taken from them; then they will fast.q
16“No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse. 17Neither do people pour new wine into old wineskins. If they do, the skins will burst; the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved.”
Jesus Raises a Dead Girl and Heals a Sick Woman
9:18-26pp — Mk 5:22-43; Lk 8:41-56
18While he was saying this, a synagogue leader came and knelt before himr and said, “My daughter has just died. But come and put your hand on her,s and she will live.” 19Jesus got up and went with him, and so did his disciples.
20Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge of his cloak.t 21She said to herself, “If I only touch his cloak, I will be healed.”
22Jesus turned and saw her. “Take heart,u daughter,” he said, “your faith has healed you.”v And the woman was healed at that moment.w
23When Jesus entered the synagogue leader’s house and saw the noisy crowd and people playing pipes,x 24he said, “Go away. The girl is not deady but asleep.”z But they laughed at him. 25After the crowd had been put outside, he went in and took the girl by the hand, and she got up.a 26News of this spread through all that region.b
Jesus Heals the Blind and the Mute
27As Jesus went on from there, two blind men followed him, calling out, “Have mercy on us, Son of David!”c
28When he had gone indoors, the blind men came to him, and he asked them, “Do you believe that I am able to do this?”
“Yes, Lord,” they replied.d
29Then he touched their eyes and said, “According to your faith let it be done to you”;e 30and their sight was restored. Jesus warned them sternly, “See that no one knows about this.”f 31But they went out and spread the news about him all over that region.g
32While they were going out, a man who was demon-possessedh and could not talki was brought to Jesus. 33And when the demon was driven out, the man who had been mute spoke. The crowd was amazed and said, “Nothing like this has ever been seen in Israel.”j
34But the Pharisees said, “It is by the prince of demons that he drives out demons.”k
The Workers Are Few
35Jesus went through all the towns and villages, teaching in their synagogues, proclaiming the good news of the kingdom and healing every disease and sickness.l 36When he saw the crowds, he had compassion on them,m because they were harassed and helpless, like sheep without a shepherd.n 37Then he said to his disciples, “The harvesto is plentiful but the workers are few.p 38Ask the Lord of the harvest, therefore, to send out workers into his harvest field.”
Matthew 10
Jesus Sends Out the Twelve
10:2-4pp — Mk 3:16-19; Lk 6:14-16; Ac 1:13
10:9-15pp — Mk 6:8-11; Lk 9:3-5; 10:4-12
10:19-22pp — Mk 13:11-13; Lk 21:12-17
10:26-33pp — Lk 12:2-9
10:34,35pp — Lk 12:51-53
1Jesus called his twelve disciples to him and gave them authority to drive out impure spiritsa and to heal every disease and sickness.b
2These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; 3Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4Simon the Zealot and Judas Iscariot, who betrayed him.c
5These twelve Jesus sent out with the following instructions: “Do not go among the Gentiles or enter any town of the Samaritans.d 6Go rather to the lost sheep of Israel.e 7As you go, proclaim this message: ‘The kingdom of heavenf has come near.’ 8Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give.
9“Do not get any gold or silver or copper to take with you in your beltsg— 10no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep.h 11Whatever town or village you enter, search there for some worthy person and stay at their house until you leave. 12As you enter the home, give it your greeting.i 13If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. 14If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet.j 15Truly I tell you, it will be more bearable for Sodom and Gomorrahk on the day of judgmentl than for that town.m
16“I am sending you out like sheep among wolves.n Therefore be as shrewd as snakes and as innocent as doves.o 17Be on your guard; you will be handed over to the local councilsp and be flogged in the synagogues.q 18On my account you will be brought before governors and kingsr as witnesses to them and to the Gentiles. 19But when they arrest you, do not worry about what to say or how to say it.s At that time you will be given what to say, 20for it will not be you speaking, but the Spirit of your Fathert speaking through you.
21“Brother will betray brother to death, and a father his child; children will rebel against their parentsu and have them put to death.v 22You will be hated by everyone because of me,w but the one who stands firm to the end will be saved.x 23When you are persecuted in one place, flee to another. Truly I tell you, you will not finish going through the towns of Israel before the Son of Man comes.y
24“The student is not above the teacher, nor a servant above his master.z 25It is enough for students to be like their teachers, and servants like their masters. If the head of the house has been called Beelzebul,a how much more the members of his household!
26“So do not be afraid of them, for there is nothing concealed that will not be disclosed, or hidden that will not be made known.b 27What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. 28Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the Onec who can destroy both soul and body in hell. 29Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. 30And even the very hairs of your head are all numbered.d 31So don’t be afraid; you are worth more than many sparrows.e
32“Whoever acknowledges me before others,f I will also acknowledge before my Father in heaven. 33But whoever disowns me before others, I will disown before my Father in heaven.g
34“Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. 35For I have come to turn
“ ‘a man against his father,
a daughter against her mother,
a daughter-in-law against her mother-in-lawh—
36a man’s enemies will be the members of his own household.’,i
37“Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me.j 38Whoever does not take up their cross and follow me is not worthy of me.k 39Whoever finds their life will lose it, and whoever loses their life for my sake will find it.l
40“Anyone who welcomes you welcomes me,m and anyone who welcomes me welcomes the one who sent me.n 41Whoever welcomes a prophet as a prophet will receive a prophet’s reward, and whoever welcomes a righteous person as a righteous person will receive a righteous person’s reward. 42And if anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward.”o
Matthew 11
Jesus and John the Baptist
11:2-19pp — Lk 7:18-35
1After Jesus had finished instructing his twelve disciples,a he went on from there to teach and preach in the towns of Galilee.
2When John,b who was in prison,c heard about the deeds of the Messiah, he sent his disciples 3to ask him, “Are you the one who is to come,d or should we expect someone else?”
4Jesus replied, “Go back and report to John what you hear and see: 5The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor.e 6Blessed is anyone who does not stumble on account of me.”f
7As John’sg disciples were leaving, Jesus began to speak to the crowd about John: “What did you go out into the wildernessh to see? A reed swayed by the wind? 8If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces. 9Then what did you go out to see? A prophet?i Yes, I tell you, and more than a prophet. 10This is the one about whom it is written:
“ ‘I will send my messenger ahead of you,j
who will prepare your way before you.’,k
11Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he. 12From the days of John the Baptist until now, the kingdom of heaven has been subjected to violence, and violent people have been raiding it. 13For all the Prophets and the Law prophesied until John.l 14And if you are willing to accept it, he is the Elijah who was to come.m 15Whoever has ears, let them hear.n
16“To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others:
17“ ‘We played the pipe for you,
and you did not dance;
we sang a dirge,
and you did not mourn.’
18For John came neither eatingo nor drinking,p and they say, ‘He has a demon.’ 19The Son of Man came eating and drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax collectors and sinners.’q But wisdom is proved right by her deeds.”
Woe on Unrepentant Towns
11:21-23pp — Lk 10:13-15
20Then Jesus began to denounce the towns in which most of his miracles had been performed, because they did not repent. 21“Woe to you, Chorazin! Woe to you, Bethsaida!r For if the miracles that were performed in you had been performed in Tyre and Sidon,s they would have repented long ago in sackcloth and ashes.t 22But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you.u 23And you, Capernaum,v will you be lifted to the heavens? No, you will go down to Hades.,w For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. 24But I tell you that it will be more bearable for Sodom on the day of judgment than for you.”x
The Father Revealed in the Son
11:25-27pp — Lk 10:21,22
25At that time Jesus said, “I praise you, Father,y Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.z 26Yes, Father, for this is what you were pleased to do.
27“All things have been committed to mea by my Father.b No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.c
28“Come to me,d all you who are weary and burdened, and I will give you rest.e 29Take my yoke upon you and learn from me,f for I am gentle and humble in heart, and you will find rest for your souls.g 30For my yoke is easy and my burden is light.”h
Matthew 12
Jesus Is Lord of the Sabbath
12:1-8pp — Mk 2:23-28; Lk 6:1-5
12:9-14pp — Mk 3:1-6; Lk 6:6-11
1At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick some heads of graina and eat them. 2When the Pharisees saw this, they said to him, “Look! Your disciples are doing what is unlawful on the Sabbath.”b
3He answered, “Haven’t you read what David did when he and his companions were hungry?c 4He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests.d 5Or haven’t you read in the Law that the priests on Sabbath duty in the temple desecrate the Sabbathe and yet are innocent? 6I tell you that something greater than the temple is here.f 7If you had known what these words mean, ‘I desire mercy, not sacrifice,’,g you would not have condemned the innocent. 8For the Son of Manh is Lord of the Sabbath.”
9Going on from that place, he went into their synagogue, 10and a man with a shriveled hand was there. Looking for a reason to bring charges against Jesus,i they asked him, “Is it lawful to heal on the Sabbath?”j
11He said to them, “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out?k 12How much more valuable is a person than a sheep!l Therefore it is lawful to do good on the Sabbath.”
13Then he said to the man, “Stretch out your hand.” So he stretched it out and it was completely restored, just as sound as the other. 14But the Pharisees went out and plotted how they might kill Jesus.m
God’s Chosen Servant
15Aware of this, Jesus withdrew from that place. A large crowd followed him, and he healed all who were ill.n 16He warned them not to tell others about him.o 17This was to fulfillp what was spoken through the prophet Isaiah:
18“Here is my servant whom I have chosen,
the one I love, in whom I delight;q
I will put my Spirit on him,r
and he will proclaim justice to the nations.
19He will not quarrel or cry out;
no one will hear his voice in the streets.
20A bruised reed he will not break,
and a smoldering wick he will not snuff out,
till he has brought justice through to victory.
21In his name the nations will put their hope.”,s
Jesus and Beelzebul
12:25-29pp — Mk 3:23-27; Lk 11:17-22
22Then they brought him a demon-possessed man who was blind and mute, and Jesus healed him, so that he could both talk and see.t 23All the people were astonished and said, “Could this be the Son of David?”u
24But when the Pharisees heard this, they said, “It is only by Beelzebul,v the prince of demons, that this fellow drives out demons.”w
25Jesus knew their thoughtsx and said to them, “Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand. 26If Satany drives out Satan, he is divided against himself. How then can his kingdom stand? 27And if I drive out demons by Beelzebul,z by whom do your peoplea drive them out? So then, they will be your judges. 28But if it is by the Spirit of God that I drive out demons, then the kingdom of Godb has come upon you.
29“Or again, how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can plunder his house.
30“Whoever is not with me is against me, and whoever does not gather with me scatters.c 31And so I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven.d 32Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this agee or in the age to come.f
33“Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit.g 34You brood of vipers,h how can you who are evil say anything good? For the mouth speaksi what the heart is full of. 35A good man brings good things out of the good stored up in him, and an evil man brings evil things out of the evil stored up in him. 36But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. 37For by your words you will be acquitted, and by your words you will be condemned.”j
The Sign of Jonah
12:39-42pp — Lk 11:29-32
12:43-45pp — Lk 11:24-26
38Then some of the Pharisees and teachers of the law said to him, “Teacher, we want to see a signk from you.”l
39He answered, “A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah.m 40For as Jonah was three days and three nights in the belly of a huge fish,n so the Son of Mano will be three days and three nights in the heart of the earth.p 41The men of Ninevehq will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah,r and now something greater than Jonah is here. 42The Queen of the South will rise at the judgment with this generation and condemn it; for she cames from the ends of the earth to listen to Solomon’s wisdom, and now something greater than Solomon is here.
43“When an impure spirit comes out of a person, it goes through arid places seeking rest and does not find it. 44Then it says, ‘I will return to the house I left.’ When it arrives, it finds the house unoccupied, swept clean and put in order. 45Then it goes and takes with it seven other spirits more wicked than itself, and they go in and live there. And the final condition of that person is worse than the first.t That is how it will be with this wicked generation.”
Jesus’ Mother and Brothers
12:46-50pp — Mk 3:31-35; Lk 8:19-21
46While Jesus was still talking to the crowd, his motheru and brothersv stood outside, wanting to speak to him. 47Someone told him, “Your mother and brothers are standing outside, wanting to speak to you.”
48He replied to him, “Who is my mother, and who are my brothers?” 49Pointing to his disciples, he said, “Here are my mother and my brothers. 50For whoever does the will of my Father in heavenw is my brother and sister and mother.”
Matthew 13
The Parable of the Sower
13:1-15pp — Mk 4:1-12; Lk 8:4-10
13:16,17pp — Lk 10:23,24
13:18-23pp — Mk 4:13-20; Lk 8:11-15
1That same day Jesus went out of the housea and sat by the lake. 2Such large crowds gathered around him that he got into a boatb and sat in it, while all the people stood on the shore. 3Then he told them many things in parables, saying: “A farmer went out to sow his seed. 4As he was scattering the seed, some fell along the path, and the birds came and ate it up. 5Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. 6But when the sun came up, the plants were scorched, and they withered because they had no root. 7Other seed fell among thorns, which grew up and choked the plants. 8Still other seed fell on good soil, where it produced a crop—a hundred,c sixty or thirty times what was sown. 9Whoever has ears, let them hear.”d Article: Jesus’ Parables
10The disciples came to him and asked, “Why do you speak to the people in parables?”
11He replied, “Because the knowledge of the secrets of the kingdom of heavene has been given to you,f but not to them. 12Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them.g 13This is why I speak to them in parables:
“Though seeing, they do not see;
though hearing, they do not hear or understand.h
14In them is fulfilledi the prophecy of Isaiah:
“ ‘You will be ever hearing but never understanding;
you will be ever seeing but never perceiving.
15For this people’s heart has become calloused;
they hardly hear with their ears,
and they have closed their eyes.
Otherwise they might see with their eyes,
hear with their ears,
understand with their hearts
and turn, and I would heal them.’,j
16But blessed are your eyes because they see, and your ears because they hear.k 17For truly I tell you, many prophets and righteous people longed to see what you seel but did not see it, and to hear what you hear but did not hear it.
18“Listen then to what the parable of the sower means: 19When anyone hears the message about the kingdomm and does not understand it, the evil onen comes and snatches away what was sown in their heart. This is the seed sown along the path. 20The seed falling on rocky ground refers to someone who hears the word and at once receives it with joy. 21But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away.o 22The seed falling among the thorns refers to someone who hears the word, but the worries of this life and the deceitfulness of wealthp choke the word, making it unfruitful. 23But the seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown.”q
The Parable of the Weeds
24Jesus told them another parable: “The kingdom of heaven is liker a man who sowed good seed in his field. 25But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. 26When the wheat sprouted and formed heads, then the weeds also appeared.
27“The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’
28“ ‘An enemy did this,’ he replied.
“The servants asked him, ‘Do you want us to go and pull them up?’
29“ ‘No,’ he answered, ‘because while you are pulling the weeds, you may uproot the wheat with them. 30Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.’ ”s
The Parables of the Mustard Seed and the Yeast
13:31,32pp — Mk 4:30-32
13:31-33pp — Lk 13:18-21
31He told them another parable: “The kingdom of heaven is liket a mustard seed,u which a man took and planted in his field. 32Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches.”v
33He told them still another parable: “The kingdom of heaven is likew yeast that a woman took and mixed into about sixty pounds of flourx until it worked all through the dough.”y
34Jesus spoke all these things to the crowd in parables; he did not say anything to them without using a parable.z 35So was fulfilleda what was spoken through the prophet:
“I will open my mouth in parables,
I will utter things hidden since the creation of the world.”,b
The Parable of the Weeds Explained
36Then he left the crowd and went into the house. His disciples came to him and said, “Explain to us the parablec of the weeds in the field.”
37He answered, “The one who sowed the good seed is the Son of Man.d 38The field is the world, and the good seed stands for the people of the kingdom. The weeds are the people of the evil one,e 39and the enemy who sows them is the devil. The harvestf is the end of the age,g and the harvesters are angels.h
40“As the weeds are pulled up and burned in the fire, so it will be at the end of the age. 41The Son of Mani will send out his angels,j and they will weed out of his kingdom everything that causes sin and all who do evil. 42They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth.k 43Then the righteous will shine like the sunl in the kingdom of their Father. Whoever has ears, let them hear.m
The Parables of the Hidden Treasure and the Pearl
44“The kingdom of heaven is liken treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field.o
45“Again, the kingdom of heaven is likep a merchant looking for fine pearls. 46When he found one of great value, he went away and sold everything he had and bought it.
The Parable of the Net
47“Once again, the kingdom of heaven is likeq a net that was let down into the lake and caught all kindsr of fish. 48When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. 49This is how it will be at the end of the age. The angels will come and separate the wicked from the righteouss 50and throw them into the blazing furnace, where there will be weeping and gnashing of teeth.t
51“Have you understood all these things?” Jesus asked.
“Yes,” they replied.
52He said to them, “Therefore every teacher of the law who has become a disciple in the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old.”
A Prophet Without Honor
13:54-58pp — Mk 6:1-6
53When Jesus had finished these parables,u he moved on from there. 54Coming to his hometown, he began teaching the people in their synagogue,v and they were amazed.w “Where did this man get this wisdom and these miraculous powers?” they asked. 55“Isn’t this the carpenter’s son?x Isn’t his mother’sy name Mary, and aren’t his brothersz James, Joseph, Simon and Judas? 56Aren’t all his sisters with us? Where then did this man get all these things?” 57And they took offensea at him.
But Jesus said to them, “A prophet is not without honor except in his own town and in his own home.”b
58And he did not do many miracles there because of their lack of faith.
Matthew 14
John the Baptist Beheaded
14:1-12pp — Mk 6:14-29
1At that time Heroda the tetrarch heard the reports about Jesus,b 2and he said to his attendants, “This is John the Baptist;c he has risen from the dead! That is why miraculous powers are at work in him.”
3Now Herod had arrested John and bound him and put him in prisond because of Herodias, his brother Philip’s wife,e 4for John had been saying to him: “It is not lawful for you to have her.”f 5Herod wanted to kill John, but he was afraid of the people, because they considered John a prophet.g
6On Herod’s birthday the daughter of Herodias danced for the guests and pleased Herod so much 7that he promised with an oath to give her whatever she asked. 8Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.” 9The king was distressed, but because of his oaths and his dinner guests, he ordered that her request be granted 10and had John beheadedh in the prison. 11His head was brought in on a platter and given to the girl, who carried it to her mother. 12John’s disciples came and took his body and buried it.i Then they went and told Jesus.
Jesus Feeds the Five Thousand
14:13-21pp — Mk 6:32-44; Lk 9:10-17; Jn 6:1-13
14:13-21Ref — Mt 15:32-38
13When Jesus heard what had happened, he withdrew by boat privately to a solitary place. Hearing of this, the crowds followed him on foot from the towns. 14When Jesus landed and saw a large crowd, he had compassion on themj and healed their sick.k
15As evening approached, the disciples came to him and said, “This is a remote place, and it’s already getting late. Send the crowds away, so they can go to the villages and buy themselves some food.”
16Jesus replied, “They do not need to go away. You give them something to eat.”
17“We have here only five loavesl of bread and two fish,” they answered.
18“Bring them here to me,” he said. 19And he directed the people to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves.m Then he gave them to the disciples, and the disciples gave them to the people. 20They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over. 21The number of those who ate was about five thousand men, besides women and children.
Jesus Walks on the Water
14:22-33pp — Mk 6:45-51; Jn 6:16-21
14:34-36pp — Mk 6:53-56
22Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd. 23After he had dismissed them, he went up on a mountainside by himself to pray.n Later that night, he was there alone, 24and the boat was already a considerable distance from land, buffeted by the waves because the wind was against it.
25Shortly before dawn Jesus went out to them, walking on the lake. 26When the disciples saw him walking on the lake, they were terrified. “It’s a ghost,”o they said, and cried out in fear.
27But Jesus immediately said to them: “Take courage!p It is I. Don’t be afraid.”q
28“Lord, if it’s you,” Peter replied, “tell me to come to you on the water.”
29“Come,” he said.
Then Peter got down out of the boat, walked on the water and came toward Jesus. 30But when he saw the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!”
31Immediately Jesus reached out his hand and caught him. “You of little faith,”r he said, “why did you doubt?”
32And when they climbed into the boat, the wind died down. 33Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”s
34When they had crossed over, they landed at Gennesaret. 35And when the men of that place recognized Jesus, they sent word to all the surrounding country. People brought all their sick to him 36and begged him to let the sick just touch the edge of his cloak,t and all who touched it were healed.
Matthew 15
That Which Defiles
15:1-20pp — Mk 7:1-23
1Then some Pharisees and teachers of the law came to Jesus from Jerusalem and asked, 2“Why do your disciples break the tradition of the elders? They don’t wash their hands before they eat!”a
3Jesus replied, “And why do you break the command of God for the sake of your tradition? 4For God said, ‘Honor your father and mother’,b and ‘Anyone who curses their father or mother is to be put to death.’,c 5But you say that if anyone declares that what might have been used to help their father or mother is ‘devoted to God,’ 6they are not to ‘honor their father or mother’ with it. Thus you nullify the word of God for the sake of your tradition. 7You hypocrites! Isaiah was right when he prophesied about you:
8“ ‘These people honor me with their lips,
but their hearts are far from me.
9They worship me in vain;
their teachings are merely human rules.d’,e”
10Jesus called the crowd to him and said, “Listen and understand. 11What goes into someone’s mouth does not defile them,f but what comes out of their mouth, that is what defiles them.”g
12Then the disciples came to him and asked, “Do you know that the Pharisees were offended when they heard this?”
13He replied, “Every plant that my heavenly Father has not plantedh will be pulled up by the roots. 14Leave them; they are blind guides.,i If the blind lead the blind, both will fall into a pit.”j
15Peter said, “Explain the parable to us.”k
16“Are you still so dull?”l Jesus asked them. 17“Don’t you see that whatever enters the mouth goes into the stomach and then out of the body? 18But the things that come out of a person’s mouth come from the heart,m and these defile them. 19For out of the heart come evil thoughts—murder, adultery, sexual immorality, theft, false testimony, slander.n 20These are what defile a person;o but eating with unwashed hands does not defile them.”
The Faith of a Canaanite Woman
15:21-28pp — Mk 7:24-30
21Leaving that place, Jesus withdrew to the region of Tyre and Sidon.p 22A Canaanite woman from that vicinity came to him, crying out, “Lord, Son of David,q have mercy on me! My daughter is demon-possessed and suffering terribly.”r
23Jesus did not answer a word. So his disciples came to him and urged him, “Send her away, for she keeps crying out after us.”
24He answered, “I was sent only to the lost sheep of Israel.”s
25The woman came and knelt before him.t “Lord, help me!” she said.
26He replied, “It is not right to take the children’s bread and toss it to the dogs.”
27“Yes it is, Lord,” she said. “Even the dogs eat the crumbs that fall from their master’s table.”
28Then Jesus said to her, “Woman, you have great faith!u Your request is granted.” And her daughter was healed at that moment.
Jesus Feeds the Four Thousand
15:29-31pp — Mk 7:31-37
15:32-39pp — Mk 8:1-10
15:32-39Ref — Mt 14:13-21
29Jesus left there and went along the Sea of Galilee. Then he went up on a mountainside and sat down. 30Great crowds came to him, bringing the lame, the blind, the crippled, the mute and many others, and laid them at his feet; and he healed them.v 31The people were amazed when they saw the mute speaking, the crippled made well, the lame walking and the blind seeing. And they praised the God of Israel.w
32Jesus called his disciples to him and said, “I have compassion for these people;x they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.”
33His disciples answered, “Where could we get enough bread in this remote place to feed such a crowd?”
34“How many loaves do you have?” Jesus asked.
“Seven,” they replied, “and a few small fish.”
35He told the crowd to sit down on the ground. 36Then he took the seven loaves and the fish, and when he had given thanks, he broke themy and gave them to the disciples, and they in turn to the people. 37They all ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over.z 38The number of those who ate was four thousand men, besides women and children. 39After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan. Photo
Matthew 16
The Demand for a Sign
16:1-12pp — Mk 8:11-21
1The Pharisees and Sadduceesa came to Jesus and tested him by asking him to show them a sign from heaven.b
2He replied, “When evening comes, you say, ‘It will be fair weather, for the sky is red,’ 3and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.,c 4A wicked and adulterous generation looks for a sign, but none will be given it except the sign of Jonah.”d Jesus then left them and went away.
The Yeast of the Pharisees and Sadducees
5When they went across the lake, the disciples forgot to take bread. 6“Be careful,” Jesus said to them. “Be on your guard against the yeast of the Pharisees and Sadducees.”e
7They discussed this among themselves and said, “It is because we didn’t bring any bread.”
8Aware of their discussion, Jesus asked, “You of little faith,f why are you talking among yourselves about having no bread? 9Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many basketfuls you gathered?g 10Or the seven loaves for the four thousand, and how many basketfuls you gathered?h 11How is it you don’t understand that I was not talking to you about bread? But be on your guard against the yeast of the Pharisees and Sadducees.” 12Then they understood that he was not telling them to guard against the yeast used in bread, but against the teaching of the Pharisees and Sadducees.i
Peter Declares That Jesus Is the Messiah
16:13-16pp — Mk 8:27-29; Lk 9:18-20
13When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?”
14They replied, “Some say John the Baptist;j others say Elijah; and still others, Jeremiah or one of the prophets.”k
15“But what about you?” he asked. “Who do you say I am?”
16Simon Peter answered, “You are the Messiah, the Son of the living God.”l
17Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood,m but by my Father in heaven.n 18And I tell you that you are Peter,,o and on this rock I will build my church,p and the gates of Hades will not overcome it. 19I will give you the keysq of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”r 20Then he ordered his disciples not to tell anyones that he was the Messiah. Article: Jesus Builds His Church
Jesus Predicts His Death
16:21-28pp — Mk 8:31–9:1; Lk 9:22-27
21From that time on Jesus began to explain to his disciples that he must go to Jerusalemt and suffer many thingsu at the hands of the elders, the chief priests and the teachers of the law,v and that he must be killedw and on the third dayx be raised to life.y
22Peter took him aside and began to rebuke him. “Never, Lord!” he said. “This shall never happen to you!”
23Jesus turned and said to Peter, “Get behind me, Satan!z You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns.”
24Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me.a 25For whoever wants to save their life will lose it, but whoever loses their life for me will find it.b 26What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? 27For the Son of Manc is going to comed in his Father’s glory with his angels, and then he will reward each person according to what they have done.e
28“Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in his kingdom.”
Matthew 17
The Transfiguration
17:1-8pp — Lk 9:28-36
17:1-13pp — Mk 9:2-13
1After six days Jesus took with him Peter, James and Johna the brother of James, and led them up a high mountain by themselves. 2There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. 3Just then there appeared before them Moses and Elijah, talking with Jesus.
4Peter said to Jesus, “Lord, it is good for us to be here. If you wish, I will put up three shelters—one for you, one for Moses and one for Elijah.”
5While he was still speaking, a bright cloud covered them, and a voice from the cloud said, “This is my Son, whom I love; with him I am well pleased.b Listen to him!”c
6When the disciples heard this, they fell facedown to the ground, terrified. 7But Jesus came and touched them. “Get up,” he said. “Don’t be afraid.”d 8When they looked up, they saw no one except Jesus.
9As they were coming down the mountain, Jesus instructed them, “Don’t tell anyonee what you have seen, until the Son of Manf has been raised from the dead.”g
10The disciples asked him, “Why then do the teachers of the law say that Elijah must come first?”
11Jesus replied, “To be sure, Elijah comes and will restore all things.h 12But I tell you, Elijah has already come,i and they did not recognize him, but have done to him everything they wished.j In the same way the Son of Man is going to sufferk at their hands.” 13Then the disciples understood that he was talking to them about John the Baptist.l
Jesus Heals a Demon-Possessed Boy
17:14-19pp — Mk 9:14-28; Lk 9:37-42
14When they came to the crowd, a man approached Jesus and knelt before him. 15“Lord, have mercy on my son,” he said. “He has seizuresm and is suffering greatly. He often falls into the fire or into the water. 16I brought him to your disciples, but they could not heal him.”
17“You unbelieving and perverse generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you? Bring the boy here to me.” 18Jesus rebuked the demon, and it came out of the boy, and he was healed at that moment.
19Then the disciples came to Jesus in private and asked, “Why couldn’t we drive it out?”
20He replied, “Because you have so little faith. Truly I tell you, if you have faithn as small as a mustard seed,o you can say to this mountain, ‘Move from here to there,’ and it will move.p Nothing will be impossible for you.” [21]
Jesus Predicts His Death a Second Time
17:22-23pp — Mk 9:31-32; Lk 9:43b-45
22When they came together in Galilee, he said to them, “The Son of Manq is going to be delivered into the hands of men. 23They will kill him,r and on the third days he will be raised to life.”t And the disciples were filled with grief.
The Temple Tax
24After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma temple taxu came to Peter and asked, “Doesn’t your teacher pay the temple tax?”
25“Yes, he does,” he replied.
When Peter came into the house, Jesus was the first to speak. “What do you think, Simon?” he asked. “From whom do the kings of the earth collect duty and taxesv—from their own children or from others?”
26“From others,” Peter answered.
“Then the children are exempt,” Jesus said to him. 27“But so that we may not cause offense,w go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours.”
Matthew 18
The Greatest in the Kingdom of Heaven
18:1-5pp — Mk 9:33-37; Lk 9:46-48
1At that time the disciples came to Jesus and asked, “Who, then, is the greatest in the kingdom of heaven?”
2He called a little child to him, and placed the child among them. 3And he said: “Truly I tell you, unless you change and become like little children,a you will never enter the kingdom of heaven.b 4Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven.c 5And whoever welcomes one such child in my name welcomes me.d
Causing to Stumble
6“If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea.e 7Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come!f 8If your hand or your foot causes you to stumble,g cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire. 9And if your eye causes you to stumble,h gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell.i
The Parable of the Wandering Sheep
18:12-14pp — Lk 15:4-7
10“See that you do not despise one of these little ones. For I tell you that their angelsj in heaven always see the face of my Father in heaven. [11]
12“What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? 13And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety-nine that did not wander off. 14In the same way your Father in heaven is not willing that any of these little ones should perish.
Dealing With Sin in the Church
15“If your brother or sister sins, go and point out their fault,k just between the two of you. If they listen to you, you have won them over. 16But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’,l 17If they still refuse to listen, tell it to the church;m and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.n
18“Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.o
19“Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for themp by my Father in heaven. 20For where two or three gather in my name, there am I with them.”q
The Parable of the Unmerciful Servant
21Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother or sister who sins against me?r Up to seven times?”s
22Jesus answered, “I tell you, not seven times, but seventy-seven times.,t
23“Therefore, the kingdom of heaven is likeu a king who wanted to settle accountsv with his servants. 24As he began the settlement, a man who owed him ten thousand bags of gold was brought to him. 25Since he was not able to pay,w the master ordered that he and his wife and his children and all that he had be soldx to repay the debt.
26“At this the servant fell on his knees before him.y ‘Be patient with me,’ he begged, ‘and I will pay back everything.’ 27The servant’s master took pity on him, canceled the debt and let him go.
28“But when that servant went out, he found one of his fellow servants who owed him a hundred silver coins. He grabbed him and began to choke him. ‘Pay back what you owe me!’ he demanded.
29“His fellow servant fell to his knees and begged him, ‘Be patient with me, and I will pay it back.’
30“But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt. 31When the other servants saw what had happened, they were outraged and went and told their master everything that had happened.
32“Then the master called the servant in. ‘You wicked servant,’ he said, ‘I canceled all that debt of yours because you begged me to. 33Shouldn’t you have had mercy on your fellow servant just as I had on you?’ 34In anger his master handed him over to the jailers to be tortured, until he should pay back all he owed.
35“This is how my heavenly Father will treat each of you unless you forgive your brother or sister from your heart.”z
Matthew 19
Divorce
19:1-9pp — Mk 10:1-12
1When Jesus had finished saying these things,a he left Galilee and went into the region of Judea to the other side of the Jordan. 2Large crowds followed him, and he healed themb there.
3Some Pharisees came to him to test him. They asked, “Is it lawful for a man to divorce his wifec for any and every reason?”
4“Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’,d 5and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’?e 6So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”
7“Why then,” they asked, “did Moses command that a man give his wife a certificate of divorce and send her away?”f
8Jesus replied, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. 9I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.”g
10The disciples said to him, “If this is the situation between a husband and wife, it is better not to marry.”
11Jesus replied, “Not everyone can accept this word, but only those to whom it has been given.h 12For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.”
The Little Children and Jesus
19:13-15pp — Mk 10:13-16; Lk 18:15-17
13Then people brought little children to Jesus for him to place his hands on themi and pray for them. But the disciples rebuked them.
14Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongsj to such as these.”k 15When he had placed his hands on them, he went on from there.
The Rich and the Kingdom of God
19:16-29pp — Mk 10:17-30; Lk 18:18-30
16Just then a man came up to Jesus and asked, “Teacher, what good thing must I do to get eternal lifel?”m
17“Why do you ask me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, keep the commandments.”n
18“Which ones?” he inquired.
Jesus replied, “ ‘You shall not murder, you shall not commit adultery,o you shall not steal, you shall not give false testimony, 19honor your father and mother,’,p and ‘love your neighbor as yourself.’”q
20“All these I have kept,” the young man said. “What do I still lack?”
21Jesus answered, “If you want to be perfect,r go, sell your possessions and give to the poor,s and you will have treasure in heaven.t Then come, follow me.”
22When the young man heard this, he went away sad, because he had great wealth.
23Then Jesus said to his disciples, “Truly I tell you, it is hard for someone who is richu to enter the kingdom of heaven. 24Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”
25When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?”
26Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”v
27Peter answered him, “We have left everything to follow you!w What then will there be for us?”
28Jesus said to them, “Truly I tell you, at the renewal of all things, when the Son of Man sits on his glorious throne,x you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.y 29And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for my sake will receive a hundred times as much and will inherit eternal life.z 30But many who are first will be last, and many who are last will be first.a
Matthew 20
The Parable of the Workers in the Vineyard
1“For the kingdom of heaven is likea a landowner who went out early in the morning to hire workers for his vineyard.b 2He agreed to pay them a denarius for the day and sent them into his vineyard.
3“About nine in the morning he went out and saw others standing in the marketplace doing nothing. 4He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right.’ 5So they went.
“He went out again about noon and about three in the afternoon and did the same thing. 6About five in the afternoon he went out and found still others standing around. He asked them, ‘Why have you been standing here all day long doing nothing?’
7“ ‘Because no one has hired us,’ they answered.
“He said to them, ‘You also go and work in my vineyard.’
8“When evening came,c the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.’
9“The workers who were hired about five in the afternoon came and each received a denarius. 10So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. 11When they received it, they began to grumbled against the landowner. 12‘These who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden of the work and the heate of the day.’
13“But he answered one of them, ‘I am not being unfair to you, friend.f Didn’t you agree to work for a denarius? 14Take your pay and go. I want to give the one who was hired last the same as I gave you. 15Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’g
16“So the last will be first, and the first will be last.”h
Jesus Predicts His Death a Third Time
20:17-19pp — Mk 10:32-34; Lk 18:31-33
17Now Jesus was going up to Jerusalem. On the way, he took the Twelve aside and said to them, 18“We are going up to Jerusalem,i and the Son of Manj will be delivered over to the chief priests and the teachers of the law.k They will condemn him to death 19and will hand him over to the Gentiles to be mocked and floggedl and crucified.m On the third dayn he will be raised to life!”o
A Mother’s Request
20:20-28pp — Mk 10:35-45
20Then the mother of Zebedee’s sonsp came to Jesus with her sons and, kneeling down,q asked a favor of him.
21“What is it you want?” he asked.
She said, “Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom.”r
22“You don’t know what you are asking,” Jesus said to them. “Can you drink the cups I am going to drink?”
“We can,” they answered.
23Jesus said to them, “You will indeed drink from my cup,t but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father.”
24When the ten heard about this, they were indignantu with the two brothers. 25Jesus called them together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 26Not so with you. Instead, whoever wants to become great among you must be your servant,v 27and whoever wants to be first must be your slave— 28just as the Son of Manw did not come to be served, but to serve,x and to give his life as a ransomy for many.”
Two Blind Men Receive Sight
20:29-34pp — Mk 10:46-52; Lk 18:35-43
29As Jesus and his disciples were leaving Jericho, a large crowd followed him. 30Two blind men were sitting by the roadside, and when they heard that Jesus was going by, they shouted, “Lord, Son of David,z have mercy on us!”
31The crowd rebuked them and told them to be quiet, but they shouted all the louder, “Lord, Son of David, have mercy on us!”
32Jesus stopped and called them. “What do you want me to do for you?” he asked.
33“Lord,” they answered, “we want our sight.”
34Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed him.
Matthew 21
Jesus Comes to Jerusalem as King
21:1-9pp — Mk 11:1-10; Lk 19:29-38
21:4-9pp — Jn 12:12-15
1As they approached Jerusalem and came to Bethphage on the Mount of Olives,a Jesus sent two disciples, 2saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. 3If anyone says anything to you, say that the Lord needs them, and he will send them right away.”
4This took place to fulfillb what was spoken through the prophet:
5“Say to Daughter Zion,
‘See, your king comes to you,
gentle and riding on a donkey,
and on a colt, the foal of a donkey.’ ”,c
6The disciples went and did as Jesus had instructed them. 7They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on. 8A very large crowd spread their cloaksd on the road, while others cut branches from the trees and spread them on the road. 9The crowds that went ahead of him and those that followed shouted,
“Hosanna to the Son of David!”e
“Blessed is he who comes in the name of the Lord!”,f
“Hosanna in the highest heaven!”g
10When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?”
11The crowds answered, “This is Jesus, the propheth from Nazareth in Galilee.”
Jesus at the Temple
21:12-16pp — Mk 11:15-18; Lk 19:45-47
12Jesus entered the temple courts and drove out all who were buyingi and selling there. He overturned the tables of the money changersj and the benches of those selling doves.k 13“It is written,” he said to them, “ ‘My house will be called a house of prayer,’,l but you are making it ‘a den of robbers.’”m
14The blind and the lame came to him at the temple, and he healed them.n 15But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple courts, “Hosanna to the Son of David,”o they were indignant.p
16“Do you hear what these children are saying?” they asked him.
“Yes,” replied Jesus, “have you never read,
“ ‘From the lips of children and infants
you, Lord, have called forth your praise’?”q
17And he left them and went out of the city to Bethany,r where he spent the night.
Jesus Curses a Fig Tree
21:18-22pp — Mk 11:12-14,20-24
18Early in the morning, as Jesus was on his way back to the city, he was hungry. 19Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, “May you never bear fruit again!” Immediately the tree withered.s
20When the disciples saw this, they were amazed. “How did the fig tree wither so quickly?” they asked.
21Jesus replied, “Truly I tell you, if you have faith and do not doubt,t not only can you do what was done to the fig tree, but also you can say to this mountain, ‘Go, throw yourself into the sea,’ and it will be done. 22If you believe, you will receive whatever you ask foru in prayer.”
The Authority of Jesus Questioned
21:23-27pp — Mk 11:27-33; Lk 20:1-8
23Jesus entered the temple courts, and, while he was teaching, the chief priests and the elders of the people came to him. “By what authorityv are you doing these things?” they asked. “And who gave you this authority?”
24Jesus replied, “I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things. 25John’s baptism—where did it come from? Was it from heaven, or of human origin?”
They discussed it among themselves and said, “If we say, ‘From heaven,’ he will ask, ‘Then why didn’t you believe him?’ 26But if we say, ‘Of human origin’—we are afraid of the people, for they all hold that John was a prophet.”w
27So they answered Jesus, “We don’t know.”
Then he said, “Neither will I tell you by what authority I am doing these things.
The Parable of the Two Sons
28“What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’x
29“ ‘I will not,’ he answered, but later he changed his mind and went.
30“Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.
31“Which of the two did what his father wanted?”
“The first,” they answered.
Jesus said to them, “Truly I tell you, the tax collectorsy and the prostitutesz are entering the kingdom of God ahead of you. 32For John came to you to show you the way of righteousness,a and you did not believe him, but the tax collectorsb and the prostitutesc did. And even after you saw this, you did not repentd and believe him.
The Parable of the Tenants
21:33-46pp — Mk 12:1-12; Lk 20:9-19
33“Listen to another parable: There was a landowner who plantede a vineyard. He put a wall around it, dug a winepress in it and built a watchtower.f Then he rented the vineyard to some farmers and moved to another place.g 34When the harvest time approached, he sent his servantsh to the tenants to collect his fruit.
35“The tenants seized his servants; they beat one, killed another, and stoned a third.i 36Then he sent other servantsj to them, more than the first time, and the tenants treated them the same way. 37Last of all, he sent his son to them. ‘They will respect my son,’ he said.
38“But when the tenants saw the son, they said to each other, ‘This is the heir.k Come, let’s kill himl and take his inheritance.’m 39So they took him and threw him out of the vineyard and killed him.
40“Therefore, when the owner of the vineyard comes, what will he do to those tenants?”
41“He will bring those wretches to a wretched end,”n they replied, “and he will rent the vineyard to other tenants,o who will give him his share of the crop at harvest time.”
42Jesus said to them, “Have you never read in the Scriptures:
“ ‘The stone the builders rejected
has become the cornerstone;
the Lord has done this,
and it is marvelous in our eyes’?p
43“Therefore I tell you that the kingdom of God will be taken away from youq and given to a people who will produce its fruit. 44Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed.”,r
45When the chief priests and the Pharisees heard Jesus’ parables, they knew he was talking about them. 46They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.s
Matthew 22
The Parable of the Wedding Banquet
22:2-14Ref — Lk 14:16-24
1Jesus spoke to them again in parables, saying: 2“The kingdom of heaven is likea a king who prepared a wedding banquet for his son. 3He sent his servantsb to those who had been invited to the banquet to tell them to come, but they refused to come.
4“Then he sent some more servantsc and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.’
5“But they paid no attention and went off—one to his field, another to his business. 6The rest seized his servants, mistreated them and killed them. 7The king was enraged. He sent his army and destroyed those murderersd and burned their city.
8“Then he said to his servants, ‘The wedding banquet is ready, but those I invited did not deserve to come. 9So go to the street cornerse and invite to the banquet anyone you find.’ 10So the servants went out into the streets and gathered all the people they could find, the bad as well as the good,f and the wedding hall was filled with guests.
11“But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. 12He asked, ‘How did you get in here without wedding clothes, friendg?’ The man was speechless.
13“Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’h
14“For many are invited, but few are chosen.”i
Paying the Imperial Tax to Caesar
22:15-22pp — Mk 12:13-17; Lk 20:20-26
15Then the Pharisees went out and laid plans to trap him in his words. 16They sent their disciples to him along with the Herodians.j “Teacher,” they said, “we know that you are a man of integrity and that you teach the way of God in accordance with the truth. You aren’t swayed by others, because you pay no attention to who they are. 17Tell us then, what is your opinion? Is it right to pay the imperial tax,k to Caesar or not?”
18But Jesus, knowing their evil intent, said, “You hypocrites, why are you trying to trap me? 19Show me the coin used for paying the tax.” They brought him a denarius, 20and he asked them, “Whose image is this? And whose inscription?” Photo
21“Caesar’s,” they replied.
Then he said to them, “So give back to Caesar what is Caesar’s,l and to God what is God’s.”
22When they heard this, they were amazed. So they left him and went away.m
Marriage at the Resurrection
22:23-33pp — Mk 12:18-27; Lk 20:27-40
23That same day the Sadducees,n who say there is no resurrection,o came to him with a question. 24“Teacher,” they said, “Moses told us that if a man dies without having children, his brother must marry the widow and raise up offspring for him.p 25Now there were seven brothers among us. The first one married and died, and since he had no children, he left his wife to his brother. 26The same thing happened to the second and third brother, right on down to the seventh. 27Finally, the woman died. 28Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?”
29Jesus replied, “You are in error because you do not know the Scripturesq or the power of God. 30At the resurrection people will neither marry nor be given in marriage;r they will be like the angels in heaven. 31But about the resurrection of the dead—have you not read what God said to you, 32‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?s He is not the God of the dead but of the living.”
33When the crowds heard this, they were astonished at his teaching.t
The Greatest Commandment
22:34-40pp — Mk 12:28-31
34Hearing that Jesus had silenced the Sadducees,u the Pharisees got together. 35One of them, an expert in the law,v tested him with this question: 36“Teacher, which is the greatest commandment in the Law?”
37Jesus replied: “ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’,w 38This is the first and greatest commandment. 39And the second is like it: ‘Love your neighbor as yourself.’,x 40All the Law and the Prophets hang on these two commandments.”y
Whose Son Is the Messiah?
22:41-46pp — Mk 12:35-37; Lk 20:41-44
41While the Pharisees were gathered together, Jesus asked them, 42“What do you think about the Messiah? Whose son is he?”
“The son of David,”z they replied.
43He said to them, “How is it then that David, speaking by the Spirit, calls him ‘Lord’? For he says,
44“ ‘The Lord said to my Lord:
“Sit at my right hand
until I put your enemies
under your feet.” ’,a
45If then David calls him ‘Lord,’ how can he be his son?” 46No one could say a word in reply, and from that day on no one dared to ask him any more questions.b
1 1:1 Or is an account of the origin
2 1:1 Or Jesus Christ. Messiah (Hebrew) and Christ (Greek) both mean Anointed One; also in verse 18.
3 1:11 That is, Jehoiachin; also in verse 12
4 1:18 Or The origin of Jesus the Messiah was like this
5 1:19 Or was a righteous man and
6 1:21 Jesus is the Greek form of Joshua, which means the LORD saves.
1 2:1 Traditionally wise men
1 4:1 The Greek for tempted can also mean tested.
7 4:25 That is, the Ten Cities
2 5:22 The Greek word for brother or sister (adelphos) refers here to a fellow disciple, whether man or woman; also in verse 23.
3 5:22 Some manuscripts brother or sister without cause
4 5:22 An Aramaic term of contempt
1 6:13 The Greek for temptation can also mean testing.
2 6:13 Or from evil; some late manuscripts one, / for yours is the kingdom and the power and the glory forever. Amen.
3 6:22 The Greek for healthy here implies generous.
4 6:23 The Greek for unhealthy here implies stingy.
5 6:27 Or single cubit to your height
1 8:2 The Greek word traditionally translated leprosy was used for various diseases affecting the skin.
3 8:28 Some manuscripts Gergesenes; other manuscripts Gerasenes
1 10:8 The Greek word traditionally translated leprosy was used for various diseases affecting the skin.
2 10:29 Or will; or knowledge
1 11:1 Greek in their towns
2 11:5 The Greek word traditionally translated leprosy was used for various diseases affecting the skin.
4 11:12 Or been forcefully advancing
5 11:23 That is, the realm of the dead
2 13:33 Or about 27 kilograms
4 15:14 Some manuscripts blind guides of the blind
1 16:2,3 Some early manuscripts do not have When evening comes . . . of the times.
2 16:18 The Greek word for Peter means rock.
3 16:18 That is, the realm of the dead
4 16:19 Or will have been
5 16:19 Or will have been
6 16:25 The Greek word means either life or soul; also in verse 26.
1 17:21 Some manuscripts include here words similar to Mark 9:29.
1 18:11 Some manuscripts include here the words of Luke 19:10.
2 18:15 The Greek word for brother or sister (adelphos) refers here to a fellow disciple, whether man or woman; also in verses 21 and 35.
3 18:15 Some manuscripts sins against you
5 18:18 Or will have been
6 18:18 Or will have been
7 18:22 Or seventy times seven
8 18:24 Greek ten thousand talents; a talent was worth about 20 years of a day laborer’s wages.
9 18:28 Greek a hundred denarii; a denarius was the usual daily wage of a day laborer (see 20:2).
5 19:29 Some manuscripts do not have or wife.
1 20:2 A denarius was the usual daily wage of a day laborer.
2 21:9 A Hebrew expression meaning “Save!” which became an exclamation of praise; also in verse 15
4 21:9 A Hebrew expression meaning “Save!” which became an exclamation of praise; also in verse 15
9 21:44 Some manuscripts do not have verse 44.
1 22:17 A special tax levied on subject peoples, not on Roman citizens
1:1–16 For a comparison of Matthew’s genealogy with Luke’s, see note on Lk 3:23–38. The types of people (including Gentiles) mentioned in this genealogy reveal the broad scope of those who make up the people of God as well as the genealogy of Jesus.
1:3 Tamar. In Matthew’s genealogy five women are named: Tamar (here), Rahab (v. 5), Ruth (v. 5), Bathsheba (not by name but by description—“Solomon, whose mother had been Uriah’s wife,” v. 6) and, of course, Mary (v. 16). All these women were in some sense on the margins of society. At least three of them were Gentiles (Tamar, Rahab and Ruth). Bathsheba was probably an Israelite (1Ch 3:5) but was closely associated with the Hittites because of Uriah, her Hittite husband. By including them (contrary to custom) in his genealogy, Matthew indicates at the very outset of his Gospel that God’s grace is not limited to the people of Israel. Also because all five of these women were associated, rightly or wrongly, with suspicions of sexual impropriety, Matthew is showing that the Messiah’s genealogy is not limited to the upright.
1:5 Rahab. See notes on v. 3; Heb 11:31; Jas 2:25; see also Jos 2. Since quite a long time had elapsed between Rahab and David and because of Matthew’s desire for systematic organization (see note on v. 17), many of the generations between these two ancestors were assumed, but not listed, by Matthew. Ruth. See note on v. 3.
1:6 Solomon, whose mother. His mother was Bathsheba (see note on v. 3).
1:8 Jehoram the father. Matthew calls Jehoram the father of Uzziah, but from 2Ch 21:4—26:23 it is clear that, again, several generations were assumed (Ahaziah, Joash and Amaziah) and that “father” is used in the sense of “forefather” or “ancestor” (see NIV text notes on 1Ch 1:5,10).
1:11 Josiah the father. Similarly (see note on v. 8), Josiah is called the father of Jeconiah (i.e., Jehoiachin; see NIV text note), whereas he was actually the father of Jehoiakim and the grandfather of Jehoiachin (2Ch 36:1–9). the exile to Babylon. In chs. 1–2 Matthew emphasizes the theme of Israel’s exile and return. In Jesus’ ministry, God’s people experience the restoration that was associated with the return from exile (see 2:18 and note).
1:16 husband of Mary. Matthew does not say that Joseph was the father of Jesus but only that he was the husband of Mary and that Jesus was born of her. In the genealogy and in the birth account (1:18–25), Matthew shows that, although Jesus is not the physical son of Joseph, he is the legal son and therefore a descendant of David (see Lk 2:33; Jn 1:45 and notes). Mary . . . mother of Jesus. See note on v. 3.
1:17 fourteen generations . . . fourteen . . . fourteen. These divisions reflect two characteristics of Matthew’s Gospel: (1) an apparent fondness for numbers and (2) concern for systematic arrangement. The number 14 may have been chosen because it is twice seven (the number of completeness) and/or because it is the numerical value of the name David (see notes on Pr 10:1; Rev 13:17). For the practice of telescoping genealogies to achieve the desired number of names, see Introduction to 1 Chronicles: Genealogies.
1:18—2:23 Matthew frames what he communicates about Jesus’ infancy with five specific OT texts.
1:19 divorce her quietly. He would sign the necessary legal papers but not have her judged publicly and stoned (Dt 22:23–24).
1:20 in a dream. The phrase occurs five times in the first two chapters of Matthew (here; 2:12,13,19,22) and indicates the means the Lord used for speaking to Joseph. Joseph son of David. See notes on 1:1,16; perhaps a hint that the message of the angel related to the expected Messiah. take Mary home as your wife. They were legally bound to each other but not yet living together as husband and wife. what is conceived in her is from the Holy Spirit. This agrees perfectly with the announcement to Mary (Lk 1:35), except that the latter is more specific (see note on Lk 1:26–35).
1:21 the name Jesus. See NIV text note; the meaning is more specifically explained in the rest of the verse. save. See Lk 2:11 and note.
1:22 fulfill. Twelve times (here; 2:15,23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:14,35; 21:4; 27:9) Matthew uses a fulfillment formula (e.g., “this took place to fulfill . . . ”) when speaking of the OT being fulfilled in the events of Jesus’ life. Some of these are uniquely fulfilled by Jesus, while others are typological, where Jesus is the ultimate fulfillment of an OT type (see note on 2:15).
1:23 See note on Isa 7:14. This is the first of about 50 quotations, many of them Messianic in some sense, that Matthew takes from the OT (see NIV text notes throughout Matthew).
1:25 he did not consummate their marriage until she gave birth. Both Matthew and Luke (1:26–35) make it clear that Jesus was born of a virgin. Although this doctrine is often questioned, Jesus’ virgin birth is an essential truth of the Christian faith. he gave him the name Jesus. Since it was the father’s prerogative to name children (e.g., Lk 1:60), the emphasis on Joseph naming Jesus at the climactic moment of the birth account highlights the act of adoption by Joseph that makes Jesus his legal son.
2:1 Bethlehem in Judea. A village about five miles south of Jerusalem (see photo). Matthew says nothing of the events in Nazareth (cf. Lk 1:26–56). Possibly wanting to emphasize Jesus’ Davidic background, he begins with the events that happened in David’s hometown. It is called “Bethlehem in Judea,” not only to distinguish it from the town of the same name about seven miles northwest of Nazareth, but also to emphasize that Jesus came from the tribe (Judah) and territory that produced the line of Davidic kings. That Jews expected the Messiah to be born in Bethlehem and to be from David’s family is clear from Jn 7:42. King Herod. Herod the Great (37–4 bc), to be distinguished from the other Herods in the Bible (see chart). Herod was a non-Jew, an Idumean, who was appointed king of Judea by the Roman Senate in 40 bc and gained control in 37. He was a ruthless ruler, murdering his wife, three of his sons, his mother-in-law, his brother-in-law, his uncle and many others he suspected of treachery—not to mention the male babies in Bethlehem (v. 16). His reign was also noted for splendor, as seen in the many theaters, amphitheaters, monuments, pagan altars, fortresses and other buildings he erected or refurbished—including the greatest work of all, the rebuilding of the temple in Jerusalem, begun in 19 or 20 bc and finished 68 years after his death (see note on Jn 2:20). Magi. Probably astrologers, perhaps from Persia or southern Arabia or Mesopotamia (“Between the Rivers”), all of which are east of the Holy Land. Jerusalem. Since they were looking for the “king of the Jews” (v. 2), they naturally came to the Jewish capital city (see maps here and here).
2:2 king of the Jews. Indicates the Magi were Gentiles. Matthew wants to show that people of all nations acknowledged Jesus as “king of the Jews” and came to worship him as Lord (cf. 28:19). star. Probably not an ordinary star, planet or comet, though some interpreters have identified it with the conjunction of Jupiter and Saturn or with other astronomical phenomena (cf. Nu 24:17 and note).
2:4 chief priests. See note on Mk 8:31. These were the ruling priests in charge of worship at the temple in Jerusalem. teachers of the law. Traditionally translated “scribes,” these were Jewish scholars of the day, professionally trained in the teaching and application of OT law (see notes on Mk 2:16; Lk 5:17).
2:11 house. Contrary to tradition, the Magi did not visit Jesus at the manger on the night of his birth. They came some months later and visited him as a “child” in his “house.” the child with his mother Mary. Every time the child Jesus and his mother are mentioned together, he is mentioned first (vv. 11,13–14,20–21). gold . . . frankincense . . . myrrh. Three gifts perhaps gave rise to the legend that there were three Magi. But the Bible nowhere indicates the number of the Magi, and they were almost certainly not kings (see note on v. 1). myrrh. See note on Ge 37:25.
2:15 the death of Herod. In 4 bc. Out of Egypt I called my son. This quotation from Hos 11:1 refers in that context to God’s calling the nation of Israel out of Egypt in the time of Moses. But Matthew, under the inspiration of the Spirit, applies it also to Jesus thus identifying Jesus as the new Israel coming out of Egypt. Matthew sees the history of Israel (God’s “son”) recapitulated in the life of Jesus (God’s unique Son). Just as Israel as an infant nation went down into Egypt, so the child Jesus went there. And as Israel was led by God out of Egypt, so also was Jesus. See article below.
2:16 kill all the boys . . . two years old and under. The number killed has often been exaggerated as being in the thousands. In so small a village as Bethlehem, however (even with the surrounding area included), the number was probably not large—though the act, of course, was no less brutal.
2:18 Originally referencing mothers in Judah lamenting their sons being exiled to Babylonia (see note on Jer 31:15). The OT contexts of all three citations in Mt 2 so far (2:6,15,18) focus on the promise of return from exile. Matthew seems to be using these quotations to highlight Jesus as fulfillment of Scripture and to signal that Jesus brings about the end of his people’s exile.
2:22 Archelaus. This son of Herod the Great ruled over Judea and Samaria for only ten years (4 bc–ad 6). He was unusually cruel and tyrannical and so was deposed. Judea then became a Roman province, administered by governors appointed by the emperor (see chart). Galilee. The northern part of Israel in Jesus’ day (see maps here and here).
2:23 Nazareth. A rather obscure town, nowhere mentioned in the OT. It was Jesus’ hometown (21:11; 26:71; see Lk 2:39; 4:16–24; Jn 1:45–46). According to Luke (2:4–5), Joseph and Mary had left Nazareth to go to Bethlehem to register for the Roman census. be called a Nazarene. These exact words are not found in the OT and may refer to several OT prefigurations and/or predictions (note the plural “prophets”) that the Messiah would be despised (e.g., Ps 22:6; Isa 53:3), for in Jesus’ day Nazareth was viewed as an unsophisticated, backwater town (Jn 1:45–46). In speaking of Jesus as a “Nazarene,” Matthew, through a wordplay, may be alluding to the “Branch” (Hebrew neṣer) of Isa 11:1, since the word also appears in the Targums (see note on Ne 8:8), rabbinic literature, and the Dead Sea Scrolls (see article) as a Messianic title. In this interpretation, Jesus is the Messianic branch who, ironically, comes from Nazareth.
3:1 John the Baptist. The forerunner of Jesus, born c. 7 bc to Zechariah, a priest, and his wife Elizabeth (Lk 1:5–80). wilderness of Judea. An area that stretched some 20 miles from the Jerusalem-Bethlehem plateau down to the Jordan River and the Dead Sea, perhaps the same region where John lived (cf. Lk 1:80). The people of Qumran (often associated with the Dead Sea Scrolls) lived in this area too (see article).
3:2 Repent. Repentance is not merely a change of mind but a radical change in one’s life as a whole that especially involves forsaking sin and turning or returning to God. kingdom of heaven. A phrase found only in Matthew, where it occurs 33 times. See Introduction: Recipients. Mark and Luke refer to “the kingdom of God,” a term Matthew uses only four times (see note on Mk 11:30). The “kingdom of heaven/God” in the preaching of Jesus as recounted in the Gospels is the reign of God that he brings about through Jesus Christ—i.e., the establishment of God’s rule in the hearts and lives of his people, the overcoming of all the forces of evil, the removal from the world of all the consequences of sin—including death and all that diminishes life—and the creation of a new order of righteousness and peace. The idea of God’s kingdom is central to Jesus’ teaching and is mentioned 50 times in Matthew alone. has come near. The presence and the power of God’s reign has already begun to be experienced (4:17; Mk 1:15).
3:3 All four Gospels quote Isa 40:3 (Luke quotes two additional verses) and apply it to John the Baptist. make straight paths for him. Equivalent to “Prepare the way for the Lord” (see note on Lk 3:4). The preparation was thoroughgoing—impacting all areas of life.
3:4 camel’s hair . . . leather belt. Worn by Elijah and other prophets (see 2Ki 1:8; Zec 13:4–6 and notes). locusts and wild honey. People living in the wilderness often ate insects, and locusts were among the clean foods (Lev 11:21–22). John’s simple food, clothing and lifestyle were a visual protest against self-indulgence and injustice (Lk 3:10–14).
3:6 Confessing their sins. See Pr 28:13; 1Jn 1:9 and notes. they were baptized by him. Although writings contemporary with the Gospels provide no exact parallel to Jewish baptism, it is possible that John’s baptizing activity was meant to imitate baptism of new converts to Judaism. If so, then John was inviting his fellow Jews to return to the covenant and to their God. Jordan River. See note on Mk 1:5 and map.
3:7 Pharisees and Sadducees. See article and chart. The Pharisees (see notes on Mk 2:16; Lk 5:17) were a separatistic group focused on the law and its interpretation, who kept both the law of Moses and the unwritten “tradition of the elders” (15:2; later codified in the Mishnah and Talmud). The Sadducees (see notes on Mk 12:18; Lk 20:27; Ac 4:1) were more politically minded and had theological differences with the Pharisees, including denial of the resurrection, angels and spirits (Ac 23:8). baptizing. See note on Mk 1:4. the coming wrath. The arrival of the Messiah will bring repentance (v. 8) or judgment.
3:9 We have Abraham as our father. See Jn 8:39. Salvation does not come as a birthright (even for the Jews) but through faith in Christ (Ro 2:28–29; Gal 3:7, 9,29). children for Abraham. The true people of God are not limited to the physical descendants of Abraham, as Matthew highlights elsewhere (1:3,5,6; 8:5–13; 15:21–28; 28:19–20; cf. Ro 9:6–8 and notes).
3:10 The ax is already at the root of the trees. John preaches that judgment is near. every tree that does not produce good fruit. Cf. Jn 15:2 and note.
3:11 with water for repentance. John’s baptism presupposed repentance; he condemned the Pharisees and Sadducees because they failed to give any evidence of repentance (vv. 7–8). whose sandals I am not worthy to carry. See note on Jn 1:27. carry. Mark (1:7) and Luke (3:16) have “untie” (a different Greek verb), but the Greek here for “carry” can also mean “remove.” baptize you with the Holy Spirit. See Jn 1:33 and note. with the Holy Spirit and fire. Demonstrated in a dramatic way at Pentecost (Ac 1:5, 8; 2:1–13; 11:16), though here “fire” may refer to judgment to come (v. 12). The outpouring of the Holy Spirit on all God’s people was promised in Joel 2:28–29 and was at least partially fulfilled in Ac 2:16–21.
3:12 His winnowing fork. For the process of winnowing, see note on Ru 1:22. Here it is figurative for the separation of the righteous (“wheat”) from the wicked (“chaff”). unquenchable fire. Eschatological judgment (see 25:41 and note; cf. La 1:13 and note). The OT prophets and NT writers sometimes compress the first and second comings of Christ so that they seem to be one event (see, e.g., Isa 61:2 and note).
3:15 Jesus’ baptism marked the beginning of his Messianic ministry. There were several reasons for his baptism: (1) The first, mentioned here, was “to fulfill all righteousness.” His baptism indicated that he was consecrated to God and officially approved by him, as especially shown in the descent of the Holy Spirit (v. 16) and the words of the Father (v. 17; cf. Ps 2:7; Isa 42:1). All God’s righteous requirements for the Messiah were fully met in Jesus. (2) At Jesus’ baptism John publicly announced the arrival of the Messiah and the inception of his ministry (Jn 1:31–34). (3) By his baptism Jesus completely identified himself with humanity’s sin and failure (though he himself needed no repentance or cleansing from sin), becoming our substitute (2Co 5:21). (4) His baptism was an example to his followers.
3:16–17 All three persons of the Trinity are clearly seen here (see 28:19 and note).
3:17 voice from heaven. The voice (1) authenticated Jesus’ Messianic sonship, echoing Ps 2:7 (“This is my Son”), (2) identified Jesus with the suffering servant of Isa 42:1 (“with him I am well pleased”; cf. Mt 12:18), and perhaps (3) identified Jesus with Abraham’s willingness to offer Isaac as a sacrifice, echoing Ge 22:2 (“whom I love”). This word from the Father must have greatly encouraged Jesus at the very outset of his earthly ministry. my Son. See notes on 14:33; Jn 3:16.
4:1–11 The significance of Jesus’ temptations, especially because they occurred at the outset of his public ministry, seems best understood in terms of the kind of Messiah he was to be. He would not accomplish his mission by using his supernatural power for his own needs (first temptation), by using his power to win a large following by miracles or magic (second temptation) or by compromising with Satan in idolatrous worship (third temptation). Jesus’ temptation was real, not merely symbolic. He was “tempted in every way, just as we are—yet he did not sin” (Heb 4:15; see note there; see also 2Co 5:21; Heb 7:26; 1Pe 2:22 and note; 1Jn 3:5). Although Jesus was the Son of God, he defeated Satan by using a weapon that everyone has at their disposal: “the sword of the Spirit, which is the word of God” (Eph 6:17). He met all three temptations with Scriptural truth (vv. 4,7,10) from Deuteronomy. See articles here and here.
4:2 forty days and forty nights. The number recalls the experiences of Moses (Ex 24:18; 34:28) and Elijah (1Ki 19:8), as well as the 40 years of Israel’s temptation (testing) in the wilderness (see note on v. 1).
4:3 If you are the Son of God. The devil is tempting him to use his supernatural powers as the Son of God for his own ends. Son of God. See notes on Ps 2:7; 45:6; Jn 3:16. tell these stones to become bread. See note on Lk 4:3.
4:4 Just as God gave the Israelites manna in a supernatural way (see Dt 8:3 and note), so also people today must rely on God for spiritual nourishment. Jesus relied on his Father, not his own power, for provision of food (cf. Jn 4:34 and note; 6:27).
4:5 See note on Lk 4:2. highest point of the temple. See note on Lk 4:9. temple. The temple, including the entire temple area, had been rebuilt by Herod the Great (see notes on 2:1; Jn 2:20; see also model).
4:6 throw yourself down. See note on Lk 4:9. it is written. See note on Lk 4:10.
4:10 Satan. See note on v. 1.
4:11 the devil left him. See note on Lk 4:13. angels came and attended him. While Jesus rebuffs the devil’s temptation to call for angelic protection (v. 6), in a powerful turn Jesus is cared for by angels after proving faithful in his testing.
4:13 Capernaum. Although not mentioned in the OT, it was a town of about 2000 people in Jesus’ day (see photo). Peter’s house there became Jesus’ base of operations during his extended ministry in Galilee (Mk 2:1; 9:33). The ruins of a fifth-century basilica now stand over the possible site of Peter’s house, and a fourth-century synagogue is located a short distance from it (see model).
4:15–16 Another Messianic prophecy from Isaiah (9:1–2). Jesus spent most of his public ministry in Galilee, “in the area of Zebulun and Naphtali” (v. 13), which is north and west of the Sea of Galilee (see photos here and here).
4:17 From that time on Jesus began to. These words indicate an important turning point in Matthew’s narrative and occur twice (see also 16:21). These words seem to mark three main sections of the book (see Introduction: Structure). Repent. See note on Mk 1:4. Jesus began his public ministry with the same message as that of John the Baptist (see 3:2 and note). The people must repent because God’s reign was drawing near in the person and ministry of Jesus Christ. kingdom of heaven. See note on 3:2. has come near. See note on Mk 1:15.
4:18 Sea of Galilee. See notes on 3:2; Mk 1:16. net. A circular casting net used either from a boat or while standing in shallow water.
4:19 send you out to fish for people. Evangelism (“proclaiming the good news of the kingdom,” 4:23) was at the heart of Jesus’ call to his disciples.
4:21 boat. In 1986 the remains of a 2,000-year-old typical fisherman’s boat were found off the northwest shore of the Sea of Galilee. Popularly known as the Jesus Boat, it is now on display in a museum near Magdala (see map). The boat is about 27 feet (8.2m) long, 7.5 feet (2.3m) wide and 4.3 feet (1.3m) high. preparing their nets. Washing, mending and hanging the nets up to dry in preparation for the next day’s work.
4:23 teaching . . . proclaiming . . . healing. Jesus’ threefold ministry. The synagogues (see note on Mk 1:21) provided a place for him to teach on the Sabbath. During the week he preached to larger crowds in the open air. good news. See note on Mk 1:1.
4:24 Syria. The area north of Galilee and between Damascus and the Mediterranean Sea. those having seizures. The Greek word for this expression originally meant “moonstruck” and reflects the ancient superstition that seizures were caused by changes of the moon.
4:25 Large crowds. Jesus’ influence spread quickly over a large geographic area. the Decapolis. A league of free cities (see NIV text note and map) characterized by high Greek culture. All but one, Scythopolis (Beth Shan), were east of the Sea of Galilee and the Jordan River. The league stretched from a point northeast of the Sea of Galilee southward to Philadelphia (modern Amman). followed him. Not all who followed were true disciples; many were curious onlookers, as subsequent events revealed only too clearly.
5:1 mountainside. Perhaps the gently sloping hillside at the northwest corner of the Sea of Galilee, not far from Capernaum (see note on Lk 6:20–49; see also photo). Jesus’ teachings on the kingdom, like the giving of the law (Ex 19:3), were given from a mountain. sat down. It was the custom for Jewish rabbis to be seated while teaching (see Mk 4:1 and note; 9:35; Lk 4:20 and note; 5:3; Jn 8:2). disciples. Learners or followers (of a rabbi). Since at the end of the Sermon the “crowds” expressed amazement at Jesus’ teaching (7:28), “disciples” may here be used in a broader sense than the Twelve. More likely, the Sermon is addressed to the Twelve with the crowds also listening. See article.
5:3 Blessed. The word means more than “happy,” because happiness is an emotion often dependent on outward circumstances. “Blessed” here refers to the ultimate well-being and distinctive joy of those who share in the salvation of the kingdom of God and the reversals of circumstance that it brings, though not necessarily fully realized in this life (see article). See notes on Ps 1:1; Rev 1:3. poor in spirit. In contrast to the proud and self-sufficient. theirs is the kingdom of heaven. The kingdom is not something earned. It is more a gift than a reward.
5:4 those who mourn. The arrival of the kingdom will reverse current circumstances so that mourning will turn into rejoicing (Isa 61:2–3).
5:5 meek. This beatitude is taken from Ps 37:11 (see note there) and refers in Matthew to an internal disposition of humility before God, an external reality of low status, or both. the earth. The new promised land (see Rev 21:1; cf. note on Ps 37:9).
5:6 hunger and thirst for righteousness. Have a deep longing for both personal righteousness and justice for the oppressed.
5:8 heart. The center of one’s being, including mind, will and emotions (see note on Ps 4:7).
5:9 peacemakers. Those who promote peace, as far as it depends on them (Ro 12:18). In so doing, they reflect the character of their heavenly Father and so are called “children of God” (Jas 3:17–18).
5:10 Blessed . . . persecuted. Because persecution provides an opportunity for believers to show they belong to the kingdom (see Heb 12:4–11 and notes). persecuted. Living with a commitment to righteousness and justice is often offensive to others (cf. v. 11). theirs is the kingdom of heaven. For the blessings of God’s kingdom, see 3:2 and note.
5:13 salt. Used for flavoring and preserving (cf. Mk 9:50 and note). loses its saltiness. Most of the salt used in Israel came from the Dead Sea and was full of impurities. This caused it to lose some of its flavor.
5:14 light of the world. Although Jesus himself fulfilled the mission of the Lord’s servant to be “a light for the Gentiles” (Isa 42:6; see also Lk 2:32 and notes on Isa 49:6; Lk 2:31), he expected his followers to carry on the work (see vv. 15–16; cf. Jn 8:12; Php 2:15 and notes).
5:15 lamp. In Jesus’ day people used small clay lamps that burned olive oil drawn up by a wick (see note on Ex 25:37; see also photo).
5:16 glorify your Father. Good deeds are not to be done in a public way for one’s own honor (“in front of others, to be seen by them,” 6:1) but for the glory of God (see 1Co 10:31; Php 1:11; 1Pe 2:12 and notes). Father in heaven. A favorite expression used in Matthew, who uses the phrase “Father in heaven” or “heavenly Father” 18 times, Mark and Luke only once each, and John not at all.
5:17 the Law. The first five books of the OT. the Prophets. Not only the Latter Prophets—Isaiah, Jeremiah and Ezekiel, which are called Major Prophets, and the 12 Minor Prophets (lumped together by the Jews as “the Book of the Twelve”)—but also the Former Prophets (Joshua, Judges, Samuel and Kings). Taken together, “the Law” and “the Prophets” designated the entire OT, including the Writings, the third section of the Hebrew Bible. See 13:35, where Matthew introduces a quotation from the Writings (Ps 78:2) with “what was spoken through the prophet.” fulfill. Jesus fulfilled the Law in the sense that he gave it its full meaning. He emphasized the importance of living obediently to it, with attitudes matching actions (5:21–48).
5:18–20 Jesus affirms the importance of keeping the requirements of the law, holding his followers to a righteousness that is greater than that of the Pharisees and teachers of the law (v. 20). According to Matthew, the Pharisees fall short of the authentic obedience that should characterize his own disciples by (1) misprioritizing commands and so neglecting “the more important matters of the law—justice, mercy and faithfulness” (23:23); (2) following the “tradition of the elders” while disobeying OT commands (15:2–3); and (3) not practicing the very things they preach (23:3). In the rest of the chapter, Jesus gives six examples of the higher righteousness he expects of his own followers (vv. 21–48).
5:20 Pharisees. See note on 3:7. teachers of the law. See note on 2:4. kingdom of heaven. See note on 3:2.
5:21–22 it was said . . . But I tell you. See vv. 27–28, 31–32, 33–34, 38–39, 43–44. Jesus calls for moving beyond merely external obedience to the letter of the Law to keeping the true spirit of the Law, so that attitude and action are united. murder. Several Hebrew and Greek verbs mean “kill.” The ones used here and in Ex 20:13 mean specifically “murder.”
5:22 Raca. May be related to the Aramaic word for “empty” and mean “Empty-head!” court. Possibly the Sanhedrin (see note on Mk 14:55). hell. The Greek word is ge(h)enna, which derives its name from a deep ravine south of Jerusalem, the “Valley of (the Sons of) Hinnom” (Hebrew ge’ hinnom). During the reigns of the wicked Ahaz and Manasseh, human sacrifices to the Ammonite god Molek were offered there. Josiah desecrated the valley because of the pagan worship there (2Ki 23:10; see Jer 7:31–32; 19:6). It was perhaps because of this desecration that the term came to be used for the place of final punishment (see notes on Isa 66:24; Jer 7:31).
5:23–26 Two illustrations of dealing with anger (v. 22) by means of reconciliation, focused on the person who has wronged someone else taking the initiative to reconcile.
5:26 penny. The smallest Roman copper coin (see note on Lk 12:59).
5:28 looks at a woman lustfully. Not a passing glance but a willful, calculated stare that arouses sexual desire. According to Jesus this is a form of adultery even if it is only “in his heart” (see Job 31:1; 2Pe 2:14 and notes).
5:29–30 Jesus is not teaching self-mutilation, for even a blind person can lust. What he is saying is that his followers should deal as drastically as necessary with sin, a point repeated in 18:8–9 cf. Mk 9:43–48.
5:32 except for sexual immorality. See note on 19:3. Neither Mk 10:11–12 nor Lk 16:18 mentions this exception, but both probably presuppose it.
5:33–37 The OT recognized the useful role of swearing oaths in certain situations (even God swore oaths: see, e.g., Ge 22:16; Jos 5:6; Ps 89:3–4, 35; Isa 45:22; Jer 22:5; Eze 26:7; see also notes on Ge 9:13; 15:17; Dt 6:13; Jer 22:5; Heb 6:13)—common profanity is not in view. Another Jewish first-century source indicates that excessive and elaborate oath-taking was a problem for some (Philo, Decalogue, 92). Jesus urged such honesty and integrity in all human speech that swearing oaths in support of assertions or commitments would not be necessary.
5:39 resist. Here it might mean in a court of law. slaps. More an insult (cf. 26:67) than an act of violence. The point is that it is better to be insulted even twice than to retaliate or take the matter to court.
5:40 shirt . . . coat. The first was an undergarment, the second a loose outer one. Since the outer garment was used to keep a person warm at night, OT law prohibited anyone from taking it even as collateral overnight (Ex 22:26–27; Dt 24:12–13).
5:41 one mile . . . two miles. A reference to a Roman soldier’s prerogative to force a member of a subjugated people to carry his supplies.
5:42 Probably not a general requirement to give to everyone who asks but a reference to the poor (cf. Dt 15:7–11; Ps 112:5,9).
5:43 hate your enemy. Words not found anywhere in the OT. However, hatred for one’s enemies was an accepted part of the Jewish ethic at that time in some circles (cf., e.g., the Dead Sea Scrolls work The Rule of the Community, 1.4,10). See note on Lev 19:18.
5:44 love your enemies. Though this explicit command is not specifically given in the OT, it is exemplified in commands such as that found in Ex 23:4–5 (see note there; cf. 2Ch 28:15). pray. Prayer is one of the practical ways love expresses itself (cf. Job 42:10; Ps 35:13–14 and notes).
5:45 be children of your Father in heaven. That is, be truly like him by loving “your enemies” and praying for “those who persecute you” (v. 44; see v. 48 and note). the evil and the good. God shows his love to people without distinction.
5:46 tax collectors. Local men employed by Roman tax contractors to collect taxes for them. Because they worked for Rome and often demanded unreasonable payments, the tax collectors gained a bad reputation and were generally hated and considered traitors (see notes on Mk 2:14–15; Lk 3:12).
5:48 Be perfect. Or “complete” and “whole” (cf. 19:20–21). Jesus sets up the high ideal of perfect or complete love—including both attitude and action (see vv. 43–47). This is God’s high standard for his people, empowered by the presence of Jesus in their midst (1:23; 18:20; 28:20).
6:1 practice . . . righteousness. This verse introduces the discussion of three acts of righteousness: (1) giving to the poor (vv. 2–4), (2) praying (vv. 5–15) and (3) fasting (vv. 16–18). These are three pillars of Jewish piety. Jesus’ concern here is with the motives that fuel these important acts. reward from your Father. The kingdom itself is the reward in view here (see article).
6:2 when you give. Not “if you give.” Jesus presupposes the disciples’ giving to the poor. announce it with trumpets. Perhaps a reference to the noise made by coins as they were thrown into the trumpet-shaped treasury receptacles (see note on Mk 12:41). Or the phrase may be used figuratively to mean “make a big show of it.” hypocrites. The Greek word refers to a play-actor. Here it is used metaphorically to point to those who fake being pious. their reward in full. The honor they receive from people is all the reward they get.
6:3 do not let your left hand know what your right hand is doing. Not to be taken literally, since this would be impossible, but as a way of emphasizing that one should not call attention to one’s giving. Self-glorification is always a present danger.
6:6 Jesus’ followers are not to make a show of their praying, in contrast to “the hypocrites” (v. 5). This does not mean that all prayer should be private, as the plurals “our” and “us” in vv. 9–13 indicate. room. The Greek word here probably means “storeroom,” because unlike most of the rooms in the house, it had a door that could be shut.
6:7 babbling like pagans. They used long lists of the names of their gods in their prayers, hoping that by constantly repeating them they would call on the name of the god that could help them. Jesus is not necessarily condemning all long prayers. He is teaching against using meaningless verbiage and repetition in prayer that implies that God is slow to hear.
6:9–13 Commonly known as “The Lord’s Prayer.” The prayer nestles at the literary center of the Sermon on the Mount, and the surrounding texts in the Sermon echo the prayer’s concerns. It contains six petitions, three relating more directly to God (vv. 9–10) and three to Jesus’ disciples (vv. 11–13). The order of these petitions is significant and intentional. A similar prayer in Lk 11:2–4 occurs in a different setting.
6:10 your kingdom come. Not in the sense of to “come” into existence—it has already arrived in Jesus’ life and ministry (see 3:2; Lk 17:21 and notes)—but to “come” more and more completely until its full and final consummation. your will be done. Logically follows “your kingdom come.” The NIV line division and punctuation suggest that “on earth as it is in heaven” be read with each of the three preceding petitions.
6:11 That is, meet our needs “each day” (Lk 11:3; see Ex 16:4 and note), although the meaning of the Greek word translated “daily” is uncertain.
6:12 debts. Moral debts, i.e., sins (see note on Lk 11:4).
6:13 lead us not into temptation. That is, do not lead us through trials so deep that they would tempt us to be unfaithful to you. God does not tempt (in the sense of enticing to sin; see Jas 1:13 and note; see also 1Co 10:13 and note). the evil one. Satan (see 13:19 and note), or it could be a reference to “evil” more generally; i.e., evil circumstances (see the first part of the second NIV text note). For the second part of the NIV text note, cf. 1Ch 29:10–11.
6:16 fast. See notes on Mk 2:18; Lk 18:12. Jesus assumes his disciples will fast (using “When” vs. “If;” see note on v. 2); what he condemns is ostentation in fasting. hypocrites. See note on v. 2. their reward in full. See note on v. 2.
6:17 put oil on your head and wash your face. That is, maintain your regular appearance. Jews routinely put ashes on their heads when fasting (Isa 58:5).
6:20 treasures in heaven. Anything done in this life that has eternal value will be rewarded. Cf. “rich toward God” (Lk 12:21).
6:22 The eye is the lamp of the body. It lets in light to illumine the body. If your eyes are healthy. If you recognize the folly of storing up wealth (v. 19)—or are generous with your money (see NIV text note). whole body. Entire person.
6:23 your eyes are unhealthy. If you are blind to the deceitfulness of wealth—or are stingy with your money (see NIV text note).
6:27 add a single hour. See NIV text note. The phrase could also mean “add a single step (cubit) to life’s journey.”
6:30 thrown into the fire. Grass was commonly used to heat clay ovens at that time. you of little faith. Used by Jesus in Matthew to describe disciples (8:26; 14:31; 16:8; 17:20; cf. Lk 12:28).
6:33 The heart of the matter. kingdom. See note on 3:2. his righteousness. The righteous life that God requires, as the content of the Sermon emphasizes (see, e.g., 5:6,10,20; 6:1). Alternatively, it could refer to God’s fulfillment of his promises to bring restoration (and as parallel to “his kingdom”).
6:34 Each day has enough trouble of its own. So live one day at a time.
7:1 The Christian is not to judge hypocritically or self-righteously, as can be seen from the context (v. 5). The same thought is expressed in 13:24–30, where judging people’s eternal destinies is disallowed (cf. Ro 2:1). To obey Christ’s commands in this chapter, we must first evaluate our own lives (7:3–5). Then we can soberly discern a person’s character—whether one is a “dog” (v. 6) or a false prophet (v. 15), or whether one’s life shows fruit (v. 16). Scripture repeatedly exhorts believers to evaluate carefully (Jn 7:24) and choose between good and bad people and things (sexually immoral, 1Co 5:9; those who masquerade as angels of light, 2Co 11:14; dogs, Php 3:2; false prophets, 1Jn 4:1). The Christian is to “test them all” (1Th 5:21). See article below.
7:3–5 Jesus rebukes hypocritical judging of others without discerning and addressing one’s own sins.
7:5 hypocrite. See note on 6:2.
7:6 Teaching about the kingdom (the “pearls”) should be given in accordance with the spiritual receptivity of the learners. dogs . . . pigs. Those who have shown themselves to be so hostile to the Christian message that approaching them with it proves counterproductive.
7:12 The so-called Golden Rule is found in negative form in rabbinic Judaism and also in Hinduism, Buddhism and Confucianism. It occurred in various forms in Greek and Roman ethical teaching. Jesus stated it in positive form. in everything. Probably refers to the teaching of the entire Sermon up to this point. sums up. Cf. 22:36–40; Ro 13:8–10 and relevant notes. the Law and the Prophets. See note on 5:17.
7:13–27 These verses present a clear choice for Jesus’ followers by offering the example of two ways (vv. 13–14), two trees and two fruits (vv. 15–23), and two foundations (vv. 24–27).
7:15 false prophets. People who have not been sent by God but who claim that they have (see 24:24; Jer 23:16 and note).
7:21 Lord. Here means more than merely “sir” or “master” since Jesus is the one who makes the final decision about a person’s eternal destiny. kingdom of heaven. See note on 3:2. does the will of my Father. The deciding factor as to who enters the kingdom (see 25:31–46; also Mk 3:35 and note).
7:22 that day. The day of judgment (cf. Mal 3:17–18). prophesy. In the Bible this verb primarily means to give a message from God, not necessarily to predict. demons. See note on Mk 1:23.
7:24–27 This parable ends the Sermon on the Mount and also the parallel sermon in Luke (6:47–49).
7:25 rain came down. Israel is known for its torrential rains that often cause disastrous floods.
7:28 were amazed. A common reaction by Jesus’ listeners to his teaching—both its presentation and its authority (see note on Mk 1:22).
7:29 authority. The teachers of the law quoted other rabbis to support their own teaching (see note on 2:4), but Jesus spoke with divine authority (see 28:18; cf. Jn 7:46).
8:1 mountainside. See 5:1 and note.
8:2 leprosy. See NIV text note; see also note on Lev 13:2. Lord. See note on 7:21. make me clean. Leprosy made a person ceremonially unclean (Lev 13:3, 8,11,20) and socially an outcast (Lev 13:45–46).
8:4 don’t tell anyone. Jesus did not wish to stir up the popular, but mistaken, expectations that a wonder-working Messiah would soon arise as king of the Jews to deliver them from the Roman yoke. For similar instructions, see 9:30; 12:16; 16:20 and note; 17:9. See also Introduction to Mark: Emphases (item 4). show yourself to the priest. See note on Lk 5:14. a testimony to them. See note on Mk 1:44. them. The priests and the people.
8:5–13 Although the incident in Jn 4:46–54 is similar, it probably is a separate episode in the life of Jesus.
8:7 Shall I come and heal him? The Greek line can be rendered as either a statement or a question. The Greek grammar suggests a question with its unusual emphasis on “I.” If so, Jesus questions departing from his God-given ministry to the “lost sheep of Israel” (15:24; cf. 10:6), similar to his initial hesitance to heal the daughter of a Canaanite woman (15:21–28).
8:8 I do not deserve to have you come under my roof. In Greek the words “I do not deserve” are the same as those used by John the Baptist in 3:11 (“I am not worthy”). The entire statement reveals how highly the centurion regarded Jesus. He may also be aware that a Jew would be reluctant to enter a Gentile’s home (v. 6).
8:10 he was amazed. See note on Lk 7:9. In his incarnate state Jesus experienced human emotions. such great faith. See note on Lk 7:9.
8:11 The universality of the gospel is one of Matthew’s themes (see Introduction: Recipients). feast . . . in the kingdom of heaven. The eschatological Messianic banquet that symbolizes the blessings of an intimate relationship with God (see Isa 25:6; Lk 14:15; Rev 19:9 and notes).
8:12 subjects of the kingdom. Jews who thought their Judaism was an inherited passport for entrance into the kingdom (see 3:9–10 and note on 3:9). outside, into the darkness. Hell. weeping and gnashing of teeth. A phrase used only in Matthew’s Gospel (here; 13:42,50; 22:13; 24:51; 25:30)—though an almost identical phrase occurs in Lk 13:28—to describe the horrible suffering (the sorrow and anger of regret) experienced in hell.
8:15 wait on him. On Jesus. Mk 1:31 and Lk 4:39 have “them.” Matthew focuses on serving Jesus specifically, possibly to emphasize service as a discipleship trait (as in 25:44; 27:55; cf. 20:28).
8:17 In applying Isa 53:4 to Jesus, Matthew shows Jesus to be the servant of the Lord (see note on 12:18). bore. Bore the burden of. The diseases were not transferred to Jesus in the sense of making him ill.
8:18 the other side. The east side.
8:19 teacher of the law. See note on 2:4.
8:22 let the dead bury their own dead. Let the spiritually dead bury the physically dead. The time of Jesus’ ministry was short and demanded full attention and commitment. This statement stresses the radical demands of Jesus’ discipleship, since Jews placed great importance on the duty of children to bury their parents.
8:23–27 This passage emphasizes Jesus’ power over creation, and more specifically over the sea, a symbol of chaos (see note on Mk 4:35–41).
8:28 region of the Gadarenes. The region around the city of Gadara, six miles southeast of the Sea of Galilee (but see NIV text note). Mark and Luke identify the region by the capital city Gerasa, located about 35 miles southeast of the Sea (see note on Lk 8:26). two. Mk 5:2 and Lk 8:27 (see note there) mention only one demon-possessed man. demon-possessed. See notes on Mk 1:23; Lk 4:33.
8:29 Son of God. The same title applied to Jesus by the devil at 4:3–6. appointed time. The time of their judgment (see notes on Mk 5:10; Lk 8:31).
8:30 herd of pigs. Many Gentiles lived in Galilee. Normally Jews did not raise pigs, since they were considered the most ceremonially unclean of all animals (cf. Lev 11:7).
8:32 Though Jesus seemingly consented to the demons’ request, the pigs carried the demons into the depths of the sea—perhaps symbolic of divine judgment. Luke’s account refers to the “Abyss” (see Lk 8:31 and note; see also Rev 9:1 and note).
8:34 pleaded with him to leave. They were probably more concerned about their financial loss than about the deliverance of the miserable demon-possessed men (see note on Mk 5:17).
9:1 crossed over. The northern end of the Sea of Galilee. his own town. Capernaum (see note on 4:13).
9:2 their faith. The faith of the men who carried him as well as the faith of the paralyzed man. your sins are forgiven. Since sin and illness were often connected in the ancient world, Jesus might be addressing (though not affirming; see Jn 9:1–3) what many in his audience assumed was the core issue (sin) for the man’s illness.
9:3 blaspheming. Here the term includes usurping God’s prerogative to forgive sins (see notes on Mk 2:7; Lk 5:21).
9:8 praised God, who had given such authority to man. By emphasizing Jesus’ humanity in this final verse of the passage (already having emphasized Jesus’ divine prerogative to forgive in 9:2), Matthew shows that Jesus represents restored humanity.
9:9 Matthew. Mark and Luke call this disciple Levi in the parallel accounts (but see also Mk 3:18; Lk 6:15; Ac 1:13). Jews often had more than one name to distinguish them, especially if one of the names was very common, as Levi was. tax collector’s booth. See note on Mk 2:14. got up and followed him. See note on Lk 5:28; see also photo and caption.
9:12 not the healthy who need a doctor, but the sick. A common proverb (see note on Lk 5:31).
9:13 I desire mercy, not sacrifice. Jesus cites Hos 6:6 here and at 12:7 to elevate mercy as a central value of the kingdom (see note on 12:7; see also 23:23 and note). I have not come to call the righteous, but sinners. See note on Mk 2:17.
9:17 new wineskins. In ancient times goatskins were used to hold wine (see Jos 9:4 and note). As the fresh grape juice fermented, the wine would expand, and the new wineskin would stretch. But a used skin, already stretched, would break (see note on Job 32:19; see also photo). Jesus brings a newness that cannot be confined within the old forms.
9:18 synagogue leader. His name was Jairus (see notes on Mk 5:22; Lk 8:41). has just died. Mk 5:23 has “is dying,” but Matthew omits reference to the later messengers (Mk 5:35) and condenses (see notes on 21:12–17; 21:18–22) by presenting at the outset what was actually true before Jesus reached the house.
9:20 subject to bleeding for twelve years. Possibly a menstrual disorder or a hemorrhage that never completely healed (see notes on Mk 5:25; Lk 8:43).
9:23 noisy crowd. May have included mourners hired to wail and lament (see Jer 9:20; Mk 5:38 and notes). people playing pipes. Musicians hired to play in mourning ceremonies.
9:25 took the girl by the hand. Touching a dead body ordinarily resulted in ceremonial uncleanness (see Lev 11:31; 21:1,11 and note on 21:1; 22:4; Nu 19:14 and note), but Jesus’ action brought life, not ritual defilement.
9:27 blind men. Isaiah predicted the healing of the blind in the Messianic age (Isa 35:5; see also Mt 11:4–5). Son of David. A popular Jewish title for the coming Messiah and a favorite title for Jesus in Matthew (e.g., 12:23; 20:30; 21:9; 22:41–45; see note on 1:1).
9:29 According to your faith. That is, “Because you have faith,” not “In proportion to your faith.” Jesus did not provide healing according to the amount of faith the blind men had (see 17:20 and note). Cf. 8:13; Mk 9:23 and note; 11:23; Jn 11:40.
9:30 For Jesus’ warnings against spreading news about him, see notes on 8:4; 16:20.
9:32 could not talk. Isaiah also (see note on v. 27) predicted that people who were mute would be able to speak in the Messianic age (Isa 35:6).
10:4 the Zealot. Either a description of Simon’s religious zeal or a reference to his political involvement in revolutionary activity against Roman rule (referred to by Josephus as the party of the Zealots; see chart).
10:5 Do not go. The good news about the kingdom was to be proclaimed first to the Jewish people only, though Jesus himself in Matthew makes exceptions when he sees Gentiles of exceptional faith (8:10; 15:28). After his death and resurrection, Jesus commanded the message to be taken to all nations (28:19; cf. 21:43). Samaritans. The Jews considered them a mixed race resulting from the intermarriage of Israelites left behind when the people of the northern kingdom were exiled and Gentiles who were brought into the land by the Assyrians (2Ki 17:24). Bitter hostility existed between Jews and Samaritans in Jesus’ day (see Jn 4:9 and note).
10:7 kingdom of heaven. See note on 3:2.
10:13 If the home is deserving. That is, “If the head of the house loves peace” (Lk 10:6). let your peace return to you. Either (1) retract your blessing or (2) leave the house.
10:14 shake the dust off your feet. A symbolic act practiced by Jews when they left a ceremonially unclean Gentile area. Here it represented an act of solemn warning to those who rejected God’s message (see notes on Lk 9:5; Ac 13:51; cf. Ac 18:6).
10:16 Cf. 7:15; cf. also Paul’s statement in Ro 16:19: “I want you to be wise about what is good, and innocent about what is evil.”
10:17 local councils. The lower courts, connected with local synagogues, that tried less serious cases and flogged those found guilty. synagogues. See notes on Mk 1:21; Lk 21:12.
10:19 do not worry about what to say. Namely, to defend yourselves (Lk 21:14–15). you will be given what to say. “Words and wisdom” that cannot be resisted (Lk 21:15; see note there).
10:22 hated by everyone. Hyperbole. the one who stands firm to the end will be saved. See note on Mk 13:13.
10:23 Some take Jesus’ saying here as a reference to his second coming at the end of the age (24:30), understanding “going through the towns of Israel” to refer to the completion of the mission to the Jewish people. Others understand it to refer to his coming in judgment when Jerusalem and the temple were destroyed in ad 70. the Son of Man comes. The first of a number of Matthew’s allusions to Da 7:13–14, signaling the vindication of Jesus as God’s chosen one. Matthew alludes to Daniel to show that Jesus is vindicated at his resurrection (16:28; 26:64), at the fall of the temple as Jesus predicted (24:30), and at his second coming (24:36–37).
10:25 Beelzebul. The prince of demons (12:24); the Greek form of the Hebrew name Baal-Zebul (“Exalted Baal” or “Baal the Prince”). Baal-Zebub (“lord of flies”) is a parody on and mockery of the actual epithet, Baal-Zebul (see note on Jdg 10:6). The name came to be used of Satan.
10:28 cannot kill the soul. See Lk 12:4 and note. soul. The true self (see note on Ps 6:3). Body and soul are closely related in this life but are separated at death and then reunited at the resurrection (cf. 2Co 5:1–10 and notes; Php 1:23–24). the One. God. He alone determines the final destiny of us all. destroy both soul and body in hell. See Lk 12:5 and note. hell. See note on 5:22.
10:31 worth more than many sparrows. See 6:26.
10:34–36 Allegiance to Jesus as Messiah and Lord will even divide families, which in the ancient world usually shared the same loyalties. Family loyalty is not greater than loyalty to Jesus. When Jesus promises to provide peace (Jn 14:27), he means peace with God and with fellow believers. Yet the inevitable result of Christ’s coming is conflict—between Christ and the antichrist, between light and darkness, between Christ’s followers and unbelievers. This conflict can occur even between members of the same family (vv. 35–36; Mk 10:29–30; cf. 2Co 6:14–17 and notes).
10:38 take up their cross. The first mention of the cross in Matthew’s Gospel. The cross was an instrument of death (execution by Rome) and here symbolizes the necessity of total commitment—even to the point of death—on the part of Jesus’ disciples (see note on Mk 8:34).
10:40–42 During times of persecution, hospitality was especially important and could be dangerous. So Jesus indicates that those who provide it and show kindness to God’s people will receive a reward.
10:41 a prophet’s reward . . . a righteous person’s reward. For Matthew, reward usually refers to receiving the kingdom itself (see 6:4,6,18 and article).
10:42 cup of cold water. See note on Mk 9:41. little ones. Those of lower status than more esteemed disciples, such as prophets and righteous persons (vv. 40–41). Care for “little ones” concludes this list for hospitality as a surprising note about Jesus’ care for those usually deemed least important (see 18:6–14 and note on 18:6,10,14).
11:1 This verse transitions from the second of Jesus’ discourses in Matthew by means of the formula, “After Jesus had finished [instructing his twelve disciples]” (see Introduction: Structure). Galilee. See note on 2:22.
11:2 John. The Baptist (see note on 3:1). in prison. See note on Lk 7:19. the deeds of the Messiah. An inclusio (a framing device) with wisdom’s “deeds” in v. 19 (see note there).
11:3 the one who is to come. The Messiah. expect someone else. While languishing in prison, John began to wonder about the nature of Jesus’ mission. John’s own ministry focused on coming judgment, so he might not have understood Jesus’ teaching and healing ministry to be the works of the Messiah (see note on Lk 7:19). This leads into Jesus’ declaration of what his Messianic deeds actually look like (Mt 11:4–5).
11:4 report to John what you hear and see. See note on Lk 7:22.
11:5 leprosy. See NIV text note; see also note on Lev 13:2. the good news is proclaimed to the poor. See note on Lk 7:22.
11:6 anyone who does not stumble. An encouragement to see the true Messiah in Jesus’ healings and his preaching to the poor. See note on Lk 7:23.
11:11 greater than he. John belonged to the age of the old covenant, which was preparatory to Christ and the arrival of God’s kingdom. The least NT believer has a higher privilege in Christ as a part of his bride the church (Eph 5:25–27,32) than John the Baptist, who was only a friend of the bridegroom (Jn 3:29). Another view, however, stresses the expression “whoever is least,” holding that the key to its meaning is found in 18:4—“whoever takes the lowly position of this child.” Such a person, though “least,” is regarded by God as even greater than John the Baptist.
11:12 From the days of John the Baptist. From the beginning of Jesus’ ministry. kingdom of heaven. See note on 3:2. subjected to violence. The persecution of the people of the kingdom, including John and Jesus. (But see NIV text note for the positive view of the kingdom’s forward movement.)
11:13 the Prophets and the Law. The entire OT prophesied the coming of the kingdom. John represented the end of the old covenant era.
11:14 he is the Elijah who was to come. A reference to Mal 4:5 (see note there), which prophesied the reappearance of Elijah before the day of the Lord. Some of the people remembered the prophecy and asked John the Baptist, “Are you Elijah?” He answered, “I am not” (Jn 1:21). John was not literally the reincarnation of Elijah, but he did fulfill the function and role of the prophet (see Mt 17:10–13 and note on Lk 1:17).
11:16 like children sitting in the marketplaces. See note on Lk 7:32.
11:17 played the pipe. As at a wedding. sang a dirge. As at a funeral. The latter symbolized the ministry of John, the former that of Jesus. The people of Jesus’ “generation” (v. 16) were like children who refused to respond positively on either occasion. Another interpretation understands this parable to refer to the people’s dissatisfaction with both John’s behavior and Jesus’ behavior (they didn’t “dance to their tune”).
11:19 Son of Man. See note on Mk 8:31. friend of tax collectors and sinners. See 9:9–13 and note on Lk 7:34. wisdom is proved right by her deeds. The lasting works of both Jesus and John will vindicate their ministries (see note on Lk 7:35). Given the repetition of “deeds” at the beginning and conclusion of this passage (vv. 2,19), Matthew seems to be identifying Jesus’ deeds with wisdom’s deeds, thereby showing Jesus to be the full expression of wisdom.
11:21 Chorazin. Mentioned in the Bible only twice (here and in Lk 10:13), it was near the Sea of Galilee, probably about two miles north of Capernaum. Bethsaida. On the northeast shore of the Sea of Galilee. Philip the tetrarch rebuilt Bethsaida and named it “Julias,” after Julia, daughter of Caesar Augustus. Tyre and Sidon. Cities on the Phoenician coast north of the Holy Land (see note on Mk 7:31). sackcloth. Here a sign of repentance (see note on Ge 37:34). Cf. Rev 6:12. ashes. Also a sign of repentance.
11:25 Lord of heaven and earth. A title for God emphasizing his sovereignty and found only three times in the Bible (here; Lk 10:21; Ac 17:24). these things. Either the significance of Jesus’ miracles (vv. 20–24) or of his entire mission. wise. According to the standards of this age (see 1Co 1:26–29; cf. 1Co 3:18 and note). little children. The disciples or, more generally, the humble followers of Jesus.
11:26 what you were pleased to do. Since God is “Lord of heaven and earth” (v. 25), he sovereignly reveals and conceals. The motifs of hiddenness and revelation begin in this passage and will be highlighted in the parables of the kingdom (ch. 13).
11:27 All things. The full revelation of God (v. 25). No one knows the Son. Total knowledge of the Son belongs only to the Father. Believers can “know” the Son for salvation (1Jn 5:20) and in a deep and satisfying way, but not completely (see Jn 10:14 and note; cf. Php 3:7–11 and notes). except . . . those to whom the Son chooses to reveal him. The revelation of the Father through the Son, seen here, is a central theme of John’s Gospel (see Jn 1:18 and note).
11:28–30 Jesus’ words echo the language used by wisdom in the OT and in other Jewish literature to invite discipleship and obedience that give life (cf. Pr 8; Sirach 24:19; 51:26–27; Wisdom 6).
11:29 yoke. Cf. v. 30 and note; see note on Eze 34:27. The yoke speaks of submission. find rest for your souls. See Jer 6:16 and note.
12:1 grainfields. Of wheat or barley, the latter eaten by poorer people. pick some heads of grain. See note on Mk 2:23.
12:2 Pharisees. See note on 3:7. what is unlawful on the Sabbath. See note on Mk 2:24.
12:4 consecrated bread. Each Sabbath, 12 fresh loaves of bread were to be set on a table in the Holy Place (Ex 25:30; Lev 24:5–9). The old loaves were eaten by the priests.
12:5 desecrate the Sabbath. By doing required work associated with the sacrifices (see Nu 28:9; cf. Jn 7:22–23 and note on 7:22).
12:7 I desire mercy, not sacrifice. While both are found in the Jewish law, Jesus prioritizes mercy over sacrifice by citing Hos 6:6 (see 9:13; 23:23 and notes). you would not have condemned the innocent. A clear claim that Jesus’ interpretation of the OT law is the correct one, exonerating him and his disciples from the charge of breaking the law.
12:8 the Son of Man is Lord of the Sabbath. See note on Lk 6:5.
12:10 heal on the Sabbath. The rabbis prohibited healing on the Sabbath, unless it was feared the victim would die before the next day. Obviously the man with the shriveled hand was in no danger of this.
12:13 “Stretch out your hand.” So he stretched it out. The fact that the man stretched out his shriveled hand shows there is a connection in this instance between faith and Jesus’ healing power.
12:14 The Pharisees evidence more concern for adherence to their understanding of the law than for human compassion (see notes on Mk 3:6; Lk 6:11).
12:16 not to tell others about him. See note on 8:4.
12:18–21 Another fulfillment passage (see note on 1:22; see also chart). This one is from Isaiah’s first servant song (see Isa 42:1–4 and note) and is the longest OT quotation in Matthew’s Gospel. It summarizes the quiet and merciful ministry of the Lord’s servant, who will bring justice and hope to the nations.
12:28 kingdom of God. See note on 3:2. has come upon you. See note on Mk 1:15.
12:31 blasphemy against the Spirit will not be forgiven. The context (vv. 24,28,32) suggests that the unpardonable sin was attributing to Satan Christ’s authenticating miracles done in the power of the Holy Spirit (see note on Mk 3:29) and never repenting of that attitude. In other words, the only unpardonable sin is a persistent refusal to acknowledge the presence of God in Christ.
12:34 brood of vipers. In the NT an expression used only by John the Baptist (3:7; Lk 3:7) and Jesus (here; 23:33). In this context it refers to the Pharisees (v. 24). the mouth speaks what the heart is full of. See 15:18–19; Pr 4:23 and note. heart. See note on Ps 4:7.
12:36 day of judgment. At Christ’s second coming; sometimes referred to as “that day” (7:22; 2Ti 1:12,18), “the day of slaughter” (Jas 5:5; see note there). empty word. Words are incredibly powerful, so words spoken without thought or care can be terribly destructive (Jas 3:1–12).
12:38 sign. The Pharisees wanted to see a spectacular miracle, preferably in the sky (Lk 11:16), as the sign that Jesus was the Messiah. Instead, he cites them a “sign” from history. See note on Lk 11:29.
12:39 adulterous. Referring to spiritual, not physical, adultery, in the sense that their generation had become unfaithful to its spiritual husband (God; see note on Ex 34:15). sign of the prophet Jonah. See note on Lk 11:30.
12:40 three days and three nights. Including at least part of the first day and part of the third day, a common Jewish reckoning of time. See note on Lk 24:46. This is the first hint Jesus gives of his coming death. Jesus points to Jonah’s three days and three nights in the “huge fish” as a sign of his death and resurrection “on the third day” (Mt 16:21). huge fish. The Greek word does not mean “whale” but rather “sea creature,” i.e., a “huge fish” (see note on Jnh 1:17). Son of Man. See note on Mk 8:31.
12:41–42 something greater than Jonah . . . something greater than Solomon. See note on Lk 11:31–32.
12:42 Queen of the South. In 1Ki 10:1 she is called the queen of Sheba, a country in southwest Arabia now called Yemen.
12:50 whoever does the will of my Father. Spiritual family ties are more important than biological ones (see notes on Mk 3:35; Lk 8:21).
13:1 went out of the house. See “went into the house” (v. 36). These two phrases determine the setting of Jesus’ teaching in vv. 1–35 and reflect the themes of outsiders and insiders in relation to receiving and understanding kingdom knowledge (see the “secrets of the kingdom” language in v. 11; see also Mk 4:11). the lake. The Sea of Galilee (see note on Mk 1:16).
13:3–9 See vv. 18–23 for the interpretation of this first parable.
13:5 rocky places. Not ground covered with small stones, but shallow soil on top of solid rock. See note on Lk 8:6.
13:11 secrets of the kingdom of heaven. Refers to something previously hidden but now revealed to God’s people. In this chapter, only the “disciples” hear the explanations of the parables (cf. v. 10). See notes on Mk 4:11; Lk 8:10. given to you . . . not to them. Accessed by the faith of Christ’s disciples and therefore inaccessible and inscrutable to those lacking faith.
13:13–14 Jesus speaks in parables because of the spiritual dullness of the people (see note on Lk 8:4).
13:18 what the parable of the sower means. Jesus seldom interpreted his parables to this extent, but here he does.
13:22 the worries of this life and the deceitfulness of wealth. Lk 8:14 adds life’s “pleasures” to these two phrases. deceitfulness of wealth. See note on Mk 4:19.
13:23 understands. Cf. the Isaiah quotation in vv. 14–15. Matthew uses this word six times in this chapter (here and in vv. 13,14,15,19,51). hundred . . . times. See note on Lk 8:8.
13:25 weeds. Probably darnel, which looks very much like wheat while it is young, but can later be distinguished. This parable does not refer to unbelievers in the professing church. The field is the world (v. 38). Thus in this world the people of the kingdom live side by side with the people of the evil one.
13:28–30 The parable of the weeds emphasizes that we are not to try to make a separation between believers and unbelievers in the present. That is entirely the Lord’s business (vv. 41–42; see 7:1 and note).
13:31–32 Although the kingdom will seem to have an insignificant beginning, it will eventually spread throughout the world (see note on Mk 4:30–34).
13:32 the smallest . . . the largest. The mustard seed is not the smallest seed known today, but it was the smallest seed used by farmers and gardeners there and at that time, and under favorable conditions the plant could reach about ten feet in height. a tree . . . its branches. Likely an allusion to Eze 17:23 and perhaps Da 4:21, suggesting that the kingdom of heaven will expand to the entire world and that people from all nations will find rest in it (cf. Da 2:35, 44–45; 7:27; Rev 11:15).
13:33 In the Bible, yeast usually symbolizes that which is evil or unclean (see note on Mk 8:15). Here, however, it is a symbol of growth. As yeast permeates a batch of dough, so the kingdom of heaven, often having a hidden quality in the present, will expand throughout the whole world. See note on Lk 13:21.
13:35 spoken through the prophet. The quotation is from Ps 78 (see note on 78:2), a psalm ascribed to Asaph, who according to 2Ch 29:30 was a “seer” (prophet). I will utter things hidden. Emphasizing the theme of the kingdom’s previous hiddenness and subsequent revelation as in vv. 31–33,44.
13:42 blazing furnace. Often mentioned in connection with the final judgment in apocalyptic literature (Rev 19:20; 20:14). weeping and gnashing of teeth. Occurs six times in Matthew’s Gospel (here; v. 50; 8:12; 22:13; 24:51; 25:30) and nowhere else in the NT (but see note on 8:12).
13:43 the righteous will shine like the sun. See Da 12:3. let them hear. See note on Lk 8:8.
13:44–46 These two parables teach the same truth: The kingdom, though its true worth is hidden at present, is of such great value that one should be willing to give up all one has in order to gain it. Jesus did not imply that one can purchase the kingdom with money or good deeds.
13:47–51 The parable of the net teaches the same general lesson as the parable of the weeds (see vv. 28–30 and note): There will be a final separation of the righteous and the wicked.
13:51 Yes. Probably an overstatement by the disciples, especially in view of Jesus’ words in 15:16.
13:54 his hometown. Nazareth (see note on 2:23). teaching the people in their synagogue. See note on Mk 1:21. synagogue. See note on Mk 1:21. amazed. See note on 7:28.
13:55–56 The fact that all of Jesus’ family members are mentioned here except the father may indicate that Joseph was no longer alive at the time of this incident.
13:58 lack of faith. The close relationship between faith and miracles is stressed in Matthew’s Gospel (cf. 8:10,13; 9:2,22,28–29). But elsewhere we are reminded that miracles may occur to instill faith and are not dependent on faith already existing (cf. Jn 2:1–11; 4:43–54).
14:1 tetrarch. The ruler of a fourth part of a region. “Herod the tetrarch” (Herod Antipas) was one of several sons of Herod the Great. When Herod the Great died, his kingdom was divided among three of his sons (see chart; see also map). Herod Antipas ruled over Galilee and Perea (4 bc–ad 39). Matthew correctly refers to him as tetrarch here, as Luke regularly does (Lk 3:19; 9:7; Ac 13:1). But in v. 9 Matthew calls him “king”—as Mk 6:14 also does—because that was his popular title among the Galileans, as well as in Rome.
14:2 John . . . risen from the dead. See note on Mk 6:16.
14:3 Herod had arrested John. See note on Mk 6:17. Herodias. A granddaughter of Herod the Great (see chart). First she married her uncle, Herod Philip (Herod the Great also had another son named Philip), who lived in Rome. While a guest in their home, Herod Antipas persuaded Herodias to leave her husband for him. Marriage to one’s brother’s wife while the brother was still living was forbidden by the Mosaic law (Lev 18:16). Philip’s. The son of Herod the Great and Mariamne, the daughter of Simon the high priest, and thus a half brother of Herod Antipas, born to Malthace (see chart;).
14:6 daughter of Herodias. Salome, according to Josephus. She later married her granduncle, the other Philip (son of Herod the Great), who ruled the northern territories (Lk 3:1). In light of the typical debauchery of an event like this in the Herodian court, her dance may have been provocative, and the performance pleased both Herod and his guests.
14:9 because of his oaths and his dinner guests. Herod’s pride and fear of losing face before his guests prevented him from refusing to do what he had promised.
14:10 The Jewish historian Josephus also refers to Herod’s arrest and execution of John the Baptist (Antiquities, 18.5.2).
14:20 twelve basketfuls. See notes on 15:37; Jn 6:13. The 12 baskets were possibly the lunch baskets of the 12 apostles. The 12 baskets of leftovers may also suggest a sufficient abundance to feed all 12 tribes of Israel (cf. note on Ex 25:30).
14:21 besides women and children. Matthew alone notes this, emphasizing the size of the crowd.
14:23 pray. Matthew speaks of Jesus praying only here and in Gethsemane (cf. 26:36–46).
14:24 considerable distance from land. See Jn 6:19 and note.
14:25 Shortly before dawn. Or, more formally, “During the fourth watch of the night,” 3:00—6:00 a.m. According to Roman reckoning the night was divided into four watches: (1) 6:00—9:00 p.m., (2) 9:00–midnight, (3) midnight–3:00 a.m. and (4) 3:00—6:00 a.m. (see note on Mk 13:35). The Jews had only three watches during the night: (1) sunset–10:00 p.m., (2) 10:00 p.m.–2:00 a.m. and (3) 2:00 a.m.–sunrise (see Jdg 7:19 and note; 1Sa 11:11). walking on the lake. See note on Mk 6:48. lake. The Sea of Galilee (see note on Mk 1:16).
14:33 Son of God. This is the first time the disciples use the full title in addressing Jesus (cf. 3:17, where God called him “my Son”; see also Jn 3:16 and note).
14:34 Gennesaret. Either the narrow plain (about four miles long and less than two miles wide) on the west side of the Sea of Galilee near the north end (north of Magdala), or a town in the plain. The plain was considered a garden spot, fertile and well watered.
14:36 just touch the edge of his cloak. See note on Mk 5:28. The Greek word for “edge” indicates the cloak’s tassels, prescribed in the law to be worn by Jewish men (Nu 15:38; also Mt 9:20).
15:2 tradition of the elders. After the Babylonian exile, the Jewish rabbis began to make meticulous rules and regulations governing the daily life of the people. These were interpretations and applications of the law of Moses, handed down from generation to generation. In Jesus’ day this “tradition of the elders” was in oral form. It was not until c. ad 200 that it was put into writing in the Mishnah (see note on Ne 10:34). wash. See note on Mk 7:3.
15:13 Every plant that my heavenly Father has not planted. Probably refers to various Pharisees and teachers of the law who were in Jesus’ audience (vv. 1,12).
15:15 parable. See note on 13:3. The parable Peter refers to is found in v. 11.
15:20 eating with unwashed hands does not defile. Jesus, by his “parable” (v. 15) about what is clean and unclean, answers the Pharisees’ initial question (v. 1).
15:21 Tyre. See note on Mk 7:24. Sidon. About 25 miles north of Tyre.
15:22 Canaanite. A term found many times in the OT but only here in the NT. In NT times there was no country known as Canaan, but Matthew likely uses this archaic designation to evoke the past enmity between Israel and the people of Canaan. This heightens the impact of Jesus’ healing. Mark says the woman was “a Greek, born in Syrian Phoenicia” (7:26; see note there). Son of David. See note on 9:27; shows that this pagan woman had some recognition of Jesus’ Messianic claims. demon-possessed. See Mk 1:23; Lk 4:33 and notes.
15:24 I was sent only to the lost sheep of Israel. Specifying the scope of Jesus’ earthly ministry (cf. 10:5), which makes more pronounced his healing of Gentiles who exhibit exceptional faith (e.g., here and in 8:5–13). What seems like a deliberate insult may have been intended to draw out the woman’s faith and show Jesus’ disciples that she should not be sent away as inferior or unworthy of God’s blessing.
15:26 children’s. “The lost sheep of Israel” (v. 24). bread. God’s covenanted blessings. dogs. An insult referring to Gentiles. Jesus’ point was that the gospel was to be given first to Jews. The woman understood Jesus’ implication and was willing to settle for “crumbs” (v. 27). Jesus rewarded her “great faith” (v. 28).
15:28 Jesus was pleased with the woman’s reply (v. 27). It revealed not only her wit but also her faith and humility. Woman. See NIV text note on Jn 2:4.
15:29 there. The “region of Tyre and Sidon” (v. 21; see note on Mk 7:31).
15:36 when he had given thanks. The Jewish practice at meals (1Ti 4:3–5).
15:37 The feeding of the 5,000 is recorded in all four Gospels, but the feeding of the 4,000 is only in Matthew and Mark. The seven baskets mentioned here were probably larger than those mentioned in the feeding of the 5,000 and may represent the number of completeness, signifying the gospel going out into all the world.
15:39 Magadan. Also called Magdala, the home of Mary Magdalene. In 2009 the remains of a 2,000-year-old synagogue were discovered in Magdala. Mk 8:10 has “Dalmanutha” (see note there; see also photo; and map).
16:1 Pharisees and Sadducees. See note on 3:7. Normally these two groups were opponents, but they had a common enemy in Jesus. sign from heaven. See note on Mk 8:11.
16:6 yeast of the Pharisees and Sadducees. See v. 12; see also note on Mk 8:15.
16:7 because we didn’t bring any bread. Apparently the disciples took Jesus’ statement about “yeast” (v. 6) to somehow relate to their being short of bread. Perhaps they assumed they would be required to bake bread when they arrived at the other side of the lake and thought they were being warned by Jesus not to use any yeast provided by the spiritually contaminated religious leaders.
16:8 little faith. See 14:31 and note on 6:30. Here the disciples’ “little faith” is closely connected to their misunderstanding of Jesus’ teachings (vv. 8–10).
16:12 Matthew often explains the meaning of Jesus’ words (cf. 17:13).
16:13 Caesarea Philippi. To be distinguished from the magnificent city of Caesarea, which Herod the Great had built on the Mediterranean coast. Caesarea Philippi, rebuilt by Herod’s son Philip (who named it after Tiberius Caesar and himself), was north of the Sea of Galilee near one of the three sources of the Jordan River. Originally it was called Paneas (the ancient name survives today as Banias) in honor of the Greek god Pan, whose shrine was located there. The region was especially pagan. Who do people say the Son of Man is? See note on Lk 9:18. Son of Man. See note on Mk 8:31.
16:16 Peter answered. As spokesperson for the Twelve. Messiah. See second NIV text note on 1:1; see also note on Jn 1:25. The Hebrew word for Messiah (“anointed one”) can be used of anyone who was anointed with the holy oil, such as the priests and kings of Israel (e.g., Ex 29:7, 21; 1Sa 10:1, 6; 16:13; 2Sa 1:14,16). The word carries the idea of being chosen by God, consecrated to his service, and endowed with his power to accomplish the assigned task. Toward the end of the OT period the word assumed a special meaning. It denoted the ideal king anointed and empowered by God to rescue his people from their enemies and establish his righteous kingdom (Da 9:25–26). The ideas that clustered around the title Messiah tended to be political and national in nature. Probably for that reason Jesus seldom used the term. When he did accept it as applied to himself, he did so with reservations (Mt 16:21; cf. Mk 8:27–30; 14:61–63).
16:17 Simon son of Jonah. In Jn 1:42 Jesus identifies Peter as “Simon son of John.” Probably Simon Peter was the son of Johanan (the Hebrew form of the name), and Jonah is an Aramaic abbreviation of Johanan, while John is from the Greek form of the name. flesh and blood. See notes on 1Co 15:50; Gal 1:16.
16:18 Peter . . . rock . . . church. In the Greek “Peter” is petros (“rock” or “stone”), and “rock” is petra (“rock” or “bedrock”). The rock on which the church is built is (1) Peter’s confession of faith in Jesus as the Messiah (v. 16) or (2) Peter himself, understood in terms of his role on the day of Pentecost (Ac 2), the Cornelius incident (Ac 10) and his leadership among the apostles. Eph 2:20 indicates that the church is “built on the foundation of the apostles and prophets” (see note on Jn 1:42). church. In the Gospels this word is used only by Matthew (here and twice in 18:17). In the Septuagint (the pre-Christian Greek translation of the OT) it is used for the congregation of Israel. In Greek circles of Jesus’ day it indicated the assembly of free, voting citizens in a city (cf. Ac 19:32, 39,41). Hades. The place of departed spirits, generally equivalent to the Hebrew Sheol (see note on Ge 37:35). The “gates of Hades” (see note on Job 17:16) here may refer to the powers of death (i.e., all forces opposed to Christ and his kingdom), which will not prove victorious over Christ’s church. See article.
16:19 keys. Perhaps Peter used these “keys” on the day of Pentecost (Ac 2) when he announced that the door of the kingdom was unlocked to Jews and converts to Judaism and later when he acknowledged that it was also opened to Gentiles (Ac 10; cf. Isa 22:22; Rev 3:7 and notes). bind . . . loose. Not authority to determine, but to announce, guilt or innocence (see 18:18 and context; cf. Jn 20:23 and note; Ac 5:3,9). As these were terms used in Jewish discussions of the law, it may be that the church is being given authority to determine the application of laws.
16:20 not to tell. Because of the false concepts of the Jews, who looked for a primarily national and political Messiah, Jesus didn’t want to precipitate a revolution against Rome (see notes on 8:4; Lk 9:21).
16:21 began. The beginning of a new emphasis in Jesus’ ministry. Instead of teaching the crowds in parables, he concentrated on preparing the disciples for his coming suffering and death. must go . . . suffer . . . be killed . . . be raised. See 17:12,22–23; 20:17–19 and parallels in the other Gospels. This assertion by Jesus was contrary to Jewish expectations (see Jn 12:34 and note). It was, nevertheless, in accordance with the OT (see 26:24,31,54; Mk 14:21, 27,49; Lk 18:31–33; 22:37; 24:25–27,44–46 and note on 24:44).
16:23 Satan. A loanword from Hebrew, meaning “adversary” or “accuser” (see NIV text note on Job 1:6; see also notes on Mk 8:33; Rev 2:9). stumbling block. The “rock” (see NIV text note on v. 18) became a “stumbling block.”
16:28 There are two main interpretations of this verse: (1) It is a prediction of the transfiguration, which happened a week later (17:1) and which demonstrated that Jesus will return “in his Father’s glory” (16:27). (2) It refers to the Son of Man’s authority and kingly reign in his postresurrection church. Some of his disciples will witness—even participate in—this as described in the book of Acts. The context seems to favor the first view, though given that the transfiguration is a foreshadowing of the resurrection, both horizons might be in view. See note on 2Pe 1:16. Son of Man coming in his kingdom. An allusion to Da 7:13–14 (see note on 10:23).
17:1–9 The transfiguration was: (1) a revelation of the glory of the Son of God, a glory hidden now but to be fully revealed when he returns (2Th 1:10); (2) a confirmation of Peter’s confession (16:13–20); and (3) a beneficial experience for the disciples, who were discouraged after having been reminded so recently of Jesus’ impending suffering and death (16:21). See notes on Mk 9:2–7; Lk 9:28–35.
17:2 he was transfigured. His appearance changed. The three disciples saw Jesus in his glorified state (Jn 17:5; 2Pe 1:17).
17:3 Moses and Elijah. Moses the lawgiver appears as the representative of the old covenant and the promise of salvation, which was soon to be fulfilled in the death of Jesus. Elijah the prophet appears as the appointed restorer of all things (Mal 4:5–6; Mk 9:11–13). Lk 9:31 says that they talked about Christ’s death. See note on Lk 9:30.
17:5 bright cloud. Signifying the presence of God (see Ex 13:21; 19:16 and notes; 24:15–16; 34:5; 40:34–38; see also note on Mk 9:7). them. Jesus, Moses and Elijah. This is my Son, whom I love; with him I am well pleased. The same words spoken from heaven at Jesus’ baptism, which allude to Isa 42:1 and Ps 2:7 (see 3:17 and note). No mere man, but the very Son of God, was transfigured. Listen to him! See note on Mk 9:7.
17:6 terrified. Also with a sense of awe at the presence and majesty of God—a frequent response to theophanies (divine manifestations) in the Bible.
17:10 Traditional Jewish eschatology, based on Mal 4:5–6, held that Elijah must appear before the coming of the Messiah. The disciples reasoned that if Jesus really was the Messiah, as the transfiguration proved him to be, then Elijah should have appeared.
17:12 In the same way. As John the Baptist was not recognized and was killed (see 14:1–12), so Jesus would be rejected and killed (see vv. 22–23 and note).
17:17 unbelieving. See v. 20 and note.
17:18 Not all seizures were the result of demon possession, but these were.
17:20 little faith. Not so much the quantity of their faith as its quality. Even though the Twelve have already been given authority to cast out demons (10:1), they could not do so here because of their inadequate faith. mustard seed. See 13:31–32 and notes. say to this mountain, ‘Move from here to there.’ A proverbial statement meaning to remove great difficulties (cf. Isa 54:10; Zec 4:7 and note; 1Co 13:2).
17:22–23 The second prediction of Christ’s death, the first being in 16:21 (see note there).
17:24 Capernaum. See note on 4:13. two-drachma temple tax. The annual temple tax required of every male 20 years of age and older (Ex 30:13; 2Ch 24:9; Ne 10:32). It was worth half a shekel (approximately two days’ wages) and was used for the upkeep of the temple.
17:25 What do you think . . . ? Jesus frequently asks this question in Matthew’s Gospel (18:12; 21:28; 22:17,42).
17:26 the children are exempt. The implication is that Peter and the rest of the disciples belonged to God’s royal household and so were not required to pay the tax (see 21:43).
17:27 not cause offense. The Son of God, who controls the entire universe (see Heb 1:2–3 and note), is careful not to offend (cf. 11:28–30; 12:20) and expects his followers to avoid causing offense as well (18:6–9).
18:1 Who . . . is the greatest . . . ? A question about status that Jesus subverts by using the example of children, who had little social status in the first century (see vv. 2–4 and note on Lk 9:46).
18:3 like little children. Children in the ancient world were not accorded high status, so Jesus uses their example to teach that the kingdom is not about competing for positions of status (cf. 20:20–22).
18:6,10,14 little ones. This term refers to disciples, regardless of age, of lower status and so more vulnerable to harmful influence (see 10:42; see also Mk 9:42 and note; Lk 17:2).
18:8–9 Hyperbole: Deal as drastically as necessary with sin in order to remove it from your life. This calls for self-discipline. See note on 5:29–30.
18:10 their angels. This verse is often used to support the belief in personal guardian angels, but the point of the passage is that one role of angels is to care for God’s people (Ps 34:7; 91:11; Heb 1:14). always see the face of. Have constant access to.
18:12–14 The parable of the wandering (vv. 12–13) sheep is also found in Lk 15:3–7 (there, “lost sheep”). There it applies to unbelievers, here to believers. Jesus used the same parable to teach different truths in different situations.
18:15 brother or sister. Fellow believer. just between the two of you. To protect the brother or sister from the harm caused by gossip. Cf. Gal 6:1–2 and notes.
18:16 The citation of Dt 19:15 is a reminder that the additional person functions to protect the accused from false testimony.
18:17 church. Local congregation, in Matthew’s context a fairly small church meeting in one of the member’s household. Here and 16:18 (see note there) are the only two places where the Gospels use the word “church.” pagan. For the Jews this meant any Gentile. tax collector. See note on 5:46. This verse establishes one basis for excluding someone from church fellowship or at least for not treating this person as a Christian (when people refuse to respond to church discipline; see 2Th 3:14 and note; cf. Ro 16:17). The goal, presumably, would be to make the absence of Christian fellowship keenly felt so the person would desire to return to the church (as implied in 1Co 5:5).
18:19 anything. Probably not a reference to prayer generally but to disciplinary decisions, especially in the context of vv. 15–18.
18:20 Christ promises his presence with those involved in the proper disciplinary function of the church as well as in the meeting of the church more generally.
18:22 seventy-seven times. An allusion to Ge 4:24, where revenge spirals out of control (from seven to seventy-seven times) between the generations of Cain and Lamech. Jesus now commends forgiveness as many times as is necessary (see NIV text note).
18:23 kingdom of heaven. See note on 3:2.
18:24 ten thousand bags of gold. See NIV text note.
18:28 hundred silver coins. See NIV text note.
18:34 until he should pay back all he owed. Effectively never, because the debt was so large (v. 24) and because there was no opportunity to earn money while in prison.
18:35 God is very forgiving, but he also judges those who refuse to forgive (v. 34; cf. 6:12,14–15).
19:1 Judea. See note on Mk 10:1. other side of the Jordan. The east side, known later as Transjordan or Perea and today simply as Jordan. Jesus now began ministering there (see note on Lk 13:22). Jordan. See note on Mk 1:5.
19:3 Pharisees. See note on Mk 2:16. for any and every reason. This last part of the question is not in the parallel passage in Mark (10:2). Matthew possibly included it because he was writing to Jews, who were aware of the dispute between the schools of Shammai and Hillel over the interpretation of Dt 24:1–4. Shammai held that “something indecent” (Dt 24:1) meant “sexual immorality” (Mt 19:9)—the only allowable cause for divorce. Hillel emphasized the preceding clause, “who becomes displeasing to him” (Dt 24:1). He would allow a man to divorce his wife if she did anything he disliked—even if she burned his food while cooking it. Jesus clearly took the side of Shammai (v. 9), but only after first pointing back to God’s original ideal for marriage in Ge 1:27; 2:24.
19:11 this word. The disciples’ conclusion in v. 10: “it is better not to marry.” This teaching is not meant for everyone. In v. 12 Jesus gives three examples of persons for whom it is meant.
19:12 born that way. Impotent. made eunuchs. By castration. choose to live like eunuchs for the sake of the kingdom of heaven. Those who have voluntarily adopted a celibate lifestyle in order to give themselves more completely to God’s work, as Jesus himself did. Under certain circumstances celibacy is recommended in Scripture (cf. 1Co 7:25–38), but it is never presented as superior to marriage.
19:15 placed his hands on them. Mk 10:16 adds “and blessed them.”
19:16 a man. See note on Mk 10:17. what good thing must I do . . . ? The man’s question may be focused on what commandments to prioritize (see 12:7; 22:34–40; 23:23 and notes). Jesus will focus the man’s attention first on God himself, then on the 10 commandments as central ones, and finally on leaving behind his wealth to follow Jesus. eternal life. The first use of this term in Matthew’s Gospel (v. 29; 25:46). In John it occurs much more frequently, often taking the place of the term “kingdom of God (or heaven)” used in the Synoptics, which treat the following three expressions as synonymous: (1) eternal life (v. 16; Mk 10:17; Lk 18:18), (2) entering the kingdom of heaven (v. 23; cf. Mk 10:24; Lk 18:24) and (3) being saved (vv. 25–26; Mk 10:26–27; Lk 18:26–27).
19:17 Why do you ask me about what is good? Jesus moves the man from the topic of what is good (what commandments to keep) to contemplating who is good—God himself. There is only One who is good. The good is not something to be done as meritorious in itself. God alone is good, and all other goodness derives from him—even the keeping of the commandments, which Jesus proceeded to enumerate (vv. 18–20). If you want to enter life, keep the commandments. “To enter life” is the same as “to get eternal life” (v. 16). The requirement to “keep the commandments” is not to establish one’s merit before God but is to be an expression of true faith in God. The Bible always teaches that salvation is a gift of God’s grace received through faith (see Eph 2:8–9 and notes).
19:20 All these I have kept. See note on Mk 10:20. lack. The antonym of “be perfect” (v. 21).
19:21 perfect. The Greek word can also mean “whole” or “complete” (see 5:48 and note). The man’s wealth and lack of commitment stood in the way of his complete discipleship. go, sell your possessions. In his listing of the commandments (vv. 18–19), Jesus omitted “you shall not covet.” This was the rich man’s main problem and was preventing him from entering life (see note on Mk 10:21).
19:23 kingdom of heaven. See note on 3:2.
19:24 camel to go through the eye of a needle. An impossibility (v. 26), intended to shock his hearers. See note on Mk 10:25.
19:25 they were greatly astonished. It was shocking to hear that those society considered divinely blessed would have a difficult time entering the kingdom of God.
19:30 This saying of Jesus also appears in other contexts (see 20:16; Mk 10:31 and note; Lk 13:30). The disciples are to avoid presumption of their role and rank in the kingdom. In the kingdom of heaven there are many reversals, and the day of judgment will bring many surprises.
20:1–16 This parable occurs only in Matthew’s Gospel. Its main point seems to be the sovereign graciousness and generosity of God extended to latecomers (e.g., Gentiles) into God’s kingdom. It is addressed to the grumblers (v. 11) who just cannot handle this amazing expression of God’s grace. In narrative context, the first-hour workers may represent the Twelve who have just been warned about presumption of reward (19:27–30). In historical context, they would also include the religious leaders opposing Jesus who assumed they would safely be in the kingdom ahead of others (3:7–9).
20:2 denarius. The usual daily wage. A Roman soldier also received one denarius a day.
20:8 When evening came. Because farm workers were poor, the law of Moses required that they be paid at the end of each day (cf. Lev 19:13; Dt 24:14–15).
20:12 you have made them equal to us. The affront of the parable from the perspective of the first workers hired. Those who worked twelve hours were paid the same amount as those who had worked only one hour.
20:15 are you envious . . . ? An idiom; more formally, “is your eye evil . . . ?” An evil eye was associated with jealousy and envy (cf. 1Sa 18:9). because I am generous. It was not a matter of justice but of generosity.
20:16 This saying brackets the parable (see note on 19:30).
20:19 will hand him over to the Gentiles to be mocked and flogged and crucified. An additional statement in this third prediction. Jesus would not be killed by the Jews, which would have been by stoning, but would be crucified by the Romans. All three predictions include his resurrection on the third day (16:21; 17:23).
20:20 mother of Zebedee’s sons. Mark has “James and John, the sons of Zebedee,” asking the question (Mk 10:35–37), yet there is no contradiction. The three joined in making the petition, as the “We can” (v. 22) makes clear.
20:25 lord it over them. Power corrupts.
20:28 Son of Man. See note on Mk 8:31. ransom. The Greek word was used most commonly for the price paid to redeem a slave. Similarly, Christ paid the ransom price of his own life to free us from the slavery of sin. for. Emphasizes the substitutionary nature of Christ’s death. many. An allusion to Isa 53:11 (“my righteous servant will justify many”), this term most likely refers in Isaiah’s context to the people of Israel. Matthew will show that Jesus as the Servant will die for Israel and also for all people (28:19; cf. Isa 49:5–6). Christ “gave himself as a ransom for all people” (1Ti 2:6). See note on Mk 10:45.
20:30 Two blind men. The other Synoptics mention only one (see note on Lk 18:35). Son of David. A Messianic title (see note on 9:27).
21:1 Jerusalem. See maps here and here. Bethphage. Means “house of figs.” It is mentioned in the Bible only in connection with the “Triumphal” Entry. See map. Mount of Olives. See note on Mk 11:1.
21:2 donkey. An animal symbolic of humility, peace and Davidic royalty (see notes on Zec 9:9; Lk 19:30). See also note on Mk 11:2. colt. By entering Jerusalem on a donkey, Jesus was making a claim to kingship (see note on Lk 19:30).
21:7 cloaks . . . for Jesus to sit on. We know from Mark (11:2) and Luke (19:30) that he rode the colt. Typically, a mother donkey followed her offspring closely. Matthew mentions two animals, while the other Gospels mention only one (see note on Lk 19:30).
21:8 spread their cloaks on the road. An act of royal homage (2Ki 9:13). branches. See note on Mk 11:8.
21:9 These are three separate quotations, not necessarily spoken at the same time. Hosanna. See notes on Ps 118:25–26; Jer 31:7; expresses both prayer and praise (see NIV text note). Son of David. See note on 9:27. in the highest heaven. That is, may those in heaven sing “Hosanna” (Ps 148:1–2; Lk 2:14). See Ps 118:25–26 and notes.
21:10 Who is this? Because of Jesus’ dramatic entry into the city, the people of Jerusalem were wondering who he really was.
21:11 The crowds answered. Matthew distinguishes between the people of Jerusalem (v. 10) and the Galilean crowds who have been following Jesus and now celebrate his entry into the city (vv. 8,9–11). the prophet. Refers either to a prophet in general (13:57) or to the prophet predicted in Dt 18:15–18 (see note on 18:15; see also Dt 34:10–12 and note on 34:12). The Galilean crowds who accompany Jesus into Jerusalem affirm him both as Messiah (“Son of David,” 21:9) and as prophet.
21:12–17 In the Synoptics the clearing of the temple occurs during the last week of Jesus’ ministry; in John it takes place during the first few months (Jn 2:12–16). Two explanations are possible: (1) There were two clearings, one at the beginning and the other at the end of Jesus’ public ministry. (2) There was only one clearing, which took place during Passion Week but which John placed at the beginning of his account for theological reasons—to emphasize a key truth about Jesus; namely, that he, like the temple, is the center of true worship (Jn 2:21–22). Different details are present in the two accounts (the selling of cattle and sheep in Jn 2:14, the whip in Jn 2:15, and the statements of Jesus in Mt 21:13; Jn 2:16). From Matthew’s and Luke’s accounts we might assume that the clearing of the temple took place on Sunday, following the so-called “Triumphal” Entry (21:1–11). But Mark (11:15–19) clearly indicates that it was on Monday. Matthew often compressed narratives.
21:13 house of prayer. Mark adds “for all nations” (11:17; see note there). den of robbers. See Jer 7:11 and note.
21:17 Bethany. See note on Mk 11:1; a village on the eastern slope of the Mount of Olives, about two miles from Jerusalem and the final station on the road from Jericho to Jerusalem (see map). It was the home of Mary, Martha and Lazarus (Jn 12:1–3).
21:18–22 See note on vv. 12–17; another example of compressing narratives. Mark (11:12–14,20–25) places the cursing of the fig tree on Monday morning and the disciples’ finding it withered on Tuesday morning. In Matthew’s account the tree withered as soon as Jesus cursed it, emphasizing the immediacy of judgment. For the theological meaning of this event, see note on Mk 11:14.
21:21 have faith and do not doubt. See 17:20 and note; Jas 1:5–8. Go, throw yourself into the sea. A proverbial hyperbolic statement (cf. 17:20 and note).
21:23 temple courts. See note on Mk 11:27. chief priests and the elders. See notes on 2:4; Mk 8:31; Lk 19:47. By what authority . . . ? While Jesus will initially refuse to answer (v. 27), his riddle about David’s son and Lord will show that he operates with divine authority (22:41–46). See notes on Mk 11:28; Lk 20:2.
21:32 way of righteousness. Doing what is right and obeying God’s will, which included believing what Jesus was teaching about how one is to enter the kingdom of God.
21:35–37 The vineyard represents the people of Israel (cf. Isa 5:1–7). The tenants represent the Jewish leaders. The servants represent the OT prophets, many of whom were killed. The son represents Christ, who was condemned to death by the religious leaders.
21:41 other tenants. Gentiles, who are explicitly invited into the kingdom after Jesus’ resurrection (28:19). The early church in Acts follows Jesus’ pattern by going first to Jews and then to Gentiles (Ac 1:8; 13:14; 14:1; cf. Ro 1:16). Paul was called as an “apostle to the Gentiles” (Ro 11:13) and focused his work toward them when many Jews rejected the gospel (Ac 13:46; 18:6). By the second century much of the church was composed of Gentiles.
21:43 kingdom . . . given to a people who will produce its fruit. The kingdom will be taken from the Jewish leaders, who recognized that Jesus had spoken the parable against them (v. 45) and who represent unbelieving Israel. Instead, the kingdom will be given to a people comprised of both Jews and Gentiles who follow Jesus and obey his teachings (28:19–20).
21:46 afraid . . . because the people held that he was a prophet. Cf. v. 26.
22:1–14 In Luke’s Gospel a similar parable is spoken by Jesus at a banquet in response to a remark made by one of the guests about “the feast in the kingdom of God” (Lk 14:15; see note there).
22:7 burned their city. A common military practice; here possibly an allusion to the coming destruction of Jerusalem in ad 70.
22:11 not wearing wedding clothes. It may have been the custom for a host to provide guests with wedding garments. This would have been necessary for the guests at this banquet in particular, for they were brought in directly from the streets (vv. 9–10). The failure of the man in question to avail himself of a wedding garment was therefore an insult to the host, who had made the garments available.
22:14 A proverb-like summary of the meaning of the parable. God invites “many” (likely “all” in view of the Semitic usage of “many”; cf. 20:28; 26:28; Ro 5:15,19) to be part of his kingdom, but only a comparative “few” are chosen by him. This does not mean that God chooses arbitrarily. The invitation must be accepted, followed by appropriate conduct. Proper behavior is evidence of being chosen.
22:15–17 Some Pharisees were ardent nationalists, opposed to Roman rule, while the hated Herodians, as their name indicates, supported the Roman rule of the Herods. Now, however, the Pharisees enlisted the help of the Herodians to trap Jesus in his words (cf. note on Mk 3:6). After trying to put him off guard with flattery, they sprang their question: “Is it right to pay the imperial tax to Caesar or not?” (v. 17). If he said “No,” the Herodians could report him to the Roman governor and he would be executed for treason. If he said “Yes,” the Pharisees would denounce him to the people as disloyal to his nation.
22:19 denarius. The common Roman coin of that day (see note on 20:2; see also photo). On one side was the portrait of Emperor Tiberius and on the other the inscription in Latin: “Tiberius Caesar Augustus, son of the divine Augustus.” The other side of the coin referred to Tiberius’s priestly (religious) role over his empire. The coin was issued by Tiberius and was used for paying taxes to him. Jesus implicitly indicts the religious leaders for carrying coins with idolatrous images into the temple precincts.
22:22 amazed. See Mk 1:22 and note. This response likely signals that Jesus’ answer doesn’t satisfy either group. It functions more like a riddle, given that Jewish theology would claim God’s ownership and dominion over all things: In reality, all things belong to God.
22:24 Moses told us. Jesus quoted from the Pentateuch when arguing with the Sadducees, since for them only those books should be used to prove doctrine (see note on Mk 12:18). The reference (Dt 25:5–10) is to the levirate law (from Latin levir, “brother-in-law”), which was given to protect the widow and guarantee continuance of the family line.
22:34–40 When asked about the greatest commandment, Jesus prioritizes love for God and neighbor. This prioritization fits Jewish practice (see note on Mk 12:29–31) and follows Jesus’ practice throughout Matthew (see 9:13; 12:7; 19:16; 23:23 and notes).
22:37 with all your heart . . . soul . . . mind. With your whole being. The Hebrew of Dt 6:5 (see note there) has “heart . . . soul . . . strength,” but some manuscripts of the Septuagint (the pre-Christian Greek translation of the OT) add “mind.” Jesus combined all four terms in Mk 12:30. soul. See note on 10:28.
22:40 the Law and the Prophets. The entire OT (see note on 5:17). hang on these two commandments. Because loving God and others sums up God’s will for humanity.
22:44 See note on Ps 110:1. Jesus bases his argument on Ps 110, the most frequently quoted OT chapter in the NT (see introduction to Ps 110). He assumes the Davidic authorship of the psalm, which is essential to his argument. For the nature of the argument, see note on Lk 20:44.