The Bible Guide - New Testament (Updated edition)

By Andrew Knowles

Hailed as a “classic reference book” by The Right Reverend James Jones, former Bishop of Liverpool, The New Testament Guide provides readers with a complete all-in-one journey through the books of the New Testament.

Easy to read and navigate, this volume explores, explains, and brings to life the history, stories, cultures, and messages of each book. The accessibility of Andrew Knowles’ writing demystifies many aspects of the scriptures, and deepens our understanding of their principles, doctrine, and messages for us today.

Interspersed with boxed features that highlight key events, places, people and biblical passages, The New Testament Guide is an ideal introduction for new scholars and interested readers alike who have little or no grounding in the subject.

• Language: English
• Publisher: Lion Scholar
• Release date: Feb 21, 2020
• ISBN: 9781912552375

Andrew Knowles

Andrew Knowles was previously Canon Theologian at Chelmsford Cathedral, England, and an Associate of St John’s College, Nottingham. He is the author of a number of books on Christianity and the Bible, and co-author of Augustine and His World; Francis of Assisi and His World (Lion Scholar).

Book preview

MATTHEW

Matthew’s Gospel is the first of the four Gospels we have collected in the New Testament.

Matthew tells the whole story of Jesus, from his remarkable birth in Bethlehem to his death and resurrection in Jerusalem. He includes Jesus’ baptism and temptation, his preaching and teaching in Galilee, and many of his parables about the kingdom of God.

This Gospel is a bridge between the Old and New Testaments. Matthew shows how Jesus fulfils Old Testament prophecies, and that his church is the fulfilment of the history of Israel.

Matthew writes for Jewish Christians. He tells them that Jesus had Jewish roots. He also wrestles with the problem that the Jews have rejected Jesus as their Messiah, and now persecute his followers.

Matthew’s Gospel is useful for teaching new Christians and instructing Christian leaders. It has five clear sections of teaching, including the famous Sermon on the Mount. It shows how Christians should understand the Jewish law and live out the heart of its meaning.

Finally, Matthew gives a clear call to Christian mission. Jesus, the risen Christ, sends his disciples to preach his gospel and make disciples among all the nations of the world.

OUTLINE

The birth and early life of Jesus (1:1–2:23)

The list of Jesus’ ancestors (1:1–17)

Jesus is born in Bethlehem (1:18–2:23)

Jesus’ baptism and temptation (3:1–4:11)

The preaching of John the Baptist (3:1–12)

Jesus is baptized by John (3:13–17)

Jesus is tempted by the devil (4:1–11)

Jesus in Galilee (4:12–16:20)

Jesus moves to Capernaum and starts to preach (4:12–17)

The calling of the first disciples (4:18–22)

The kingdom comes to Galilee (4:23–25)

The Sermon on the Mount (5:1–7:29)

Jesus performs many miracles (8:1–9:34)

Engaging in mission (9:35–12:50)

Jesus teaches in parables (13:1–52)

Mixed opinions about Jesus (13:53–16:20)

Insights for the disciples (16:21–17:27)

Jesus predicts his death (16:21–28)

A glimpse of glory (17:1–13)

A lack of faith (17:14–23)

The temple tax (17:24–27)

Caring for one another (18:1–35)

The greatest in the kingdom (18:1–9)

The parable of the lost sheep: our true value (18:10–14)

Dealing with sin (18:15–20)

The importance of forgiveness (18:21–35)

Jesus in Judea (19:1–25:46)

Towards Jerusalem (19:1–20:34)

Jesus arrives in Jerusalem (21:1–22)

A war of words (21:23–23:39)

Jesus predicts the future (24:1–25:46)

The final week (26:1–56)

The plot against Jesus (26:1–5)

Jesus is anointed at Bethany (26:6–13)

Judas turns traitor (26:14–16)

The Last Supper (26:17–30)

Jesus predicts that Peter will deny him (26:31–35)

Jesus prays at Gethsemane (26:36–46)

Jesus is arrested (26:47–56)

The trial and death of Jesus (26:57–27:66)

Jesus is tried by the Jewish Council (26:57–68)

Peter fails badly (26:69–75)

Jesus is taken to the Roman governor (27:1–2)

Judas hangs himself (27:3–10)

Jesus and Pilate (27:11–26)

A mock coronation (27:27–31)

Jesus is crucified (27:32–44)

Jesus dies (27:45–56)

Jesus is buried (27:57–61)

The tomb is guarded (27:62–66)

The resurrection and mission of Jesus (28:1–20)

Empty tomb and risen Lord (28:1–10)

An attempt to conceal the truth (28:11–15)

The great commission (28:16–20)

Introduction

Good news for Jews

Matthew is a Jewish Christian, and he writes his Gospel for people like himself. He begins in a very Jewish way, by tracing the family line of Jesus all the way from Abraham, the founder of the nation, to David, its greatest king, and then down to Joseph, the husband of Mary and human father of Jesus.

Matthew says Jesus is ‘one of us’. But he is also a Saviour and king for the whole world. At the beginning of his Gospel, Matthew tells how Magi (astrologers) come from distant lands to worship the infant Jesus. He closes his Gospel with Jesus’ open-ended command to preach the good news to all the nations of the earth.

One of Matthew’s favourite titles for Jesus is ‘Son of David’. Jesus is the true heir to David and the rightful king of Israel. Those who believe in Jesus truly belong to Israel and are citizens of the kingdom of heaven. Matthew is the only Gospel writer to use the term ‘ecclesia’ – the Greek word for ‘church’. It means ‘called-out’ and was used in the Old Testament to describe Israel as God’s people.

Matthew assumes his readers know about Jewish tradition and customs, and the meanings of Hebrew words. He passes on Jesus’ teaching on matters which will interest them – fasting, divorce, keeping the sabbath day, providing for parents and paying the temple tax. He helps them see the old Jewish law in the new light of Christ.

Matthew is sensitive to Jewish issues, but tough on Jewish leaders. He records Jesus’ fury with the scribes and Pharisees. The scribes write out copies of the law and the Pharisees try to live it in perfect detail. But between them they make God’s truth too complicated for the ordinary person. Instead of making plain the way to life, they strew the path with legal traps and burden the people with guilt.

The Sermon on the Mount and the Sermon on the Plain

Luke’s ‘Sermon on the Plain’ is much shorter than Matthew’s ‘Sermon on the Mount’. Both begin with the Beatitudes or ‘blessings’ and end with the parable of the two houses. Almost all of what Luke has to say can also be found in Matthew. Probably Luke is using the material known as ‘Q’, while Matthew is adding other teachings of Jesus as well. In both sermons, Jesus is describing a new way of life. He is reversing the values of the world, so that poor is rich and rich is poor; happy is sad and sad is happy; the hungry will be filled and the full will go hungry.

Matthew makes it clear that Jesus is talking spiritually. ‘Hungry’ means ‘hungry for God’; ‘sad’ means ‘grieving over the state of the world’. But Luke keeps it simple. Poor means poor and hungry means hungry!

The teaching of Jesus

Matthew gives his Gospel a clear shape. He gathers the teaching of Jesus into five main sections, and writes in patterns and rhythms that make it easy to remember. Even today, we know Matthew’s version of the Lord’s Prayer better than Luke’s. We know Matthew’s ‘Sermon on the Mount’ better than Luke’s ‘Sermon on the Plain’. This means Matthew’s Gospel is especially useful for teachers, and for people who are new to the Christian faith.

Matthew also includes some harder teaching. He records what Jesus said about discipline, forgiveness and future judgment. This makes Matthew an important book for church leaders.

The five sections of teaching are:

•The Sermon on the Mount (5:1–7:29): how to live the Christian life.

•Instruction for the twelve disciples (10:1–42): how to approach mission and deal with persecution.

•Teaching about the kingdom of heaven (13:1–58): parables which give pictures of God at work.

•Training in right attitudes (18:1–35): caring for the weak and forgiving the wrong.

•Information for the future (24:1–25:46): the destruction of Jerusalem and the judgment of Christ.

A focus on mission

Matthew has a special focus on mission. He recalls that Jesus, in his earthly life, had to concentrate on the Jews. Luke’s Gospel opens the door to all kinds of ‘outsiders’, but Matthew forbids even taking the good news to Samaritans (10:5). But Matthew knows that ‘Jews first’ is not the end of the story. The climax of his Gospel is that Jesus sends his disciples to preach to the whole world. The Jewish monopoly of God’s truth is at an end. The Christian gospel is for all people everywhere and for all time (28:16–20).

Matthew and the other Gospels

Matthew is the first book in the New Testament because it makes so many connections with the Old Testament. It forms a bridge between the old and the new: between prophecy and fulfilment, between the law and the gospel, and between Israel and the church.

Although Matthew’s Gospel comes first in the New Testament, it is not the first to be written. Matthew clearly has the shorter Gospel of Mark beside him as he writes. He also has some extra sayings of Jesus, which aren’t in Mark – but can often be found in Luke.

Papias, a historian writing in AD 130, says, ‘Matthew collected the sayings in the Hebrew language.’ This collection of sayings may be a missing document which scholars call ‘Q’. ‘Q’ is short for ‘Quelle’, the German word for ‘source’. It could be the inclusion of Matthew’s collection of sayings which has led to the whole Gospel being given his name.

Matthew and the Old Testament prophecies

Matthew wants to show his Jewish readers that their Scriptures have come true. To do this, he quotes the messages of the Old Testament prophets – always in a form close to the original Hebrew – and declares, ‘All this took place to fulfil what the Lord had said through the prophet.’ He quotes five prophecies in the early chapters.

Matthew 1:23

Jesus is a male child, born of a young woman. Matthew shows that Isaiah had prophesied this would happen: ‘The virgin will conceive and give birth to a son, and will call him Immanuel’ (Isaiah 7:14). ‘Immanuel’ means ‘God with us’.

Matthew 2:6

Micah foretold that the little town of Bethlehem would be the birthplace of the Messiah (Micah 5:2).

Matthew 2:15

Hosea recalled that God would rescue his son (the people of Israel) from Egypt. Matthew sees this event repeated when Jesus returns safely from Egypt as a child refugee (Hosea 11:1).

Matthew 2:18

Jeremiah foresees the grief of the mother at the slaughter of her children. Matthew links this with Herod’s massacre of the innocent babies of Bethlehem (Jeremiah 31:15).

Matthew 2:23

Jesus is dismissed by the Jewish leaders as an uneducated preacher from Nazareth – an insignificant northern town. There is no Old Testament prophecy which says, ‘He will be called a Nazarene,’ but prophets were often rejected for their lack of education or suitable background. The story of Samson being dedicated as a Nazirite is a completely different idea which isn’t anything to do with Nazareth (Judges 13:5).

By linking the Old Testament prophecies with Gospel events, Matthew shows how the Scriptures point to Christ. Some of Matthew’s connections may seem far-fetched to us, but the Jews are used to reading scripture in this imaginative way.

Matthew finds other Old Testament echoes:

•The light of God’s salvation will shine in the heathen lands of the Gentiles (Matthew 4:15–16 and Isaiah 9:1–2).

•Jesus is the faithful ‘suffering’ servant described by Isaiah. He gives healing to others by his own selfless sacrifice (Matthew 8:7 and Isaiah 53:4).

•Jesus uses parables – everyday stories and pictures – to give delightful insights into the ways and workings of God (Matthew 12:18–21 and Isaiah 42:1–4).

•The prophet Zechariah had promised that God’s king would arrive in Jerusalem one day – not clad in armour and mounted on a warhorse, but meekly riding a donkey (Matthew 21:5 and Zechariah 9:9).

•Matthew shows how thirty pieces of silver is the age-old price of betrayal – and links it with the history of the potter’s field. The potter’s field was bought by Jeremiah as a sign of hope that God would rescue his people and restore their land (Matthew 27:9 and Zechariah 11:12–13; Jeremiah 19:1–13; 32:6–9).

Judgment

Another of Matthew’s major themes is God’s judgment. He writes of judgment on individuals, on the Jewish leaders and on the church.

Matthew teaches that God will judge all human beings at the end of time. Those who are righteous will be welcomed into the kingdom of heaven. Those who are wicked will be sentenced to eternal punishment.

Matthew describes the Last Judgment in the parable of the sheep and the goats. On Judgment Day Jesus, the Son of Man, will be the judge. He will separate the righteous from the wicked like a shepherd sorting sheep from goats. But how will he decide which is which?

Jesus says that those who meet human need are in fact caring for him. Those who ignore human need are in fact neglecting him. Both the righteous and the wicked will be surprised at his judgment. They have no idea that their everyday behaviour has such an eternal consequence.

Matthew also warns that God will judge the Jewish leaders. The parable of the tenants is about humans rejecting God’s authority. The tenants of a vineyard are like the rulers of Israel. They rebel against the landowner (God) by ill-treating his messengers (the prophets) and even killing his son (Jesus). What can God do but give his kingdom to others – ‘to a people who will produce the fruits of the kingdom’ (21:43 NRSV)?

The Son of Man

Jesus often uses the term ‘Son of man’ to refer to himself. It can mean simply ‘a man’ or ‘a human being’. However, it has a special meaning in the Old Testament books of Ezekiel and Daniel. Daniel has a vision that ‘one like a son of man’ becomes God’s representative on earth. After suffering, he is given dominion and glory and kingdom by the Ancient of Days. In calling himself the ‘Son of man’ Jesus gives a very strong clue to who he is.

Finally, in the parable of the wedding banquet, Jesus warns Christians to remember their salvation. Like guests wearing wedding clothes, they are dressed in the righteousness of Christ. His story describes how one guest is thrown out because he presumes to come in his old clothes (22:1–14)!

DISCOVERING MATTHEW

The birth and early life of Jesus

The list of Jesus’ ancestors (1:1–17)

Matthew traces the family line of Jesus. He begins with Abraham, the father of the Jewish nation, and shows how Jesus comes from the royal line of Judah and King David. There are famous names along the way – and a few surprises.

The list of ancestors includes four women, none of whom is a Jew. They have all come into the family through strange circumstances. Tamar was Judah’s Canaanite daughter-in-law, who tricked him into making her pregnant (Genesis 38). Ruth was a Moabite widow when she met her future husband, Boaz (Ruth 2:11–12). And was Rahab the prostitute from Jericho (Joshua 2:1)?

Bathsheba was King Solomon’s mother, the former wife of Uriah. She was a Hittite and an adulteress. Her affair with King David marked the downturn of his authority in both his family and his nation. There are some shameful episodes in this family history – and there is wonderful proof that God graciously redeems our failures.

There are several differences between the list of ancestors compiled by Matthew and the one compiled by Luke. Is Matthew tracing the ‘official’ succession to the throne, to show that Jesus is the true king of Israel? He conveys to us that a time of preparation is now fulfilled, by arranging Jesus’ forebears in three sets of fourteen: from Abraham to David, from David to the exile and from the exile to the birth of Jesus.

Jesus is born in Bethlehem (1:18–2:23)

Matthew tells us Joseph’s story of Jesus’ birth. (We have Mary’s story in Luke’s Gospel.)

Mary and Joseph are pledged to be married – a commitment as serious as the marriage itself. When Mary is found to be pregnant, Joseph thinks of sparing her shame by getting a quiet divorce. That way only two witnesses need know. In the old days she would have been stoned to death for adultery. But Joseph has a dream. An angel tells him that this baby is God’s own son, and will become the Saviour of his people.

Both Matthew and Luke want us to know that this child is the Son of God. The baby is announced by angels, conceived by the Holy Spirit and given the name Jesus – the Greek version of Joshua, which means ‘The Lord [God] Saves’.

Matthew is not arguing the case for virgin birth as much as telling it the way it was. He confirms it with a prophecy from Isaiah. Isaiah also gives us the name Immanuel, which sums up the purpose of this amazing birth. Jesus is to be ‘God With Us’ (Isaiah 7:14).

Now Matthew gives us a fix in place and time. Bethlehem, a few miles from Jerusalem, is the birthplace of Jesus. Herod, an Edomite, is the king of the Jews at the time. This is Herod the Great – famous for his mighty building projects (the palace and temple) and legendary cruelty (the massacre of the Bethlehem children).

Herod the Great dies in 4 BC, which enables us to date the birth of Jesus fairly accurately.

Herod is shaken by the Magi’s news that a new king has been born. He himself is only half-Jewish and worried by any true claim to his throne. To secure his position, he orders the deaths of all infants in Bethlehem under two years old. It seems that Jesus is a child rather than a baby by the time the Magi visit him.

The visit of the Magi

The Magi or wise men are probably astrologers. They may come from Persia or Babylonia, where astrology is a well-developed science. Their gifts sound Arabian and are clearly valuable. Gold is fit for a king, incense signifies a priest and myrrh (for embalming) suggests one who will die.

The Magi have seen a star – a supernova, comet or conjunction of planets – which means a king has been born to the Jews. Saturn (for Israel) and Jupiter (a king) are merged in the night sky on three occasions in 7 BC.

The mention of a star reminds us of Balaam’s ancient and beautiful prophecy of a coming king:

I see him, but not now;

I behold him, but not near.

A star will come out of Jacob;

a sceptre will rise out of Israel. (Numbers 24:17)

While the Magi follow a star, Herod’s scholars search the Scriptures. Both arrive at Bethlehem as the birthplace of the new king. Bethlehem is where Israel’s greatest king, David, was born. Now Micah’s prophecy is fulfilled, that David’s great descendant, the Messiah, will also be born here (Micah 5:2).

The early church saw the worship of the Magi as the submission of the ‘old gods’ of astrology and spells to the king of kings. The Magi are the first Gentiles to worship Jesus and offer him their treasures. Herod’s soldiers are the first Jews to try to kill him. But God is protecting this child’s life. Both the Magi and Joseph are guided to safety by dreams.

The escape to Egypt and the massacre of the children

Joseph and Mary take Jesus to Egypt. In this way they narrowly escape Herod’s massacre (2:13–18).

Egypt has been both a refuge and a prison for God’s people in the past. Here Moses escaped death when a tyrant pharaoh was murdering the Hebrew babies. From here God rescued the Hebrew slaves to make them a nation and give them a land. Jesus is retracing his people’s steps. He is the one who is greater than Moses.

The return to Nazareth

Once Herod has died, Joseph brings his family home to Nazareth (2:19–23). We know from Luke’s Gospel that this was already their home town.

Nazareth at this time is little more than a village, with a mixed population of Jews and Gentiles. It isn’t famous or fashionable – and there is no reference to it in the Scriptures. If you want to change the world, you shouldn’t start from here!

Jesus’ baptism and temptation

Now Matthew brings his story forward some thirty years, to the time when Jesus is about to enter public life.

The preaching of John the Baptist (3:1–12)

John the Baptist is a striking figure. Dressed like Elijah, he is the first prophet to appear in Israel for 400 years. His camel-hair coat is in stark contrast to the fine clothes of Israel’s smooth and cultured religious leaders.

John’s message is as stark and striking as his appearance. He calls the Jews to repent and prepare for the coming of their God.

There will be no escaping the great judgment that is about to fall. It will be like a field being harvested or a rotten orchard being cleared. No Jewish pedigree or religious rank will give protection. Only a deep and practical repentance will do.

John baptizes the people who respond to his preaching – plunging them into the waters of the River Jordan. This is a washing-away of sins – the drowning of an old life. But it is nothing to what the Messiah will do when he comes. He will baptize with the Holy Spirit!

Jesus is baptized by John (3:13–17)

One day Jesus comes to be baptized. John recognizes Jesus as one who is far greater than he is. It is Jesus who should be baptizing him…

But Jesus takes his place with John’s converts, and all who are looking for the coming of God’s kingdom. By being baptized, Jesus takes his stand with all who belong to the true Israel – those who obey God from their hearts.

After Jesus has been baptized, he sees the Spirit of God descending – like a dove coming down and settling on him. And God speaks. He declares that Jesus is his Son whom he loves and is pleased with.

In David’s day, God’s chosen king was described as his son (Psalm 2:7). This became a way of referring to the Messiah. God’s delight in Jesus echoes Isaiah’s description of the suffering servant. This servant leads a blameless life and dies for the sake of others (Isaiah 42:1).

The descent of the Spirit and God’s firm and loving words commission Jesus for his life’s work. From now on he embarks on the mission and ministry of the Messiah, God’s servant-king.

Jesus is tempted by the devil (4:1–11)

After his baptism, Jesus spends forty days and nights in the desert.

He continues to relive the experiences of God’s people – now tasting their forty years of wandering in the wilderness. They had doubted God’s calling, and fell to grumbling and idolatry. Will Jesus succeed where they failed?

A battle rages within Jesus as the Spirit leads and Satan sows doubt. What does it mean to be God’s Son? And what kind of Messiah must he be?

The devil tempts Jesus to misuse his power. By turning stones to bread, he can meet his need for food – and find a way to win the world.

But Jesus has been thinking of the manna in the wilderness. Human beings need more than bread to sustain them. True life comes with hearing and doing whatever God wants (Deuteronomy 8:3).

The devil challenges Jesus to test God. If Jesus throws himself from the top of the temple, will God care? Will he send angels to catch him?

Jesus answers with another lesson from the wilderness years. It is wrong to test God (Deuteronomy 6:16). Testing God is not a sign of faith but of doubt.

Finally, the devil makes a sensational offer. He will give Jesus all the kingdoms of the world, in return for his worship.

It’s a devastating temptation, because Jesus has indeed come to win the world. But again he responds with words of scripture: ‘Fear the Lord your God, serve him only’ (Deuteronomy 6:13).

Jesus in Galilee

Jesus moves to Capernaum and starts to preach (4:12–17)

Jesus hears that John the Baptist is in prison. John has been arrested for condemning the king’s adultery. Jesus avoids a similar fate by returning north to Galilee. Here he starts to preach – with the very same call to repentance that John has delivered so bravely.

Jesus makes his home in the bustling town of Capernaum, at the northern end of the Sea of Galilee. This is where Matthew himself lives, and where he will soon become a disciple. He sees another of Isaiah’s prophecies coming true. Gentile Galilee, which for centuries has been trampled by armies and darkened by paganism, is now to receive the light of God’s salvation.

The calling of the first disciples (4:18–22)

Galilee is a densely populated region, with dozens of thriving villages. Through it run busy trade routes from north to south and from east to west. The people are vigorous, enterprising, open-minded and ready for change. It’s an excellent place to start a revolution – or preach the gospel.

Jesus begins by gathering a small group of followers. He calls two sets of brothers – Simon Peter and Andrew, James and John – to join him as his disciples. They have made their living by fishing the fresh waters of Galilee. Now Jesus will train them to fish for people!

We see both the attractiveness of Jesus and the enterprise of the brothers, as they promptly respond to his call. Not many will follow Jesus so readily.

The kingdom comes to Galilee (4:23–25)

So Jesus begins his public life. He preaches and teaches the good news of God’s kingdom in the towns and villages of Galilee. He heals all kinds of illness and disability. He announces the kingdom of God, and demonstrates God’s power to rescue and restore broken lives.

The Sermon on the Mount (5:1–7:29)

Jesus doesn’t only teach in synagogues. Sometimes he likes to get away from the crowds and teach only his disciples.

Matthew describes Jesus taking his disciples into the hills. Like all rabbis, Jesus sits down to teach and his disciples gather round him to listen. Many people have wondered if the mountain is important. Is Matthew telling us that Jesus is a new Moses, delivering a new law – like Moses on Mount Sinai?

The Sermon on the Mount is Matthew’s great account of Jesus’ teaching to his disciples. Here Jesus describes the attitudes and behaviour he wants of his followers.

The Sermon on the Plain in Luke’s Gospel is shorter, and contains about half of Matthew’s material.

The Beatitudes

Jesus starts by telling his disciples how to be happy. His list of eight happy attitudes turns popular values upside down (5:3–12).

Most people assume happiness is:

•achieving our goals of wealth and success; leaving others behind.

•always being fun to have around – the life and soul of every party.

•being strong, or beautiful, or rich, or clever; being independent, secure and in control.

•getting our terms agreed, our rights established and ensuring that justice is done.

To our shame, we also find happiness in:

•taking revenge on our enemies.

•indulging our greed and lust.

•picking fights and winning arguments.

•and (better still) avoiding all trouble or misfortune!

Jesus’ conditions for a happy life are exactly the opposite.

He says the poor in spirit are happy, because they depend completely on God – which is heaven on earth.

He says those who mourn are happy, because God shares their heartbreak and will surely comfort them.

The meek have a special happiness because they are free of pride and ambition; God will give them the world.

Those who hunger and thirst for goodness are happy, because God himself will satisfy their longings.

Those who show mercy are happy, because they in turn will be treated kindly.

The pure in heart are happy, because they will meet God face to face.

Those who make peace are happy, because they take after God and do his work.

Those who are persecuted for doing good are happy, because they share the real cost of God’s kingdom.

Jesus describes a happiness which doesn’t depend on possessions, circumstances or good luck. It’s a happiness God gives us now which nothing can take away. It’s a happiness which looks forward to wonderful rewards when God’s kingdom finally comes.

Jesus adds a blessing for those who suffer for their faith in him.

He promises that God will make it up to them, with a reward which is far greater than anything they can imagine. And persecution is a compliment of sorts. It means we’re being treated like the old prophets.

Salt and light

Jesus says his disciples are like salt and light (5:13–16). They are very distinctive – and have a strong influence on their surroundings.

Salt is used to flavour or preserve food. True Christians will promote goodness and hinder corruption in society. Those who lose their distinctiveness are like useless salt which is thrown out on the path.

Light is utterly different from darkness. It shines out to conquer gloom, reveal a situation or show the way. Jesus says his followers give spiritual light to this world – their good deeds shining out for the glory of God. So – don’t fail the Father by hiding away!

The fulfilment of the law

Jesus hasn’t come to change or cancel the commands and teachings of the Old Testament. He has come to fulfil them by living them completely. The law stands – right down to its smallest letter – until Jesus fulfils the purpose for which it was given (5:17–20).

Jesus is against nit-picking legalism. The Pharisees have developed the law into a mass of little rules – because they are trying so hard to obey it perfectly. But Jesus says his disciples must do better than the Pharisees. They must obey the law by letting it govern their inner thoughts and motives, not just their outward actions.

The heart of the commandments

To explain what he means, Jesus takes two of the Ten Commandments: ‘You shall not murder’ and ‘You shall not commit adultery’ (5:21–30).

Murder is when one person kills another. But Jesus points to the invisible anger which lies behind a murder. Even a mild insult like ‘Idiot’ (‘Raca’) or ‘Fool’ is, in thought, a mini-murder.

Jesus says there’s more to this commandment than simply not murdering. We must tackle our anger by forgiving each other. Even if we are at the most sacred moment of our year – poised to offer a gift to God – forgiveness is more important. We must leave our gift and make peace with the person with whom we are so angry.

Adultery is when a husband or wife cheats on their partner by having sex with someone else. Simple. But Jesus tackles the ‘come-on’ look which first starts an affair. That’s when the commandment is broken and adultery takes place. Better to gouge out your eye or cut off your hand than take that road to destruction.

Jesus is exaggerating to make his point. He doesn’t really expect a church full of one-eyed, left-handed Christians. But he’s serious about our need for self-discipline: if an action will be wrong, don’t look, don’t touch – and don’t think it!

Divorce

Divorce in Jewish society is quick and easy for the husband, and extremely unfair to the wife. A man can discard his wife for the slightest reason – simply by giving her a certificate.

But Jesus teaches that there is only one reason for divorcing a wife – when she herself has cancelled the marriage by committing adultery. To divorce her for any other reason is wrong, because the marriage is still valid in God’s sight (5:31–32).

A discarded wife will be forced to remarry in order to have a home. The new marriage makes both her and her second husband adulterers.

Oaths

Some Jews have found a way of breaking promises. They distinguish between an unbreakable oath, which is made in God’s name, and lesser oaths, which are made on other objects and may be easily broken.

Jesus has no time for this trivial tampering with truth. If a Christian makes a promise, it is automatically in the Lord’s name and needs nothing added. The disciples are to give a simple ‘Yes’ or ‘No’ – and let their Christian honour defy the devil’s deceit (5:33–37).

An eye for an eye

Now Jesus announces a truly Christian difference. He reminds his disciples of the old laws of compensation (Exodus 21:24). If someone blinds you in one eye, you can blind one of theirs in return. If someone knocks out one of your teeth, you can knock out one of theirs. But only one! The penalty is to be exactly fair.

But now, says Jesus, the Christian way is to forgive (5:38–42). If someone insults you with a terrible blow on the cheek, disarm them by offering the other as well. If someone sues you for your coat, overcome their greed with your generosity – and give them your cloak for good measure. If a Roman soldier forces you to carry his pack for a mile, surprise him by giving him an extra mile free! Give and lend as a matter of course – because that is how God treats you.

Matthew and the law

In the early days of Christianity, there is a great debate about the Jewish law. Does being a Christian mean you keep the law more than ever – or are you now released from its demands?

The Pharisses say Jesus breaks the law. They accuse him of working on the sabbath day, because he heals diseases and disabilities, delivers from evil spirits and lets his disciples harvest handfuls of grain. But Jesus says the sabbath is a day of sheer freedom to honour God, not a day of rigid inactivity to honour the law.

Matthew gives a lot of attention to a Christian understanding of the Jewish law. He does this particularly in the Sermon on the Mount (5:1 – 7:29). Perhaps he shows us Jesus teaching on a mountain to help us connect with Moses receiving the Ten Commandments on Mount Sinai.

Matthew’s main point is this: Jesus has not come to abolish the teachings of the Law and the Prophets. He has come to fulfil them. All the Old Testament Scriptures will continue as God’s guide to a good life. Jesus has come to live them out in perfect obedience and joy.

If the Jewish law still applies, should Christians behave more like Pharisees? Jesus accused some Pharisees of studying the law for reasons of pride, fear and a desire to find loopholes. They were so concerned to interpret the details of the law correctly that they forgot more important matters like justice, mercy and faithfulness. Both Jews and Christians need to study the law to find the love of God behind it – and to keep it as gladly and wholeheartedly as possible. For a Christian, keeping the law is like walking with Jesus. The yoke of legalism is a chafing burden, but the yoke of Christ is a joyful freedom (11:28–30).

Love for enemies

For centuries the Jews have prized the commandment, ‘Love your neighbour’ (Leviticus 19:18). A neighbour is any fellow Jew – so the law leaves plenty of room to hate foreigners!

But now Jesus springs the greatest surprise of all. The Christian way is to love our enemies (5:43–48). This is what God does, and we are to take after him. Our heavenly Father doesn’t limit his blessings to good people – but sends sun and rain on good and bad alike.

Jesus says that loving people who will love us in return is something any sinner can do. Greeting our own kind is no different from paganism. The challenge is to cross the old lines of pride and prejudice – and accept other people in a way which shows the perfect love of God.

Unselfish love – wanting the best for others, even our enemies – is Christianity’s greatest gift to the world. We never knew such love until Jesus came.

Giving, praying and fasting

Jesus teaches his disciples how to do good – for the right reason and in the right way!

It’s important to do ‘acts of righteousness’ (such as giving to the needy, praying and fasting) without showing off. We’re not doing these things so that people can admire us. We’re doing them for God (6:1–18).

The Pharisees make every effort to do good – but they like to be seen doing it! They give to the needy in a blaze of publicity. They pray where others can still see them and be impressed. They make sure they look pale and wretched when they’re fasting.

Jesus calls all this ‘hypocrisy’ – a public performance, like acting. And, like acting, it may only be pretending. The reward is a round of applause – but not from God!

So how should Christian disciples behave? Jesus assumes we will give to the needy, pray and fast; but the key to being genuine is to keep such actions secret.

When you give to the needy, says Jesus (not ‘if’, but ‘when’!), then barely mention it even to yourself. When you pray, go into your smallest room and shut out the watching world. Jesus suggests a storeroom, because it has no windows and has a lock on the door. When you fast, go about your everyday life as normally as possible – with your face washed and your hair tidy.

The Lord’s Prayer

When we pray, we are to talk to God as ‘Abba’, our dear father. No one was ever so intimate with God before Jesus came. Now he teachers us to do the same. God is our Father. We can pray this prayer together.

We are to pray that God’s name (the way we think of God and what he does) will be honoured as utterly holy. We are to pray that God’s kingdom will come here on earth. May the whole world welcome his reign of love, justice and peace, as heaven already does.

And what should we ask for ourselves? Jesus tells us to ask God for our daily bread – that he will give us the food and clothes and strength we need, without our worrying.

We must ask him to forgive our debts – especially our sins. And, if we ask for forgiveness, it’s only right that we should already have forgiven those who have wronged us.

We must ask to be kept from temptation – the kind of test which would overwhelm and destroy us. May God protect us from the ower and plans of the devil.

Jesus adds a comment on forgiveness. Prayer is an active engagement with God. Prayer makes us check our attitudes and change our ways. For example, we can hardly expect God to forgive us if we are not forgiving others.

Our religious acts express our love for our heavenly Father. Giving, praying and fasting are for his eyes only. Only he sees what we do in secret.

How to pray

How shall we pray? Jesus tells us not to babble endlessly. The length of our prayer doesn’t matter. It’s what’s in our heart that counts (6:7–15).

Some pagans try to wear God down until he gives them what they want. Jesus reminds us that God is our Father. He already knows what we need – and loves to give.

Jesus teaches his disciples a prayer. It has become known as the ‘Lord’s Prayer’, and is used constantly by Christians throughout the world.

Treasures in heaven

What are we living for? What are our ambitions?

Jesus urges his disciples to live for God.

This world’s treasures don’t last. Our fashionable clothes will be eaten by moths. Our expensive possessions break down or get stolen. It’s important to have our true wealth in heaven, where there is no decay or loss (6:19–24).

Jesus has already spoken of the wonderful rewards that await us. God will bless us beyond anything we have earned or deserved by our little acts of loyalty and obedience to him.

It’s important to be clear about this. Just as good eyes enable us to see well, so a good heart will enable us to live well.

Jesus says we must choose between God and money. Money is attractive to us. It makes us feel good because it gives power and choice. But the desire for money can take us over, and we end up worshipping it as our god. This is materialism – a devotion to money and the things it can get us.

Jesus tells us straight. We can only worship God or money. There isn’t room in our lives for both.

Do not worry

If we don’t set our hearts on money, then what’s to become of us? How will we get food to eat and clothes to wear – and all the other things we need?

Jesus says this is where we must learn to trust God (6:25–34).

He tells his disciples to look around – at the birds in the sky and the wild flowers in the fields. Do birds strive furiously for a standard of living? Are flowers consumed with anxiety about the future? No. But the birds are fed and the flowers look glorious, because God looks after them.

So Jesus invites his followers to live in a world where our heavenly Father provides for us. We may have to work, but we don’t have to worry. The frantic pursuit of food and drink and clothes is a sign of insecurity. It’s the lifestyle of people who don’t know God.

What really counts is God’s kingdom – his reign in our lives and in our world. If we put God and his kingdom first, everything else will follow – and find its proper priority and place.

Judging others

Jesus warns his disciples against passing judgment on people (7:1–6). God will measure us by the very same standard we apply to others.

Jesus thinks of his days as a carpenter. You can’t see to remove a tiny speck of sawdust from someone’s eye if you have a great plank of wood in your own. So it is with judging others. We pick on a tiny blemish in someone else’s behaviour, when there’s a far greater fault in ourselves.

We must also be wise when we speak about God. Sharing the gospel with people who don’t want it is like throwing pearls to pigs.

Ask, seek, knock

Jesus encourages his disciples to develop their relationship with God. We will find him to be a loving and generous Father. We have only to ask to receive his help, only to seek to find his way and only to knock to discover his welcome (7:7–12).

Are we afraid that God will trick us or disappoint us? Will he take advantage of our weakness, or suddenly let us down? Jesus says that a human father, with all his failings, knows how to be kind and consistent with his child. Won’t our heavenly Father, who is perfect, be better still?

‘Do as you would be done by!’

Jesus sums up his teaching on how to treat people (7:12). We must behave towards others as we would like them to behave towards us. Give generously and receive joyfully. Forgive and be forgiven. Don’t judge and don’t be judged. This is the golden rule. This is the love of God in action.

Decision time

The teaching of Jesus is inspired and exciting. A life of joyful obedience opens before us – a life which finds its happiness in God’s love and its purpose in the work of his kingdom. But will we follow where he leads (7:13–14)?

Jesus is not interested in merely entertaining us with stories or intriguing us with wise sayings. He looks for us to make a choice. He invites us to join him on the narrow road that leads to life.

A warning

Jesus gives a warning about false prophets (7:15–23). These are people who claim to come from God, but don’t. They are fierce and dangerous – like wolves disguised as sheep. We must look carefully at what they actually do.

You tell a good prophet like you tell a good tree – by the fruit! Jesus says there are plenty of prophets, exorcists and miracle-workers around who are nothing to do with him. So beware!

The wise and foolish builders

Jesus ends his teaching with a challenge. You will only know the truth if you do it! For Jesus, the truth is to be lived.

Living the truth is like building a house on a foundation of rock. Storms, hurricanes and flood water can do their worst, but the house will always stay standing (7:24–29).

To hear the teaching of Jesus and ignore it is like building a house on sand. It has no proper foundation. When the trials of life come beating down and doubts come flooding in, the life without truth will collapse.

The crowds are buzzing. They like Jesus – his vitality, his wisdom, his humour, his directness… Most of all, his words spring confidently and naturally from his life. He is so different from their other teachers!

Jesus performs many miracles (8:1–9:34)

Jesus’ power in action

Matthew tells us some of the amazing miracles that Jesus performs (8:1–34). He has power to heal incurable diseases, control the forces of nature and command evil spirits to depart. These are the proofs that he is the Christ.

Jesus heals a person who is paralysed

A paralysed man is brought to Jesus by his friends (9:1–8). Jesus sees that the man’s real problem is not paralysis but guilt. He assures the invalid that his sins are forgiven – and then heals his paralysis.

Some teachers of the law are indignant that Jesus has presumed to forgive someone’s sins. This is something only God has the right and power to do. But the healing of the paralysis is proof that Jesus does indeed have God’s authority to act in this way.

The calling of Matthew

Matthew is a tax collector. He works for the local king, Herod Antipas. It seems likely that he is a customs official, sitting in a toll booth and checking goods as they cross the border.

Tax collectors are among the most hated people in society. They have power to stop, search and tax everyone and everything. They can take the clothes off your back or the wheels off your cart! But it’s not because of their power that the tax collectors are despised. It’s because they betray their own people to make themselves rich.

And Jesus calls Matthew to be his disciple (9:9–13)! In the Gospels of Mark and Luke he is called Levi – but he is clearly the same man. Simon Peter also has two names.

Matthew invites Jesus to dinner, where they are joined by other social outcasts known as ‘sinners’. These are people who, because of their work or morals (or both), can’t lead a religious life. They are ‘unclean’.

The Pharisees are offended that Jesus is keeping such company. Sharing a meal with them is a sign of fellowship. But Jesus tells them he must mix with sinners, just as a doctor must mix with the sick. The Pharisees prove their religion by keeping clean. Jesus proves his love by getting dirty.

To fast or to feast?

The disciples of John the Baptist come to Jesus with a question: why don’t his followers fast as they and the Pharisees do (9:14–17)?

Jesus replies that they don’t fast because they aren’t sad. They’re enjoying the presence of Jesus – like a wedding party with the bridegroom there. One day he will be taken from them and they’ll be sad. Then will be the time for fasting.

The gospel is like new wine. The Jewish leaders are like shrivelled old wineskins. The gospel needs new and more flexible structures to contain it. Will the disciples of Jesus be the bottles?

Life, health and peace

Matthew tells us about some people Jesus helps. Each one reaches out to Jesus from a hopeless situation, and experiences his extraordinary power to save (9:18–34).

A ruler comes to Jesus with the tragic news that his daughter has died. In Luke’s Gospel we know this man is Jairus, the ruler of the synagogue in Capernaum. He believes that if Jesus will only lay his hand on his daughter she will live. But, as the Pharisees see it, to touch the girl’s corpse will make Jesus ‘unclean’.

Jesus is on his way to the ruler’s house when a woman in the crowd touches his cloak. She wants healing for her continual menstrual bleeding, which has troubled her for twelve years. She is ‘unclean’ and should not be in a public place. She should certainly not be touching a rabbi. But she is healed immediately, and Jesus tells her that her faith has cured her.

Jesus continues to the ruler’s house, clears the funeral party from around the door and raises the girl to life.

Later, two blind men follow Jesus, calling on him as ‘Son of David’ to help them. The title has strong political meaning, and will make Jesus a focus of Jewish opposition to the Romans. Jesus heals them discreetly in the privacy of a house – responding to their faith, but asking them to be quiet about him in future. However, they are just as noisy afterwards!

A demonized man is brought to Jesus. He is dumb, but Jesus heals him by commanding the demon to leave. The crowd is amazed, but the Pharisees are not impressed. They explain Jesus’ power over demons by saying he is in league with them. This is an appalling slander and blasphemy against the Holy Spirit who is at work in these acts of rescue.

Engaging in mission (9:35–12:50)

For a second time, Matthew sums up all that Jesus is doing – travelling, teaching, preaching and healing in the towns and villages of Galilee.

A huge task

Jesus is drawn by the needs of the people, which he feels as a pain in the pit of his stomach (9:35–38). They are like sheep, distressed and defenceless, without a shepherd to care for and protect them. In John’s Gospel Jesus actually describes himself as ‘the good shepherd’ – the One who gives his life for the sheep (John 10:11).

The work is vast and the moment is urgent – like a harvest which must be gathered while the crop is ripe and the weather good. Jesus asks his disciples to pray for more workers. They will soon become the answer to their own prayers.

Jesus sends out the Twelve

Jesus calls his disciples together. There are twelve of them – like a mini-Israel, with her twelve tribes. They are to be the nucleus of the new people of God.

Matthew lists the Twelve and calls them ‘apostles’ – those who are ‘sent’. The learners are becoming missionaries. Jesus gives them his authority to do the very same work that he has been doing: driving out evil spirits, healing all kinds of illness and even raising the dead (10:1–16).

Jesus gives the apostles their instructions:

They are to concentrate on the people of Israel. Matthew is aware that the gospel is for the whole world, but the mission to the Gentiles is still in the future.

They are to travel without money or baggage – relying on God to provide for them. The people they visit will give them food and shelter.

They are not to charge for their work, nor accept any money. The gospel is to be free for all.

The apostles’ visit will be a judgment on each home and community. If they are welcomed, their peace will rest on the place. If they are rejected, they must leave – shaking the dust from their feet, and abandoning the people to their fate.

Those who reject the apostles are rejecting the gospel of God’s kingdom – a crime far worse than anything done in Sodom and Gomorrah. These were the wicked ‘cities of the plain’ which God destroyed in Abraham’s day (Genesis 19:24–25).

Warnings of persecution

Jesus warns his disciples that they will be persecuted for their faith. He paints a dark picture of their suffering and trials in years to come (10:17–42).

The apostles will be persecuted at every level of government, from synagogues and local councils to Roman courts and royal palaces. They will be flogged and imprisoned. But their mission to Israel will open out to become a mission to Gentiles too. And God will never abandon them; his Spirit will always be with them and speak through them.

People will disagree about the gospel. It will split even the closest relationships. The apostles will be hated because of the message they bring. But they must proclaim the good news clearly and bravely. The only person they need to fear is God. This is a spiritual battle: evil is being challenged, secrets are being exposed and eternal choices are being made.

Jesus assures his apostles, in the strongest terms, of their ultimate safety and eternal life. God already knows every hair of their heads. Jesus looks forward to presenting them to his Father with great pride.

The apostles are to be Jesus’ faithful ambassadors in all kinds of difficult situations. When people meet them, they meet him. And there will be blessings in heaven for anyone who helps them – even if only by giving them a drink.

Jesus and John the Baptist

Again the disciples of John the Baptist come to see Jesus – this time with a question from John himself (11:1–19).

John wants to know if Jesus is really the Christ, or whether they should look for someone else. John has a personal interest in this. The Messiah (Christ) is expected to release captives from prison – and John is in prison!

John’s problem is this: Jesus is performing miracles, but there is no sign of the mighty judgment with Holy Spirit and fire which John himself had promised and expected. And Jesus is not at all a holy man by Jewish standards – he doesn’t appear to fast and he keeps bad company.

Jesus sends a message back to John. He quotes words from the prophet Isaiah. There are signs of the Messiah’s work in the ministry of Jesus. The blind are seeing, the deaf hearing, the lame leaping and the dumb shouting (Isaiah 35:5–6)! Best of all, the poor are hearing the good news that God’s kingdom is coming (Isaiah 61:1).

As John’s disciples leave, Jesus pays tribute to his faithful cousin. He is the greatest of the prophets – the one who Malachi predicted would prepare the way for the Messiah (Malachi 3:1). Even so, he is the last of the old order of Law and Prophets – an Elijah rather than a Simon Peter.

Jesus reflects how people resist making a commitment – like children refusing to join in each other’s games. John plays a dirge and Jesus plays a dance – but neither is acceptable. People complain that John starves and Jesus stuffs – and so find reason to reject them both! But both are true expressions of the wisdom and purpose of God.

Towns which reject Jesus

Jesus continues to be exasperated. The towns in which he has preached and worked so many miracles are still resisting the gospel (11:20–24).

Three lakeside towns in particular – Korazin, Bethsaida and Capernaum – have had a unique opportunity to turn to God. They have