Matthew 15

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Tradition of the Elders	Defilement Comes From Within	Traditions of the Elders	The Teaching of the Ancestors	The Traditions of the Pharisees
15:1-9	15:1-20	15:1-9	15:1-2 15:3-9	15:1-9
(8-9)				(8-9)
			The Things that Make a Person Unclean	On Clean and Unclean
15:10-20		15:10-20	15:10-11	15:10-11
			15:12	15:12-14
			15:13-14
			15:15	15:15-20
			15:16-20
The Canaanite Woman's Faith	A Gentile Shows Her Faith	The Canaanite Woman	A Woman's Faith	The Daughter of the Canaanite Woman Healed
15:21-28	15:21-28	15:21-28	15:21-22	15:21-28
			15:23
			15:24
			15:25
			15:26
			15:27
			15:28
The Healing of Many People	Jesus Heals Great Multitudes	Healings	Jesus Heals Many People	Cures near the Lake
15:29-31	15:29-31	15:29-31	15:29-31	15:29-31
The Feeding of the Four Thousand	Feeding the Four Thousand	Four Thousand Fed	Jesus Feeds the Four Thousand	Second Miracle of the Loaves
15:32-39	15:32-39	15:32-39	15:32	15:32-39
			15:33
			15:34a
			15:34b
			15:35-38
			15:39

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 15:1-11
¹Then some Pharisees and scribes came to Jesus from Jerusalem and said, ²"Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread." ³And He answered and said to them, "Why do you yourselves transgress the commandment of God for the sake of your tradition? ⁴For God said, 'Honor your father and mother,'and, 'He who speaks evil of father or mother is to be put to death.'⁵But you say, "Whoever says to his father or mother, 'Whatever I have that would help you has been given to God,'⁶he is not to honor his father or mother." And by this you invalidated the word of God for the sake of your tradition. ⁷You hypocrites, rightly did Isaiah prophesy of you:
⁸This people honors Me with their lips,
  But their heart is far away from Me.
  ⁹But in vain do they worship Me,
  Teaching as doctrines the precepts of men.'
¹⁰After Jesus called the crowd to Him, He said to them, "Hear and understand. ¹¹It is not what enters into the mouth that defiles the man, but what proceeds out of the mouth, this defiles the man."

15:1 "Pharisees" They were the most outwardly religious sect within first century Judaism. They had developed during the Maccabean period. The name may have meant "separated ones." Jesus did not condemn all Pharisees but only those who were outwardly legalistic without inner righteousness (Isa. 29:13). They emphasized absolute conformity to the oral tradition which was later codified into the Talmud. For a full discussion of the origin and theology of the Pharisees see Special Topic at Matt. 22:15.

▣ "scribes" This was a professional group of religious lawyers, trained in the written law and oral tradition, who were contacted to make rulings on points of Jewish regulations related to daily life. See Special Topic at Matt. 12:38.

▣ "from Jerusalem" Jesus was in Galilee at this time so these men traveled a long way to hear Him. They were, if you please, a delegation from headquarters!

15:2 "your disciples" The disciples were from Galilee, where Judaism was not as strict as in the Jerusalem area.

▣ "the tradition of the elders" This was a reference to the large body of oral traditions called the Mishnah, which interpreted the Law of Moses and helped apply it to everyday life. The Mishnah was codified most completely by Rabbi Judah in a.d. 200 and later became part of the Talmud. It was believed by the rabbis to be as authoritative as the Torah (Gen.-Deut.), for it, too, was believed to have been given orally to Moses by God (cf. Deut. 4:14).

▣ "they do not wash their hands when they eat" Handwashing was not for hygienic purposes but for ceremonial cleanliness. The OT did not require washing before every meal, but tradition grew (1) from Exod. 30:19 where the priests were to wash and (2) Leviticus 15, where those who touched something unclean were to wash. By Jesus' time washing before meals had become a major part of Jewish religious life. One early rabbi was excommunicated for not washing properly! Not only was washing before meals commanded, but washing after and even between the individual courses was also considered a religious ceremonial duty.

15:4 "God said" Mark 7:11 has "Moses said." This shows Jesus' view of the authority and inspiration of the OT (cf. Matt. 5:17-19).

▣ "Honor your father and mother" Jesus quoted one of the Ten Commandments (cf. Exod. 20:12; Deut. 5:16). "Honor" was a commercial term which meant "to give due weight to."

▣ The second OT quote in Matt. 15:4 is from Exod. 21:17 or Lev. 20:9. The stability of the society demanded swift and strong action against those who violated covenant requirements. The family was/is based to society.

▣ "He who speaks evil of father or mother is to be put to death."See Exod. 21:17 and Lev. 20:1.

15:5

NASB, NRSV"has been given to God"
NKJV"dedicated to the temple"
TEV"belongs to God"
NJB"dedicated to God"

The concept of vowing or dedicating unneeded resources to God was called corban (from Hebrew word for "gift," cf. Lev. 1:2; 22:27; 23:14; Num. 7:25) or "under the ban" (cf. Mark 7:11). This vow thereby made these resources legally unavailable to be used to help aging parents (though they might be used for other personal reasons).

15:6

NASB"he is not to honor"
NKJV"is released from honoring"
TEV"they do not need to honor"
NJB"he is rid of his duty"

Although it is not expressed in English this phrase is

1. a strong double negative

2. implies a question

3. a quote from the teachings (or implication of) the Pharisees/Scribes

NASB"invalidated"
NKJV"no effect"
NRSV"void"
NJB"ineffective"

This is a strong Greek word used only here and the parallel in Mark 7:13 and in Gal. 3:17. By their motives and actions the intent of the Scriptures was compromised to human greed! These people looked religious, but the evidence of the Fall remained (i.e., more for me at any cost).

▣ "for the sake of your tradition" This term (pardosis) is used in several senses.

1. in 1 Cor. 11:2,23 for gospel truths

2. in Matt. 15:6; 23:1ff; Mark 7:8; Gal. 1:14 of Jewish traditions

3. in Col. 2:6-8 of gnostic speculations

4. Roman Catholics use this verse as a biblical proof-text for Scripture and tradition being equal in authority

However, in this context it refers to Apostolic truth, either spoken or written (cf. 2 Thess. 3:6)

15:7 "you hypocrites" This was a theatrical term literally "to judge under" but in the sense of "to play a part behind a mask."

15:8-9 "This people honor me with their lips" This is a quote from the Septuagint of Isa. 29:13. This powerful verse shows that a person's personal faith is clearly revealed by their outward acts and words (cf. Rom. 4:3-6; James 2:14-26).

15:8 "far away" This phrase conveys the idea of holding something or someone at arm's length.

15:10 "Jesus called the crowd to Him," Jesus publicly denounced these religious leaders from Jerusalem.

15:11 "It is not what enters into the mouth that defiles the man" This related primarily to the question of hand washing (cf. Matt. 15:18,20), but Mark 7:19 adds a phrase that related the statement to all foods (cf. Acts 10). The purity is from within and it guides/directs outward activities.

NASB (UPDATED) TEXT: MATTHEW 15:12-14
¹²Then the disciples came and said to Him, "Do You know that the Pharisees were offended when they heard this statement?" ¹³But He answered and said, "Every plant which my heavenly Father did not plant shall be uprooted. ¹⁴Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit."

15:12 "the Pharisees were offended" The disciples were shocked at Jesus' treatment of these religious leaders, His statement about the oral traditions, and by implication, His negation of the food laws of Lev. 11.

15:13 "Every plant which my heavenly Father did not plant shall be uprooted" This referred either to the Pharisees'teachings or to the Pharisees themselves. It showed that they were not of God (cf. Matt. 5:20; 16:6,11). Religiosity can be a dangerous thing (cf. Rom. 2:17-29). Peace at any price was not Jesus' way!

It is possible that Jesus is drawing this plant imagery from Isa. 60:21; 61:3. Israel was described in agricultural terms (cf. Isaiah 5; John 15). Israel was YHWH's chosen vine, chosen to reveal Himself to the nations! AS Israel failed, so too Pharisaic theology. The greatest sin besides unbelief is self-righteousness!

15:14 This is a third class conditional sentence, which refers to potential action.

▣ "blind" This is used metaphorically to describe the spiritual understanding of the Pharisees and their disciples (cf. Matthew 23, especially Matt. 15:16,24).

NASB (UPDATED) TEXT: MATTHEW 15:15-20
¹⁵Peter said to Him, "Explain the parable to us." ¹⁶Jesus said, "Are you still lacking in understanding also? ¹⁷Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated? ¹⁸But the things that proceed out of the mouth come from the heart, and those defile the man. ¹⁹For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witnesses, slanders. ²⁰These are the things which defile the man; but to eat with unwashed hands does not defile the man."

15:15-20 This speaks of the need for spiritual balance between freedom in Christ and self-limiting responsibility out of love for Christ and others (cf. Rom. 14:1-15:13; 1 Cor. 8; 10:23-33; 1 Tim. 4:4; Titus 1:15).

15:16 "Are you still lacking in understanding also" This is a rare, emphatic Greek idiom. Even the disciples did not understand until after the resurrection (cf. Luke 24:45, see also Luke 24:16,31; Acts 16:14; 1 John 5:20).

15:18 What food one may or may not eat is not the issue but the person's heart (cf. Matt. 12:34; Mark 7:20). By these statements Jesus negated the food laws of Leviticus 11! Jesus is usually said to have rejected the oral tradition of the rabbis, but affirmed the OT. However, in this instance and His treatment of divorce (cf. Matt. 5:31-32; 19:8-9) He changes OT Law. It is best to affirm Jesus' right and inspiration to reinterpret both the OT and rabbinical tradition without turning this into a hermeneutical principle. Modern interpreters are not inspired but illumined. We affirm Jesus' teachings, but dare not follow His hermeneutic technique!

▣ "heart" See Special Topic at Matt. 5:8.

15:19 "fornications" The English word " pornography" shares the same root word as this Greek term. It meant any inappropriate sexual activity: premarital sex, extramarital sex, homosexuality, bestiality, and even a refusal of levirate responsibilities (a brother failing to sexually relate to the widow of a deceased brother in order to provide heirs).

In the OT there was a distinction between marital infidelity (adultery) and pre-marital promiscuity (fornication).

▣ "thefts" The English word "kleptomania" is derived from the same Greek root.

▣ "slanders" This whole list referred to the Ten Commandments. Blasphemy was to speak against God.

SPECIAL TOPIC: HUMAN SPEECH

NASB (UPDATED) TEXT: MATTHEW 15:21-28
²¹Jesus went away from there, and withdrew into the district of Tyre and Sidon. ²²And a Canaanite woman from that region came out and began to cry out, saying, "Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed." ²³But He did not answer a word. And His disciples came and implored Him, saying, "Send her away, because she keeps shouting at us." ²⁴But He answered and said, "I was sent only to the lost sheep of the house of Israel." ²⁵But she came and began to bow down before Him, saying, "Lord, help me!" ²⁶And He answered and said, "It is not good to take the children's bread and throw it to the dogs." ²⁷But she said, "Yes, Lord; but even the dogs feed on the crumbs which fall from their masters'table." ²⁸Then Jesus said to her, "O woman, your faith is great; it shall be done for you as you wish." And her daughter was healed at once.

15:21 "Tyre and Sidon" These were Phoenician coastal cities. In most of the OT they are associated with Ba'al worship and wickedness, however (1) Solomon did procure artisans and material for the Temple from Hiram, King of Tyre (cf. 1 Kgs. 7); and (2) Elijah helped a widow from this area (cf. Luke 4:25-26.)

15:22 "a Canaanite woman" This is the only use of this term in the NT, although a similar form is found in a name (Matt. 10:4; Mark 3:18). In Mark 7:26 she was called a Syro-Phoenician woman, who in the modern world would be a woman from southern Lebanon. She was obviously non-Jewish. This account, like 8:5-13, showed Jesus' care for Gentiles. The healings summarized in Matt. 15:29-31 took place in a predominately Gentile area (cf. Mark 7:31).

▣ "began to cry out, saying" Obviously this was done loudly and repeatedly. This imperfect tense can mean (1) repeated action in past time or (2) the beginning of an act in past time.

▣ "Have mercy on me" The mercy and compassion of Jesus towards the poor, sick, and possessed had been told far and wide. Even a non-Jewish woman felt He would act on her behalf (cf. Matt. 9:27; 17:15).

This aorist active imperative is used in the sense of a prayer request, not a command.

▣ "Lord" This was either (1) a common use of "Sir" or (2) the theological use of "Master" and "Messiah" ; only context can tell. Because it is combined with a Messianic title here, the second option is best.

▣ "Son of David" This was a Messianic title from 2 Sam. 7. She knew something about the Jewish faith and hope. See note at Matt. 9:27.

▣ "my daughter is cruelly demon-possessed" Demon possession was and is a reality that can even affect children (cf. Matt. 17:14-18). There is so much we don't know about this area!

I have struggled in this area of demon possession. I believe and affirm the biblical worldview. However, it bothers me that (1) exorcism is not listed as one of the spiritual gifts; (2) it is never discussed in any of the NT letters; (3) I am not informed by an inspired author about how to perform this spiritual rite. I am left to affirm the reality, but not able to identify it or know how to address it or remove it! See special topics on the demonic at Matt. 10:1.

15:23 "disciples came and implored Him" The verb is also Imperfect tense. The disciples show their level of compassion in contrast to Jesus (cf. Matt. 9:36; 14:14; 15:32). Jesus' answer in Matt. 15:24 was addressed to them, not the woman. This phrase is left out in Mark because he was writing to Gentiles who would not have understood the disciples'reluctance in helping a Gentile.

15:24 "I was sent only to the lost sheep of the house of Israel" Remember Jesus helped other Gentiles, but within the geographical boundaries of the Promised Land. If Jesus had begun a healing ministry in a Gentile land, He would have been rejected by the Jewish populous in general because of their prejudices. The phrase "lost sheep of the house of Israel" shows the spiritual condition of the Jewish people (cf. Matt. 10:6; 9:36).

The "shepherding" imagery began in Num. 27:17 (cf. Zech. 10:2). Psalm 23; 78:52; Isa. 40:11; Jer. 31:10 depict YHWH as the Shepherd of Israel. This imagery becomes Messianic in Micah 5:2; Zech. 11:4-17; and John 10:1-10. The bad shepherds are contrasted with the good shepherd in Ezekiel 34.

Sheep needed constant care and protection. They were helpless, defenseless, and easily influenced animals! Calling God's people sheep is not a compliment, but a spiritual reality!

Could I make one more comment on the word "only" ! Jesus helped this needy Gentile, as He did several other Gentiles. These are foreshadowings of His world-wide goal (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). The Messiah came for all humans made in God's image (cf. Gen. 1:26-27). Genesis 3:15 is not a promise to Israel, but to humans. The call of Abraham included a concern for Gentiles (cf. Gen. 12:3). The giving of the law on Mt. Sinai included God's concern for the world (cf. Exod. 19:5)!

15:26 "dogs" This is the only use of this term in the NT. Its harshness is diminished by the fact that it is diminutive in form, "puppies" (JB, "house-dogs"). The Jews called the Gentiles "dogs." This dialogue was intended to help the disciples overcome their prejudice against Gentiles. Jesus recognized and publicly affirmed that her faith was great (cf. Matt. 15:28)!

15:27 "crumbs" People often used bread to wipe their hands after eating.

15:28 "O woman, your faith is great" Jesus complimented Gentiles several times (cf. Matt. 8:10). This was to: (1) show His love for Gentiles, or (2) stimulate the disciples'global world view.

▣ "her daughter was healed at once" Notice that this lady did not require ritual magic or Jesus' physical presence (cf. Matt. 8:8-9). When He told her that her daughter was healed, she believed.

NASB (UPDATED) TEXT: MATTHEW 15:29-31
²⁹Departing from there, Jesus went along by the Sea of Galilee, and having gone up on the mountain, He was sitting there. ³⁰And large crowds came to Him, bringing with them those who were lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them. ³¹So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel.

15:30 "large crowds" These large crowds were made up of the curious, the committed, the religious leaders, and the sick.

▣ "He healed them" This was a Messianic sign (cf. Matt. 11:5) which showed the heart of God.

NASB (UPDATED) TEXT: MATTHEW 15:32-38
³²And Jesus called His disciples to Him, and said, "I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way." ³³The disciples said to Him, "Where would we get so many loaves in this desolate place to satisfy such a large crowd?" ³⁴And Jesus said to them, "How many loaves do you have?" And they said, "Seven, and a few small fish." ³⁵And He directed the people to sit down on the ground; ³⁶and He took the seven loaves and the fish; and giving thanks, He broke them and started giving them to the disciples, and the disciples gave them to the people. ³⁷And they all ate and were satisfied, and they picked up what was left over of the broken pieces, seven large baskets full. ³⁸And those who ate were four thousand men, besides women and children.

15:33 "the disciples said" How could the disciples have forgotten the feeding of the 5,000 so quickly (cf. Matt. 14:13-21)? The difference in the number, setting, and type of baskets used show that there were two separate feedings of multitudes, not just one recorded twice.

Although Jesus' statements seemed to restrict His ministry to Jews, this feeding, like the healing of the Centurion's family in Matthew 8, healing of the Gentile woman's child in Matt. 15:21-28 and the summary statement of Matt. 15:29-30, all refer to Gentiles.

NASB (UPDATED) TEXT: MATTHEW 15:39
³⁹And sending away the crowds, Jesus got into the boat and came to the region of Magadan.

15:39 "the region of Magadan" This location is unknown. In the Markan parallel the text has "Dalmanatha" (Mark 8:10), but this site is also unknown. Some Greek manuscripts changed Magadan to Magdala which was a Semitic term for "tower."

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why did the Pharisees and scribes travel to Galilee to see Jesus?

2. How can tradition be a dangerous thing?

3. Is it possible to be religious and not know God?

4. How do we balance our freedom as Christians with our responsibilities?

5. Why are Matthew's and Mark's lists in verse 19 different?

6. Why did Jesus not readily want to help this lady? Why was He reluctant or, was He reluctant?

7. How can children have demons?

Matthew 16

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Demand for a Sign	The Pharisees and Sadducees Seek a Sign	Demand for Signs	The Demand for a Miracle	The Pharisees Ask for a Sign from Heaven
16:1-4	16:1-4	16:1-4	16:1-4c	16:1-4
			16:14d
The Leaven of the Pharisees and Sadducees	The Leaven of the Pharisees and Sadducees	Yeast of the Pharisees	The Yeast of the Pharisees and Sadducees	The Yeast of the Pharisees and Sadducees
16:5-12	16:5-12	16:5-12	16:5-6	16:5-12
			16:7
			16:8-11
			16:12
Peter's Declaration about Jesus	Peter Confesses Jesus as the Christ	Peter's Confession	Peter's Declaration about Jesus	Peter's Profession of Faith; his Pre-eminence
16:13-20	16:13-20	16:13-20	16:13	16:13-20
			16:14
			16:15
			16:16
			16:17-19
			16:20
Jesus Foretells His Death	Jesus Predicts His Death and Resurrection		Jesus Speaks about His Suffering and Death	First Prophecy of the Passion
16:21-28	16:21-23	16:21-23	16:21	16:21-23
			16:22
	Take Up the Cross and Follow Him	On Discipleship	16:23	The Condition of Following Christ
	16:24-28	16:24-26	16:24-28	16:24-26
		16:27-28		16:27-28

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent which, is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 16:1-4
¹The Pharisees and Sadducees came up, and testing Jesus, they asked Him to show them a sign from heaven. ²But He answered and said to them, "When it is evening, you say, 'It will be fair weather, for the sky is red.'³And in the morning, 'There will be a storm today, for the sky is red and threatening.'Do you know how to discern the appearance of the sky, but cannot discern the signs of the times? ⁴An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them and went away.

16:1 "the Pharisees and Sadducees" Matthew links these two groups together as the collective leadership of rabbinical Judaism (cf. Matt. 3:7; 10:1, 6, 11, 12; 22:34). For a full discussion of the origin and theology of the Pharisees, see note at Matt. 22:15 and for the Sadducees see Special Topic at Matt. 22:23.

▣ "testing" This word (peirasmos) was used with the connotation of "test with a view toward destruction" (cf. Matt. 6:13; James 1:13).

See Special Topic at Matt. 4:1.

▣ "a sign from heaven" "From heaven" is a circumlocution for "God." They had seen His miracles but they wanted more (cf. Matt. 12:38-42). This was the same temptation offered by Satan in Matt. 4:5-6 about winning mankind's allegiance by the use of the miraculous.

Apparently these Jewish religionists wanted evidence that Jesus was empowered by YHWH. They were calling the healings "Satan's work," so they wanted a sign that was indisputably from God (i.e., "heaven"). Exactly what that would be is not clearly stated. Jesus gives them that sign, but in a veiled and future way (i.e., His resurrection).

16:2b-3 These sentences are not in the most ancient uncial Greek manuscripts א, B, X, and the Greek text used by Origen, the Greek manuscripts known to Jerome, nor in some Peshitta or Coptic versions, but they are found in the uncial manuscripts C, D, L and W. A similar passage is found in Luke 12:54-56. The textual critics behind the fourth edition of the Greek NT put out by the United Bible Societies could not make a decision about the originality of these verses (cf. A Textual Commentary on the Greek New Testament by Bruce Metzger, p. 41.)

16:3 "the signs of the times" Notice the PLURAL " times." This refers to the two ages (see Special Topic at Matt. 12:31). These Jewish religionists could predict and understand some weather phenomena, but they could not/would not understand the coming of the new age of the Spirit in Jesus. He chides them for their lack of spiritual perception (cf. Isa. 6:9-10). Another sign/prophecy was fulfilled in them!

16:4 "adulterous generation" This phrase is used in the metaphorical sense of "unfaithful." The metaphor (cf. Matt. 12:39; James 4:4) goes back to the OT usage related to idolatry and fertility worship (i.e., Jer. 3:8; 9:2; 23:10; 29:23; Ezekiel 23; Hosea 4:2-3; Mal. 3:5).

▣ "the sign of Jonah" They would have had no clue what He was talking about! This was an analogy of three days Jonah was in the great fish and Jesus would be in Hades (cf. 1 Pet. 3:19). Remember Jesus was in the tomb only about thirty-six to forty hours, but it was reckoned as three days in the Jewish counting system of Jesus' day. Part of a day was counted as a whole day and a day began and ended at twilight (cf. Gen. 1). See notes at Matt. 12:39 and Matt. 16:21.

NASB (UPDATED) TEXT: MATTHEW 16:5-12
⁵And the disciples came to the other side of the sea, but they had forgotten to bring any bread. ⁶And Jesus said to them, "Watch out and beware of the leaven of the Pharisees and Sadducees." ⁷They began to discuss this among themselves, saying, "He said that because we did not bring any bread." ⁸But Jesus aware of this, said, "You men of little faith, why do you discuss among yourselves that you have no bread? ⁹Do you not yet understand or remember the five loaves of the five thousand, and how many baskets full you picked up? ¹⁰Or the seven loaves of the four thousand, and how many large baskets full you picked up? ¹¹ How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees." ¹²Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

16:6, 11 "the leaven" It is possible that the Aramaic term "legal severity" was meant here (remember Jesus and the Jews of His day spoke Aramaic). The two words are similar in Aramaic; however, verse 12 demands the term "yeast" or "leaven."

SPECIAL TOPIC: LEAVEN

16:8 Jesus often referred to the Twelve as having little faith (cf. Matt. 6:30; 8:26; 14:31; 16:8). Those who heard Him and lived with Him did not always understand or have faith. Verses 7-10 are parenthetical. Jesus wanted to talk about the false faith of the Pharisees (cf. Matt. 5:20-48), but the disciples got mentally sidetracked over the lack of "bread."

16:9 The disciples had the advantage of hearing Jesus speak and minister to the crowds and also the private the private discussions and interpretation afterward, but still they, like most of the hearers (cf. Matt. 13:13,14-15 [Isa. 6:9-10,19]), did not understand (i.e., Matt. 15:17; 16:11; Luke 2:50; 18:34; John 10:6; 12:16). Jesus' message was so unique and different from the Jewish religion (i.e., "the leaven of the Pharisees") they had grown up with that it took a supernatural Spirit-led opening of their minds to perceive (i.e., Luke 24:45). This occurred slowly during Jesus' time with them (i.e., Matt. 16:13-28), but not fully until

1. after the resurrection

2. in the upper room (cf. John 20)

3. by the seashore in John 21

4. Acts 1 when He ascended into heaven

16:12 It was their legalism and lack of love that caused Jesus' sternest words of condemnation! Often, religiosity can be a barrier instead of a bridge!

NASB (UPDATED) TEXT: MATTHEW 16:13-20
¹³Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, "Who do people say that the Son of Man is?" ¹⁴And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah or one of the other prophets." ¹⁵He said to them, " But who do you say that I am?" ¹⁶Simon Peter answered, "You are the Christ, the Son of the living God." ¹⁷And Jesus said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. ¹⁸I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. ¹⁹I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven." ²⁰Then He warned the disciples that they should tell no one that He was the Christ.

16:13 "Caesarea Philippi" This was a city in Philip's territory about 20 miles north of the Sea of Galilee. This was Jesus' second attempt to get away with the disciples alone (cf. Matt. 15).

▣ "Son of Man" This phrase was used several times in the OT. It implies humanity (Ps. 8:4; Ezek. 2:1) and deity (Dan. 7:13). The phrase was not used by the rabbis of Jesus' day; therefore, it had no nationalistic or militaristic implications. This was Jesus' self-chosen designation because it combined the twin aspects of His person, fully God and fully man (cf. Phil. 2:6-8; 1 John. 4:1-3). See note at Matt. 8:20.

16:14 "John the Baptist" Herod Antipas guessed that Jesus was actually John the Baptist (cf. Matt. 14:1-2).

▣ "Elijah" This was from the prophecy of Mal. 3:1; 4:5 which said Elijah would prepare the way for the Messiah. It would have acknowledged the dawning of the new age of the Spirit.

▣ "Jeremiah" The rabbis held that he hid the Ark of the Covenant on Mt. Nebo and that he would bring it out just before the New Age began.

▣ "one of the prophets" This made Jesus a prophet like other OT figures. It could have related to the prophecy of Deut. 18:15-22 (cf. John. 2:2). All of these guesses involved a resuscitation!

▣ "But who do you say that I am" "You" is plural. Jesus asked all of His disciples this question. Peter answered first. His personality made him the spokesman for the group.

16:16 "You are the Christ" This had been expressed before by Andrew in John. 1:41, Nathaniel in John. 1:49, and Peter in John. 6:69. The Greek title "Christ" is the equivalent of the Hebrew "Messiah" or " Anointed One." See Special Topic: OT Titles For the Special Coming One at Matt. 8:20.

▣ "the Son of the living God" Peter did not fully understand Jesus' Messiahship as is obvious from verses 21-23. Therefore, the blessing of verse 17 related to the phrase "Son of the living God." The phrase " living God" was a paraphrase of YHWH which is the from the Hebrew verb "to be" (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY at Matt. 1:21.

16:17

NASB"Simon, Barjonah"
NKJV"Simon Bar-Jona"
NRSV, NJB"Simon son of Jonah"
TEV"Simon son of John"

This Aramaic "Barjonas" meant "son of John."

▣ "but My Father who is in heaven" The content of Peter's confession (Matt. 16:16) was not human discovery, but divine revelation. The Spirit is the person of the Trinity who is attributed this task, but here it is the Father, possibly because of the mention of "Son of God."

The gospel cannot be comprehended nor responded to without divine aid (cf. John 6:44,65; 10:29). This does not eliminate the mandated human response (cf. John 1:12; 3:16; Rom. 10:9-13), but it does show that humans can only respond to the initiation from the spiritual realm. The cannot/do not initiate spiritual decisions! The verb tense related to the "binding" and " loosing" of Matt. 16:19 reflect this same truth!

16:18 "Peter" This is the Greek word "petros," a masculine noun. It referred to a detached boulder. For much of his life (i.e., Matt. 16:22,23; Mark 14) he was anything but a "rock" !

▣ "this rock" This is the Greek work, "petra," a feminine noun. It referred to bedrock (cf. Matt. 7:24). These two words (petros and petra) cannot grammatically link up to each other because of their gender. The disciples did not see this as a reference to Peter's superiority because they continued to argue over who was greatest (cf. Matt. 18:1, 18; John. 20:21). These two terms are related but distinct in Greek. There is an obvious play between Peter's faith and the faith of all the apostles. However, in Aramaic there is only one term, "kepha" (" Cephas, John 1:42; 1 Cor. 1:12; 3:22; 9:5; 15:5) for both of the Greek terms for "rock." Jesus spoke Aramaic but His words are recorded by inspired writers in Greek. Therefore, we must deal with the Greek text, not a supposed Aramaic statement.

▣ "church" "Ekklesia" was the word used in the Septuagint for "the congregation of Israel" (Qahal, BDB 874, cf. Deut. 18:16; 23:2). One must be careful not to read post-Pentecostal definitions and forms into this very early and Jewish passage. These early disciples saw themselves as an extension of the OT people (i.e., Qahal) of God. They were the fulfillment of the OT people. The term itself implied a called gathering for some purpose. Its Greek background was a called town meeting (cf. Acts 19:32,39,41). This term does not occur in Mark, Luke, or John. It occurs in Matthew only three times (cf. Matt. 16:8; 18:17 [twice]). The Matt. 18:17 text obviously refers to a later period of time. The term does occur often in Acts and Paul's writings.

SPECIAL TOPIC: CHURCH (EKKLESIA)

▣ "gates of Hades" "Gates" can refer to (1) the idea of a city of death from which no one escapes, (2) a city council meeting held at the gate, or (3) an active scheme of evil against the Church. Hades was from the word "to see" negated, therefore invisible. It equals the OT "Sheol," where the righteous and wicked alike go at the time of death. See Special Topic: Where Are the Dead? at Matt. 5:22.

▣ "will not overpower it" This word had an active connotation of "to assault, to gain control." Death and evil have not overcome nor even comprehended (the two meanings of this term) the Church of the Living God.

16:19 "keys of the kingdom of heaven" This was a metaphor for ownership by gaining entrance. See Isa. 22:22; Rev. 1:18; 3:7. The keys are the proclamation of the gospel with an invitation to respond. This concept of Hades and heaven having gates like a city goes back to Isaiah (see Special Topic following). The author of Hebrews also uses this metaphor for heaven (cf. Heb. 11:10,16; 12:22; 13:4), as does John in Revelation (cf. Rev. 3:12; 21-22).

SPECIAL TOPIC: THE TWO "CITIES" OF ISAIAH

▣ "kingdom of heaven" Mark and Luke have, "kingdom of God." The difference is not one of substance, but a difference of recipients. See special topic on the Kingdom of God at Matt. 4:17.

NASB, NKJV,
NRSV, NJB"bind. . .loose"
TEV"prohibit. . .permit"

These were rabbinical terms used for legal decisions of permitting or not permitting something. The tense of these two periphrastic verbals is significant. They are both future indicatives of "I Am" with perfect passive participles. They should be translated " shall have been bound" and "shall have been loosed" (cf. Matt. 18:18). This reflects the truth that what humans, led by the Holy Spirit, decide on earth about spiritual matters will have already been decided on in heaven. This passage does not express a human decision, but humans following God's lead (cf. Matt. 18:18; John 20:23).

16:20 "He warned the disciples that they should tell no one that He was the Christ" The gospel was not yet complete. The current Jewish notions about the work of the Messiah were incorrect. The disciples must wait (cf. Matt. 8:4; 9:30; 12:16; 17:9).

NASB (UPDATED) TEXT: MATTHEW 16:21-23
²¹From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. ²²Peter took Him aside and began to rebuke Him, saying, "God forbid it, Lord! This shall never happen to You." ²³But He turned and said to Peter, " Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's."

16:21 "must" This was the word "dei" which meant moral necessity (Jesus came to die, Mark 8:31; 10:45; John 3:14,16). Jesus knew there was a divine plan for His life and ministry (cf. Matt. 12:15-21; Luke 22:22; Acts 2:23; 3:18; 4:28; 10:42; 17:31). He knew at the age of twelve (cf. Luke 2:41-49)!

▣ "and suffer many things" John had implied this by calling Jesus "the Lamb of God" (cf. John 1:29), but the disciples were not prepared for this truth. It was not in their first century Jewish notions about the Messiah. The rabbis emphasized the coming of the Messiah as an act of judgment and military triumph (cf. Rev. 19:11-16). They were not wrong in this assessment but they failed to recognize His first coming as the suffering servant (cf. Isa. 53), the humble one on the colt of a donkey (cf. Zech. 9:5), both of which seem to follow Gen. 3:15. See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN at Matt. 27:66.

This revelation of His suffering was so shocking that Jesus had to repeat it several times (cf. Matt. 17:9,12,22-23; 20:18-19). He did this so that when it happened the disciples, after their initial grief and confusion, would realize that Jesus was in control of His own destiny. This would embolden them for their called mission (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8).

▣ "the elders, and chief priests, and scribes" This was the phrase used to describe the Sanhedrin. It was the ruling body of the Jews made up of 70 leaders from the Jerusalem area. In Jesus' day it had been corrupted by Roman politics because the High Priesthood had become a purchased position.

SPECIAL TOPIC: THE SANHEDRIN

▣ "on the third day" Jesus specifically mentioned this time element several times, Matt. 12:40; 16:4, where it was related to the prophet Jonah and as a sign of His Messiahship. Paul implied in 1 Cor. 15:4 that it was predicted in the OT. The only two possibilities are Hos. 6:2 and Jonah 1:16. In the context of Jesus' usage it must relate to Jonah.

However, it was not a full 72 hours but only about 36-40. The Jews counted partial days as full days. Their days started at twilight. Jesus died at 3 p.m. on Friday and was buried before 6 p.m. This was counted as one day. He remained in Hades all of the Sabbath, 6 p.m. Friday to 6 p.m. Saturday. Then sometime before sunrise on Sunday He arose (see Special Topic: Resurrection at Matt. 27:63), thereby, three Jewish days.

16:22 "Peter took Him aside and began to rebuke Him" Peter overstepped his bounds. Jesus used the term "rebuke" in several other strong contexts (cf. Matt. 8:26; 12:10; 16:20). Peter's personal feelings for Jesus were superceding God's plan of redemption.

▣ "This shall never happen to you" This is literally " mercy on you" which implied "May God have mercy on you so this never happens." This is a strong double negative used for emphasis.

16:23 "Get behind Me, Satan" Peter, who moments before spoke a revelation from God, now speaks temptation from Satan. This was the same temptation Jesus faced in the wilderness, to bypass the cross (cf. Matt: 4:1-11). In this context, Peter was Satan's spokesman!

▣ "stumbling block" This referred literally to a baited trap-stick trigger on an animal trap. The word was used metaphorically of an obstacle.

NASB (UPDATED) TEXT: MATTHEW 16:24-27
²⁴Then Jesus said to His disciples, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. ²⁵For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. ²⁶For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? ²⁷For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds."

16:24 "disciples" This meant "learner." Jesus' emphasis was not on an initial decision only but on a continuing and deepening discipleship (cf. Matt. 28:19).

▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Jesus assumes that people will want to follow Him.

▣ "he must deny himself" This is an aorist middle (deponent) imperative. There must be a decisive act. Believers must turn away from self-centered lives (the results of the Fall of Genesis 3) in all areas. This concept is similar to repentance.

16:24 "take up his cross" This is an aorist active imperative. This same emphasis is recorded in Mark 8:35; Luke 9:24; John 12:25. Another decisive act is called for. Condemned criminals had to carry their cross bar to the place of crucifixion (cf. John. 12:24). This was metaphorical of a torturous death, in this context, the death of the self-life (cf. John. 12:24; 2 Cor. 5:13-14; Gal. 2:20; 1 John. 3:16).

▣ "and follow Me" This is present active imperative. As the two previous phrases were decisive commands (aorist imperatives) this one speaks of habitual living. Followship (rabbinical discipleship) in a first century Jewish context had specific requirements. As Jesus called the twelve disciples to be with Him, He calls believers of every age. Jesus poured His life into these men and they had to respond by pouring their lives into others (cf. 2 Tim. 2:2; 1 John. 3:16). Jesus often spoke of the radical continuing nature of followship (cf. Matt. 10:37-39; Mark 8:38-39; Luke 9:23-27; 14:25-27; 17:33; John. 12:25).

16:25 The new age is different from the current evil, self-centered age. Humans show that the transition has been made by how they live (cf. Matthew 7 and 13). Living right does not make one right with God (cf. Eph. 2:8-9); confession and faith do that (i.e., 16:16), but it does give evidence a change/transition has been made!

The term "life" (psuchē) is equivalent to nephesh (BDB 659), which denotes life on planet earth, in this case self-directing life (i.e., human). The new age calls for a radical new orientation. The old age is characterized by a pull toward self (cf. Genesis 3), but the new age is characterized by selflessness. The image of God in humanity (cf. Gen. 1:26-27) was damaged in the Fall. Salvation restores the image so that fellowship with God (i.e., the purpose of creation) is restored! Self is replaced by service, sin by sanctification, me by ministry, more and more for me by less of me and more of Him!

16:26 "if" This is a third class conditional sentence which meant potential future action. Some do gain worldly things but forfeit spiritual, eternal things.

▣ "what will a man give in exchange for his soul" Life selfishly lived ends in death, but life given away for Christ's sake results in eternal life (cf. Mark 8:34-38). Believers are responsible stewards of the gift of physical life and spiritual life!

16:27 "The Son of Man is going to come. . .with His angels" This referred to the Second Coming (cf. Matt. 10:23; 24:3, 27, 37, 39; 26:64; Acts 1:11; 1 Cor. 15:23; 1 Thess. 1:10; 4:16; 2 Thess. 1:7,10; 2:1,8; James 5:7-8; 2 Pet. 1:16; 3:4,12; 1 John 2:28; Rev. 1:7). Notice the angels of heaven could be the Father and/or the Son's angels. This was another way to assert the deity of Jesus. Several times in Matthew the angels are the eschatological gatherers and dividers of humans (cf. Matt. 13:39-41,49; 24:31).

▣ "in the glory of His Father" In the OT the most common Hebrew word for "glory" (kbd) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Ex 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).

The term "glory" is somewhat ambiguous: (1) it may be parallel to "the righteousness of God" ; (2) it may refer to the "holiness" or " perfection" of God; (3) it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22). It is first used of YHWH's presence with His people (cf. Exod. 16:7,10; Lev. 9:23; Num. 14:10).

▣ "will then repay every man according to his deeds" This is an allusion to Ps. 62:12 or Pro. 24:12. This judgment of deeds is seen in Job 34:11; Ps. 28:4; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-6; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12. Our life shows our allegiance ! 1 John and James assert that how we live gives evidence of the validity of our profession of faith. No fruit-no root! Jesus came as Savior (cf. John 3:16-21), but He will return as Judge (cf. Revelation 19)!

NASB (UPDATED) TEXT: MATTHEW 16:28
²⁸"Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom."

16:28 This is a difficult verse to interpret. In context it seems to refer to the Second Coming, but Matthew, writing forty plus years after Jesus' death, realized this was incorrect. It could refer to

1. Jesus' ascension

2. the kingdom which was already present in Jesus

3. the Parousia or Second Coming

4. the Spirit's coming and equipping at Pentecost

5. the destruction of Jerusalem in a.d. 70 by the Roman General Titus

6. the transfiguration recorded in the next chapter (note the proximity in Mark 9:1 and 9:2)

Because of the immediate context of Matthew 17, the sixth option is best. See special topic on the Kingdom of God at Matt. 4:17 and Reigning in the Kingdom of God at Matt. 5:3.

▣ "Truly" See Special Topic at Matt. 5:18.

▣ "taste death" This is a Hebraic idiom for dying (cf. 1 Sam. 15:32).

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why are Matt. 16:13-20 so pivotal for the Roman Catholic Church?

2. Did the disciples recognize Peter's supremacy?

3. What is Jesus referring to by the word "church" ? (Matt. 16:18)

4. Does verse 18 imply an active or passive attack on the church?

5. What are the keys of the kingdom? (Matt. 16:19)

6. Why did Jesus insist that they tell no one He was the Messiah, God's son?

7. Why did the disciples balk at Jesus' revelation of His future?

8. What does it mean to die to self?

9. How do you understand verse 28?

Matthew 17

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Transfiguration of Jesus	Jesus Transfigured on the Mount	The Transfiguration	The Transfiguration	The Transfiguration
17:1-8	17:1-13	17:1-8	17:1-4	17:1-8
			17:5
		Prophecies About Elijah	17:6-8	The Question about Elijah
17:9-13		17:9-13	17:9	17:9-13
			17:10
			17:11-12
			17:13
The Healing of a Boy with a Demon	A Boy is Healed	An Epileptic Child Healed	Jesus Heals a Boy with a Demon	The Epileptic Demoniac
17:14-20	17:14-21	17:14-20	17:14-16	17:14-18
			17:17-18
			17:19	17:19-20
			17:20-21
17:21		17:21		17:21 (not included)
Jesus Again Foretells His Death and Resurrection	Jesus Again Predicts His Death and Resurrection	The Passion Foretold a Second Time	Jesus Speaks Again about His Death	Second Prophecy of the Passion
17:22-23	17:22-23	17:22-23	17:22-23b	17:22-23
			17:23c
Payment of Temple Tax	Peter and His Master Pay Their Taxes	Money for the Temple Tax	Payment of the Temple Tax	The Temple Tax Paid by Jesus and Peter
17:24-27	17:24-27	17:24-27	17:24	17:24-27
			17:25a
			17:25b
			17:26a
			17:26b-27

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BRIEF OUTLINE OF VERSES 1-27

A. The transfiguration, Matt. 17:1-13 (cf. Matt. 17:1-11; Mark 9:2-13; Luke 9:28-36; 2 Pet. 1:16-18)

B. Healing of the demonized boy, Matt. 17:14-23 (cf. Mark 9:14-29; Luke 9:37-42)

C. The Temple tax for Peter and Jesus, Matt. 17:24-27 (this was unique to Matthew)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 17:1-8
¹Six days later Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves. ²And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. ³And behold, Moses and Elijah appeared to them, talking with Him. ⁴Peter said to Jesus, "Lord, it is good for us to be here; if you wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah." ⁵While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is My beloved Son, with whom I am well-pleased; listen to Him!" ⁶When the disciples heard this, they fell face down to the ground and were terrified. ⁷And Jesus came to them and touched them and said, "Get up, and do not be afraid." ⁸And lifting up their eyes, they saw no one except Jesus Himself alone.

17:1 "six days later" The parallel passage in Mark 9 also has six days, but Luke 9:28 records eight days. This is not so much a contradiction as it is two different ways of describing a week.

▣ "Jesus took with Him Peter and James and John his brother" These men made up an inner circle, not of Jesus' favorites, but of those who possibly were more spiritually attuned and teachable (cf. Matt. 2:13; 4:5; 12:45). James died early. God is no respecter of persons. See chart at Matt. 10:2.

▣ "and led them up on a high mountain by themselves" Matthew apparently deliberately compares Moses on the mountain in Exod. 19:24; 24:1 and this transfiguration experience of Jesus. The four areas of comparison would be

1. they both were up on a mountain

2. God spoke out of the cloud in both instances(cf. Exod. 24:16)

3. Moses'face shone, (cf. Exod. 34:29), and Jesus' whole body shone

4. those around Moses were afraid, as were those accompanying Jesus

There has been much discussion about which mountain this was. The traditional site is Mt. Tabor, but this is much too far from Caesarea Philippi. Some say it was Mt. Hermon, which is quite possible. More probably it was Mt. Miron, the highest mountain in the boundary limits of the Promised Land; it is also located on the way from Caesarea Philippi to Capernaum.

17:2 "and He was transfigured before them" This is a compound Greek term from "after" (meta) and "form" (morphē). The term "transfiguration" comes from the Latin Vulgate. We get the English term metamorphosis from the Greek compound term. The theological connotation is that Jesus' eternal divine nature broke through His human nature. The term is also used of what happens in a spiritual sense to believers (cf. Rom. 12:2; 2 Cor. 3:18).

We learn from Luke 9:28 that this occurred while they were praying. It may have even been at night after a long walk up this mountain; therefore, the disciples would have been tired and sleepy. This event has some parallels to the Garden of Gethsemane experience.

▣ "His face shone like the sun" This seems to be another feature of Matthew's Gospel that attempts to present Jesus as the new Moses, Moses' face also glowed (cf. Exod. 34:29-35).

This is not to be understood as an equivalency .

1. Moses' face faded

2. Moses concealed the fading

3. Moses received the word of God, Jesus is the word of God (cf. Matt. 5:17-48)

▣ "His garments became as white as light" White is uniquely associated with heaven/heavenly beings/glorified saints.

1. Jesus' transfiguration

2. angels at His tomb, Matt. 28:3

3. angels at His ascension, Acts 1:8

4. angels (lit. "elders") around the throne, Rev. 4:4

5. angelic heavenly army, Rev. 19:14

6. glorified saints, Rev. 3:4-5,18; 6:11; 7:9,13

17:3 "Moses and Elijah appeared to them, talking with Him" There has been much discussion as to why it was Moses and Elijah. Some say this represents the Law and the Prophets. They were both eschatological figures, Moses out of Deuteronomy 18 and Elijah out of Malachi 4. Others say that both of them had unusual deaths. Both of them represented the old order and were encouraging Jesus as He was inaugurating the new order. How the disciples knew that it was Moses and Elijah is uncertain unless they were dressed in a characteristic way, by their speech, or Jesus told them.

Like the miracles and predictions of Jesus, this experience was as much for these disciples'faith and spiritual growth (cf. Matt. 17:5) as it was for Jesus' encouragement.

Just one added point, this shows the believers of the OT were still alive! It affirms a conscious afterlife after a physical death.

17:4 "Peter said to Jesus" Peter interrupted and answered a question that was never asked, which was characteristic of Peter.

▣ "I will make three tabernacles here" The implication was "Let's stay up here (first class conditional sentence). This experience was so wonderful and spiritual." In some ways this functions like the temptation experiences in Matthew 4-another way for Jesus to bypass the cross. This was possibly the reason why this account was preserved for us-Jesus showing Himself to be truly God to the disciples and their attempt to turn Him away (cf. Matt. 16:22-23) from His predestined death (cf. Mark 10:45). In the same literary context (cf. Matt. 19:16-17), Jesus tells again of His impending death (cf. Matt. 17:9-13, 22-23).

17:5 "a bright cloud overshadowed them, and behold a voice out of the cloud said" This bright cloud was related to the Shekinah cloud of glory of the Old Testament, which was a symbol of the personal presence of God. This cloud appeared once before at Jesus' baptism (cf. Matt. 3:17). Peter alludes to it later in 2 Pet. 1:17-18. There may even be some connection between God speaking out of this cloud and the rabbinical concept of the bath kol, which was the way during the interbiblical period of confirming the will of God since there was no prophet.

This phrase "overshadowed them" is from the same Greek root used to refer to the conception of Jesus by the Spirit in the virgin Mary in Luke 1:35.

What God said is significant. The parallel in Luke it combined a quote from Ps. 2:7 (My Son) and Isa. 42:1 (My Chosen One, cf. Luke 9:35). Psalm 2 is a royal Davidic Psalm and Isaiah 42 is the beginning of the Servant Songs of Isaiah. Here we have the full deity of Jesus combined with the ministry of the Suffering Servant of Isaiah (cf. Mark 9:28; Luke 9:28-36). This reflects the prophecy of Gen. 3:15.

▣ "listen to Him" This is a present active imperative which reflects Deut. 18:15,18-19 and is implied in Isa. 42:1. To be a follower of Jesus not only invoked a theological understanding of His person and mission, but also an obedience (note. Deut. 18:20)!

17:6 "they fell face down to the ground and were terrified" The people of the Bible believed that to see God was to die (cf. Exod. 33:20-23; Jdgs. 6:22-23; 13:22; John. 1:18; 6:46; Col. 1:15; 1 Tim. 6:16; 1 John. 4:12). God's voice terrified these Apostles as it had earlier terrified the people of God at Mt. Sinai (cf. Exod. 19:16). Remember, Matthew presented Jesus as the second law giver, or the second Moses (cf. Deut. 18:15).

17:7 "Jesus came to them and touched them" They were asleep (cf. Luke 9:32). This may have been a nighttime experience where the glory of Jesus may have shone all the more brilliantly against the background of the night sky. This touch was a gesture of Jesus' care for them.

▣ "Get up, and do not be afraid" These are both imperatives. They address the issue at hand.

1. no we can not stay here on the mountain (aorist imperative)

2. do not be afraid of this experience of the closeness of God (present imperative)

This experience was to promote action, not inaction, and courage in the task, not fear!

NASB (UPDATED) TEXT: MATTHEW 17:9-13
⁹As they were coming down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man has risen from the dead." ¹⁰And His disciples asked Him, "Why then do the scribes say that Elijah must come first?" ¹¹And He answered and said, "Elijah is coming and will restore all things; ¹²but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands." ¹³Then the disciples understood that He had spoken to them about John the Baptist.

17:9 "Jesus commanded them, saying, 'Tell the vision to no one until the Son of Man has risen from the dead'" This is the Messianic secret (cf. Matt. 8:4; 9:30; 12:16; 16:20; Mark 1:44; 3:12; 5:47; 7:36; 8:30; 9:9; Luke 4:41; 5:14; 8:56; 9:21). "Tell" is an aorist active subjunctive used in an aorist active imperative sense. Luke 9:30 says that they told no one. The problem was, what were they going to tell? Jesus was already having problems being known as a miracle healer and the gospel was not yet finished. There would come a time, as Jesus mentioned in Matt. 17:9, after He had been raised from the dead (He told them this several times in several ways, but they never seemed to hear it or get its implications), that the theological content of this encounter would be understandable.

Verse 9 also implies that this was a reference to the sufferings of Jesus (cf. Matt. 16:21ff), which shows that Peter's attempt to keep them on the mountain was another subterfuge of Satan.

17:10 "His disciples asked Him, "Why then do the scribes say that Elijah must come first'" This referred to the prophecy of Mal. 3:1 and 4:5. There has been much discussion about the answer which Jesus gave. He stated specifically that Elijah had already come in the ministry of John the Baptist (cf. Matt. 11:10, 14; Mark 9:11-13; Luke 1:17). However, when the Pharisees asked John in the Gospel of John (1:20-25) if he was Elijah, he flatly denied it. This seeming contradiction can be handled by the fact that John denied that he was a resuscitated Elijah, but Jesus affirmed that John symbolically fulfilled the preparation ministry of Elijah. They both dressed and acted in similar ways, so the identification would be obvious in the minds of the Jews who knew about Elijah and who heard and saw John the Baptist (Luke 1:17).

▣ "So also the Son of Man is going to suffer at their hands" This is a recurrent theme after Peter's confession (cf. Matt. 16:21; 17:9,12,22-23; 20:18-19). He told them about His suffering, but if they could have heard, He also told them of His resurrection. A suffering Messiah was so alien to their Jewish traditions that they simply could not receive it!

NASB (UPDATED) TEXT: MATTHEW 17:14-18
¹⁴When they came to the crowd, a man came up to Jesus, falling on his knees before Him and saying, ¹⁵"Lord, have mercy on my son, for he is a lunatic and is very ill; for he often falls into the fire and often into the water. ¹⁶I brought him to Your disciples, and they could not cure him." ¹⁷And Jesus answered and said, "You unbelieving and perverse generation, how long shall I be with you? How long shall I put up with you? Bring him here to Me." ¹⁸And Jesus rebuked him, and the demon came out of him, and the boy was cured at once.

17:15 "Lord, have mercy on my son" The title "Lord" (kurios) can simply mean "sir" or "mister" (lit. kurie), yet in some contexts it taken on theological connotations. This is probably one of them.

The man's request is an implied question. Will Jesus have mercy (aorist active imperative) as the man requested? This is the question which the OT had predicted, the Messiah would have mercy (cf. Isa. 35:2-6; 61:1-2). Jesus' power and compassion (cf. Matt. 9:27; 15:22; Mark 10:47,48; Luke 17:13) were the " signs" that the Jewish leadership sought!

NASB, NJB"he is a lunatic"
NKJV, NRSV,
TEV"he is an epileptic"
NJB"he is demented"

A much more detailed account of this ailment is found in Mark 9:18-20. The term "epilepsy" was literally the term "moon struck" or "lunatic." This particular illness was caused by a demon (cf. Matt. 17:18). There is a major attempt in the New Testament to differentiate between demon possession, which often causes physical ailments, and physical disease itself (cf. Matt. 4:24). This was an account of an exorcism, not a healing.

17:16 "I brought him to Your disciples, and they could not cure him" This was highly unusual, for 10:1,8 tells us they had this delegated power. The exact reason for their failure in this instance was specified as their lack of faith and prayer. A much more detailed account of the dialogue between the father and Jesus is recorded in Mark 9:21-24.

17:17 "and Jesus answered and said, 'You unbelieving and perverse generation'" This was an allusion to Deut. 32:5,20. In Jesus' temptation experience (i.e., Matthew; Luke 4), He quoted Deuteronomy three times. He must have known and loved this book.

The textual question is to whom Jesus is speaking.

1. the disciples (cf. Matt. 17:19-20)

2. the man/the crowd/that generation

3. the Jewish leaders

4. fallen humanity in general

It is interesting that "generation" often has a negative connotation (cf. Exod. 1:6; Deut. 1:35; 32:5; Ps. 12:7). Notice how these unbelievers are characterized.

1. evil and adulterous, Matt. 12:39

2. faithless and perverse, Matt. 17:17

3. adulterous and sinful, Mark 8:38

4. unbelieving or faithless, Mark 9:19

5. wicked, Luke 11:29

6. crooked, Acts 2:40

7. crooked and perverse, Phil. 2:15

17:18 "the boy was cured at once" For a much more graphic account, see Mark 9:26. It must be remembered that each of the Gospel writers recorded these accounts in his own way for his own unique purposes and audiences. Therefore, it is important to try to understand each of them individually before consulting the others and combining the information (cf. Gordon Fee and Douglas Stuart in How to Read the Bible For All Its Worth, pp. 113-134).

NASB (UPDATED) TEXT: MATTHEW 17:19-21
¹⁹Then the disciples came to Jesus privately and said, "Why could we not drive it out?" ²⁰And He said to them, "Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,'and it will move; and nothing will be impossible to you." ²¹[" But this kind does not go out except by prayer and fasting." ]

17:19 "Why could we not drive it out" Jesus answers this question in Matt. 17:20 where He said, "You have so little faith." This was a repeated comment by Jesus (cf. Matt. 6:30; 8:26; 14:31; 16:8). The Apostles were not super saints. There are no super saints!

17:20

NASB"the littleness of your faith"
NKJV"your unbelief"
NRSV"your little faith"
TEV"do not have enough faith"
NJB"you have so little faith"

The oldest Greek manuscripts, including א and B, have "little faith" (olieopistis), while others including C, D, L & W, have "unbelief" (apistis). Because the first term was so rare it was probably original. The UBS⁴ gives it an "A" rating.

▣ "if you have faith the size of a mustard seed, you will say to this mountain, 'Move over here to there'" The mustard seed was the smallest seed known to the Jewish people. Jesus was not emphasizing the power of human faith itself, but the object of their faith. Jesus was not disparaging their need for faith; it is crucial (cf. Heb. 11:1). From 21:21 it seems that " little faith" is characterized by Jesus as "doubt." This is a third class conditional sentence; He assumed they would have faith. The concept of a mountain being moved was a proverbial way of referring to a major problem. This can be seen in Isa. 40:4; 49:11; 54:10. Some believe that Jesus gestured to the mountain where He had just been transfigured the night before.

17:21 Verse 21 is not found in the Greek text of either Siniaticus (א) or Vaticanus (B). It seems to have been incorporated by very early copyists from the parallel account in Mark 9:29, where it is included in the original text. The UBS⁴ gives its exclusion an "A" rating.

NASB (UPDATED) TEXT: MATTHEW 17:22-23
²²And while they were gathering together in Galilee, Jesus said to them, "The Son of Man is going to be delivered into the hands of men; ²³and they will kill Him, and He will be raised on the third day." And they were deeply grieved.

17:22

NASB"while they were gathering together in Galilee"
NKJV"while they were staying in Galilee"
NRSV"as they were gathering in Galilee"
TEV"when the disciples all came together in Galilee"
NJB"one day when they were together in Galilee"

There is a Greek manuscript variation at this point. The ancient manuscripts א, and B and the Greek text used by Origen have "all came together," while C, D, L & W have "abode." The first term was misunderstood by early scribes and changed to the more familiar text. The reason the twelve were divided into four groups of three was that they took turns traveling with Jesus and returning home for brief periods to check on their families. This verse speaks of the disciples and Jesus meeting at a certain place.

17:22-23 "the Son of Man is going to be delivered into the hands of men; and they will kill Him, and He will be raised again on the third day" Jesus showed His prophetic insight about His suffering and death (cf. Matt. 16:21ff.; 17:9,12; John 10:11,15,17,18). Jesus was beginning to lay the foundation for the disciples'understanding of what was going to occur during the last week of His life. From this passage we learn that Jesus would be turned over to the Gentiles (i.e., the Romans, cf. Matt. 20:19).

17:23 "and they were deeply grieved" Both of the Gospel parallels in Mark (9:32) and Luke (9:45) add that they did not understand but were afraid to ask. It is amazing that the Sanhedrin understood Jesus' prediction about His resurrection but the disciples were absolutely surprised by His appearance in the upper room (cf. Luke 24:36-38).

NASB (UPDATED) TEXT: MATTHEW 17:24-27
²⁴When they came to Capernaum, those who collected the two-drachma tax came to Peter and said, "Does your teacher not pay the two-drachma tax?" ²⁵He said, "Yes." And when he came into the house, Jesus spoke to him first, saying, "What do you think, Simon? From whom do the kings of the earth collect customs or poll-tax, from their sons or from strangers?" ²⁶When Peter said, "From strangers," Jesus said to him, "Then the sons are exempt. ²⁷However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a coin. Take that and give it to them for you and Me."

17:24

NASB"the two-drachma tax"
NKJV, NRSV,
TEV"the temple tax"
NJB"the half shekel"

This referred to a half shekel tax which was voluntarily given annually by Jewish men between the age of twenty and fifty. It was to pay for temple maintenance. It was due some time in March and, therefore, if our understanding of the time setting of this passage is correct, Jesus was late paying this tax. This tax was possibly based rabbinically on Moses'appeal in Exod. 30:11-16 for the Tabernacle. Although it was a voluntary tax, it was considered to be important and obligatory by orthodox Jews. The coin found in the fish's mouth would pay the tax for both Peter and Jesus.

SPECIAL TOPIC: COINS IN USE IN PALESTINE IN Jesus' DAY

17:25-27 This verse shows Jesus claiming exemption from the tax because of who He was, yet He paid the tax in order to fulfill all righteousness (cf. Matt. 3:15). Jesus wanted to reach His contemporary Jewish culture.

17:25 "Jesus spoke to him first" Did Jesus overhear the conversation or was He using His foreknowledge? This question comes up again and again in the Gospels!

▣ "customs or poll-tax" In this paragraph there are three different taxes addressed.

1. the Jewish tax (two drachma, Matt. 17:24)

2. local taxes (customs, Matt. 17:25)

3. poll-tax (Roman imperial tax, cf. Matt. 22:17)

17:26 "the sons are exempt" This is a powerful statement of Jesus' royal Messiahship. He is the true, ideal Davidic King and His followers are the royal children who pay no taxes! What is surprising is that the Jews (i.e., the Jewish collection of the temple tax) are depicted as not children!

17:27 Many have criticized this account because it seems to be Jesus using His Messianic powers for personal purposes. It was the ongoing exercise of Jesus' miraculous powers that was used to train the disciples and increase their faith. In this account, Jesus showed His power over nature and His foreknowledge, which would help Peter in the days to come when he experienced difficult times in his own pilgrimage of faith. It was recorded for us!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why are the same events recorded in all three Synoptic Gospels?

2. Why do the details sometimes differ between these accounts in the other Gospels?

3. Why did Jesus choose an inner circle of disciples?

4. Why did Moses and Elijah appear to Jesus on the Mount of Transfiguration?

5. What is the significance of God's statement in combining Psalm 2 and Isaiah 42?

6. How is Matthew 17 related to Matthew 16 in the prediction of Jesus' suffering and death?

7. Why is the phrase "Son of Man" so applicable to Jesus?

8. Was John the Baptist Elijah reborn?

9. How is faith related to exorcism and healing?

10. What are demons? Are they still in our world?

11. Does the term "mountain" in Matt. 17:20 refer to physical manipulation of objects or to dealing with life's problems?

12. If Jesus predicted His own betrayal, death and resurrection so often, why were these events so surprising to the disciples?

Matthew 18

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Greatest in the Kingdom	Who is Greatest?	Sayings on Humility and Forgiveness	Who is the Greatest?	Who is the Greatest?
18:1-5	18:1-5	18:1-5	18:1	18:1-4
			18:2-5
Temptations to Sin	Jesus Warns of Offenses	Warnings of Hell	Temptations to Sin	On Leading Others Astray
				18:5-7
18:6-9	18:6-9	18:6-7	18:6-7
		18:8-9	18:8-9	18:8-9
The Parable of the Lost Sheep	The Parable of the Lost Sheep	The Lost Sheep	The Parable of the Lost Sheep
18:10-14	18:10-14	18:10-14	18:10-11	18:10 18:11 (not included)
				The Lost Sheep
			18:12-14	18:12-14
A Brother Who Sins	Dealing With a Sinning Brother	Discipline Among Followers	A Brother Who Sins	Brotherly Correction
18:15-17	18:15-20	18:15-20	18:15-17	18:15-17
			Prohibiting and Permitting
18:18-20			18:18	18:18
				Prayer in Common
			18:19-20	18:19-20
The Parable of the Unforgiving Servant	The Parable of the Unforgiving Servant	Forgiveness	The Parable of the Unforgiving Servant	Forgiveness of Injuries
18:21-35	18:21-35	18:21-22	18:21	18:21-22
			18:22-27
				Parable of the Unforgiving Debtor
		18:23-35		18:23-35
			18:28-34
			18:35

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This context is not addressed to children, but to new believing adults using children as an object lesson.

B. This context does not relate to winning the lost, but to the characteristics of believers.

C. The Church discipline of verses 15-19 is related to the issue of our love for one another in Christ, cf. Rom. 14:1-15:13; 1 Corinthians 8; 10:23-33.

D. The parable of verses 21-35 is related to believers'treatment of weak or new Christians based on God's treatment of believers in Christ. Forgiveness issues in forgiving! It is not the basis but the result of God's action in our lives!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 18:1-6
¹At that time the disciples came to Jesus and said, "Who then is greatest in the kingdom of heaven?" ²And he called a child to Himself and set him before them, ³and said, "Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. ⁴Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. ⁵And whoever receives one such child in My name receives Me; ⁶but whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea.

18:1 "the disciples came to Jesus" This shows that Jesus was speaking to believers, not unbelievers!

▣ "Who then is greatest in the kingdom of heaven" This question set the stage for all that followed. See Mark 9:33-34; Luke 9:46-48. The question showed that the disciples still radically misunderstood the nature of the kingdom. It also shows that the disciples did not consider Peter as greatest!

18:2 "a child" Mark 9:33 suggests that this was Peter's child.

18:3 "Truly" See Special Topic at Matt. 5:18.

▣ "unless you are converted" "Convert" denotes a conversion experience whereby an inner repentance is expressed in a change of lifestyle (NRSV, NJB). In John 12:40 this word is used to translate Isa. 6:10, where it refers to "repentance" (Hebrew shub, BDB 996). Notice that in Matt. 18:4 "humility" is parallel with "convert." Children innocently trust and depend on others. They are readily teachable and obedient to authority (here divine authority).

This is an aorist passive subjunctive. The aorist tense implied a decisive act, while the subjunctive mood showed there was an element of contingency and choice involved. The passive voice implied God's initiative (cf. John. 6:44,65).

▣ "you will not enter the kingdom of heaven" This is a STRONG DOUBLE negative meaning, "never, no never under any circumstances." Also note that entrance into the Kingdom is immediate! Trusting Jesus and His message is tantamount to entering to new age! The Kingdom was available to all who heard and responded to Jesus.

18:3,4,6 "and become like children. . .child. . .one of these little ones" These statements all relate to new, innocent, immature believing adults, and not to children. However, the trusting dependence of children is the proper attitude for adults.

18:,34 "you will not enter into the kingdom. . .of heaven" In context this referred to (1) how someone comes to Christ and (2) how one continues in Christ.

18:5 This is similar to the emphasis of Matt. 10:40. Also notice Matt. 25:35-45; Luke 10:16; Acts 9:4; and 1 Cor. 8:12. Jesus is fully identified with His followers!

18:6 "it would be better" Death, though traumatic, is a one-time event, but judgment has eternal consequences (cf. Matt. 25:31-46).

Another "it would have been better" statement is found in 2 Pet. 2:20-22.

▣ "a heavy millstone" This referred to the large top stone pulled by animals for grinding grain.

▣ "to be drowned in the depth of the sea" The Jews were fearful of water, as are many desert people. Therefore, this phrase related to a terrible physical death which was better than leading new believers to sin (cf. Matt. 18:8-10; Rom. 14). See SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENTs at Matt. 5:12.

NASB (UPDATED) TEXT: MATTHEW 18:7
⁷Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!

18:7 "woe to the world. . .woe to that man" This was put in the literary form of the OT prophets, a funeral dirge which symbolized the judgment of God (cf. Matt. 11:21; 18:7; 23:13,15,16,23,25,27,29; 24:19; 26:24; Luke 17:1-2). Causing new believers to stumble has eternal consequences!

▣ "stumbling blocks" This same noun (skandalon, cf. Luke 17:1) was used in Matt. 16:23 for Peter's statements. It refers literally to a baited animal trap trigger (cf. LXX of Amos 3:5). New believers are vulnerable to deception and trickery by false teachers (Jewish and later false Christian teachers, cf. Matt. 7:15-27; 1 Tim. 4:1-5; 2 Tim. 2:14-26; 3:1-9; 2 Peter 2).

The verb is recurrent in Matthew's Gospel (cf. Matt. 5:29,30; 11:6; 13:21,57; 15:12; 17:27; 18:6,8,9; 24:10; 26:31,33). Problems and temptations are always present!

NASB (UPDATED) TEXT: MATTHEW 18:8-9
⁸If your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than to have two hands or two feet and be cast into the eternal fire. ⁹If your eye causes you to stumble, pluck it out and throw it from you. It is better for you to enter life with one eye, than to have two eyes and be cast into the fiery hell.

18:8-9 "If. . .if" These are both first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. These shocking hypothetical statements stress the seriousness of personal sin, as well as sinners that causes others to stumble (cf. Matt. 18:6,7).

18:8,9 "cut it off. . .pluck it out" These were not meant to be taken literally, but to show the seriousness of sin and its consequences (cf. Matt. 5:29-30).

▣ "eternal fire" See Special Topic following.

SPECIAL TOPIC: ETERNAL

18:9 "the fiery hell" Gehenna is from two Hebrew words ge meaning "valley" and henna meaning "sons of Hinnom" (cf. 2 Kgs. 23:10; 2 Cor. 28:3; 33:6; Jer. 7:31). This was the valley outside of Jerusalem where the Phoenician fire god was worshiped by child sacrifice (the practice was called molech). The Jews turned it into a garbage dump. See SPECIAL TOPIC: Where Are the Dead? at Matt. 5:22. Jesus Himself used this place metaphorically to describe Hell. Only Jesus uses this term (except one verse in James 3:6).

This is a frightening verse. However, one must remember the use of overstatement (hyperbole) in Jesus' teaching. The context relates to followers, believers. Yet Jesus wants to warn even His own followers of the need for a continuing and loving faith (cf. Matt. 5:22).

NASB (UPDATED) TEXT: MATTHEW 18:10-11
¹⁰"See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven." ¹¹[" For the Son of Man has come to save that which was lost." ]

18:10 "see that you do not despise one of these little ones" This whole section (i.e., Matt. 18:9,10-11) expresses this same truth.

▣ "their angels" This could be understood to teach that all believers have an individual guardian angel (cf. Ps. 91:11; Acts 12:15; Heb. 1:14). This is an interesting concept, but there is so little biblical evidence on which to build a doctrine. Psalm 24:7 is the same truth, but in a corporate sense.

18:11 This verse is not in the ancient Greek manuscripts א, B, L, or the Greek texts used by Origen, Eusebius, and Jerome. Nor is it found in the Syriac and Coptic versions. It was possibly not an original part of Matthew. It is an addition from Luke 19:10 by early copyists. The UBS⁴ rates its exclusion as "B" (almost certain).

NASB (UPDATED) TEXT: MATTHEW 18:12-14
¹²"What do you think? If any man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go and search for the one that is straying? ¹³If it turns out that he finds it, truly I say to you, he rejoices over it more than over the ninety-nine which have not gone astray. ¹⁴So it is not the will of your Father who is in heaven that one of these little ones perish."

18:12-14 "a hundred sheep" This parable relates in context to believers who have become backslidden and then returned to God. Believers are to help and restore one another (cf. Gal. 6:1-3). In Luke 15:4-7 this same parable refers to the spiritually lost, self righteous Pharisees. This shows that Jesus used the same parables in different ways to different audiences.

18:13 "if" Both verses 12 and 13 are third class conditional sentences, which meant possible future action.

▣ "Truly" See Special Topic at Matt. 5:18.

18:14 "the will of your Father who is in heaven" See Special Topic at Matt. 7:21.

▣ "that one of these little ones perish" There are several Special Topics that relate to this phrase.

1. Destruction (appollumi) at Matt. 2:13

2. Apostasy (aphistami) at Matt. 7:21

3. Perseverance at Matt. 10:22

NASB (UPDATED) TEXT: MATTHEW 18:15-18
¹⁵"If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. ¹⁶But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. ¹⁷If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. ¹⁸Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven."

18:15-17 "go and show him his fault in private" This third class conditional sentence is followed by two imperatives.

1. Go, present active imperative

2. Reprove, aorist active imperative (only here in Matthew, but note its use in John 3:20; 8:46; 16:8; and by Paul in Eph. 5:11; 1 Tim. 5:20)

This is practical wisdom on how to deal with sin in a congregation. It relates to a later period in church history. Notice the steps.

1. go to the offender privately (Matt. 18:15)

2. take one or two witnesses and go again

3. bring the matter before the whole congregation

4. cut off fellowship

These guidelines were not addressed to leadership only, but to all believers. We are our brother's keeper (cf. Luke 17:3; Gal. 6:1-2). The goal of church discipline must always be redemptive not punitive. However, the reputation of the body and the peace of the body as well as the health (spiritual and physical) of the sinning saints must be dealt with.

18:15 "If your brother sins" This paragraph deals with church discipline in light of verses 1-14. This is a series of third class conditional sentences, 15 (twice), 16, 17 (twice). This refers to possible future action.

▣ "sins" There is a Greek manuscript variation here. The earliest complete Greek uncial New Testaments, א and B, do not have "against you" after "sins." It does appear in the uncial manuscripts D, L, and W, as well as the Vulgate and Armenian translations. The UBS⁴ text includes it in brackets and gives its inclusion a "C" rating.

▣ "you have won your brothers" This phrase parallels James 5:15,19-20.

18:16 "so that by the mouth of two or three witnesses" This is a quote from Deut. 19:15. The OT required at least two witnesses to confirm a matter in court (cf. Num. 35:30; Deut. 17:6).

18:17 "the church" For a discussion of the origin of ekklesia see note at Matt. 16:18. This seems like a reference to a later period when groups of believers must discipline their members. Several of Jesus' statements do not fit this early period of His ministry, but are prophetic of the church's future needs. Matthew, living in this later period, would be reminded (by the Spirit) of Jesus' earlier statements, which only after Pentecost did he fully understand.

The term "church" appears only in the Gospels, two times in Matthew. The term is common in Acts, which shows that Luke was conscious of a change after Pentecost.

▣ "let him be to you as a Gentile and a tax collector" Matthew was written to Jews. Gentiles were regarded as unclean and tax-collection was a profession despised by the Jews (cf. Matt. 5:46; 9:10-11; 11:19). This phrase with its two descriptive examples, would have been misunderstood by Gentiles, so it is not in the other Gospels.

18:18 "Truly" See Special Topic at Matt. 5:18.

▣ "I say to you" "You" is plural. Jesus was addressing the Twelve not just Peter as in Matt. 16:19.

▣ "bind. . .loose" These words might alternatively be rendered "forbid" and "permit." They were both rabbinical terms for legal decisions about how the Law should be applied to a current situation. See discussion at Matt. 16:19. In John 20:23 these terms also refer to the forgiveness of sins, as it does here!

▣ "shall have been bound in heaven. . .shall have been loosed in heaven" These periphrastic perfect passive participles were a roundabout way of saying that something already is. This passage does not assert human's initiative in spiritual matters, but God's will being fulfilled on earth by the Spirit's guidance of His people (cf. Matt. 16:19-20; John. 20:23). Church discipline should always be redemptive (cf. Gal. 6:1-10), following God's dealing with believers.

NASB (UPDATED) TEXT: MATTHEW 18:19-20
¹⁹"Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. ²⁰For where two or three have gathered together in My name, I am there in their midst."

18:19 "if two of you agree on earth about anything that they may ask" This is a third class conditional sentence, which meant potential future action. The context relates this promise to church discipline and our treatment of other believers.

18:19 This verse must be taken in the context of God's will being revealed by the Spirit from Matt. 18:18. Believers are only promised answers under certain spiritual circumstances. The worst thing that could happen to most modern believers is that God answer their selfish, materialistic prayers.

The Bible presents a paradoxical view on prayer. Some passages speak of its unlimited scope and promise of answers (cf. Matt. 18:19; John 14:13-14; 15:7,16; 16:23). Other passages speak of prayer being limited by

1. our persistence (cf. Matt. 7:7-8; Luke 11:5-13; 18:1-8)

2. our attitude (cf. Matt. 21:22; Mark 11:23-24; Luke 18:9-14; James 1:6-7; 4:1-10)

3. the will of God (cf. 1 John. 3:22; 5:14-15)

Theologically believers agree that

1. God is affected by His children's prayers

2. the greatest gift is not the answer but the fellowship with the Father

3. all prayer is answered

4. prayer does change our lives and the lives of those we pray for

However, when all is said and done, there is still "mystery" in prayer. It is best summed up by the truth that God has chosen in His sovereignty to limit Himself to the prayers of His children. We have not because we asked not or asked amiss.

SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED

18:20 The number mentioned is the same as verse 16. This could be a husband and wife (family setting) or two or more believers (worship or disciple setting). However, it may be implied (i.e., an application) that when believers meet to pray Jesus is there (i.e., 28:20)!

▣ "in My name" See Special Topic following.

SPECIAL TOPIC: THE NAME OF THE LORD

NASB (UPDATED) TEXT: MATTHEW 18:21-22
²¹Then Peter came and said to Him, "Lord, how often shall my brother sin against me and I forgive him? Up to seven times?" ²²Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven."

18:21

NASB, NKJV,
TEV" seventy times seven"
NRSV, NJB"seventy-seven times"

Peter was trying to be generous by using seven times (cf. Luke 17:4)! The Babylonian Talmud had three times as the maximum (cf. Amos 1:3, 6; 2:6). Jesus took forgiveness to the new metaphorical height of 7 x 70 (or possibly 77). This does not mean on the 491st time believers do not forgive, but that covenant brothers must always be ready to forgive other covenant brothers (cf. Luke 17:4) as God forgives them (cf. Matt. 18:35). The new covenant has a radically new orientation to life (cf. Matt. 18:15).

NASB (UPDATED) TEXT: MATTHEW 18:23-35
²³"For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. ²⁴When he had begun to settle them, one who owed him ten thousand talents was brought to him. ²⁵But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. ²⁶So the slave fell to the ground and prostrated himself before him, saying, 'Have patience with me and I will repay you everything.'²⁷And the lord of that slave felt compassion and released him and forgave him the debt. ²⁸But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, 'Pay back what you owe.'²⁹So his fellow slave fell to the ground and began to plead with him, saying, 'Have patience with me and I will repay you.'³⁰But he was unwilling and went and threw him in prison until he should pay back what was owed. ³¹So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. ³²Then summoning him, his lord said to him, 'You wicked slave, I forgave you all the debt because you pleaded with me. ³³Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?'³⁴And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. ³⁵My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart."

18:23 "a king" This parable is unique to Matthew. In Aramaic (Jesus spoke Aramaic, not Hebrew) this term could have meant "a king's official."

18:24 "ten thousand talents" This was a huge amount. Six hundred talents was the yearly Roman tax for southern Palestine. This parable is purposeful oriental exaggeration (hyperbole). Often Jesus used this literary technique to drive home the point of His parables. See Special Topic at Matt. 17:24.

18:25 People (and their families) could be sold into slavery for debts (cf. Lev. 25:39; 2 Kgs. 4:1; Neh. 5:5; Isa. 50:1). The king's threat was a real threat!

18:26,29 "have patience with me and I will repay you everything" These are the exact words of both Matt. 18:26 and 29. This is the heart of the parable. In Matt. 18:30 he has no mercy on another human who pleads for it!

18:34 "the torturers" In Aramaic this was possibly " jailers."

18:35 "My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart" This is a third class conditional sentence which meant potential future action. Forgiveness should/must result in forgiving (cf. Matt. 5:7; 6:14-15; 7:1-2; 10:8; Luke 6:36; Col. 3:13; James 2:13; 5:9). Forgiveness is not the basis of our salvation but a sure evidence of being forgiven. However, Jesus leaves open the question about those who claim to know Him, but refuse to forgive other believers! Parables cannot, do not, answer all the theological questions!

▣ "heart" See Special Topic at Matt. 5:8.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Does this passage define children's relationship with God?

2. What two examples are given us in the passage to show the radical nature of our personal sin?

3. Does this parable in verses 12-14 convey the same truth as in Luke 15:4-7?

4. What is the parable of verses 23-25 saying to us about forgiveness?

Matthew 19

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
Teaching on Divorce	Marriage and Divorce	Marriage and Divorce	Jesus Teaches About Divorce	The Question About Divorce
19:1-2	19:1-10	19:1-2	19:1-2	19:1-2
19:3-12		19:3-9	19:3	19:3-6
			19:4-6
			19:7	19:7-9
			19:8-9
				Continence
		19:10-12	19:10	19:10-12
	Jesus Teaches on Celibacy
	19:11-12		19:11-12
Little Children Blessed	Jesus Blesses Little Children	Blessing the Children	Jesus Blesses Little Children	Jesus and the Children
19:13-15	19:13-15	19:13-15	19:13-14	19:13-15
			19:15
The rich Young Man	Jesus Counsels the Rich Young Man	The Rich Young Man	The Rich Young Man	The Rich Young Man
19:16-22	19:16-22	19:16-22	19:16	19:16-22
			19:17
			19:17a
			19:18b-19
			19:20
			19:21
			19:22
	With God All Things Are Possible			The Dangers of Riches
19:23-30	19:23-30	19:23-26	19:23-24	19:23-26
			19:25
			19:26	The Reward of Renunciation
		19:27-30	19:27	19:27-29
			19:28-30
				19:30

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The Pharisees were not really interested in the question of divorce but they were trying to reduce Jesus' popularity by splitting His following over a disputed issue (cf. Mark 10:2-12). Jesus' answer must be interpreted in this confrontational context. This is not a neutral teaching passage.

B. Matthew 5:31-32; Mark 10:1-12; Luke 16:18 and 1 Corinthians 7:12-14 must also be taken into consideration when discussing the issue of divorce. This passage concerns the legal grounds for divorce and remarriage in Moses'writings.

C. When interpreting a hot social issue such as this, be careful of:

1. being influenced too heavily by your own culture and age

2. being influenced by your own existential situation and experiences

3. being influenced by your presuppositions (denominationalism)

4. making hard and dogmatic rules for every situation

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 19:1-2
¹When Jesus had finished these words, He departed from Galilee and came into the region of Judea beyond the Jordan; ²and large crowds followed Him, and He healed them there.

19:1 "When Jesus had finished these words" This phrase is apparently a textual marker for Matthew's structuring of Jesus' teachings (cf. Matt. 7:28; 11:1; 13:53; 26:1).

▣ "He departed from Galilee and came into the region of Judea" This period of Jesus' ministry is often called His Perean ministry. It covered Matthew 19-20. Many Jews would not pass through Samaria but would cross over into the trans-Jordan area of Perea, then south toward Jerusalem and cross back over the Jordan at Jericho into Judea. This was because of their hatred of Samaritans. They believed them to be half Jews, half pagans. This was the result of the Assyrian exile under Sargon II of the Northern Ten Tribes in 722 b.c. and the resettlement of pagans into the region.

19:2 "and large crowds followed Him" These were possibly pilgrims going to Jerusalem, but they could also be persons looking for healing or curiosity seekers.

▣ "and He healed them there" Jesus' healings were intended to confirm His message, to help show the future bliss of heaven, and the heart of God. He did not come primarily to heal, but to teach; however, whenever He saw people hurting from the ravages of sin, He acted; and He still does!

SPECIAL TOPIC: IS HEALING GOD'S PLAN FOR EVERY AGE?

NASB (UPDATED) TEXT: MATTHEW 19:3-9
³Some Pharisees came to Jesus, testing Him and asking, "Is it lawful for a man to divorce his wife for any reason at all?" ⁴And He answered and said, "Have you not read that He who created them from the beginning made them male and female, ⁵and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? ⁶So they are no longer two, but one flesh. What therefore God has joined together, let no man separate." ⁷They said to Him, "Why then did Moses command to give her a certificate of divorce and send her away?" ⁸He said to them, "Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way. ⁹And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery."

19:3 For a full discussion of the origin and theology of the Pharisees see the Special Topic at Matt. 22:15.

▣ "testing Him" This term (peirazō) had a negative connotation of "testing with a view toward destruction." See Special Topic at Matt. 4:1. This was not a theological discussion in a neutral setting!

NASB"for any reason at all"
NKJV"for any reason"
NRSV"for any cause"
TEV"for whatever reason he wishes"
NJB"on any pretext whatever"

In Mark 10:2 the question was about divorce, but here the question concerned the grounds for divorce. The conservative rabbinical school of Shammai picked up on the phrase "some indecency" from Deut. 24:1, while the liberal rabbinical school of Hillel picked up on the phrase "she finds no favor." So the first school said the grounds were only for adultery or some other forbidden sexual act; the second said for any cause. Later, Rabbi Akiba, of the school of Hillel, even said that one could divorce his wife if he found someone prettier!

The Pharisees are asking Jesus a question, not for information but to hurt Him

1. with some portion of His followers (factions within Judaism)

2. with Herod Antipas (John the Baptist condemned Herod's divorce and remarriage)

19:4 "Have you not read" Jesus expected that Jewish people had read God's book (cf. Matt. 12:3; 19:4; 21:16; 22:31). Knowledge of Scripture was foundational for godly living. Jesus expects modern believers to " have read" it also! The Jewish traditions twisted and annulled Scripture, as does modern denominational traditions, usually quoting one text or part of a text out of context and ignoring all other parallel passages!

▣ "created" This participle (ktisas) is in the uncial MS B, but the verb "made" (poiēsas) is in MSS א, C, D, L, W, Z. It follows the Septuagint of Gen. 1:27. However, the UBS⁴ thinks the first option is original (i.e., a "B" rating, meaning " almost certain").

▣ "from the beginning" This quote is from Gen. 1:27 and 5:2 of God's creation of both men and women. Marriage is God's idea and it is to be monogamous (cf. Gen. 2:23-24) and permanent (cf. Matt. 19:6).

19:5 "for this reason. . .leave his father and mother" This is a quote from Gen. 2:24. Notice both parents are mentioned, but also the radical break with one's nuclear family that marriage demanded. In the ancient world families lived with multiple generations in one house. The priority and independence of each generation is affirmed.

▣ "the two shall become one flesh" The singular form but with a plural sense is also found in Gen. 2:24, Deut. 6:4, and Ezek. 27:17. Love merges individuals!

19:6 "what therefore God has joined together" This is an aorist active indicative, which expressed completed action. By stating "what," not "who," the institution of marriage was emphasized. The term "joined together" meant "yoked together."

19:7 "Moses commanded to give her a certificate of divorce and send her away" This is from Deut. 24:1-4. Jesus said that Moses did it, not because God wanted it, but because of the hardness of the peoples'hearts. Moses had compassion for the wife's societal plight. This certificate (1) required several days, (2) required legal help, (3) may have required return of the dowry, and (4) implied remarriage.

What really bothers me about Jesus' rejection of Moses'words is how do I know what else is contained in OT Scripture that God rejects. I would never have known this unless Jesus expressly stated it here. All my life I have revered Scripture, used it to guide my life and actions, but now Jesus says part of it was never God's will!! This gives me pause and forces me to cling to the NT and not the OT. The OT must be viewed through its interpretation by Jesus and His inspired Apostles! Jesus is Lord of Scripture (cf. Matt. 5:17-48)!

19:9

NASB"except for immorality"
NKJV"except for sexual immorality"
NRSV"except for unchastity"
TEV"other than her unfaithfulness"
JB" I am not speaking of fornication"
NJB"I am not speaking of an illicit marriage"

The Greek term is porneia, which comes into English as "pornography." This could have referred to fornication (pre-marital sexual activity), adultery (extra-marital sexual activity), or other inappropriate sexual acts such as bestiality and homosexuality (forbidden sexual activity).

▣ "and marries another woman" Only Jewish men had the right of divorce during this period of time. In Mark and Luke, who were writing to a Gentile audience, women are also addressed (cf. Mark 10:12).

▣ "commits adultery" This is present passive (deponent) indicative (cf. Mark 10:11-12). There are some textual variations in this verse probably caused by scribes referring to Matt. 5:32. The verb tenses from 5:32 shed light on this passage. In Matt. 5:32 the translation should be "causes her to become an adulteress." This passive voice has also been found in Matt. 19:9 in the Greek manuscripts B and C*. This possibly referred to the social stigma which was put on the divorced woman by her Jewish culture, which designated her as an adulteress by the fact that she was put away.

At this point F. F. Bruce's comment on this text in his book Answers to Questions, p. 55, is relevant to the use of this text today:

"He was not giving His disciples occasion for instituting a new legalism on the basis of His ruling, as some of them have tried to do. What He said about the Sabbath law could be said of the marriage law: it was made for human beings, and not vice versa."

See Dr. Utley's audio tapes on "divorce" online at www.freebiblecommentary.org in the "Difficult and Controversial Texts" section.

NASB (UPDATED) TEXT: MATTHEW 19:10-12
¹⁰The disciples said to Him, "If the relationship of the man with his wife is like this, it is better not to marry." ¹¹But He said to them, "Not all men can accept this statement, but only those to whom it has been given ¹²For there are eunuchs who were born that way from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.

19:10 "disciples said. . .it is better not to marry" Jesus' statement shocked them. They had the views of their culture ingrained in their minds. So do we! Marriage is God's will for humans (this is a first class conditional sentence). It is a great blessing but also a great responsibility. In days of frequent divorces the witness of a strong, godly marriage is very powerful to a lost world.

19:10-11 Marriage is the norm (cf. Gen. 1:28; 9:17), but celibacy is a godly option (cf. 1 Cor. 7:7,17). A believer's prayerful desires will guide him/her in this area. If one chooses to be single, it should be for service to God (cf. 1 Cor. 7:32).

The Jews of Jesus' day rejected singleness as a godly option. Jesus is challenging the standards of His culture in several areas.

1. the husband's total authority

2. couples should remain together and work out their problems

3. singleness is a godly option

19:12 Jesus discusses the different types of singles.

1. born that way

a. birth defect

b. personal tendency

2. forceful castration (eunuchs, i.e., Esther 2:3; possibly Daniel and his friends, Acts 8:27)

3. personal choice of singleness for the purpose of ministry (I do not think this demands physical castration although some early church leaders did it to themselves, i.e., Origen)

Notice how Matt. 19:12 is framed

1. verse 11, all men cannot be single

2. verse 12c, some me can accept this lifestyle

CONTEXTUAL INSIGHTS FOR VERSES 13-15

A. Verses 13-15 are paralleled in Mark 10:13-31 and Luke 18:15-30.

B. The New Testament does not discuss children's spiritual relationship with God.

C. Matt. 18 does not discuss the spiritual status of children but uses them as an example for new believers.

NASB (UPDATED) TEXT: MATTHEW 19:13-15
¹³Then some children were brought to Him so that He might lay His hands on them and pray; and the disciples rebuked them. ¹⁴But Jesus said, "Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these." ¹⁵After laying His hands on them, He departed from there.

19:13 "children" Jesus was a friend to the socially outcast, ostracized, and/or underprivileged. He befriended the common person, slaves, the poor, women, and children.

▣ "so that He might lay His hands on them and pray" This was the traditional rabbinical blessing for children. This has nothing to do with salvation. Jewish parents saw their children as already members of the congregation of Israel by birth.

19:14 "Let the children alone" This is aorist active imperative. Jesus was emphatic in His desire to be available to all.

▣ "do not hinder them from coming to Me" This is present active imperative with a Negative particle. This grammatical construction implies to stop an act which was already in process.

▣ "for the Kingdom of Heaven belongs to such as these" This did not refer to the children themselves, but those (1) with child-like characteristics or (2) who see themselves in a low or receiving position who will enter the kingdom of God (cf. Matt. 18:2-4). This is not a verse on the salvation of children. The NT is written to adults!

NASB (UPDATED) TEXT: MATTHEW 19:16-22
¹⁶And someone came to Him and said, "Teacher, what good thing shall I do that I may obtain eternal life?" ¹⁷And He said to him, "Why are you asking Me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments." ¹⁸ Then he said to Him, "Which ones?" And Jesus said, "You shall not commit murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; ¹⁹Honor your father and mother; and You shall love your neighbor as yourself." ²⁰The young man said to Him, "All these things I have kept; what am I still lacking?" ²¹Jesus said to him, "If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me." ²²But when the young man heard this statement, he went away grieving; for he was one who owned much property.

19:16 "someone came to Him" From Matt. 19:20 we know that he was young, from Matt. 19:22 we learn that he was rich, and from Luke 18:18 we learn that he was a ruler (cf. Mark 10:17-22).

▣ "Teacher" The parallels in Mark 10:17 and Luke 18:18 have "good Teacher." The better uncial MSS (i.e., א, B, D, L) omit it here (UBS⁴ rates its exclusion as "A," meaning "certain").

▣ "what good thing shall I do that I may obtain eternal life" This Jewish man had the common conception of salvation held by most Jews of his day, which was a works righteousness based on one's conformity to the Mosaic Law and Oral Tradition (cf. Luke 10:25; Rom. 9:30-33). He saw eternal life as the result of his religious performance.

▣ "eternal life" This was an OT concept of the life (zoē) of the age to come (cf. Dan. 12:2). The term addressed both the quality of the new life and its duration.

In this one context several different expressions are used to describe a person's relationship with God.

1. obtain eternal life, Matt. 19:16

2. to enter into life, Matt. 19:17

3. to be complete, Matt. 19:21

4. to enter the kingdom of God, Matt. 19:23,24

5. be saved, Matt. 19:25

6. will inherit eternal life, Matt. 19:29

19:17 "There is only One who is good" Jesus was not making a statement about His lack of goodness, but was showing this man the standard of goodness that was required to be right with God. This verse should not be used as a proof-text depreciating Jesus' deity or sinlessness.

▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. There is nothing in this context to imply that this man was trying to tempt, try or trick Jesus.

▣ "keep the commandments" This is aorist imperative (Nestle Greek text has a Present active imperative). This obviously referred to the Ten Commandments of Exodus 20 and Deuteronomy 5. This was the heart of the Jewish Law.

19:18-19 This is a partial list of the second half of the Ten Commandments which dealt with person's relationship to his fellow covenant brother. This listing is different from the Masoretic Hebrew text and the Septuagint. See Special Topics at Matt. 5:21, 5:27, 15:4, and the following Special Topic.

SPECIAL TOPIC: NOTES ON EXODUS 20

19:18 "murder" The King James Version (KJV) and the Jerusalem Bible (JB) render this verb as "kill," which is an unfortunate translation of this Hebrew word for "non-legal premeditated murder." The NKJV has " murder." The "eye for an eye" law code of Israel provided a blood-avenger to exact justice from one who killed a family member (cf. Num. 35:12; Deut. 19:6,12; Jos. 20:1-9). This served to prevent feuds or unlimited retaliation. See Special Topic at Matt. 5:21.

19:20 "the young man" In Jesus' day a man was considered young until he was forty years old. Luke 18:18 adds that the man was a "ruler," which meant the leader of a local synagogue or of a local town council.

▣ "all these things I have kept" In Phil. 3:6 Paul makes the same claim. This is not a contradiction of Rom. 3:23, but shows the legalistic nature of the Jewish interpretation of the Old Testament to which Jesus spoke in Matt. 5:20-48. Righteousness was seen as performance of a legal code. This man felt he had performed all the religious duties of his day and culture.

▣ NKJV adds "from my youth," which is found in Mark 10:20 and the uncial MSS C and W and many versions. In Jewish society a person was not responsible to keep the Law until after a time of personal study and commitment (i.e., Bar Mitzvah at age 13 for boys and Bat Mitzvah for girls at age 12). This is parallel to the concept of "the age of accountability" in Christianity.

▣ "what am I still lacking" This shows the restlessness of this man's heart. Even after keeping all of the Mosaic laws and their interpretations, he still felt empty.

19:21 "If" This is a first class conditional sentence which is assumed to be true by the author for his literary purposes.

NASB"complete"
NKJV, NRSV,
TEV, NJB" perfect"

This word meant "full," " mature," " fully equipped for the assigned task" (from telosi). It did not imply sinlessness.

▣ "go and sell your possessions" This shows the radical nature of the Christian's faith (cf. Luke 14:33). It is a total commitment. For this man the choice was in the area of possessions. This man's possessions possessed him! This is not a requirement for all believers, but a radical, ultimate commitment to Jesus is!

There is a series of imperatives.

1. go, present active imperative

2. sell, aorist active imperative

3. give, aorist active imperative

4. come, adverb used as an aorist active imperative

5. follow, present active imperative

These commands (i.e., #4, 5) are like Jesus' call to the Twelve. Jesus was inviting this man to become part of His nucleus!

▣ "give to the poor" From 1 Cor. 13:1-3, we see that attitude is the key!

▣ "you will have treasure in heaven" See notes at Matthew 6:19-20.

▣ "and come, follow Me" Jesus perceived this man's priority structure and He demanded first place. His wealth was not the problem, but its priority (cf. 1 Tim. 6:10). Notice the radical personal commitment demanded for following Jesus (cf. Matt. 10:34-39).

19:22 "he went away grieving" Jesus loved this man but would not lower the standards of the Kingdom. The Bible is silent on this man's salvation. This is shocking when we realize that (1) he came with good motives, (2) he came to the right person, (3) he came with the right questions, and (4) Jesus loved him (Mark 10:21), but he went away!

NASB (UPDATED) TEXT: MATTHEW 19:23-26
²³And Jesus said to His disciples, "Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. ²⁴Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God." ²⁵When the disciples heard this, they were very astonished and said, "Then who can be saved?" ²⁶And looking at them Jesus said to them, "With people this is impossible, but with God all things are possible."

19:23 "Truly" See Special Topic at Matt. 5:18.

19:24 "a camel to go through the eye of a needle" There has been much discussion over this phrase. Is it literal or figurative? There was never a small gate in Jerusalem which camels had to kneel to enter! It was an oriental exaggeration, in which it would be impossible for rich people to be saved! But with God, all things are possible (Matt. 19:26). Jesus is addressing the situation of the rich, young ruler. He seemed to be blessed by God in an OT snese, but he was not right with God. Riches and possessions can be (and often are) a curse!

▣ "it is hard for a rich man" See Special Topic: Wealth at Matt. 6:24.

▣ "the kingdom of God" This was a rare use of this phrase in Matthew because of the Jewish fear of taking God's name in vain (cf. Exod.20:7; Deut. 5:11). This phrase appears often in the Gospel parallels of Mark and Luke written for Gentiles.

19:25 "the disciples. . .were astonished" The OT taught that God blessed the righteous and temporally punished the wicked (cf. Deut. 27-28). The book of Job, Psalm 73, and Jer. 12:1-4 react against this traditional view. Often the righteous suffer and the wicked prosper. Wealth, position and health are not always signs of God's favor!

19:26 This saying may go back to the OT (i.e., Gen. 18:14; Job 42:2; Jer. 32:17,27). It is an idiomatic way of asserting the powerlessness of humans and the powerfulness of YHWH. God's purposes and plans cannot be thwarted (cf. Job 42:2; Luke 1:37)!

NASB (UPDATED) TEXT: MATTHEW 19:27-30
²⁷Then Peter said to Him, "Behold, we have left everything and followed You; what then will there be for us?" ²⁸And Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. ²⁹And everyone who has left houses or brothers or sisters or father or mother or children or farms for My name's sake, will receive many times as much, and will inherit eternal life. ³⁰But many who are first will be last; and the last, first.

19:27 "what then will there be for us" Peter had left all but he still was thinking about it! The disciples still expected an earthly kingdom with a special reward for themselves (cf. Matt. 20:21,24).

19:28 "the Son of Man" See the full note at Matthew 8:20.

▣ "you who have followed Me. . .shall sit upon twelve thrones, judging the twelve tribes of Israel" This must refer to the original Twelve Apostles (cf. Luke 22:30), while Matt. 19:29 expands the benefits of abundant blessings and eternal life to all believers (cf. Matt. 20:16; Mark 10:31; Luke 13:30).

To whom does this phrase "the twelve tribes of Israel" refer?

1. the new Israel, the church (cf. Rom. 2:28,29; Gal. 6:16; 1 Pet. 2:5,9; Rev. 1:6)

2. the believing Israel of the eschaton

It seems to me the verse is emphasizing that the Twelve will share Jesus' glory and reign. Verses like this should not be used to build elaborate theories of the nature of the eschaton! See Special Topic: the Number Twelve at Matt. 14:20.

SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD

NASB, NKJV"in the regeneration"
NRSV"at the renewal of all things"
TEV"in the New Age"
NJB"when everything is made new again"

The word means "rebirth." Philo used it for the rebirth after th flood. It was used by Greek thinkers for the new world order. Here it refers to the rebirth at the consummation of the New Age of the Spirit. The disciples still thought this would happen in their lifetime. They were surprised by the two-stage coming of the Messiah.

Initial creation was damaged; the recreation after Noah's flood was also polluted, but the rebirth of the Messianic consummation will be pure, ideal (cf. Isa. 9:6-7; 11:1-10; Micah 5:2-5a; Revelation 21-22).

19:29

NASB"many times as much"
NKJV, NRSV"a hundredfold"
TEV"a hundred times more"
NJB"a hundred times as much"

There is a Greek manuscript variation at this point. The term "hundredfold" is in the uncial MSS א, C and D, while "manifold" is in MSS B and C. The first option follows Mark 10:29 and the second Luke 18:30. Most scholars assume that Matthew and Luke follow the structure of Mark. One's commitment to Jesus must supercede his devotion to family, possessions and even life itself (cf. Matt. 10:34-39; Luke 12:51-53).

The new age of righteousness is described in agricultural hyperbole (as in the OT). The Bible is not clear on what heaven will be like.

1. renewed Garden of Eden

2. agricultural abundance

3. beautiful city

4. new spiritual realm

What this text does reveal is that personal faith in Jesus now secures the blessing of heaven in the future. No personal sacrifice now will go unnoticed or unrewarded! The key blessing is "eternal life" with God in Christ! All else pales into insignificance.

We must be careful of holding a theology of sacrifice now for abundance later! True wealth is intimacy with God. Jesus' statements are

1. hyperbolic

2. addressed to the disciples'current understanding

3. showing the radical, selfless decision involved in "following" Him!

I think Jesus' words here are hyperbolic and related to OT agricultural imagery. He expressed Himself this way because of the Apostles'misunderstanding of the spiritual nature of the Kingdom of God. It does not make sense to me for believers to reject materialism in this life only to claim it in the next (" pie in the sky, by and by Christianity"). Jesus is trying to encourage them on a level they can comprehend. This is not a text to base one's views of heaven on! The afterlife, both hell and heaven, are veiled. Earthly metaphors are used to describe both, but only because of our current blindness caused by the Fall (i.e., "we see through a glass darkly," 1 Cor. 13:9-12). We must always guard against "what's in it for me" Christianity. Heaven, like the Kingdom, is all about Him!

SPECIAL TOPIC: BELIEVERS' INHERITANCE

19:30 Things are not as they appear to us (cf. Matt. 20:16; Mark 10:31; Luke 13:30). God's ways of evaluation are different from ours (cf. Isa. 55:8-11). Child-like disciples are received, while the wealthy and privileged are rejected (i.e., Matt. 8:10-12). Biblical faith causes an unexpected reversal of the creation!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Is divorce always a sin?

2. What biblical principle did Jesus advocate in response to the Pharisees'question?

3. Why did Moses allow remarriage if God was against it? What about today?

4. Is celibacy spiritually superior to marriage?

5. Define the Bible's teachings about children and salvation.

6. Do verses 13-15 deal with salvation?

7. Why does Jesus not claim "goodness" in Matt. 19:17? Does this affect the doctrine of Jesus' deity or sinlessness?

8. Did this man really keep all of the commandments? Was he sinless? (Matt. 19:20)

9. Are riches evil?

10. Why were the disciples dumbfounded concerning the rejection of a wealthy man? (Matt. 19:25)

Matthew 20

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Workers in the Vineyard	The Parable of the Workers in the Vineyard	Laborers in the Vineyard	The Workers in the Vineyard	Parable of the Laborers in the Vineyard
20:1-16	20:1-16	20:1-16	20:1-7	20:1-16
			20:8-15
			20:16
A Third Time Jesus Foretells His Death and Resurrection	Jesus a Third Time Predicts His Death and Resurrection	Passion Foretold a Third Time	Jesus Speaks a Third Time About His Death	Third Prophecy of the Passion
20:17-19	20:17-19	20:17-19	20:17-19	20:17-19
The Request of James and John	Salome Asks a Favor	James and John Seek Honor	A Mother's Request	The Mother of Zebedee's Sons Makes Her Request
20:20-28	20:20-28	20:20-23	20:20	20:20-23
			20:21a
			20:21b
			20:22a,b
			20:22c
			20:23	Leadership with Service
		20:24-28	20:24-28	20:24-28
The Healing of Two Blind Men	Two Blind Men Receive Their Sight	Two Blind Men of Jericho	Jesus Heals Two Blind Men	Two Blind Men of Jericho
20:29-34	20:29-34	20:29-34	20:29-30	20:29-34
			20:31
			20:32
			20:33
			20:34

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. In interpreting parables (see Special Topic in Introduction to Matthew 13) it is crucial to take the historical and literary context into consideration. In this particular parable the historical context is related to the closing phrase of Matt. 19:30, which is repeated at the close of Matthew 20:16. This literary parallel shows that the parable under discussion is primarily related to the subject of wealth and rewards. The larger literary context is seen in Matt. 18:1 and 20:20-21, 24, where the disciples were concerned about who was greatest among them.

B. Many have interpreted this parable as referring to the relationship between Jews and Gentiles and, from the larger context of the entire New Testament (or when the Gospels were written), this is possible. But, from the immediate context, this parable has to do with the relationship between the disciples themselves. The kingdom of God has a totally different standard of evaluation than the world (cf. Isa. 55:8-11; Matthew 5-7). God's new kingdom (cf. Jer. 31:31-34; Ezek. 36:22-38) is based solely on grace and not human merit. This is not meant to depreciate or discredit an active life of religious discipleship; rather, grace is foundational to salvation and righteous living (cf. Eph. 2:8-10). Discipleship must be motivated by gratitude, not merit (cf. Rom. 3:21-24; 6:23; Eph. 2:8-9).

C. We need to be reminded that when interpreting parables, the central truth and context are far more important than pushing the details into a theological system. The key to parables is to look for the unexpected, or culturally shocking statement.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 20:1-7
¹"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. ²When he had agreed with the laborers for a denarius for the day, he sent them into his vineyard. ³And he went out about the third hour and saw others standing idle in the market place; ⁴and to those, he said, 'You also go into the vineyard, and whatever is right I will give you.'And so they went. ⁵Again he went out about the sixth and the ninth hour, and did the same thing. ⁶And about the eleventh hour he went out and found others standing around; and he said to them, 'Why have you been standing here idle all day long? ⁷They said to him, 'Because no one hired us.'He said to them, 'You go into the vineyard too.'"

20:1 "For the kingdom of heaven" The parable was given as an example of how the material rewards offered by this world were totally different from the spiritual rewards of the kingdom of God. This parable is unique to Matthew. The "kingdom of heaven" was a central topic in Jesus' teaching and preaching ministry. It referred to the reign of God in human hearts now which will one day be consummated over the earth (cf. Matt. 6:10). The present yet future aspects of the kingdom of God are the origin of the "already" and "not yet" tension and paradox of the two comings of Christ and the Christian life.

▣ "landowner" This is a compound term "house" plus " master" (despotēs). It translates a Hebrew phrase, "the owner of the land." Matthew uses this designation often (cf. Matt. 10:25; 13:27,52; 20:1,11; 21:33; 24:43).

In this passage it reflects the grace of God in dealing with His human creation. In Matt. 10:24-25 Jesus is the true "household master," but they call Him Beelzebub" (head demon or Satan).

Grant Osborne, The Hermeneutical Spiral, p. 244 has an interesting comment.

"God appears in several fuises in the parables as king, father, landowner, employer, father and judge. Throughout, the picture is of one who graciously and mercifully offers forgiveness, but at the same time demands decision. . .salvation is present and insistently demanding response. God's rule is typified by grace but that grace challenges the hearer to recognize the necessity of repentance."

▣ "vineyard" Many assume that this was a reference to the nation of Israel. It is true that a vineyard often stood for Israel in the OT (cf. Isa. 5, Jer. 2:21; 12:10; Ps. 80:8-13), but that does not mean it does in every context in the NT. In this context, it seems to simply be the setting of the parable and does not have major symbolic truth.

20:2 "when he had agreed with the laborers for a denarius for the day" This first group of laborers was the only one for whom a set pay for a day's work was discussed. The term "denarius," like all monetary values in translations, is linked to one's own historical equivalent. It would be much better to see this monetary amount in light of its usage in the first century, as a day's wage for a soldier or an agricultural worker. It was enough money to provide food and the necessities of life for a day for a Palestinian family.

20:3

NASB, NKJV,
NJB" about the third hour"
NRSV, TEV" about nine o'clock"

All of the designations (Matt. 20:3,5,6) for time in the parable are based on the assumption of the day beginning at 6 a.m. (Roman time); therefore, it was nine o'clock in the morning. The Jews began their day at 6 p.m. (i.e., Gen. 1:5).

One questions why the vineyard owner would hire so many people throughout the day. It has been assumed by scholars that it was the peak of the grape harvest and the Sabbath was close at hand; therefore, it was urgent that as many of the grapes as possible be gathered before they ruined.

20:6 "found others standing around" Although in English this phrase sounds derogatory, as if the vineyard owner were chiding these people for not working all day, in reality he simply had found some workers who had not been hired earlier. There is no hint that these were lazy or indifferent workers, but ones who had not been able to find work for that day (cf. Matt. 20:7).

NASB (UPDATED) TEXT: MATTHEW 20:8-16
⁸When evening came, the owner of the vineyard said to his foreman, 'Call the laborers and pay them their wages, beginning with the last group to the first.'⁹When those hired about the eleventh hour came, each one received a denarius. ¹⁰When those hired first came, they thought they would receive more; but each of them also received a denarius. ¹¹When they received it, they grumbled at the landowner, ¹²saying, 'These last men have worked only one hour, and you have made them equal to us who have borne the burden and the scorching heat of the day.'¹³But he answered and said to one of them, 'Friend, I am doing you no wrong; did you not agree with me for a denarius? ¹⁴Take what is yours and go, but I wish to give to this last man the same as to you. ¹⁵ Is it not lawful for me to do what I wish with what is my own? Or is your eye envious because I am generous? ¹⁶So the last shall be first, and the first last."

20:8 "When evening came, the owner of the vineyard said to his foreman, 'Call the laborers and pay them their wages'" We learn from the Mosaic Law that laborers were to be paid at the close of the work day so that they could buy food for their families (cf. Lev. 19:13; Deut. 24:15; Mal. 3:5). Often landowners tried to withhold the wages until the next day in order to assure that their labor force would return, but this was against the Mosaic Law.

20:10 "When those hired first came, they thought they would receive more" The workers hired first were assuming that they deserved more money because those who worked less time received what they had contracted for (cf. Matt. 20:2). This parable shows how the ways of God are so different from the ways of this world. We see from Matt. 20:11 that when they did not receive more money, they grumbled continually. Their attitude of being grateful even to be employed turned to anger because they did not get all that they expected. They rationalized that because they had worked all day in the heat, they deserved more pay. The implication of this is striking in relationship to religious people and spiritual rewards (cf. Matt. 19:30; 20:16).

20:13-15 The landowner answers with three rhetorical questions. The landowner has freedom to act as he will (cf. Romans 9), but he chooses to act in grace!

20:15 This verse is the theological heart of the parable. God is sovereign and He has the right to act (i.e., Romans 9-10). He chooses to act in undeserved grace (cf. Romans 11). Can anyone fault Him for that? This is theologically parallel to the Prodigal Son recorded in Luke 15:11-32. Should God's mercy to some offend those who have also experienced His mercy?

NASB, NRSV"Or is your eye envious because I am generous"
NKJV"Or is your eye evil because I am good"
TEV"Or are you jealous because I am generous"
NJB"Why be envious because I am generous"

This relates to the Ancient Near Eastern metaphor of "the evil eye" (cf. Deut. 15:9; 1 Sam. 18:9). In this context it referred to jealousy or envy (cf. Mark 7:22). See Special Topic at Matt. 6:22-23.

20:16

NASB"So the last shall be first, and the first last"
NKJV"So the last will be first, and the first last. For many are called, but few chosen"
NRSV"So the last will be first and the first will be last"
TEV"So those who are last will be first, and those who are first will be last"
NJB" Thus the last will be first, and the first, last"

There is a phrase at the end of this verse "for many are called, but few chosen," which is found in the KJV, but is omitted in the NASB, NKJV, TEV, and JB. It seems to have been added from Matt. 22:14. It does not appear in the Greek manuscripts א, B, L, or Z. The UBS⁴ gives its exclusion an " A" rating (i.e., certain).

There is an obvious relationship between 19:30 and 20:16. Rewards are not based on merit but on grace. This has been understood in two ways.

1. All believers will not receive equal rewards, but equal standing in the kingdom. This is the biblical tension between a free salvation and Christ-like discipleship.

2. The Jews who received the promises of God first will not receive greater rewards or blessings than Gentile believers (cf. Luke 13:30).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What are the guidelines for interpreting parables? (See How to Read the Bible For All Its Worth, by Fee and Stuart, p. 135-148)

2. What is the literary context of this parable?

3. What does this parable have to say to the relationship between God's children and rewards?

4. What do you think is the relationship between this parable and the elder brother in the parable of the prodigal son (Luke 15)?

CONTEXTUAL INSIGHTS FOR 20:17-18

A. The parallel of this account, found in Mark 10:32ff., sets the stage for the attitude and actions of the disciples.

B. It is obvious from this account that the disciples still had a fundamental misunderstanding of the Messianic kingdom. This was possibly related to Jesus' statement in Matt. 19:28.

C. This is the third and most detailed prediction of Jesus' death and resurrection to the disciples (cf. Matt. 16:21; 17:9,22-23). He knew why He came! He controlled His own history (cf. John 10:17-18)!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 20:17-19
¹⁷As Jesus was about to go up to Jerusalem, He took the twelve disciples aside by themselves, and on the way He said to them, ¹⁸"Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, ¹⁹and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up."

20:17 "as Jesus was about to go up to Jerusalem" Mark 10:32 says He had set his face toward Jerusalem and was walking out ahead of the disciples.

20:18 "the Son of Man" See the note at Matt. 8:20.

▣ "the chief priests and scribes" This was a reference to the Sanhedrin. It was made up of 70 leaders of the Jewish community in Jerusalem. The full title was "the chief priests, the scribes, and the elders," (cf. Matt. 16:21). This was the final authority in religious and political matters for the Jews, although it was extremely limited in a political sense by the Roman occupation forces.

See SPECIAL TOPIC: THE SANHEDRIN at Matt. 16:21.

20:19 "and will hand Him over to the Gentiles to mock and scourge and crucify Him" This was a reference to Jesus' humiliation and abuse by the Roman authorities. The soldiers took out their animosity toward the exclusivism of the Jewish population by transferring it to Jesus.

This verb "hand over" (paradidōmi) often refers to Jesus being given into the legal authority of a group or person for judgment.

1. to the high priests and scribes, Matt. 20:18

2. to men, Matt. 17:22

3. to the Gentiles (ethnē), Matt. 20:19

4. to Pilate, Matt. 27:2

5. for crucifixion, Matt. 26:2

Because of Jesus' statement of Matt. 10:24-25, believers will also be "handed over" (cf. Matt. 10:17; 24:9; Luke 21:12).

▣ "crucify" The horror of this form of execution was not only in its public humiliation and pain, but in its relation to Deut. 21:23; according to the rabbis of Jesus' day "the curse of God" was upon those who are hung upon a tree. Jesus became "the curse" (Lev. 26; Deut. 27-28; Gal. 3:13; Col. 2:14) for sinful mankind!

▣ "on the third day" In 1 Cor. 15:4 Paul mentioned that this was an essential element of the gospel. However, when we look at the OT, it is difficult to find an allusion to the "three days." Some try to use Hos. 6:2, but this seems extremely doubtful. Because of Matt. 12:38-40 many use Jonah's time in the belly of the great fish (cf. Jonah 1:17). This seems to be the most appropriate.

For the Jews of Jesus' day any part of a day was counted as a full day. Remember Jews start their day at twilight (cf. Gen 1:5). Therefore Jesus' death late Friday afternoon (3 p.m.) and burial before 6 p.m. was counted as one day. Friday at twilight until Saturday at twilight (the Sabbath) was the second day; from Saturday at twilight until sometime before sunrise on Sunday was the third day. See note at Matt. 16:21.

▣ "He will be raised up" Usually the resurrection (see Special Topic at Matt. 27:63) is spoken of as an act of the Father's will which showed His approval of the life, ministry, and death of Jesus. However, in John. 10:17-18 Jesus asserted His own authority in His resurrection. Rom. 8:11 says the Spirit raised Jesus. Here is a good example of all the persons of the Trinity involved in the acts of redemption.

NASB (UPDATED) TEXT: MATTHEW 20:20-23
²⁰Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. ²¹And He said to her, "What do you wish?" She said to Him, "Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left." ²²But Jesus answered, "You do not know what you are asking. Are you able to drink the cup that I am about to drink?" They said to Him, "We are able." ²³He said to them, "My cup you shall drink; but to sit on My right and on My left, this is not Mine to give, but it is for those for whom it has been prepared by My Father."

20:20 "the mother of the sons of Zebedee" From Mark 10:35 we learn that James and John were also active in this request. When one compares Matt. 27:56 with Mark 15:40 and John. 19:25 it is quite possible that Salome, Zebedee's wife, was the sister of Jesus' mother.

▣ "bowing down" This was not an act of worship but an act of selfish family ambition. How often do Christians kneel before God just to get what they want? They try to trade faith for favors (cf. Job. 1:9-11)!

▣ "making a request of Him" Mark records "do for us whatever we ask of you." This sounds like the request of an immature child.

20:21 "Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left" Every time Jesus tried to discuss His death, the disciples began to argue over who was greatest. This shows a fundamental misunderstanding not only of the person and work of Christ, but of the Messianic kingdom (cf. Luke 18:34).

20:22 "but Jesus answered, 'You'" The "you" of Matt. 20:21 is singular, addressing the mother, but in Matt. 20:22 it is plural, addressing James and John.

▣ "Are you able to drink the cup that I am about to drink" The term "cup" was used in Ugaritic literature to mean destiny. In the Bible, however, it seems to mean the experiences of life whether good or evil. It was usually used in the sense of judgment (cf. Ps. 75:8; Isa. 51:17-23; Jer. 25:15-28, 49:12, 51:7; Lam. 4:21-22; Ezek. 22:31-34; Hab. 2:16; Zech. 12:2; Rev. 14:10, 16:19, 17:4, 18:6). However, it was also mentioned in a few passages as blessings (cf. Ps. 16:5, 23:5, 116:13; Jer. 16:7).

The added phrase found in the King James Version (KJV) referring to Jesus' baptism is simply not a part of the original Greek text of Matthew, nor the ancient Latin, Syriac, or Coptic translations. It came from Mark 10:38 and Luke 12:50, which was later inserted into Matthew by copyists as is the same addition in Matt. 20:23. The UBS⁴ rates their exclusion as "A" (certain).

20:23 "My cup you shall drink" James was the first martyr of the apostolic band (cf. Acts 12:2). John lived long enough to be exiled by the Roman government to Patmos (Rev. 1:9) and died of old age in Ephesus (according to church tradition).

The KJV adds a phrase, "and be baptized with the baptism that I am baptized with," but it is an addition from Mark 10:39. Scribes tended to make the Gospels parallel!

▣ "for whom it has been prepared by My Father" This is perfect passive indicative. Here is another example of Jesus' submission to the Father's will and purpose. The Father is in control of all things (cf. 1 Cor. 15:27-28).

NASB (UPDATED) TEXT: MATTHEW 20:24-28
²⁴And hearing this, the ten became indignant with the two brothers. ²⁵But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. ²⁶It is not this way among you, but whoever wishes to become great among you shall be your servant, ²⁷and whoever wishes to be first among you shall be your slave; ²⁸just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

20:24 "And hearing this, the ten became indignant with the two brothers" They were angry because they did not ask first! But they also put on a show of anger as though they knew the question was out of place but secretly wanted to ask the same question.

20:26 "whoever wishes to be first among you shall be your slave" Jesus did not condemn their ambition for greatness, but defined its true parameters in light of one's commitment to Him. In Jesus' kingdom leadership is servanthood (cf. Matt. 23:11; Mark 9:35; 10:43)! Believers are saved to serve! Believers are saved from the service of sin to the service of God (cf. Romans 6)!

20:28 "the Son of Man did not come to be served, but to serve" Here is the practical truth of who is greatest (cf. Mark 10:45; Luke 19:10). Jesus knew that He came to (1) reveal the Father; (2) give mankind an example (i.e., selfless service) to follow; and (3) die a substitutionary death

▣ "and to give His life" There is a price to be paid for spiritual greatness and it is in service-even sometimes ultimate service, which is laying down your life for a friend (cf. John. 15:13; 2 Cor. 5:14-15; 1 John. 3:16).

▣ "a ransom" This term (lytron) found only twice in the NT, here and Mark 10:45, implied a price paid to purchase the freedom of a slave or prisoner of war. It is used in the LXX to translate koper (BDB 497 I), which denotes a life given to cover sin (i.e., Num. 35:31,32). Jesus did something for believers that they could never have done for themselves. The price was paid to reconcile the justice of God and the love of God (cf. Isa. 53; 2 Cor. 5:21).

SPECIAL TOPIC: RANSOM/REDEEM

▣ "for many" This is an allusion to Isa. 53:11-12. The term "many" was not used in a restrictive sense of a special few, but the natural result of Christ's work. The rabbis and the Qumran community used the term "many" for the community of faith or the elect. By comparing Isa. 53:6c with 53:11d and 12e, we can see the central play between "all" and "many." This same play is used by Paul in Rom. 5:17-19. Verses 18 and 19 are parallel, which means " all" and "many" are synonymous. This cannot be a proof-text for strict Calvinism! See discussion in NIDOTTE, vol. 1, pp. 96-97.

NASB (UPDATED) TEXT: MATTHEW 20:29-34
²⁹As they were leaving Jericho, a large crowd followed Him. ³⁰And two blind men sitting by the road, hearing that Jesus was passing by, cried out, "Lord, have mercy on us, Son of David!" ³¹The crowd sternly told them to be quiet, but they cried out all the more, "Lord, Son of David, have mercy on us!" ³²And Jesus stopped and called them, and said, "What do you want Me to do for you?" ³³They said to Him, "Lord, we want our eyes to be opened." ³⁴Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him.

20:29-34 This was another healing miracle of Jesus that displayed His compassion and power. Again characteristically for Matthew there were two blind men healed (and not only one as in Mark 10:46-52 and Luke 18:35-43).

20:29 "as they were leaving Jericho" It is interesting that both Matthew and Mark (10:46-52) place this healing as Jesus left Jericho, while Luke (18:35-43) places it as He was entering. There was an old Jericho and a new Jericho. It is possible that both accounts are accurate.

▣ "two blind men" The healing of the blind was an OT Messianic sign (cf. Isa. 29:18; 35:5; 42:7,16,18). Jesus had compassion on those who others regarded as "throw-away" people (cf. Matt. 20:31).

20:30 "Son of David" See note at Matt. 9:27. Matthew records the use of this Messianic title often (cf. Matt. 1:1; 9:27; 12:23; 15:22; 20:30; 21:9,15; 22:42,45).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. In every context where Jesus foretells his death, what do the disciples discuss?

2. Where is the third day mentioned in the OT concerning Jesus resurrection?

3. Is James and John's mother related to Jesus?

4. Why is verse 28 so important?

5. Explain how "all" and "many" can mean the same.

Matthew 21

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Triumphal Entry Into Jerusalem	The Triumphal Entry	Palm Sunday	The Triumphant Entry Into Jerusalem	The Messiah Enters Jerusalem
21:1-11	21:1-11	21:1-11	21:1-3	21:1-9
(5)			21:4-5	(5)
(9b)			21:6-9	(9b)
			21:10	21:10-11
			21:11
The Cleansing of the Temple	Jesus Cleanses the Temple	Cleansing the Temple	Jesus Goes to the Temple	The Expulsion of the Dealers from the Temple
21:12-13	21:12-17	21:12-13	21:12-13	21:12-17
21:14-17		21:14-17	21:14-15
			21:16a	(16b)
			21:16b
			21:17
The Cursing of the Fig Tree	The Fig Tree	Fig Tree Cursed	Jesus Curses the Fig Tree	The Barren Fig Tree Withers, Faith and Prayer
21:18-22	21:18-19	21:18-22	21:18-19	21:18-22
	The Lesson of the Withered Fig Tree
	21:20-22		21:20
			21:21-22
The Authority of Jesus Questioned	Jesus' Authority Questioned	Jesus' Authority	The Question about Jesus' Authority	The Authority of Jesus is Questioned
21:23-27	21:23-27	21:23-27	21:23	21:23-27
			21:24-25a
			21:25b-27a
			21:27b
The Parable of the Two Sons	The Parable of the Two Sons		The Parable of the Two Sons	Parable of the Two Sons
21:28-32	21:28-32	21:28-32	21:28-31a	21:28-32
			21:31b
			21:31c-32
The Parable of the Vineyard and the Tenants	The Parable of the Wicked Vinedressers	Parable of the Vineyard	The Parable of the Tenants in the Vineyard	Parable of the Wicked Husbandmen
21:33-44	21:33-46	21:33-41	21:33-39	21:33-43
			21:40
			21:41
(42b)		21:42-44	21:42	(42)
			21:43-44
21:45-46		21:45-46	21:45-46	21:45-46

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS FOR 21:1-17

A. The Triumphal Entry was a significant prophetic act. It, along with the cleansing of the temple, proclaimed Jesus to be the promised Messiah. These two events are paralleled in

1. Triumphal Entry, Mark 11:1-10, Luke 19:29-44, and John. 12:12-19

2. Cleansing of the temple, Mark 11:15-18; Luke 19:45-47

B. There is a paradoxical aspect to the Triumphal Entry. Jesus was obviously fulfilling the prediction of Zech. 9:9, and the shouts of the crowd were an affirmation of His Messiahship. However, it must be remembered that these Hallel Psalms (i.e., 113-118) were used to welcome the pilgrims every year as they came to Jerusalem for the Passover. The fact that they were applying them to a particular person was the uniqueness of this event. This is clearly seen in the consternation of the religious leaders.

C. The cleansing of the Temple recorded in Matt. 21:12-17 was possibly a second cleansing by Jesus. The first one was recorded in John. 2:13-16. I personally do not accept the tenets of literary criticism that telescope these two events into one. Although there is a problem in unifying the chronology of the Synoptic Gospels and the Gospel of John, it still seems best to me, because of the differences between the two accounts, to hold to two cleansings, one early in His ministry and one near the end. This (along with Jesus' parables of the leadership's rejection) explains the growing animosity of the religious leaders of Jerusalem.

D. The cleansing of the temple had several theological purposes.

1. to assert Jesus' authority and Kingship

2. as an act of judgment on Israel's leaders (foreshadowing of a.d. 70)

3. as a clarification of the purpose of the temple to be a house of prayer for all people (cf. Matt. 28:19; Luke 24:46-47; Acts 1:8)

4. to bring the confrontation between Himself land the Jewish leaders to a climax which would result in His arrest and death (cf. Mark 10:45)

5. to show that the Jews gloried and trusted in the temple (cf. Jeremiah 7), but needed to glory in God and trust in His Messiah/King (Jesus).

6. to set the stage for the parables of the rejection of

a. Israel

b. Israel's leadership

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 21:1-11
¹When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples, ²instructing them, "Go into the village opposite you, and immediately you will find a donkey tied there and a
colt with her; untie them and bring them to Me. ³If anyone says anything to you, you shall say, 'The Lord has need of them,'and immediately he will send them." ⁴This took place to fulfill what was spoken through the prophet:
⁵Say to the daughter of Zion,
  Behold your King is coming to you,
  Gentle, and mounted on a donkey,
  Even on a colt, the foal of a beast of burden.'"
⁶The disciples went and did just as Jesus had instructed them, ⁷and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. ⁸Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. ⁹The crowds going ahead of Him, and those who followed, were shouting,
Hosanna to the Son of David;
Blessed is He who comes in the name of the Lord;
Hosanna in the highest!"
¹⁰When He had entered Jerusalem, all the city was stirred, saying, "Who is this?" ¹¹And the crowds were saying, "This is the prophet Jesus, from Nazareth in Galilee."

21:1 "Bethphage" This name meant "house of figs." This village was located somewhere between Bethany and Jerusalem on the long ridge known as the Mount of Olives.

▣ "Mount of Olives" It is uncertain where Jesus spent the nights the last week of His life. Some assert that He went back to Bethany and stayed with Lazarus; others say that He bivouacked on the Mount of Olives, possibly in the specific location of the Garden of Gethsemane. Reality is probably the combination of both (cf. John. 12:1-10).

21:2-3 This is one of those accounts that is either a miracle of Jesus' supernatural knowledge or a pre-arrangement. There are accounts of both in the New Testament. In context it seems to be a pre-arranged meeting.

21:2 "a donkey tied there and a colt with her" In John. 12:14 a donkey is mentioned but not a colt. The reason that the colt is significant is because of the symbolism of the donkey to Israel. The donkey was the mount of the king (i.e., 2 Sam. 18:9). The king had a royal donkey on which no one but he ever rode. The fact that Jesus came riding on a donkey, particularly on one that had never been ridden, is a fulfillment of the prophecy mentioned in Matt. 21:5, from Zech. 9:9, with a possible allusion to Isa. 62:11. Some late Greek manuscripts add "Zachariah" before "prophet," while some of the editions of the Vulgate and the Coptic translations add "Isaiah." The donkey was not only a symbol of royalty, but the colt a symbol of humility and peace.

21:3 "if" This is a third class conditional sentence, which denotes potential action.

21:5 This is a quote from Isa. 62:11 and Zech. 9:9.

21:7 "and brought the donkey and the colt, and laid their coats on them; and He sat on the coats" This act of placing their coats on the two animals is much like our festival saddles used during a parade. It is obvious that Jesus rode on the colt although the Greek text is somewhat ambiguous. "Them" in the Greek texts referred to the coats on both animals, not the animals.

21:8 "spread their coats in the road" This was another aspect of a royal parade which is similar to our modern expression of " rolling out the red carpet" for a distinguished visitor. There is even a historical allusion to this same act being done to (1) Jehu in 2 Kgs. 9:13, and (2) Simon Maccabeus in I Mac. 13:51 and II Mac. 10:7.

▣ "and others were cutting branches from the trees and spreading them in the road" Although this symbolic act was regularly done during the Feast of Tabernacles (cf. Lev. 23:13-20), those branches were much larger than these. The branches used here were smaller and are comparable to the modern custom of spreading rose petals before a bride as she walks down the aisle. These three acts: (1) the coats on the animals, (2) the coats spread in the road, and (3) the branches spread in the road show that they were honoring Jesus as the coming royal, Davidic King (Messiah).

21:9 "The crowds going ahead of Him, and those who followed, were shouting" The term "shouting" is an imperfect tense which implied that they shouted repeatedly. The quote comes from Ps. 118:26-27. It was part of the Passover liturgy known as the Hallel Psalms (cf. Ps. 113-118). These were used every year at the place where the road rose to Jerusalem to welcome the pilgrims to the Feast of Passover, but this year there was unique expectation in the person of Jesus. These verses applied uniquely to Him! He was their fulfillment!

NASB, NKJV,
NRSV, NJB"Hosanna"
TEV"Praise to"

The term may have been an Aramaic idiom meaning "royal power to." Literally, this term in Hebrew was "Hosanna" (BDB 446, cf. Ps. 118:25), which came to be used as a regular greeting. Originally it meant "save us now." The first usage referred to Jesus and the second (Ps. 118:26; Matt. 21:10) to God the Father, praising Him for sending the Messiah.

▣ "in the highest" This was a circumlocution for heaven or the presence of God.

▣ "Son of David" This was a Messianic title (cf. Matt. 9:27; 12:23; 15:22; 20:30,31; 22:42). This was an allusion to 2 Samuel 7, which predicted that there would always be a descendant of the Davidic line on the throne. This was the necessary fulfillment of the Messiah being from the tribe of Judah (cf. Gen. 49:10; Ps. 60:7; 108:8).

▣ "Blessed is He who comes in the name of the Lord" The parallel in Luke adds "He that is king" and this was the explicit implication.

21:10 "and when He had entered Jerusalem, all the city was stirred, saying, 'Who is this'" It is true that many people had heard about the mighty works of Jesus and attributed to Him the title of prophet (cf. Matt. 21:11). But it needed to be clearly revealed that He was not only a prophet, but the predicted Messiah. The events that follow will clearly reveal this to anyone who had spiritual eyes to see.

At this point Luke 19:41-44 inserts Jesus weeping over the city of Jerusalem; however, Matthew does not record this until 23:37-39. The Gospel writers had the ability under inspiration to select, adapt, arrange and summarize Jesus' words and teachings. The Gospels are not a western chronological history but a theological tract to win the lost and teach the saved.

21:11 "the crowds were saying, 'This is the prophet Jesus' " The recognition of Jesus' divine inspiration and power relates to the Messianic prophecy of Deut. 18:15-19. The people freely admitted that Jesus was a prophet of God (cf. Luke 7:16; 24:19; John. 4:19; 6:14; 7:40; 9:17). This context also asserted His Messiahship. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at Matt. 11:9.

NASB (UPDATED) TEXT: MATTHEW 21:12-13
¹²And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the moneychangers and the seats of those who were selling doves. ¹³And He said to them, "It is written, 'My house shall be called a house of prayer'; but you are making it a robbers'den."

21:12 "and Jesus entered the temple and drove out all those who were buying and selling in the temple and overturned the tables of the moneychangers and the seats of those who were selling doves" This was the second cleansing of the Temple (cf. John. 2:15). The High Priest and his family were the owners of these particular booths. They purchased the right from the Roman authorities. They originally had been set up to aid those pilgrims from foreign lands who were unable to bring sacrificial animals and the right type of money (shekel) that the temple required. These booths charged outrageous prices. If a man did bring his own animal, the priestly inspectors would find some defect in it so that they had to purchase an animal from the booth operator for a highly inflated price.

The Temple only accepted shekels (cf. Exod. 30:13). There were no longer any Jewish shekels available, but there were Tyrian ones. Pilgrims were charged exorbitant prices for exchanging into this coinage. The doves were available for the poorest people so that they could make a sacrifice (cf. Lev. 1:14; 5:7,11; 12:8; 14:22; Luke 2:24), but the High Priests were charging exorbitant prices even for them.

This is an example of Jesus' anger at the religious exploitation by the Jewish leaders of His day. If anger is a sin, Jesus would have sinned (cf. Eph. 4:26).

21:13 "It is written, 'My house shall be called a house of prayer'" All of this buying and selling was taking place in the Court of the Gentiles, which was meant to be a place to attract the nations to the worship of YHWH. Jesus quoted Isa. 56:7 and made an allusion to Jer. 7:11. In Mark's parallel (cf. Matt. 11:17), he adds the phrase, 'shall be a house of prayer for all nations.'Matthew, writing to Jews, left out this universal emphasis while Mark, writing to Romans, included it.

NASB (UPDATED) TEXT: MATTHEW 21:14-17
¹⁴And the blind and the lame came to Him in the temple, and He healed them. ¹⁵But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, "Hosanna to the Son of David," they became indignant ¹⁶and said to Him, "Do You hear what these children are saying?" And Jesus said to them, "Yes; have you never read, 'Out of the mouth of infants and nursing babies You have prepared praise for Yourself'?" ¹⁷And He left them and went out of the city to Bethany, and spent the night there.

21:14 "And the blind and the lame came to Him in the temple, and He healed them" Verses 14 and 15 are unique to Matthew, but they do show that, even at this late date, Jesus was still trying to confirm His message to the religious leaders by performing miraculous acts of love and compassion right in the Temple area. These were OT signs of the Messiah.

1. sight to the blind (cf. Isa. 29:18; 42:7,16)

2. help to the lame (cf. Isa. 40:11; Mic. 4:6; Zeph. 3:19)

3. both signs together in Jer. 31:8 and Isa. 35:5-6

If they simply had spiritual eyes to see, they would have seen His authority, compassion, and the fulfillment of Old Testament prophecy, but they did not.

21:15 "but when the chief priests and scribes" The usual designation of the Sanhedrin (see Special Topic at Matt. 20:18) included the High Priest, scribes, and elders (cf. Matt. 21:23; 16:21). This was a way of referring to those in places of leadership in Jerusalem of Jesus' day.

▣ "the children who were shouting in the temple, 'Hosanna to the Son of David,'they became indignant" Apparently the children (used of Jesus at twelve, cf. Luke 2:43) had heard the Hallel Psalms applied to Jesus the day before and they were repeating the refrain which had upset the Pharisees earlier.

21:16 "and said to Him, 'Do You hear what these children are saying'" In Luke 19:39 other Pharisees complained about this same thing. Jesus accepted these titles as another way of affirming His Messianic claims.

▣ "Jesus said to them, 'Yes; have you never read'" This was a strong statement which implied that they were not familiar with their own Scriptures. Jesus used irony and sarcasm several times in relation to the religious leaders (cf. Matt. 12:3; 19:4; 21:42; 22:31). Jesus, at this point, quoted Ps. 8:2. This was not necessarily a Messianic Psalm, but it is a Psalm which asserted that children (nursing ones, possibly up to three years of age or older) will speak the truth before adults even understand it.

21:17 "He left them and went out of the city to Bethany, and spent the night there" In John. 12:1-10, Jesus stayed with Lazarus, Mary, and Martha several nights during this last week of His life.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive

1. Why is the Triumphal Entry so significant?

2. Why is it important that Jesus rode on the colt of a donkey?

3. Explain the significance of Psalm 118:26-27. What was unique about this year's welcoming parade?

4. Why was Jesus so upset with the buyers and sellers in the Temple?

5. Why did the religious leaders not rejoice in Jesus' miracles?

CONTEXTUAL INSIGHTS FOR 21:18-46

A. Matthew 21 begins with the Triumphal Entry and closes with the second of three parables. It was an attempt to discuss Jesus' Messiahship with the Jewish leaders.

B. It is extremely difficult to be certain whether Jesus is rejecting (1) the Jewish nation, (2) her leaders, or (3) both.

C. The cleansing of the Temple in Matt. 21:12-17 was an act of rejection. The cursing of the fig tree in verses 18-22 was an act of rejection. The parable of the two sons in Matt. 21:28-32 was a parable of rejection. The parable of the wicked tenants, Matt. 21:33-46, was a parable of rejection. The parable of the King's wedding feasts, Matt. 22:1-14, was a parable of rejection. The question remains, were the leaders symbolic of all the nation or was it rabbinical Judaism in particular that Jesus was rejecting?

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 21:18-19
¹⁸Now in the morning, when He was returning to the city, He became hungry. ¹⁹Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He said to it, "No longer shall there ever be any fruit from you." And at once the fig tree withered.

21:18 "Now in the morning, when He was returning to the city" The time sequence in Mark is slightly different (cf. Mark 11:12-14, 20-21). Apparently Jesus was returning from Bethany, which was two miles from Jerusalem (cf. Mark 11:12).

21:19 "Seeing a lone fig tree by the road, He came to it" It was legal for a traveler to stop and take food from a fruit tree or a field (cf. Deut. 23:24-25).

▣ "and found nothing on it except leaves only" Mark 11:13 adds "it was not the time for figs." This makes this a prophetic act of rejection of the Jewish leaders or of the nation. Outwardly they looked prosperous, spiritual, and religious but there was no supernatural fruit (cf. Col. 2:21-23; 2 Tim. 3:5; Isa. 29:13).

▣ "No longer shall there ever" Jesus spoke Aramaic but thought in Hebrew terms. See Special Topic following for the words "ever" or " forever" taken from my OT commentaries.

SPECIAL TOPIC: FOREVER ('OLAM)

▣ "and at once the fig tree withered" Mark 11:20 records that the withering happened the next morning. There is a related parable found in Luke 13:6-9. This was an object lesson against the ostentatious religious exhibitionism of the Jewish leaders and the abominable absence of love and commitment to God.

NASB (UPDATED) TEXT: MATTHEW 21:20-22
²⁰Seeing this, the disciples were amazed and asked, "How did the fig tree wither all at once?" ²¹And Jesus answered and said to them, "Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,'it will happen. ²²And all things you ask in prayer, believing, you will receive."

21:21 "Truly" See note and Special Topic at Matt. 5:18.

▣ "if" This is a third class conditional sentence which meant potential future action.

▣ "have faith and do not doubt" This theme is crucial (cf. Matt. 17:20; James 1:6-8) because the new age of the Spirit is different from the current evil age. It is an age of faith/trust in God, His word, and His Son! This verse does not relate to the will of individual believers, but to the revealed will of God acted out in life. Israel failed the faith test! There were consequences to this failure! This event is theologically parallel to the cleansing of the temple earlier in the chapter.

▣ "this mountain" This referred to the Mt. of Olives, which would have been in clear view.

▣ "the sea" This referred to the Dead Sea, also visible from the Mt. of Olives. In the OT this action of lowering the mountains and raising the valleys was usually associated with the Gentiles having physical access to YHWH in Jerusalem. The context then should not be interpreted as advocating power miracles through faith but is idiomatic of spiritual access to God for the Gentiles which the Jewish leaders actions had stifled (i.e., court of Gentiles used primarily for merchant booths). This context must be seen as one of a series of rejection passages (Matt. 21:12-17, 28-32, 33-46; 22:1-14).

21:22 "And all things you ask in prayer, believing, you will receive" Notice the unconditional promise linked to mankind's conditional response. This was a quite common way to express biblical truth but it is difficult for western-oriented people, who like clear cut black and white statements, to deal with biblical, dialectical paradoxes. Answered prayer must be linked to God's will and mankind's faith (compare Matt. 18:19; John. 14:13-14; 15:7,16; 16:23; 1 John. 3:22; 5:14-15 with Matt. 7:7-8; Luke 11:5-13; 18:1-8; 18:9-14; Mark 11:23-24; and James 1:6-7; 4:3).

The worst thing that God could do for faithless children is answer their selfish, materialistic requests. Those believers who seek the mind of Christ ask for things that please God and extend His kingdom. See Special Topic on Prayer at Matt. 18:19.

NASB (UPDATED) TEXT: MATTHEW 21:23-27
²³When He entered the temple, the chief priests and the elders of the people came to Him while He was teaching, and said, "By what authority are You doing these things, and who gave You this authority?" ²⁴Jesus said to them, "I will also ask you one thing, which if you tell Me, I will also tell you by what authority I do these things. ²⁵The baptism of John was from what source, from heaven or from men?" And they began reasoning among themselves, saying, "If we say, 'From heaven,'He will say to us, "Then why did you not believe him?" ²⁶But if we say, 'From men,'we fear the people; for they all consider John to be a prophet." ²⁷And answering Jesus, they said, "We do not know." He also said to them, "Neither will I tell you by what authority I do these things."

21:23 "the chief priests and elders of the people" Notice in verse 15 they are called "chief priests" and "scribes." These three groups made up the Sanhedrin. Whether they were an official or unofficial delegation is uncertain, but they represented the Jewish leadership. The phrase " elders of the people" is unique to Matthew (cf. Matt. 21:23; 26:3,47; 27:1).

▣ "while He was teaching" Jesus taught under Solomon's portico (cf. Acts 3:11; 5:12) in the Court of the Gentiles within the Temple area. He was still trying to reach the Jewish leadership.

▣ "'By what authority are You doing these things'" This was the central question! "These things" could refer to the cleansing of the Temple (cf. Matt. 21:12-16), Jesus' rejection of oral tradition, or His public miracles. They could not deny the miraculous acts, so they attacked the source of His authority. Apparently the religious leaders of Jesus' day thought Jesus was an extremely powerful demon possessed person (cf. Matt. 12:24; Mark 3:22; Luke 11:15; John. 7:20; 8:48,52; 10:20-21).

21:24-27 This discussion sets the stage for the three parables that follow. It shows the compromising position of the religious leaders. These men had been trying to catch Jesus on the "horns of a dilemma" for several months. Now He reversed their strategy.

21:24, 25, 26 There are three third class conditional sentences, which meant potential future action.

21:26 "'a prophet'" See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at Matt. 11:9.

NASB (UPDATED) TEXT: MATTHEW 21:28-32
²⁸"But what do you think? A man had two sons, and he came to the first and said, 'Son, go work today in the vineyard.'²⁹And he answered, 'I will not.'; but afterward he regretted it and went. ³⁰The man came to the second and said the same thing; and he answered, 'I will, sir'; but he did not go. ³¹Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. ³²For John came to you in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him."

21:28 "a man had two sons" This parable is unique to Matthew. The ancient Greek manuscripts vary on the order of the two son's response. The order is really not significant in seeing the relationship of this parable to Matt. 21:23-27. The comparison is made between the religious leaders and the common people of the land.

21:31 "the tax-collectors and prostitutes will get into the kingdom of God before you" This was such a startling statement to the Jewish leaders of Jesus' day. It must have truly shocked them as Matt. 5:20; 8:11-12; 19:24-25,30 and 20:16 did. The leaders recognized that Jesus was unambiguously asserting their rejection and the welcoming of sinners and the common person (and by implication the Gentiles).

Matthew predominately used the term "the Kingdom of Heaven," because he was writing to Jewish hearers who were fearful of using God's name; however, in Matt. 6:33, 12:28, and 21:31, the phrase most common in Mark and Luke was used by Matthew. Possibly it was used to shock the Jews into listening.

21:32 "for John came to you in the way of righteousness" Jesus and John represented two approaches. John came in the tradition of the elders and was rejected (Matt. 21:24-26). Jesus came as a friend of sinners and was accused of being a wine-bibber (cf. Matt. 11:19; Luke 7:34). Both of them were rejected!

The term "way" was an OT idiom of a lifestyle of faith (i.e., Exod. 32:8; Deut. 8:6; 10:12; 11:22,28). It was the first title of the church, "The Way" (cf. Acts 9:2; 19:9, 23; 22:4; 24:22).

▣ "you did not believe him. . .did believe him" Behind this imagery is the need to believe Jesus and it is open to any and all humans made in God's image!

NASB (UPDATED) TEXT: MATTHEW 21:33-41
³³"Listen to another parable. There was a landowner who planted a vineyard and put a wall around it and dug a wine press in it, and built a tower, and rented it out to vine-growers and went on a journey. ³⁴When the harvest time approached, he sent his slaves to the vine-growers to receive his produce. ³⁵The vine-growers took his slaves and beat one, and killed another, and stoned a third. ³⁶Again he sent another group of slaves larger than the first; and they did the same thing to them. ³⁷But afterward he sent his son to them, saying, 'They will respect my son.'³⁸But when the vine-growers saw the son. they said among themselves, 'This is the heir; come, let us kill him and seize his inheritance.'³⁹They took him, and threw him out of the vineyard and killed him. ⁴⁰Therefore when the owner of the vineyard comes, what will he do to those vine-growers?" ⁴¹They said to Him, "He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers who will pay him the proceeds at the proper seasons."

21:33 "listen to another parable" The parable is paralleled in Mark 12:1-12; Luke 20:9-19. This is the strongest parable on God's rejection of Israel and her leaders!

▣ "who planted a vineyard" This has an obvious connection to Isa. 5. The vineyard has always been a symbol for the nation of Israel. This parable is the most allegorical of the three. The slaves represent the prophets. The son represents the Messiah (notice there is a son in each of the parables in this chapter, but used in different senses). The tenants represent the nation of Israel or at least her leaders.

In the immediate context the new tenants refer to the common people of the land, but in the larger context it referred to the Gentiles (cf. Matt. 28:18-20; Luke 24:46; Acts 1:8).

21:41 The crowd answers the question and seals their own doom. There is a word play which is translated "those wretches (kakous) to a wretched (kakōs) end."

NASB (UPDATED) TEXT: MATTHEW 21:42-44
⁴²Jesus said to them, "Did you never read in the Scriptures,
'The stone which the builders rejected,
  This became the chief corner stone;
  This came about from the Lord,
  And it is marvelous in our eyes'?
⁴³Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. ⁴⁴And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust."

21:42 "Did you never read in the Scriptures" This was a quote from Ps. 118:22-23. Originally this referred to the nation of Israel rejected by the Gentiles. How ironical that it now refers to the nation of Israel rejected by God and His acceptance of the common person and by implication the Gentiles.

▣ "stone" The "stone" was a title of God in the OT (cf. Ps. 18). It was used of the Messiah as the only sure foundation in Isa. 28:16. It was used as a metaphor of the coming Messianic kingdom in Dan. 2:34,44-45. The Messiah can be both a sure and sturdy foundation sent by God or a destructive judgment sent by God! Resurrection Day will also be Judgment Day! See Special Topic below.

SPECIAL TOPIC: CORNERSTONE

21:43 "and given to a nation" This passage and the parable found in Matt. 22:1-14 lead one to believe that these three connected parables deal with the rejection of the nation of Israel, not only its leaders. At the least it was a rejection of rabbinical Judaism. The word for Gentiles was literally "the nations."

21:44 The NASB and NRSV include verse 44 while the RSV, TEV and JB only put it in a footnote. This verse is similar to Luke 20:18 and the RSV, JB and TEV translation committees assumed it was transferred to Matthew by a copyist. UBS⁴ gives it a "C" rating. However, the Greek text in Luke and Matthew are not exact. This verse was also included in many ancient Greek uncial manuscripts: א , B, C, K , L, W & Z and also in the Latin, Syriac, Coptic and Armenian translations, as well as the Greek texts used by Chrysostom, Cyril, Jerome and Augustine. As a matter of fact, the earliest Greek manuscript that omits it is the sixth century manuscript, D (Bezae). It should be included.

NASB (UPDATED) TEXT: MATTHEW 21:45-46
⁴⁵When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. ⁴⁶When they sought to seize Him, they feared the people, because they considered Him to be a prophet.

21:45 "when the chief priests and the Pharisees heard His parables, they understood that He was speaking about them" The religious leaders of Jesus' day recognized completely what Jesus was saying. What terrible irony! The disciples did not understand, but the Sadducees and Pharisees did!

21:46 "prophet" See Special Topic at Matt. 11:9.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the relationship between the cleansing of the Temple, the cursing of the fig tree, and the three parables?

2. Was Jesus rejecting rabbinical Judaism, the religious leaders, or national Israel? Why?

3. How is it possible that non-religious, socially ostracized sinners, such as tax-collectors and prostitutes, can possibly be saved while such pious, conservative, biblical-oriented religious leaders are spiritually lost? (cf Matt. 5:20,48)

4. Explain how Psalm 118:22-23 is related to Jesus' statements about His rejection.

5. How are Matt. 21:43-46 related to 8:11-12, 19:30, and 20:16?

Matthew 23

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Denouncing of the Scribes and Pharisees	Woe to the Scribes and Pharisees	Woe to the Scribes and Pharisees	Jesus Warns Against the Teachings of the Law and the Pharisees	The Scribes and Pharisees: Their Hypocrisy and Vanity
23:1-12	23:1-36	23:1-12	23:1-12	23:1-7
				23:8-12
			Jesus Condemns Their Hypocrisy	Sevenfold Indictment of the Scribes and Pharisees
23:13		23:13-15	23:13	23:13
23:14			23:14	23:14 (not included)
23:15			23:15	23:15
23:16-22		23:16-22	23:16-22	23:16-22
23:23-24		23:23-24	23:23-24	23:23-24
23:25-26		23:25-26	23:25-26	23:25-26
23:27-28		23:27-28	23:27-28	23:27-28
			Jesus Predicts Their Punishment
23:29-36		23:29-36	23:29-36	23:29-32
				Their Crimes and Approaching Punishment
				23:33-36
The Lament for Jerusalem	Jesus Laments Over Jerusalem	Lament Over Jerusalem	Jesus' Love for Jerusalem	Jerusalem Admonished
23:37-39	23:37-39	23:37-39	23:37-39	23:37-39 (39b)

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The rift between Jesus and the Jewish power structures in Jerusalem was becoming more intense.

B. Jesus had often tried to reach them but they would not give up their traditional, nationalist concepts. They continuously tried to trap Him with questions. Their questions usually focused on the controversies (1) between the rabbinical schools of Hillel (liberal) and Shammai (conservative) or (2) between the Romans and the Jewish people. They hoped that Jesus would alienate one group or the other.

C. Jesus' cleansings of the Temple (cf. John. 2:15 and Matt. 21:12-17) intensified the conflict.

D. Jesus' cursing of the fig tree, a symbol of Israel (cf. Matt. 21:18-22), and the two parables of rejection (cf. Matt. 21:28-46 and 22:1-14) were the final breaking points.

E. This chapter culminates in Jesus' rejection by the religious leaders. It is uncertain if Jesus' words reflect a rejection of Israel as a whole or merely her religious leaders.

F. Some other biblical parallels to His criticism of the religious leaders are Mark 12:38-40, Luke 11:39-54, 20:45-47. Jesus used His most severe language to address these religious leaders.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 23:1-12
¹Then Jesus spoke to the crowds and to His disciples, ²saying: "The scribes and the Pharisees have seated themselves in the chair of Moses; ³therefore all that they tell you, do and observe, but do not do according to their deeds; for they saythings and do not do them. ⁴They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger. ⁵But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments. ⁶They love the place of honor at banquets and the chief seats in the synagogues, ⁷and respectful greetings in the market places, and being called Rabbi by men. ⁸But do not be called Rabbi; for One is your Teacher, and you are all brothers. ⁹Do not call anyone on earth your father; for One is your Father, he who is in heaven. ¹⁰Do not be called leaders; for One is your Leader, that is, Christ. ¹¹But the greatest among you shall be your servant. ¹²Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.

23:1 "Jesus spoke to the crowds" This was a public denunciation of the religious leaders. Although the following words do not describe every member of the Pharisees, they do characterize the prevalent attitude of the group.

23:2 "scribes" These were experts in the Written Law (OT) and the Oral Law (Talmud) of Israel and were available to make local practical applications. In effect they replaced the traditional OT functions of the local Levites. See Special Topic at Matt. 12:38.

▣ "Pharisees" This was a group of committed Jews which developed during the Maccabean Period. They accepted all of the written Old Testament and Oral Tradition as binding. Not all scribes were Pharisees, but most were. For a full discussion of the origin and theology of the Pharisees see Special Topic at Matt. 22:15.

▣ "the chair of Moses" This referred to a teaching position in the local synagogue or in the local Jewish community.

23:3 "all that they tell you, do and observe" Jesus uses two commands.

1. " do," aorist active imperative

2. " keep," present active imperative

Jesus was saying that if they could show you truth in the Law, then you should act on it. The Word of God is true no matter who proclaims it!

▣ "but do not do according to their deeds" Their lifestyles and attitudes revealed their character. In a sense they are the false teachers described in Matt. 7:15-23. They have not acted on God's truth (cf. Matt. 7:24-27), but human tradition (cf. Isa. 6:9-10; 29:13)!

23:4 "they tie up heavy burdens" This was a cultural metaphor which referred to the overloading or improper loading of domestic animals (cf. Matt. 11:28-30). The religious leaders did not show any compassion for the common person (cf. Luke 11:46; Acts 15:10). They themselves could not keep their own rules (cf. Rom. 2:17-24).

There is a Greek manuscript variation in this verse. It is uncertain whether the phrase "difficult to carry" is original or assimilated from Luke 11:46.

23:5 "they do all their deeds to be noticed by men" They were religious exhibitionists (cf. Matt. 6:2,5,16).

NASB"they broaden their phylacteries"
NKJV, NRSV"they make their phylacteries broad"
TEV"Look at the straps with scripture verses on them which they wear on their foreheads and arms, and notice how large they are"
JB"wearing broader phylacteries"
NJB"wearing broader headbands"

These black leather boxes contained the OT texts of Exod. 13:3-16, Deut. 6:4-9, or Deut. 11:13-21. They were worn on the forehead just above the eyes. This was an over literalization of Exod. 13:9 and Deut. 6:8 and 11:18. These texts were to be the guiding light of believers lives, not black boxes on their foreheads!

NASB"lengthen the tassels of their garments"
NKJV"enlarge the borders of their garments"
NRSV"their fringes long"
TEV"how long are the tassels on their cloaks!"
NJB"longer tassels"

These were blue ornaments on their robes or prayer shawls which reminded them of the Torah (cf. Num. 15:38 and Deut. 22:12).

23:6 This was the same temptation related to James and John in Matt. 20:20-28.

23:7 "Rabbi" This Aramaic term was an honorific title (" my teacher"). These titles (rabbi, father, leader) are criticized because of the pride and arrogance connected with them in first century Judaism. The leaders loved to be called by these honorific titles.

The NKJV following the Textus Receptus doubles the word "Rabbi." This was a cultural way of (1) adding solemnity or (2) showing affection (cf. Matt. 23:37). However the early Greek texts (א and B as well as the Vulgate) have it only once.

23:8-10 Note the repeated use of "One." Jesus (and Matthew) did not see a contradiction of monotheism. See the second paragraph at Matt. 22:37-38.

1. One is your Teacher (could be the Father or the Son, 22:36)

2. One is your Father (twice)

3. One is your Leader, that is Christ

23:8 "you are all brothers" Believers are equal in God's sight (i.e., Gen. 1:26-27), therefore, we must be careful of ranks or titles! There is no "clergy" vs. "laity" distinction in the NT. There are also no other distinctions, note Rom. 3:22; 1 Cor. 12:12-13; Gal. 3:28; Col. 3:11.

23:11 "the greatest among you shall be your servant" This is discussed in Matt. 20:25-28 and Mark 10:42-44. What a shocking statement! This is markedly different from the world's attitudes. However, this is the sign of true greatness in the new age.

23:12 "whoever exalts himself shall be humbled" This is a recurrent biblical theme (cf. Job 22:29; Pro. 29:23; Luke 14:11; 18:14; James 4:6; 1 Pet. 5:5).

NASB (UPDATED) TEXT: MATTHEW 23:13-14
¹³"But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves; nor do you allow those who are entering to go in." ¹⁴[" Woe to you, scribes and Pharisees, hypocrites, because you devour widows'houses, and for a pretense you make long prayers; therefore you will receive greater condemnation." ]

23:13 "woe to you" This passage (Matt. 23:13-36) is known as the "seven woes." Matthew often structured his Gospel using seven things. Woes are the opposite of blessings. In Luke's parallel to Jesus' Sermon on the Mount, he added four "woes" to the beatitudes (cf. Matt. 5:3-11 vs. Lk 6:20-26). In the OT the term "woe" introduced a prophetic "dirge" or lament. It was structured (i.e., Hebrew beat or meter, accented lines of poetry) like funeral music to express God's judgment.

▣ "hypocrites" This was a compound Greek term meaning " to judge under." It was a theatrical term used to describe one who played a part or acting role behind a mask. It was used earlier in Matt. 6:2,5,16; 7:5; 15:7; 16:3; 22:18; and also 24:51.

▣ "you shut off the kingdom of heaven from people" This was the use of "the keys of the kingdom" (cf. Matt. 16:19; Rev. 1:18; 3:7). What an awesome responsibility it is to know truth! Modern, secular humanity has not so much rejected Jesus as he has rejected the modern church's presentation of Him in our words, lives and priorities! This is what the religious leaders of Jesus day did also. How many Pharisees are in the church today?

This is a shocking and tragic statement (irony).

1. the religious leaders themselves were not right with God (cf. Matt. 5:20)

2. the religious leaders led others astray and kept them from being right with God (cf. Matt. 15:14; 23:16,24; 24:24; Rom. 2:19)

▣ "enter in" This verb is used of becoming part of the new eschatological Kingdom of God (i.e., the new covenant of Jer. 31:31-34). One enters by their reception of Jesus now! Those who reject Him cannot enter (note
Matt. 5:20; 7:21; 18:3; 19:23-24; 23:13).

Jesus is the only door to the Kingdom (i.e., John 1:12; 10:7-18; 14:6; Rom. 10:9-13).

23:14 Verse 14 is not in the Greek uncial manuscripts A, B, D, or L, nor most versions and, therefore, is probably not original to Matthew. It was probably put here by a copyist from Mark 12:40 or Luke 20:47. It appears in some later Greek manuscripts before Matt. 23:13 and in some after Matt. 23:13. The UBS⁴ rates its exclusion as "B" (almost certain).

NASB (UPDATED) TEXT: MATTHEW 23:15
¹⁵"Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves."

23:15 "hypocrites" See Special Topic at Matt. 6:2.

▣ "to make one proselyte" There were two kinds of Jewish converts: (1) those who were circumcised, self baptized and offered a sacrifice-they were called "proselytes of the gate" and (2) those who just regularly attended the synagogue-they were called "God-fearers."

▣ "you make him twice as much a son of hell as yourselves" This is truly a shocking statement. Jesus is offended by self-righteous legalism! This reenforced His statement of Matt. 5:20. This is a significant reversal of cultural expectations.

▣ "hell" This term Gehenna came from two Hebrew words, "valley" and "Hinnom." This was where the Phoenician fertility fire god was worshiped just south of Jerusalem in the valley of Topheth, by the practice of child sacrifice [molech] (cf. 2 Kgs. 16:3; 17:17; 21:6; 2 Chr. 28:3; 33:6). It became the garbage dump of Jerusalem. Jesus used it as the earthly metaphor of hell and eternal judgment.

This term was only used by Jesus, except for James 3:6. Jesus' love for fallen mankind did not prevent Him from addressing the awesome consequences of rejecting His words and works (cf. Matt. 25:46). If Jesus asserted the reality of eternal separation from fellowship with God, it is a truth that His followers must take seriously. Hell is a tragedy for mankind, but also an open bleeding wound in the heart of God that will never heal! See Special Topic: Where Are the Dead? at Matt. 5:22.

NASB (UPDATED) TEXT: MATTHEW 23:16-22
¹⁶"Woe to you, blind guides, who say, 'Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.'¹⁷You fools and blind men! Which is more important, the gold or the temple that sanctified the gold? ¹⁸And, 'Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.'¹⁹You blind men, which is more important, the offering, or the altar that sanctifies the offering? ²⁰Therefore, whoever swears by the altar, swears both by the altar and by everything on it. ²¹And whoever swears by the temple, swears both by the temple and by Him who dwells within it. ²²And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it."

23:16 "blind guides" This was a sarcastic metaphor for the religious leaders (cf. Matt. 15:14; 23:16, 24).

23:16-22 "swears by" The Jews had developed an extensive system of valid and invalid oaths, using God's name (cf. Matt. 5:33-37; James 5:12). It was a way to allow lying while appearing religious (cf. Lev. 19:12; Deut. 23:21).

▣ "You fools" See Special Topic at Matt. 5:22.

NASB (UPDATED) TEXT: MATTHEW 23:23-24
²³"Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. ²⁴You blind guides, who strain out a gnat and swallow a camel!"

23:23 "you. . .hypocrites" See Special Topic at Matt. 6:2.

▣ "you tithe mint and dill and cummin" In their legalism (cf. Lev. 27:30-33; Deut. 14:22-29), they counted even the smallest spices so as to give precisely ten percent to God, but they neglected justice, love, and fidelity. The New Testament does not speak of tithing except here. The heart of New Testament giving is not found in a percentage (cf. 2 Cor. 8-9)!

NT believers must be careful of turning Christianity into a new legal performance oriented code (Christian Talmud). Their desire to be pleasing to God causes them to try to find guidelines for every area of life. However, theologically it is dangerous to pull old covenant rules which are not reaffirmed in the NT and make them dogmatic criteria, especially when they are claimed to be causes of calamity or promises of prosperity!

SPECIAL TOPIC: TITHING

23:24 "who strain out a gnat and swallow a camel" The Pharisees of Jesus' day would filter their water through cloth to keep from inadvertently swallowing an inclean insect, but in reality their legalistic unlove caused them figuratively to swallow an unclean camel! This was a word play between the Aramaic terms gnat, "galma" and camel, "gamla." This was an Oriental hyperbole. Jesus often used camels in His overstatements (cf. Matt. 19:24; Mark 10:25; Luke 18:25).

NASB (UPDATED) TEXT: MATTHEW 23:25-28
²⁵"Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. ²⁶You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also. ²⁷Woe to you, scribes and Pharisees, hypocrites! For you are like the whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men's bones and all uncleanness. ²⁸So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness."

23:25 "hypocrites" See Special Topic at Matt. 6:2.

▣ "you clean the outside of the cup" They were very concerned with ceremonial cleanliness, but their attitudes and motives were far from God (cf. Isa. 29:13). They were defiled from within (i.e., the heart, cf. Mark 7:15,20). The new standard of righteousness (i.e., the new covenant, cf. Jer. 31:31-34; Ezek. 36:22-38) was not human performance, but faith in Christ's righteousness to be purchased on Calvary and confirmed on Easter Sunday!

23:27 "whitewashed tombs" The citizens of Jerusalem would paint the graves white before feast days lest a pilgrim accidentally touch them and become ceremonially unclean for seven days, and hence unable to participate in the feast even after traveling a long distance (cf. Num. 19:16; 31:19). These freshly painted tombs were analogous to the outward religiosity of the Jewish leaders.

NASB (UPDATED) TEXT: MATTHEW 23:29-33
²⁹"Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous, ³⁰and say, 'If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.'³¹So you testify against yourselves, that you are sons of those who murdered the prophets. ³²Fill up, then, the measure of the guilt of your fathers. ³³You serpents, you brood of vipers, how will you escape the sentence of hell?"

23:29 "hypocrites" See Special Topic at Matt. 6:2.

▣ "you build the tombs of the prophets" In the OT God's people would kill God's prophets and then build large tombs for them. The building of monuments to God's spokesmen is not what God wanted. He desires obedience to His message (cf. Matt. 23:34-35). As the leaders of the OT killed the prophets, these leaders would kill Jesus and His followers.

23:30 "if" This is a second class conditional sentence, which is called "contrary to fact." A premise is made that is false and, therefore, the conclusion drawn from it is also false.

23:33 "You serpents, you brood of vipers" Jesus was not always the meek and mild, "turn the other cheek" man often pictured (cf. Matt. 3:7; 12:34). Religious self-righteous hypocrisy elicited His harshest condemnation-and still does!

▣ "hell" See Special Topic at Matt. 5:22.

NASB (UPDATED) TEXT: MATTHEW 23:34-36
³⁴"Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, ³⁵so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. ³⁶Truly I say to you, all these things will come upon this generation."

23:34 "I am sending you prophets and wise men and scribes" God (note Jesus uses "I") continues His activity of revelation through His chosen spokespersons (cf. Matt. 21:34-36; 23:37). The Jews were not ignorant of God's truth; they chose to reject it for their traditions (cf. Isa. 6:9-13; 29:13; Jer. 5:20-29)! See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at Matt. 11:9.

▣ "some of them you will kill and crucify" The prediction of persecution was dramatically fulfilled in the early days of Christianity. God's spokespersons often reap the hostility of fallen mankind, even religious mankind, against God's word and will.

23:35 "blood shed" See Special Topic following.

SPECIAL TOPIC: POURED OUT

▣ "Abel" See Gen. 4:8ff.

▣ "Zechariah" There has been much discussion here as to which prophet this referred. The only martyr known by this name is found in 2 Chr. 24:2-22, but his father's name is different from this reference. However the parallel in Luke 11:51 omits the father's name, as does the Greek MSS א in Matthew.

Zechariah, the post-exilic prophet, had this name but was not killed in this manner. There could be another prophet by this name that we know nothing about. However, since Abel is the first martyr in the OT then the Zechariah mentioned in 2 Chr. 24 would be the last martyr because Chronicles is the last book of the Hebrew canon.

23:36 "all these things will come upon this generation" In one sense this showed the preeminence of Jesus (cf. Matt. 10:23; 23:36; 24:34). He was God's ultimate spokesman. When the leaders and the general population rejected Him, there was no hope- only judgment. The new age of the Spirit has come!

NASB (UPDATED) TEXT: MATTHEW 23:37-39
³⁷"Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. ³⁸Behold, your house is being left to you desolate! ³⁹For I say to you, from now on you will not see Me until you say, 'Blessed is He who comes in the name of the Lord!'"

23:37-39 Jesus is obviously filled with emotion (cf. Luke 13:34,35). He and the Father both love the covenant people. He longed to restore them to fellowship, but they clung to their legalism (Isa. 29:13). Only judgment could restart the need for covenant intimacy!

The question remains, when did Jesus speak these words? Was it just before His Triumphal Entry or does it refer to an eschatological entry? One thing is sure, the prophecy of Zech. 12:10 will come to pass one day! The unification of God's people spoken of in Romans 9-11 will restore the fellowship of the Garden of Eden (cf. Gen. 3:15).

23:37 "gather" This verb is also used of an end-time gathering of the elect in Matt. 3:12; 13:20,47; 24:31.

▣ "the way a hen gathers her chicks under her wings" YHWH and Jesus often used feminine metaphors to describe their work and attitudes (cf. Gen. 1:2; Exod. 19:5; Deut. 32:11; Isa. 49:15; 66:9-13). Deity is neither male nor female, but spirit. He created the sexes and has the best qualities of both in Himself.

SPECIAL TOPIC: SHADOW AS METAPHOR FOR PROTECTION AND CARE

23:38 "your house is being left to you desolate" This appears to be an allusion to Jer. 22:5. It could refer to the destruction of Jerusalem in a.d. 70 or to other future events. God's unique covenant with Israel has been altered by their unbelief! There is a New Covenant (cf. Jer. 31:31-34), which is not based on racial descent, but on faith and faithfulness in God and His Messiah.

23:39 "until you say" This is a reference to Ps. 118:26-27, which was used in the Triumphal Entry (cf. Matt. 21:9). This is similar to the wonderful Messianic prediction of Zech. 12:10 that the Jews will one day turn to the one whom they pierced (cf. Romans 9-11)! All believers pray for this Jewish revival!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is Jesus so critical of the religious leaders of His day?

2. How do we know what to believe and practice?

3. Is attitude more crucial than action?

4. Is tithing a clearly taught New Testament principle?

5. Has Jesus totally rejected Israel?

Matthew 24

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Destruction of the Temple Foretold	Jesus Predicts the Destruction of the Temple	Destruction of the Temple Foretold	Jesus Speaks of the Destruction of the Temple	Introduction
24:1-2	24:1-2	24:1-2	24:1-2	24:1-3
The Beginning of Woes	The Signs of the Times	On the End of the Age	Troubles and Persecutions	The Beginning of Sorrows
24:3-14	24:3-14	24:3-8	24:3
			24:4-8	24:4-8
		24:9-14	24:9-14	24:9-13
				24:14
The Great Tribulation	The Great Tribulation		The Awful Horror	The Great Tribulation of Jerusalem
24:15-28	24:15-28	24:15-28	24:15-22	24:15-22
			24:23-25	24:23-25
				The Coming of the Son of Man
			24:26-27	24:26-28
			24:28
The Coming of the Son of Man	The Coming of the Son of Man		The Coming of the Son of Man	The Universal Significance of This Coming
24:29-31	24:29-31	24:29-31	24:29-31	24:29-31
The Lesson of the Fig Tree	The Parable of the Fig Tree		The Lesson of the Fig Tree	The Time of This Coming
24:32-35	24:32-35	24:32-35	24:32-35	24:32-36
The Unknown Day and Hour	No One Knows the Day or the Hour		No One Knows the Day or Hour	Be On the Alert
24:36-44	24:36-44	24:36-44	24:36-44
				24:37-41
				24:42-44
The Faithful or the Unfaithful Servant	The Faithful Servant and the Evil Servant		The Faithful or the Unfaithful Servant	Parable of the Conscientious Servant
24:45-51	24:45-51	24:45-51	24:45-51	24:45-51

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS FOR 24:1-36 (parallel to Mark 13:1-37)

A. My exegetical notes on Mark 13 are more complete in my commentary on Mark and I & 2 Peter. You can see all of my commentaries at www.freebiblecommentary.org.

B. Matt. 24, Mark 13, and Luke 21 are so difficult to interpret because they deal with several questions simultaneously (cf. Matt. 24:3).

1. When will the Temple be destroyed?

2. What will be the sign of the Messiah's return?

3. When will this age end?

C. The genre of New Testament eschatological passages is usually a combination of apocalyptic (see Special Topic below) and prophetic language which is purposely ambiguous and highly symbolic.

D. Several passages in the NT (cf. Matt. 24, Mark 13, Luke 17 and 21, 1 and 2 Thess. and Rev.) deal with the Second Coming. These passages emphasize

1. the exact time of the event is unknown but the event is certain

2. we can know the general time but not specific time of the events

3. it will occur suddenly and unexpectedly

4. we must be prayerful, ready, and faithful to assigned tasks

E. There is a theological paradoxical tension between (1) the any moment return (cf. Matt. 24:27,44) versus (2) the fact that some events in history must occur.

F. The NT states that some events will occur before the Second Coming:

1. The Gospel preached to the whole world (cf. Matt. 24:14; Mark 13:10)

2. The great apostasy (cf. Matt. 24:10-13, 21; 1 Tim. 4:1; 2 Tim. 3:1ff.; 2 Thess. 2:3)

3. The revelation of the "man of sin" (cf. Dan. 7:23-26; 9:24-27; 2 Thess. 2:3)

4. Removal of that/who restrains (cf. 2 Thess. 2:6-7)

5. Jewish revival (cf. Zech. 12:10; Rom. 11)

G. Verses 37-44 are not paralleled in Mark. They do have a partial Synoptic parallel in Luke 17:26-37.

SPECIAL TOPIC: APOCALYPTIC LITERATURE

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 24:1-2
¹Jesus came out from the temple and was going away when His disciples came up to point out the temple buildings to Him. ²And He said to them, "Do you not see all these things? Truly I say to you, not one stone here will be left upon another, which will not be torn down."

24:1 "the temple" This was the Greek word for the whole temple area (hieron, cf. Mark 13:1). Jesus had been teaching there since Matt. 21:23. This building itself (naos, cf. Mark 15:38) had become the great Jewish hope (cf. Jeremiah 7), a symbol of God's exclusive love for the Jews.

▣ "buildings" They were white polished limestone with gold trim. This building project took Herod the Great more than 46 years to complete (cf. John. 2:20). This project was meant to placate the Jews, who were upset because an Idumean (Edom) was ruling over them.

24:2 "stone" Josephus tells us that Herod the Great used polished limestones or mezzeh, which were native to this area. These foundation stones and wall stones were huge, 25x8x12 cubits ( a cubit was 18-21 inches; thus, the total volume of one of these stones would have been approximately 3600 cubic feet).

▣ "not one stone here will be left upon another, which will not be torn down" This is the strong grammatical structure of two double negatives. This speaks of total destruction. This must have dumbfounded the disciples! Josephus tells us that in a.d. 70 the Roman army destroyed this site so completely that one could plow the ground on Mount Moriah (cf. Mic. 3:12; Jer. 26:18) where the temple stood.

NASB (UPDATED) TEXT: MATTHEW 24:3
³As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?"

24:3 "sitting on the Mount of Olives" This ridge to the east overlooked Jerusalem and the temple area. Mark's Gospel identified the disciples who asked Jesus these questions-Peter, James, John, and Andrew. Matthew reads "the disciples came up. . .to Him" (cf. Matt. 24:1 and 3).

▣ "when will these things happen, and what will be the sign of Your coming" Mark 13:4 and Luke 21:7 have only one question, but Matt. 24:3 shows the expanded questions. There were several events the disciples wanted to know about: (1) destruction of the temple, (2) Second Coming and (3) end of this age. The disciples probably thought all three would happen at one time. See Special Topic following.

The term used here translated "coming" (cf. Matt. 24:3,27,37,39; 1 Cor. 15:23; 1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1,8; James 5:7,8; 2 Pet. 1:16; 3:4,12; 1 John 2:28) is parousia. See the second Special Topic below.

SPECIAL TOPIC: ANSWERS TO THE DISCIPLES'TWO QUESTIONS OF MATTHEW 24:3

SPECIAL TOPIC: THE SECOND COMING

NASB (UPDATED) TEXT: MATTHEW 24:4-8
⁴And Jesus answered and said to them, "See to it that no one misleads you. ⁵For many will come in My name, saying, 'I am the Christ,'and will mislead many. ⁶You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. ⁷For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. ⁸But all these things are merely the beginning of birth pangs.

24:4 "See to it that no one misleads you" This is a present active imperative with the negative particle which meant stop an act in process. There were and continue to be many false signs or "precursor signs." This statement was repeated often (cf. Mark 13:5, 9, 23, 33). There is great theological confusion in this area. The church has never had a consensus in eschatology.

Every generation of Christians has tried to force their contemporary history into biblical prophecy. To date they have all been wrong. Part of the problem is that believers are to live in a moment by moment expectation of the Second Coming yet the prophecies are all written for one end time generation of persecuted followers. Rejoice that you do not know!

24:5 "many will come in My name" This referred to false messiahs (cf. Matt. 24:11, 23-24; Mark 13:6). It could also be an allusion to the end-time (1) antichrist of 1 John 2:18; (2) "Man of Sin" of 2 Thessalonians 2; or (3) the Sea Beast of Rev. 13:1-10.

▣ "I am the Christ" "Christ" is the Greek transliteration of the Hebrew term messiah, which meant "an anointed one." This shows that many messianic pretenders would come (cf. Matt. 24:11, 24; 1 John. 2:18).

▣ "and will mislead many" This shows the persuasive power of the false messiahs and the spiritual vacuum of fallen mankind (cf. Matt. 24:11,23-26). It also shows the naivete of new believers and/or carnal Christians (cf. 1 Cor. 3:1-3; Col. 2:16-23; Heb. 5:11-14).

24:6 "that you are not frightened" This is present passive imperative with the negative particle, which usually means stop an act in process.

▣ "for those things must take place, but that is not yet the end" Wars (Matt. 24:6, 7), famines (Matt. 24:7), earthquakes (Matt. 24:7), and false messiahs (Matt. 24:5) are not signs of the end, but precursor signs of every age (cf. Matt. 24:8). The presence of these kinds of events are not a sign of the end, but of a fallen world.

24:8

NASB, NRSV"of birth pangs"
NKJV"of sorrows"
TEV"the first pains of childbirth"
NJB"the birthpangs"

This referred to the "birth pangs" of the new age (cf. Isa. 13:8; 26:17; 66:7; Mic. 4:9-10; Mark 13:8). This reflected the Jewish belief in the intensification of evil before the new age of righteousness. The Jews believed in two ages (see Special Topic at Matt. 12:31); the current evil age, characterized by sin and rebellion against God, and the "age to come." The New Age would be inaugurated by the coming of the Messiah. It would be a time of righteousness and fidelity to God. Although the Jewish view was true to a point, it did not take into account the two comings of the Messiah. We live in the over-lapping of these two ages. The "already" and "not yet" of the kingdom of God!

NASB (UPDATED) TEXT: MATTHEW 24:9-14
⁹"Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. ¹⁰At that time many will fall away and will betray one another and hate one another. ¹¹Many false prophets will arise and will mislead many. ¹²Because lawlessness is increased, most people's love will grow cold. ¹³But the one who endures to the end, he will be saved. ¹⁴This gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end will come."

24:9 "Then" This term is used several times in Jesus' end-time discussion (cf. Matt. 24:9,10,14,16,21,23,30,40; 25:1,7,31,34,37, 41,44,45). The question is

1. Is it simply a transition marker?

2. Does it designate a temporal sequence?

3. Does it designate a context sequence (like the waw consecutive in Hebrew)?

▣ Mark 13:9 is much more specific at this point. " Courts and synagogues," a phrase not found in Matt. 24:9, shows both governmental and religious persecution of Christians (cf. 1 Pet. 4:12-16). " Beaten" or literally "skinned," Jews whipped offenders thirty-nine times-thirteen times on the front and twenty-six times on the back (cf. Deut. 25:1-3; 2 Cor. 11:24).

▣ "you will be hated by all nations" Jesus prepared His disciples for the world's hatred (cf. Matt. 10:22; 21:35-36; 23:37; Mark 13:13; Luke 21:17; John 15:18,19; 1 John 3:13). The level of opposition to the gospel is surprising (cf. Eph. 6:10-18). The implication of this phrase is that Christianity has spread into all the world (cf. Matt. 24:14) which means Jesus is referring to a future time.

▣ "because My name" Not for their own wickedness or civil crimes will believers be persecuted, but because they are Christians (cf. Matt. 5:10-16; Mark13:9; 1 Pet. 4:12-16).

24:10 "many will fall away" Under persecution and spiritual delusion many followers of Jesus will "fall away" (lit. "be caused to stumble," cf. Matt. 11:6). These are the ones spoken of in the parable of the soils in Matt. 13:21 (cf. Mark 4:17; 8:13). They are the ones who "do not abide" in John 15:6. They are the ones who leave the fellowship in 1 John 2:18-19. They are the ones described in Hebrews and 2 Pet. 2:20-22. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at Matt. 7:21.

24:10-11 This implies organized opposition (cf. Mark13:12). Families will be split over Christ (cf. Matt. 10:35-37). Those who should have been changed by the gospel act like the unsaved (cf. Titus 3:2-3).

24:11 "many false prophets" This is a frightful thought. These people are wolves in sheep's clothing (cf. Matt. 7:15-23). Believers must have a grasp of the gospel, a yieldedness to the Spirit, and a godly lifestyle to protect themselves from these pretenders (cf. 2 Peter 2; 1 John. 2:18-19; Revelation 13).

24:12 Persecution will reveal the true spiritual nature of the pretenders (cf. Matt. 13:20-22) or the weak (cf. 1 Tim. 6:9-10).

24:13 "but whoever endures to the end, he will be saved" This is an aorist active participle (endure) followed by a future passive indicative (saved cf. Matt. 10:22. See Special Topic: the Need to Persevere at Matt. 10:22). This is the doctrine of perseverance (Rev. 2:2, 11, 12, 26; 3:5, 12, 21) and it must be held in a dialectical tension with the doctrine of the security of the believer. Both are true! Both are gifts of God. The term "saved" can be understood in its OT sense of physical deliverance and its NT sense of spiritual eternal deliverance.

Endurance is an evidence of a life changing encounter with Jesus (be sure to read the Special Topic on perseverance at Matt. 10:22). It does not imply sinlessness, but it does contrast the actions of Matt. 24:10-12!

24:14 "this gospel of the kingdom" This was mentioned earlier in Matt. 4:23; 9:35. It is synonymous with "the gospel." It referred to the content of Jesus' preaching.

▣ "shall be preached in the whole world for a witness to all the nations" This is the goal of Matt. 28:18-20; Luke 24:46-47; Acts 1:8! It marks a major shift away from the "Israel only" policy. This is one of the things that must occur before the Second Coming. It is impossible to know how specific to interpret this phrase. Does it mean every single tribe or people in racial groupings or possibly everyone in the Roman world of Paul's day? This second option is possible because the phrase "the whole world" is literally "the inhabited earth."

SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN

NASB (UPDATED) TEXT: MATTHEW 24:15-28
¹⁵"Therefore when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), ¹⁶then those who are in Judea must flee to the mountains; ¹⁷Whoever is on the housetop must not go down to get the things that are in his house. ¹⁸Whoever is in the field must not turn back to get his cloak. ¹⁹But woe to those who are pregnant and to those who are nursing babies in those days! ²⁰But pray that your flight will not be in the winter, or on a Sabbath. ²¹For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. ²²Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short. ²³Then if anyone says to you, 'Behold, here is the Christ,'or 'There He is,'do not believe him. ²⁴For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. ²⁵Behold, I have told you in advance. ²⁶So if they say to you, 'Behold, He is in the wilderness,'do not got out, or, 'Behold, He is in the inner rooms,'do not believe them. ²⁷For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. ²⁸Wherever the corpse is, there the vultures will gather."

24:15

NASB, NKJV"the abomination of desolation"
NRSV"the desolating sacrilege"
TEV"the Awful Horror"
NJB"the appalling abomination"

The word "desolation" meant sacrilege. This was used in Dan. 9:27, 11:31, and 12:11. It seems originally to refer to Antiochus IV Epiphanes in 168 b.c. (cf. Dan. 8:9-14; I Mac. 1:54). Also in Dan. 7:7-8 it related to the Antichrist of the end time (cf. 2 Thess. 2:4). Luke 21:20 helps us interpret this as possibly the coming of Titus'army in a.d. 70. It cannot refer to the siege of Jerusalem itself because it would be too late for believers to escape.

This is an example of a phrase being used in several different but related senses. This is called multiple fulfillment prophecy. Often it is difficult to interpret until after the events occur. Then looking back, the typology is obvious. For more detailed notes on Daniel see my commentary at www.freebiblecommentary.org.

SPECIAL TOPIC: THE ABOMINATION OF DESOLATION

NASB, NKJV,
NRSV"standing in the holy place"
TEV"it will be standing in the holy place"
NJB"set up in the holy place"

The Greek participle "standing" is neuter, not masculine. It should be translated " it," which backs up the interpretation of "it" being the Roman army under Titus in a.d. 70. "Holy Place" referred to the first part of the central shrine of the Temple. Titus set up Roman standards representing their pagan gods in this area of the temple.

NASB, NRSV,
NJB"(let the reader understand)"
NKJV"(whoever reads, let him understand)"
TEV"(Note to the reader: understand what this means)"

This was a comment by Matthew to his Christian readers. Everyone read aloud in the ancient Mediterranean world. A regular attender at synagogue should know God's word. It may relate to the specific phrase "the abomination of desolation" in Dan. 9:27, 11:31, and 12:11.

24:16 "then those who are in Judea must flee to the mountains" Eusebius, an early church historian (4^th century a.d.), informs us that the Christian community fled to the city of Pella in Perea when the Roman army appeared and began to surround Jerusalem.

24:17 "Whoever is on the housetop" The houses had flat roofs. They were used as the place of social gathering in the hot months. It has been said that one could walk across Jerusalem on the roofs of houses. Apparently some houses were built next to the city's wall. When the army was seen, immediate flight was necessary.

24:18 "must not turn back to get his cloak" This referred to one's outer cloak which was used as sleeping gear. They were to flee immediately and not go back even for what was perceived as necessities of life.

24:19 "But woe to those who are pregnant and to those who are nursing babies" See Mark13:17. This referred to the destruction of Jerusalem only! These disciples'questions to Jesus related to three separate issues: the destruction of Jerusalem, His Second Coming, and the end of the age. The problem is that these questions were dealt with at the same time. There is no easy verse division by topic.

24:20 "But pray that your flight will not be in the winter" This phrase was related to the difficulties of pregnant women fleeing quickly. This is not a warning to today's women not to be pregnant at the Second Coming. Matthew, written to Jews, adds the phrase "or on the Sabbath" which is left out of Mark 13:18. Jewish believers would be reluctant to flee on a Sabbath.

I am struck by two things related to this verse.

1. Jesus did not know the exact date of the destruction of Jerusalem.

2. Believers'prayers could affect the exact date of the destruction of Jerusalem.

24:21 "such as has not occurred since the beginning of the world until now, nor ever will" This is a Hebrew idiomatic phrase similar to many in the OT (cf. Exod. 10:14; 11:6; Jer. 30:7; Dan. 12:1; Joel 2:2).

24:22 If all the Christians fled as Eusebius tells us they did, then this might be a reference to the Jewish people, the OT elect (God still has a purpose for national Israel cf. Rom. 9-11). However because of the use of the term "elect" in Matt. 24:24 and 31, it seems to refer to believing Jews. For "elect" see Special Topic below.

SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance

SPECIAL TOPIC: FORTY-TWO MONTHS

24:23,26 The true Messiah's coming will not be secret or hidden. It will not be to a select group but visible to all (Matt. 24:27). Biblically there is no "secret rapture." See note at Matt. 24:40-41.

24:23,26 "if" These are two third class conditional sentences which denote potential action.

24:24 "they will show great signs and wonders" These false christs will perform miracles (cf. Matt. 7:21-23). Be careful of always identifying the miraculous with God (cf. Exod. 7:11-12,22; Deut. 13:1-3; 2 Thess. 2:9-12; Rev. 13:13; 16:14; 20:20).

24:27 "just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be" See Luke 17:24. Mark 13 does not have this phrase. This implies a visible coming. The NT does not teach a secret rapture of believers (cf. Matt. 24:40-41). But it does reveal that believers dead and alive will meet the Lord in the air at His Second Coming (cf. 1 Thess. 4:13-18). The air was considered the realm of the demonic or Satan (cf. Eph. 2:2). Believers will meet Jesus in the midst of Satan's kingdom to show its total overthrow!

SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VERSUS THE NOT YET (NT PARADOX)

24:28 "Wherever the corpse is, there the vultures will gather" This does not appear in Mark 13 but it does appear in Luke 17:37. It was a proverbial statement possibly from Job 39:30. If it was a cryptic reference to the end time battle of Psalm 2, then maybe the source is Ezek. 39:17-20. It may be a metaphor for endtime persecution and death.

NASB TEXT: 24:29-31
²⁹But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. ³⁰And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. ³¹And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other.

24:29 "but" This is a strong adversative showing a break in context. Notice all the English translations mark a paragraph division at this point.

▣ "the sun will be darkened, and the moon will not give its light" This was OT apocalyptic language of the end time (cf. Isa. 13:10; 34:4; Ezek. 32:7-8; Joel 2:10,31; 3:15; Amos 8:9). There will be upheavals in nature at the coming of the Day of the Lord (cf. 2 Pet. 3:7,10,11,12; Rev. 6:12-14).

▣ "the powers of the heavens will be shaken" This could simply be the continuation of the OT apocalyptic language, and thereby a reference to the convulsions of nature at the Lord's coming or a reference to angelic powers that influence history (cf. Dan. 10; Eph. 6:12; Col. 2:15; Rev. 12:4).

24:30 "And then the sign of the Son of Man will appear in the sky" It is possible that this is a connection to Isa. 60:1-3. The " sign" would be the light of the Shekinah cloud of glory. Earthly lights fail, but God's light (cf. Gen. 1:3), the true morning star, shines forth!

Jesus' humanity (Ps. 8:4; Ezek. 2:1) and deity (Dan. 7:13) are emphasized by the term "Son of Man." Clouds were seen as the means for transportation of deity in the OT. Jesus used them in Acts 1:9 and 1 Thess. 4:17 which implied His deity. This sign will be Jesus coming on the clouds of heaven as the eastern sky " opens."

SPECIAL TOPIC: THE SON OF MAN (from notes on Daniel 7:13)

▣ "and then all the tribes of the earth will mourn" This referred to the visible return of Jesus. It will be seen by the entire world. Unbelievers will suddenly recognize the consequences of their unbelief.

▣ "on the clouds" See Special Topic following.

SPECIAL TOPIC: COMING ON THE CLOUDS

▣ "with power and great glory" This shows the drastic contrast between His first coming and the Second Coming. This is the way the Jews expect the Messiah's coming. See note on "Glory" at Matt. 16:27.

24:31 "His angels" See Mark13:27, 8:38, and 2 Thess. 1:7. God's angels are called Jesus' angels here. This implied His deity.

▣ "with a great trumpet" This probably referred to the Shophar, the left ram's horn, which was used to signal Jewish Sabbaths and feast days. In Isa. 27:13 there is a trumpet blast related to the last days (cf. 1 Cor. 15:52; 1 Thess. 4:16).

SPECIAL TOPIC: HORNS USED BY ISRAEL

▣ "gather together His elect" This is OT imagery of restoration from exile (i.e., Deut. 30:4), here turned into an eschatological gathering (cf. Matt. 13:40-43,47-49). The exact order of these specific end-time events is uncertain. Paul taught that at death the believer is already with Christ (cf. 2 Cor. 5:6,8). 1 Thess. 4:13ff. teaches that apparently something of our physical bodies, which were left here, will be united with our spirits at the Lord's coming. This implies a disembodied state between death and resurrection day. There is so much about the end-time events and afterlife that are not recorded in the Bible.

▣ "from the four winds, from one end of the sky to the other" This implied a world-wide following of Jesus! It also implied a long period of time for the gospel to spread.

The numerical four is symbolic of the world. It referred to the four corners of the world (Isa. 11:12; Rev. 7:1), the four winds of heaven (Dan. 7:2; Zech. 2:6), and the four ends of heaven (Jer. 49:36). See Special Topic: Symbolic Numbers In Scripture at Matt. 4:2.

NASB (UPDATED) TEXT: MATTHEW 24:32-35
³²Now learn the parable of the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; ³³So, you too, when you see all these things, recognize that He is near, right at the door. ³⁴Truly I say to you, this generation will not pass away until all these things take place. ³⁵Heaven and earth will pass away, but My words will not pass away.

24:32 "the fig tree" This parable is paralleled in Mark 13:28-32 and Luke 21:29-33. The fig tree in this proverbial passage was apparently not a symbol of Israel as in Matt. 21:18-20 and Mark 11:12-14, but a way of assuring believers that although they cannot know the specific eschatological times, they can know the general time. The fig tree put out its leaves early and everyone knew spring was close.

24:32-33 "you know" When the last generation comes, the Bible's prophetic passages will fit exactly the history of that day. This knowledge will strengthen the believers'trust in God amidst end time persecution. The problem with every generation of believers is that they force the Bible into the history of their own day! All attempts have so far have been wrong!

24:33 "He" This masculine pronoun is not in the Greek text. It should be "it" (cf. Matt. 24:14).

▣ "when you see all these things" This could refer to (1) the destruction of Jerusalem; (2) the transfiguration (cf. Mark 9:1; Matt. 16:27); or (3) one of these specific signs of the Second Coming.

24:34 This verse referred to the destruction of Jerusalem in a.d. 70 by the Roman legion under Titus. Jesus was merging the questions of Matt. 24:3: (1) the destruction of the temple, (2) the sign of His return at the end of the age, and (3) the end of the age.

It is also possible to link Matt. 10:23; 16:28 and 24:34 and conclude that Jesus expected to return quickly, but Matthew, writing decades later, realized the " delayed return" theme in Jesus' teachings.

24:25 What a strong statement of Jesus' self understanding. It surely relates to Matt. 5:17-19 or Isa. 40:8; 55:11. Jesus is the full revelation of the invisible God (i.e., Col. 1:15).

NASB (UPDATED) TEXT: MATTHEW 24:36-41
³⁶But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. ³⁷For the coming of the Son of Man will be just like the days of Noah. ³⁸For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, ³⁹and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. ⁴⁰Then there will be two men in the field; one will be taken and one will be left. ⁴¹Two women will be grinding at the mill; one will be taken and one will be left.

24:36 "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone" For "hour" see Special Topic below. This is a strong verse to deter Christians from setting specific dates for the Second Coming.

The phrase "nor the Son" is not included in Matt. 24:36 in some ancient Greek uncial manuscripts א^a, K, L, W. It is included in most translations because it does occur in manuscripts א, B and D, the Diatesseron, and the Greek texts known to Irenaeus, Origen, Chrysostom, and the old Latin manuscript used by Jerome. This may have been one of the texts modified by orthodox scribes to accentuate the deity of Christ against false teachers (See The Orthodox Corruption of Scripture, Bart D. Ehrman, pp. 91-92, published by Oxford University Press, 1993).

SPECIAL TOPIC: THE HOUR

24:37 "Coming" See Special Topic at Matt. 24:3.

▣ "will be just like the days of Noah" This is an idiom which meant that normal life was continuing just as in the past (cf. Matt. 24:38).

24:39 This is the judgment of God on the unbelieving both temporally and eschatologically.

24:40-41 "there will be two men in the field; one will be taken and one will be left. Two women will be grinding at the mill; one will be taken and one will be left" Many try to relate this to a secret rapture. However, the context implies blessing on some and judgment on others in the unexpected day the Lord returns. It is uncertain which group is blessed. Does "taken" or "left" refer to Noah and his family who were left alive after the Flood, or are those who meet the Lord in the air (Matt. 24:31)? An OT example of some people being blessed and some people being judged is Noah's flood (cf. Matt. 24:39). In Luke the OT example of Sodom was used (cf. Luke 17:29). As a matter of fact, Matt. 24:27 implied one physical, visible coming of the Lord! The only reason some want a secret rapture of believers first is to try to explain the dialectical tension in the NT documents between (1) the any moment return of the Lord and (2) the fact that some things must happen first.

Jesus gives several examples to denote the suddenness and unexpectedness of His return.

1. Noah's flood, Matt. 24:37-38

2. thief in the night, Matt. 24:43

3. the master's return, Matt. 24:45-46

4. delayed bridegroom, 25:5-6

5. possibly "lightning" in Matt. 24:27

Believers'only option is to be ready at all times (cf. Matt. 24:44; 25:10,13)!

NASB (UPDATED) TEXT: MATTHEW 24:42-44
⁴²Therefore be on the alert, for you do not know which day your Lord is coming. ⁴³But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. ⁴⁴For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will.

24:42 "be on the alert, for you do not know which day your Lord is coming" This parable is paralleled in Luke 12:39-40. The emphasis on being ready (cf. Matt. 24:43, 44) and the uncertainty of the time (cf. Matt. 24:39,47,49,50; 25:5,13) are recurrent themes in the chapter. The uncertainty of the time provides motivation for the continued readiness of each generation of believers.

24:43 "if" This is a second class conditional sentence, which is called "contrary to fact." A statement is made that is false so the conclusion drawn from it is also false.

24:44 "you also must be ready" This phrase is present (deponent) imperative (cf. Mark 13:5,9,23). This is the key for believers, not speculation and dogmatism about the when and how!

The fact that so many expect His coming soon may be an evidence that this is not the last generation!

▣ "an hour" See SPECIAL TOPIC: THE HOUR at Matt. 24:36.

NASB (UPDATED) TEXT: MATTHEW 24:45-51
⁴⁵Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time? ⁴⁶Blessed is that slave whom his master finds so doing when he comes. ⁴⁷Truly I say to you that he will put him in charge of all his possessions. ⁴⁸But if that evil slave says in his heart, 'My master is not coming for a long time,'⁴⁹and begins to beat his fellow slaves and eat and drink with the drunkards; ⁵⁰the master of that slave will come on a day when he does not expect him and at an hour which he does not know, ⁵¹and will cut him to pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth.

24:45 "put in charge of his household" Some see this as relating this parable to Christian leaders (cf. Luke 12-40-48). In this context it related to Jesus' continuing confrontation with the Jewish leaders of His day.

24:46 Believers must remain active, ready, and faithful (cf. Luke 12:37-38; James 1:12; Rev. 16:15). The when and how of the Second Coming is not the issue!

24:47 "he will put him in charge of all his possessions" See Matt. 13:12, 25:29, and Luke 19:17.

24:48 "if" This is a third class conditional sentence, which meant potential future action.

▣ "heart" See Special Topic at Matt. 5:8.

▣ "My master is not coming for a long time" This represents the concept of a delay in the Second Coming (cf. Matt. 25:5; 2 Thess. 2; 2 Pet. 3:4).

24:50 "the master of that slave will come on a day when he does not expect him and at an hour which he does not know" See Matt. 24:27,44; 25:6, 13. This reflects the "any moment" return of the Lord.

24:51 "will cut him to pieces" There is uncertainty as to whether this is metaphorical or literal (cf. 2 Sam. 12:31; Heb. 11:37). It is surely a description of OT judgment.

▣ "with the hypocrites" The parallel in Luke 12:46 has "unbelievers." Matthew calls the Pharisees "hypocrites" several times. See Special Topic at Matt. 6:2.

▣ "weeping" These last two items are judgment metaphors. Weeping was a sign of great sadness (cf. Matt. 25:30).

▣ "gnashing of teeth" This represents anger or pain (cf. Matt. 8:12; 13:42,50; 22:13; 25:30).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the basic purpose of this chapter?

2. Do verses 4-7 describe the end time?

3. How does Daniel's prophecy (7:23-28; 9:24-27; 11:26-29) relate to this chapter?

4. Why does Jesus use language like verse 24?

5. Can we know when the Lord will come again?

6. Is the time of Second Coming imminent, delayed, or time uncertain?

7. How could Jesus not know the time (Matt. 24:36)?

8. What is the major emphasis of this section (Matt. 24:45-51)?

9. Do you expect Jesus' return in your lifetime? Why?

Matthew 25

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS⁴	NKJV	NRSV	TEV	NJB
The Parable of the Ten Maidens	The Parable of the Wise and Foolish Virgins	The Parable of the Wise and Foolish Bridesmaids	The Parable of the Ten Girls	Parable of the Ten Wedding Attendants
25:1-13	25:1-13	25:1-13	25:1-5	25:1-13
			25:6-12
			25:13
The Parable of the Talents	The Parable of the Talents	Parable of the Talents	The Parable of the Three Servants	Parable of the Talents
25:14-30	25:14-30	25:14-30	25:14-18	25:14-30
			25:19-30
The Judgment of the Nations	The Son of Man Will Judge the Nations	The Great Judgment	The Final Judgment	The Last Judgment
25:31-40	25:31-46	25:31-46	25:31-40	25:31-46
25:41-46			25:41-46

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Take note of the literary context. In this case the context is Matthew 24-25, which dealt with the suddenness of Christ's unexpected coming and the warning to "be ready" by being faithful in doing God's will-even amidst persecution.

B. For a full discussion on interpreting parables see introduction to Matthew 13.

C. Write in your own words the central truth of each parable (cf. Matt. 24: 45-51; 25:1-13; 25:14-30). Parables are meant to illustrate truth from common occurrences of daily life (cf. Matt. 13:10-17). Always look for the unexpected twist or surprise!

D. Verses 37-44 do not appear in Mark. They do have a partial Synoptic parallel in Luke 17:26-37.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 25:1-13
¹"Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. ²Five of them were foolish and five were prudent. ³For when the foolish took their lamps, they took no oil with them, ⁴but the prudent took oil in flasks along with their lamps. ⁵Now while the bridegroom was delaying, they all got drowsy and began to sleep. ⁶But at midnight there was a shout, 'Behold, the bridegroom! Come out to meet him.'⁷Then all those virgins rose and trimmed their lamps. ⁸The foolish said to the prudent, 'Give us some of your oil, for our lamps are going out.'⁹But the prudent answered, 'No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.'¹⁰And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. ¹¹Later the other virgins also came, saying, 'Lord, lord, open up for us.'¹²But he answered, 'Truly I say to you, I do not know you.'¹³Be on the alert then, for you do not know the day nor the hour."

25:1 "the kingdom of heaven" God's current reign over the lives of redeemed people will one day be consummated in His reign over all the earth (cf. Matt. 6:10). See Special Topic at Matt. 4:17.

▣ "ten" See Special Topic: Symbolic Numbers in Scripture at Matt. 24:31.

▣ "went out to meet the bridegroom" The cultural background of this parable (which is unique to Matthew) concerns Jewish wedding customs of first century Palestine (see James Freeman, Manners and Customs of the Bible). After about a year of binding betrothal, the groom went to the bride's home on an assigned day to bring her to his home for a seven day feast.

There is a Greek manuscript variant here that relates to this Hebrew custom. The best and most ancient Greek texts have "went out to meet the bridegroom." The Bezae Greek manuscript (D) and the Latin, Syriac, Coptic, and Armenian translations, as well as the Greek texts used by Origen, Athanasius, Chrysostom, Jerome, and Augustine add "and the bride." This then would refer to when she joined the wedding party. The UBS⁴ gives the shorter text a "B" rating (almost certain).

25:5 "the bridegroom was delaying" This may refer to the delay of Jesus' return. Matthew 24:14 and 43-44 also imply a delay between the destruction of Jerusalem and the Second Coming. This delay surprised the early church, yet the concept was implicit in Jesus' teachings and Paul's (cf. 2 Thessalonians 2). The parables are literary imagery that has a main purpose. Be careful to turning the details into doctrine!

▣ "they all got drowsy and began to sleep" There is no condemnation implied for this. It merely sets the stage for the parables'emphasis on preparedness.

25:9 Each person must prepare for themselves in the kingdom!

25:10 "the door was shut" Luke 13:25 related this parable to Israel and the Gentiles, but this context demands a relationship to the Second Coming. This illustrates how the inspired evangelists used Jesus' teachings in different settings and for different purposes (cf. Gordon Fee and Douglas Stuart How to Read the Bible for All Its Worth, p. 113-134). See Special Topic: Use of "door" in the NT at Matt. 6:6.

25:11 "Lord, lord" The repetition was an attempt to show intimacy (cf. Luke 6:46), but the relationship was lacking (cf. Matt. 7:21,22). The shocking part of these examples is that these were seemingly part of the followers of Jesus, but somehow were not (cf. Matthew 13, the parable of the soils and the parable of the tares). As Paul says in Rom. 9:6, "they are not all Israel who are from Israel," so too, not all the outward followers of Jesus are redeemed (cf. 2 Pet.2:20-22; 1 John 2:18-19 and even possibly some of the warnings of Hebrews [i.e., Heb. 2:1-4; 3:7-13; 4:1-13; 5:11-6:12; 10:26-39; 12:14-17]). See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at Matt. 7:21.

25:12 "I do not know you" Lack of preparation has eternal consequences. This is parallel to Matt. 24:50-51; 25:29-30; and Matt. 25:41-44. One must balance the different aspects of salvation presented in the NT.

1. it is a decision, a public profession (i.e., welcome a person)

2. it is a discipleship, a public godly lifestyle (live like that person)

3. it is an informed biblical understanding (i.e., accept truths about that person)

All three are necessary for maturity.

The term "know" was used in its OT sense of intimate personal relationship (cf. Gen. 4:1; Jer. 1:5). Christianity combines the Hebrew sense (personal relationship) and the Greek sense (information). The gospel is a person, a lifestyle, and a message!

25:13

NASB"Be on the alert then, for you do not know the day nor the hour"
NKJV"Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming"
NRSV"Keep awake therefore, for you know neither the day nor hour"
TEV"Watch out, then, because you do not know the day or the hour"
NJB"So stay awake, because you do not know either the day or the hour"

This truth is the purpose of the parable. See full note at Matt. 24:40-41. The date of the Second Coming is sure, but unknown (cf. Matt. 24:36,42,44,50; Mark 13:32). Believers are to stay active and ready for Jesus' certain but sudden return (cf. Matt. 24:36).

There is a manuscript variant at this point. Apparently copyists added "in which the Son of Man is coming" from 24:44. This additional phrase is absent in the ancient Greek manuscripts P³⁵, א, A, B, C*, D, L, W, X, and Y, as well as the Latin, Syriac, Coptic, and Armenian translations. It is obviously not original to Matthew. UBS⁴ gives the shorter text an "A" rating (certain).

▣ "the hour" See Special Topic at Matt. 24:36.

NASB (UPDATED) TEXT: MATTHEW 25:14-18
¹⁴"For it is just like a man about to go on a journey, who called his own slaves, and entrusted his possessions to them. ¹⁵To one he gave five talents, to another, two, and to another, one, each according to his own ability; and he went on his journey. ¹⁶Immediately the one who had received the five talents went and traded with them, and gained five more talents. ¹⁷In the same manner the one who had received the two talents gained two more. ¹⁸But he who received the one talent went away, and dug a hole in the ground and hid his master's money."

25:16 "Immediately the one who had received the five talents" This parable is paralleled in Luke 19:11-27. There is a Greek manuscript variant over how "immediately" relates to Matt. 25:15: (1) does it describe the slave owner or (2) the slave? Although the Greek texts vary, the context and Matthew's usage of "immediately" mandate option two.

▣ "five talents" A talent was equivalent to 6,000 denarii. A denarius was the daily wage of soldiers and laborers. The RSV footnote says "more than fifteen years'wages of a laborer." See Special Topic at Matt. 17:24.

▣ "each according to his own ability" This states a biblical principle (cf. Matt. 13:8; 2 Cor. 8:3,11).

NASB (UPDATED) TEXT: MATTHEW 25:19-23
¹⁹"Now after a long time the master of those slaves came and settled accounts with them. ²⁰The one who had received the five talents came up and brought five more talents, saying, 'Master, you entrusted five talents to me. See I have gained five more talents.'²¹His master said to him, 'Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.'²²Also the one who had received the two talents came up and said, 'Master, you entrusted two talents to me. See, I have gained two more talents.'²³His master said to him, 'Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.'"

25:21-23 "Well done, good and faithful slave" Good stewardship, not the amount, was the issue. See Special Topic: Degrees of Rewards and Punishments at Matt. 5:12.

▣ "enter into the joy of your master" This repeated phrase is an idiom for entering the Kingdom. Service for Christ is service for the family. The joy is the fellowship.

NASB (UPDATED) TEXT: MATTHEW 25:24-25
²⁴"And the one also who had received the one talent came up and said, 'Master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed. ²⁵And I was afraid, and went away and hid your talent in the ground. See, you have what is yours.'"

25:24-25 The servant's characterization does not accurately describe God. One must not push the detail of these parables allegorically. The NT has parables of both comparison and contrast.

NASB (UPDATED) TEXT: MATTHEW 25:26-28
²⁶"But his master answered and said to him, 'You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. ²⁷Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest. ²⁸Therefore take away the talent from him, and give it to the one who has the ten talents.'"

25:27 "interest" This term was an idiom taken from child bearing. OT guidelines for interest are found in Deut. 23:19-20. A Jew could only collect usury from Gentiles.

NASB (UPDATED) TEXT: MATTHEW 25:29-30
²⁹"For to everyone who has more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. ³⁰Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth."

25:29 "For to everyone who has more shall be given" See Matt. 13:12; Mark 4:25; Luke 8:18; 19:26. "More" is not in the text but is certainly implied.

25:30 "Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth" Western readers are uncomfortable with Eastern overstatements and metaphorical language (cf. Matt. 8:12; 13:42,50; 22:13; 24:51). This parable shows the need not only for initial salvation but for ongoing responsibility. Profession is confirmed by lifestyle. No fruit-no root!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the central truth of all these parables?

2. How do these parables relate to other larger context of Matthews 24 and 25?

3. Explain the statement that gospel writers had the right under inspiration to select, adapt, and arrange the teachings of Jesus.

CONTEXTUAL INSIGHTS FOR 25:31-46

A. It is Jesus Himself who speaks so often of the eternal and horrible consequences of human sin. It is Jesus and Jesus alone who emphasizes not only a final judgment but an eternal hell.

B. This passage seems to be an amplification of Matt. 16:27. A good parallel passage on a day of judgment is Rev. 20:11-15.

C. Jesus is coming again as the Glorified King of Heaven. This is similar to the way the Jews are still expecting Him to come for the first time.

D. The Bible speaks of the certainty of the judgment, but often signifies different agents.

1. God as Judge (cf. Rom. 14:2; 1 Peter 1:17)

2. Christ as Judge (cf. John. 5:22, 27; Matt. 16:27; Acts 10:42; 2 Cor. 5:10; 2 Tim. 4:1)

3. God through Christ (cf. Acts 17:31; Rom. 2:16)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MATTHEW 25:31-33
³¹"But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. ³²All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; ³³and He will put the sheep on His right, and the goats on the left."

25:31 "the Son of Man" This was a term used in the OT to simply signify a human being, as in Psalm 8:4 and Ezek. 2:1. However, in Dan. 7:13 a human being, called "a son of man," comes riding on the clouds of heaven-the mode of transportation for deity -and is given the eternal kingdom. The title "Son of Man" was not used in rabbinical Judaism. Jesus used this term as a self-designation which included the concepts of humanity and deity and did not have the narrow Jewish nationalistic, militaristic connotation. As the Son of Man rode on the clouds of heaven in Dan. 7:13, He now comes with all the holy angels to judge mankind (cf. Matt. 25:31; 1 Thess. 4:13-18).

▣ "in His Glory" See note on "glory" at Matt. 16:27.

▣ "and all the angels with Him" The angels will do the work of gathering and dividing. They were often associated with Christ's coming (cf. Matt. 16:27; Mark 8:38; 2 Thess. 1:7; Jude 14; and Dan. 7:10).

▣ "He will sit on His glorious throne" He will take His seat on the throne of God (cf. Ps. 110:1) not only as Lord and King, but as Judge (cf. Matt. 19:28). Rejecting Jesus has a temporal aspect (cf. John 3:18) and an eschatological aspect. The judgment in time is consummated in eternity.

25:32 "All the nations will be gathered before Him" This passage may not be a parable, but a dramatic presentation unique to Matthew. All questions about the end time are not dealt with. One wonders if all nations include those humans who are alive and dead, or just those who are alive. The phrase "all the nations" implied the universal spread of the gospel to all people (cf. Revelation 5) which included Israel. This is the goal of Gen. 3:15, 12:3, and Exod. 19:4-6. Israel's call was to be missionary to the nations!

It is difficult to identify with certainty who "the goats" are: (1) those who have rejected the gospel or (2) those who have an outward profession only? Both groups call Jesus "Lord" (cf. Matt. 7:21-23). This judgment seems to be limited to those who have, at least outwardly, responded to the gospel. Therefore it is similar in meaning to the parable of the soils (cf. Matthew 13). The pressures of end-time events and the lack of love for other believers (cf. 1 John. 2:9,11; 3:15; 4:7-21) will clearly reveal false professions (cf. Matt. 13:21,22; 1 John. 2:19).

▣ "and He will separate them from one another" Much like the wheat and tares (cf. Matt. 13:24-30, 36-43) could not be separated until judgment day, so the sheep and the goats wait until the last day for all to see the fruit of their lives. Also notice there are only two categories.

▣ "as the shepherd separates the sheep from the goats" God as shepherd was a common OT metaphor (cf. Psalm 23). "Shepherd" was used in Ezekiel 34 to describe the false shepherds of Israel and God as Chief Shepherd and Judge. The same terminology is applied to Jesus in Zech. 11:4-14; John 10.

25:33 "on His right" This is a biblical anthropomorphic phrase to describe the place of preeminence, honor, power, and authority.

NASB (UPDATED) TEXT: MATTHEW 25:34-40
³⁴"Then the King will say to those on His right, 'Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. ³⁵For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; ³⁶naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.'³⁷Then the righteous will answer Him, 'Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? ³⁸And when did we see You a stranger, and invite You in, or naked, and clothe You? ³⁹When did we see You sick in prison, and come to You?'⁴⁰The King will answer and say to them, 'Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.'"

25:34 "the King" Jesus was often spoken of as the Coming King (cf. Rev. 17:14; 19:16). YHWH was also spoken of as the King, which brings additional significance to this term when it was used for Jesus (cf. Deut. 10:17; 1 Tim. 6:15). This transference of title was a common technique of NT authors to assert the full deity of Jesus of Nazareth.

▣ "you who are blessed of My Father" This is a perfect passive participle. They have been blessed in the past and continue to be blessed. God is the active agent.

▣ "inherit" This is an aorist active imperative. The judgment of believers (cf. 2 Cor. 5:10) will not be based upon our sins (cf. Titus 2:14; 1 John. 1:7), but upon our use of spiritual gifts and our availability to God (cf. 1 Cor. 3:10-15). See Special Topic: Believers'Inheritance at Matt. 19:29.

▣ "the kingdom prepared for you from the foundation of the world" This is a Perfect passive participle. The NT used this phrase several times to describe things that God did for believers even before creation (cf. John. 17:24; Eph. 1:4, 11; 1 Pet. 1:19-20; Rev. 13:8). The Trinity was active in redemption before Gen. 1:1! God's work never fails!

25:35-39 Our good deeds and lifestyle love reveal and confirm our initial faith commitment to Jesus Christ (cf. Eph. 2:8-9,10; 2 Tim. 2:21; 3:17; Titus 3:1; Heb. 13:21). Faith without works is dead (cf. James 2:14-26). These good works to others are related to the good works of Jesus Himself (cf. Isa. 58:6-7). Believers continue His ministry (cf. Titus 2:14).

25:40 "to one of these brothers of Mine, even the least of them" The term "brother" here must refer to a neighbor. It is believers caring for humans made in God's image that is emphasized. The close relationship between Jesus and His followers can be seen in Acts 9:4, 22:7, 26:14, and 1 Cor. 8:12. To hurt one is to hurt both; to bless one is to bless both. Jesus wants believers to live in such a way that His task on earth continues (i.e., help fallen humans find fellowship with their Creator, cf. Matt. 20:28; Mark 10:45; 1 John 3:16).

NASB (UPDATED) TEXT: MATTHEW 25:41-46
⁴¹"Then He will also say to those on His left, 'Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; ⁴²for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; ⁴³I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.'⁴⁴Then they themselves also will answer, 'Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?'⁴⁵Then He will answer them, 'Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.'⁴⁶These will go away into eternal punishment, but the righteous into eternal life."

25:41 "Then He will also say to those on His left, 'Depart from Me'" Hell's worst aspect is the separation from fellowship with God (cf. Matt. 7:23; Luke 13:27). God does not send humans to hell; they send themselves by their lifestyle choices.

▣ "accursed ones" This is a perfect passive participle. This grammatical construction was used several times in this context. It speaks of that which happened in the past and the results of which have continued into the present. The action is done by an outside agent. These people's rejection of God and His Christ in the past has been consummated into permanent blindness and rejection! This rejection revealed itself in lack of love for other human beings (Matt. 25:42-43).

▣ "into the eternal fire which has been prepared for the devil and his angels" Hell was not made for humans, but for angelic beings in rebellion. Satan has angels that serve him, possibly alluded to in Dan. 8:10 and Rev. 12:4. Matthew 25 mixes the metaphors of its darkness in Matt. 25:30, and fire in Matt. 25:41. The horrors and torments of hell are so far beyond human vocabulary and finite conceptions that the Bible used the most vivid imagery possible. Most of the metaphors come from the garbage dump outside Jerusalem in the valley of the sons of Hinnom called "Gehenna." Jesus often spoke about it (cf. Isa. 33:14; 66:24; Matt. 3:10, 12; 5:22; 7:19; 13:40, 42, 50; 18:8, 9; Jude 7; Rev. 14:10; 19:20; 20:10, 14, 15; 21:8). See SPECIAL TOPIC: ETERNAL at Matt. 18:8.

25:45 "Truly I say to you" Literally "amen," this was a Hebrew term meaning "to be firm." It was used by biblical authors to affirm the reality and truthfulness of words, concepts and teachings. Jesus uniquely used it to begin sentences. Often He would double it for even more emphasis. See Special Topic: at Matt. 5:1.

25:46 "These will go away into eternal punishment, but the righteous into eternal life" The same term [aiōnos] that describes heaven as everlasting is applied to hell as everlasting (cf. Matt. 18:8; 19:16; Mark 3:29; 9:48; 10:17; Luke 18:18; Jude 7; Rev. 20:10; also with "eternal judgment in 2 Thess. 1:9 and Heb. 6:2). Daniel 12:2; John 5:29; and Acts 24:15 describe a resurrection of both the righteous and wicked. Josephus states that the Pharisees believed in the immortality of all "souls" (cf. Antiq. 18.1,3), but only the resurrection of the righteous into a new body, while the wicked have eternal punishment (cf. Jewish Wars 2.8,14). The eternality and finality is the impetus of the urgency of gospel preaching, teaching, and witnessing!

An eternal hell is not only a tragedy for rebellious mankind, but also for God! God created humans as the apex of His creative event. We were made in His image and likeness for fellowship with Him (cf. Gen. 1:26-27). God's choice to allow mankind a choice resulted in a significant percentage of God's creation being separated from Himself! Hell is an open, bleeding sore in the heart of God that will never be healed.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. How can hell be both darkness and fire?

2. Does this passage teach that some will be saved by their good works to mankind?

3. In your own words what is the central truth of this passage?

4. Will Christians be judged?

5. What does hell cost God?

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