Giver of Truth Biblical Commentary-Vol 3: New Testament

By God’s Servant

God’s servant offers you convenient commentary books, which are practical, concise, and relevant. The Giver of Truth Biblical Commentary books are intellectually stimulating and include all that expensive multivolume commentaries have to offer. The Giver of Truth Biblical Commentary books present each book of the Bible, chapter by chapter, with consideration of the King James Bible as the standard and credit given to references within the text, which allows you to examine your Bible within its historical background and customs. The Giver of Truth Biblical Commentary illuminates the Bible within its time and place, which affords doctrinal penetrating insight into the practical application of truth for everyday living.

God’s servant, former entrepreneur and educator, has devoted years of study to religious theology after completing graduate degrees from community college, business college, state college, state university, Christian college, Seminary Studies, and Christian Growth Plans. God’s servant has written monographs for various churches, planned seminary classes, taught Bible classes, and serviced in the Church for years, and now writes in an easy to read manner for those who want to complement their religious conscience with a solid foundation of Christianity, which offers a real relationship with God.

• Language: English
• Publisher: Xlibris US
• Release date: Oct 30, 2015
• ISBN: 9781514413180

God’s Servant

God’s servant is a biblical teacher who has written monographs for various churches, and has authored numerous articles and three other books: The ABC’s of Christianity and Journey to Jesus and Inspirations, before penning Giver of Truth Biblical Commentary, which brings clarification to the meaning of its text.

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GOSPEL OF MATTHEW

INTRODUCTION

Matthew, called Levi, brother of James the Less and son of Alphaeus and cousin to Jesus, was a tax collector, whose office was located on the main highway, which went from Damascus down the Jordan Valley to Capernaum and then westward to Acre to join the coastal road to Egypt or southward to Jerusalem. Matthew, an employee of Herod Antipas, collected transport taxes from merchants, farmers, and caravans, which passed through Galilee. As tax collector, Matthew knew the value of local and foreign monetary systems as well as the value of all goods such as barley, figs, wheat, flax, linen, wool, brass and pottery. Matthew spoke the local Aramaic language as well as Greek, and had the capacity to keep meticulous records, which lends creditability to him as author of the Gospel bearing his name. Matthew’s business knowledge of shorthand enabled him to record fully the discourses of Jesus. Matthew’s acquaintance with money enabled him to record monetary sums with accuracy; in fact, his Gospel includes three terms for coins: two-drachma tax, a four-drachma coin, and talents, which are not found elsewhere in the New Testament

Scholars date Matthew’s Gospel as early as AD 37 to as late as AD 95; therefore, it is best to examine the Gospel itself, which indicates Matthew’s concern about the destruction of Jerusalem and its temple in AD 70 spoken as a future event and other passages, such as Matthew 5:23-24 and Matthew 23:16-22, which presuppose the temple still intact. Matthew’s Gospel warns against the Sadducees, a group, which ceased to exist after AD 70. The essence of Matthew’s Gospel argues for a date prior to AD 70.

The writing of Matthew’s Gospel is placed in Palestine or Syrian Antioch but most likely it was written at Antioch in Syria. Ignatius, bishop of Antioch, was the first church father to cite Matthew, since the church in Antioch was composed of mixed Jewish and Gentile origin, and Matthew had addressed the problems of legalism and antinomianism, a belief Christians are not bound by established laws.

Matthew’s Gospel is a combination of history, biography, theology, learning, and teaching. There is no division between theory and practice. Matthew presented Jesus and the kingdom as the fulfillment and expectation of the Old Testament. Redemption and renewal, prophesied since the fall of mankind, are the ordained means of God to bring salvation to His people through Jesus. Even in the details of Jesus’ life there is a pattern foreshadowed in the Old Testament; the whole Old Testament is revelation of Jesus’ mission to seek and save the lost. Matthew purposed to show Jesus as Messiah who established the promised kingdom; therefore, it is fitting the gospel of Matthew is placed first in the canon of New Testament books as it serves as a natural bridge between the Testaments. Matthew drew from twenty-five of the thirty-nine books of the Old Testament to show Jesus as Messiah.

Matthew conveyed Jesus’ authoritative teaching by displaying Jesus’ five major discourses, which presented Jesus as the Prophet like Moses in accordance with Deuteronomy 18:18. Jesus’ dialogues covered ethics, discipleship and mission, the kingdom of heaven, the church, and eschatology or the body of religious doctrines concerning the human soul in its relation to death, judgment, heaven, and hell. Matthew’s Gospel described the person and the work of the Messianic sinless King who obeyed the will of the Father; revealed His authority over every realm: nature, disease, demons, death; was progressively rejected as result of His words and works; prepared His disciples; predicted the judgment of the generation who rejected Him; described His Second Coming; gave proof He is King through His perfect sacrifice and glorious resurrection. Matthew’s Gospel gives explanation faith in Jesus is the very goal toward which the Old Testament revelation pointed.

Matthew’s Gospel is concise and focused. Matthew presents Jesus as the true Israel and those who respond to Jesus as the true remnant of the people of God; thus, it is no longer a matter of nationality but of relationship to Jesus. Matthew spoke of the perversion of the Old Testament by the Jewish religious leaders and the illegality of their actions with the resulted consequence. The Church consists of disciples of all nations who are baptized in the name of the Father and of the Son and of the Holy Spirit and who follow all Jesus had taught, and those disciples are commissioned to make more disciples to carry forth Jesus’ mission to save the lost.

CHAPTER ONE

Matthew records a selective account of official throne succession; in fact, he omits the kings: Ahaziah, Joash, Amaziah, and Jehoiakim the father of Jeconiah whose descendants were denied the throne. Matthew’s intent was to emphasize the turning points in Israel’s national history by citing three sets of fourteen generations, which cover the periods of theocracy, monarchy, and hierarchy. Matthew did not list every individual in the account between Abraham and David, between David and the exile of the Jews to Babylonia, and between the exile and Jesus.

Matthew begins his account of Jesus’ right to be king with Abraham, the patriarch, from whom Israel traced its origin. Abraham was promised a descendant through whom all the peoples of the earth would be blessed, and Matthew shows this descendant as Jesus.

Matthew also establishes Jesus’ right to kingship through Joseph; yet if Jesus had been the physical descendant of King Jeconiah through Joseph, Jesus would have been unable to occupy the throne. Jeconiah was cursed and considered childless. Although 1 Chronicles 3:17 clearly states Jeconiah had sons, none of his offspring would be allowed to sit on the throne of David due to disobedience to God in accordance with Jeremiah 22. 2 Kings 24:17 tells us Zedekiah, Jeconiah’s uncle who replaced him, was Israel’s last king. Joseph’s line came through Shealtiel, who was a son of Jeconiah. Careful reading of Matthew’s account shows Shealtiel, son of Jeconiah, is not Shealtiel son of Neri listed in Luke’s account, which traces Mary’s ancestry. If both were the sons of Jeconiah, Jesus would be disqualified from the throne.

While Matthew shows Joseph’s line of ancestry is traced back to David’s son, Solomon, he clearly indicates, at the same time, Jesus as the physical child of Mary whose line of ancestry is traced back to David’s son, Nathan, in accordance with Luke 3:31. These facts make clear Jesus comes from the line of David. Jesus fulfills the Davidic covenant promise of David’s throne established forever in accordance with the statement in Genesis 49:10 the scepter would not depart from Judah. The throne had been vacant for nearly six centuries; therefore, Jews could not be expected to take serious consideration of Jesus as Messiah unless His royal descent was proven.

It was not usual for women to be listed in any genealogy, but Tamar, Rahab, Ruth, and Bathsheba were all questionable women in some way and gave credence to the unwed Mary. Joseph took Jesus as his own son and named him the Greek form of the Old Testament name Joshua, meaning God saves, which fulfilled Isaiah 7:14. The angel’s appearance to Joseph in a dream made Joseph confident to carry out God’s will and to be a part of God’s eternal plan.

CHAPTER TWO

Jesus was born in Bethlehem in Judah in accordance with the prophecy of Micah 5:2 in the latter days of Herod the king. When the Magi, astrologers from the east who played a prominent part in court life as advisers to kings, arrived in Jerusalem, Herod, near seventy, was already stricken with an incurable disease. The insights derived from astronomical observation combined with interpretation had the Magi conclude an important royal birth had taken place in Palestine, which called for a state visit.

When Herod heard the Magi had followed a star to come and worship this new king, Herod connected the newly born king of the Jews with the Messiah. Herod was disturbed over the birth of a Jewish king because he was not the rightful king from the line of David. Herod was not descended from Jacob but from Esau, which caused most of the Jews to hate him and never truly accept him as king, even though he built the temple to appease them. Herod knew if a rightful king had been born, his kingship was in jeopardy.

Herod called the Jewish priests and scribes to inquire, where the Christ or the Messiah was to be born. Because the prophet Micah gave the precise location centuries before, the answer to Herod’s question was simple, which Herod then most probably related to the Magi while ascertaining from them the time the star appeared. Herod sent the Magi to Bethlehem with the request they report back to him when they found the newborn King so he, too, could come and worship the new king.

The Magi went their way and the star they had seen in the east went on before them. It is important to note here a natural explanation of the star has been offered in the form of a planetary conjunction of Saturn and Jupiter in 7 BC, which would have suggested the ideal of a king to the Magi; however, scientific knowledge informs planetary bodies travel from east to west. Since the star now went on before the Magi who journeyed to Bethlehem south of Jerusalem, could it be the kings followed the Shekinah Glory? Whether the start of the trip was instigated by planetary conjunction and concluded with the Shekinah Glory or whether the Shekinah Glory guided the entire trip is not as important as it is to know God controlled the journey and led the Magi to the Christ child. It is interesting to note the star stood over where the child was.

The fact the Magi entered a house and not a stable is indication some time had passed. The Magi worshipped Jesus with gifts of significance: gold for royalty and purity, frankincense for deity and fragrance of life, and myrrh for humanity useful for embalming. The three gifts have given rise to the tradition of three wise men with the names: Caspar, Melchior, and Balthasar. Gold, frankincense, and myrrh were gifts worthy of a king and picture the wealth of the nations, which will someday be completely given to the Messiah as stated in Isaiah 60:5, 11; 61:6; 66:20; Zephaniah 3:10 and Haggai 2:7-8. After the gift giving, the Magi were warned by God in a dream not to return to Herod; therefore, they returned to their homes by another way.

Jesus, the Messiah, was born in Bethlehem as required by Scripture but was taken to Egypt by Joseph through direction in a dream given by the angel of the LORD so He would be protected from Herod. The hurried trip seems to have begun the same night the Magi departed. Herod was decisive in executing any rivals or enemies and in fact killed at least three of his own sons and his favorite wife in a struggle to maintain his power. Herod was also brutal; he imprisoned the leading Jews of his territory and gave orders they be killed the moment he died in order to ensure national mourning at the time of his death, not joy. It is not surprising, considering Herod’s personality, as soon as Herod learned the Magi had not complied with his orders to give him the exact location of the newborn king, he put a plan into action to kill all the male children of two years and under in Bethlehem in accordance with the time ascertained from the Magi. This situation paralleled the weeping of the nation as a result of the death of children at the time of the Babylonian Captivity in 586 BC recorded in Jeremiah 31:5. Rachel, considered by many as mother of the nation, resting in her tomb near Bethlehem, is seen as weeping over the children’s deaths.

After Herod’s death, the angel appeared to Joseph again and told him to take Jesus to Israel, but when Joseph heard Archelaus, the son of Herod, and his Samaritan wife, Malthace, reigned over Judea, Samaria, and Idumea, he was afraid to go to Judea. Archelaus oppressed the people through brutal treatment and was noted as unstable. Again in a dream, the angel of the LORD directed Joseph to go to the northern district of Galilee to the town of Nazareth. The ruler of this region was Antipas, another son of Herod, but a more stable ruler.

These geographical movements of the infant Messiah from Bethlehem to Egypt and then to Nazareth were foreshadowed in the Old Testament. Hosea 11:1 referenced God’s calling of Israel out of Egypt into the Exodus, but Matthew gave new understanding to these words. Matthew viewed the Messiah identified as the true Israel; therefore, the prophet’s words were fulfilled, out of Egypt, I called My son.

The words He shall be called a Nazarene, although not spoken as a direct prophecy, were considered prophecy based on the Messiah’s despised origin. Nazareth was the town, which housed the Roman garrison for the northern regions of Galilee; therefore, those who lived there were thought of as those who consorted with the enemy. To call one a Nazarene was to use a term of contempt. The Messiah was considered contemptible in the eyes of many because His family settled in Nazareth. The disciple Nathanael’s reaction in John 1:46, Can there any good thing come out of Nazareth? indicates a typical Jewish reaction. The Old Testament prophecies in accordance with Isaiah 53:3; Psalm 22:6; and Daniel 9:26; indicated the Messiah would be despised.

CHAPTER THREE

While Jesus was living in Nazareth, his cousin, John, was preaching in the northern part of the wilderness of Judea, the barren, rugged land west of the Dead Sea. John’s message was two-fold: John wanted the people to prepare for the coming of their Messiah and he wanted people to repent as entrance into the kingdom of heaven. The concept of a coming kingdom was well known in the Old Testament Scriptures, but the idea of repentance was new.

Matthew’s reference to Isaiah 40:3, which refers to clearing a path in the desert to prepare for the coming of the LORD, is prophecy concerning John the Baptist who did prepare the way for the LORD and His kingdom by calling the people to return to the LORD. John was the voice of one calling in the desert to prepare a remnant to receive the Messiah. John’s call to repentance in light of God’s coming was clear warning to Israel they were not living up to their calling as God’s people.

John, born into a priestly family, was probably trained for the ministry as well, since the privilege was passed from father to son, but John turned his back on the ritualism and emptiness. John brought his ministry to the desert, a place known for the start of new beginnings, to call people to focus on personal responsibility for their actions and to repent, as God’s kingdom was near. John lived and dressed in the fashion of Elijah, and like Elijah, he was a rough outdoorsman with a forthright message. John called on people to change their attitude regarding sin in that their attitude exhibit a sense of sorrow and a change of conduct, since the Messianic kingdom promised in the Old Testament was very near.

Large numbers of people from Jerusalem and all Judea accepted John’s message, confessed their sins, and committed to a holy life in anticipation of the coming Messiah in a display of baptism. The Jews practiced baptism when making converts and for purifying purposes, but John gave baptism a new significance as a sign of repentance.

The Pharisees and Sadducees rejected John’s appeal because they believed as physical sons of Abraham they automatically qualified for Messiah’s kingdom. John likened the religious leaders to vipers fleeing before the on-rushing brush fire. Having Abraham as their national father would not insure the Jews against divine judgment. John completely repudiated Pharisaic Judaism and said God is able of these stones (perhaps the pebbles at John’s feet) to raise children unto Abraham; that is, those who would respond to Him. In other words, God could take outsiders, Gentiles if necessary, to find individuals to follow Him. Judaism was in danger of being removed. Unless there was productive fruit in keeping with repentance, God would remove the tree. John pointed out time was running out for his listeners.

John’s baptism was one of water for repentance, but the Messiah’s baptism was with the Holy Spirit and with fire. The baptism with fire referred to the cleansing and judging of those who would enter the kingdom. When the Messiah came, He would prepare a remnant, the wheat, for the kingdom by empowering and cleansing the people. Those who rejected the Messiah, the chaff, would be judged and cast into eternal unquenchable fire.

When Jesus came to John from Galilee to the Jordan to be baptized, John tried to prevent Him from doing so because John, knowing Jesus, felt Jesus did not fit the requirements for his baptism, since baptism was repentance from sin and Jesus had no need to repent. John knew Jesus’ life was in fullest harmony with the laws and the ways of God, even in fuller harmony than his own life.

Jesus’ response to John was it was fitting for Him to take part in John’s baptism since He must be identified with sinners and bring righteousness to sinners. As the Substitute who would provide righteousness for sinful humanity, Jesus identified Himself with those He came to redeem. The descending Spirit of God fulfilled the predicted sign to John-Jesus was the Messiah and until John saw this sign in accordance with Isaiah 11:2; 42:1; 59:21; and 61:1, he did not realize his own cousin, Jesus, was the Messiah. It was fitting the dove, the symbol of purity, innocence, and gentleness, descended on Jesus. The Spirit came upon the Old Testament prophets for special guidance at the start of their ministries. Jesus received authentication from heaven. God was well pleased with His Son.

CHAPTER FOUR

Immediately after baptism, the Holy Spirit led Jesus into the desert for testing. Jesus had emptied Himself of the privileges of deity and had limited Himself to live life as a man, with any miracles performed attributed to the power of the Holy Spirit. Jesus had humbled Himself and gave Himself over to complete submission to God’s will to display God’s dominion; He had purposed full control of Himself as a man.

The three temptations of Jesus show His willingness to fulfill God’s mission through allegiance to God alone, through trust in God’s care, and through rejection of any shortcuts. Jesus used the means available to every man, the written word of God employed in the wisdom of the Holy Spirit to dispel temptation.

The first test began after forty days of fasting in the desert, when weakened by hunger to entice Jesus to act independently of the Father, as the Son of God. Jesus had the power to turn the stones into bread but rather than satisfy His human desire, He quoted from Deuteronomy 8:3 "that man doth not live by bread only, but on every word that proceedeth out of the mouth of the LORD doth man live." Jesus’ quote showed Jesus as living on the substance of God’s will for Him as a man, and showed His trust in God to care for His needs.

The second test occurred on the wing of the temple in Jerusalem to have Jesus prove His claim He did, indeed, live by every word that proceeds out of the mouth of God, but Jesus employed Deuteronomy 6:16, which told God should not be put to test.

The third test took place on a high mountain, where Satan offered his control of the world to Jesus in exchange for worship. Jesus rebuked Satan directly utilizing the words from Deuteronomy 6:13; Jesus stated only God is to be worshipped and served.

When Jesus heard of John’s imprisonment, He moved from Nazareth to Capernaum. Luke 4:16-31 shows the practical necessity in the interest of His work for the move. Capernaum was exposed to more foreign influences than Judea, and as a result had a mixed-population and a low spiritual state. Matthew saw Jesus’ movement to this area as fulfillment of the prophecy of Isaiah 9:1-2 concerning the coming of the light of Christ to the area settled by the tribes of Zebulun and Naphtali after the conquest of Joshua. One of the Messiah’s works was to bring light into darkness, for He would be the light to both Jews and Gentiles.

Jesus began to teach the same message John the Baptist had preached: Repent, for the kingdom of heaven is at hand. The work of God was rapidly moving toward establishing the glorious kingdom of God on earth. If one wanted to be a part of the kingdom, he must repent, as repentance was mandatory if fellowship with God was to be enjoyed.

When Jesus called the fishermen to be fishers of men, this was not the first time Jesus had spoken with Peter, Andrew, James, and John. Jesus wanted these men to spread the message of the coming kingdom so many would become subjects of the kingdom through repentance. The disciples left their livelihood and their families to follow Jesus; discipleship came with a cost.

Jesus went throughout Galilee teaching in the synagogues with the message God was moving to fulfill His covenantal program with Israel and to establish His kingdom on the earth. Jesus’ healing of every kind of disease and sickness, including the demon-possessed persons were authenticating signs, which should have convinced the Jews God was moving in history to accomplish His purpose. From Galilee, from Decapolis (consisting of ten cities), from Jerusalem, from Judea, from the region across the Jordan River, and from Syria, people knew Jesus’ dramatic works of healing and were called to repent from their sins and to acknowledge Jesus as Messiah.

CHAPTER FIVE

The Galilean ministry was in full swing and although the multitude was great, the sermon was directed primarily to the twelve who had just been chosen but it answered the natural questions in the heart of every Jew who desired to know if he was eligible to qualify for entrance to the kingdom. The Beatitudes, the first of Jesus’ great discourses, also known as the Sermon on the Mount, describes the characteristics of the person who has already experienced salvation.

The ones who have recognized their poverty in spiritual things are blessed because they allowed Jesus to meet their needs and have become heirs of the kingdom of heaven. Those who mourn or have a sense of anguish for sin are considered blessed and will be comforted since the sacrifice of Jesus allows for the full forgiveness of sin. When humble men have their source of meekness in Jesus and submit their wills to Him, they inherit the earthly Messianic kingdom. Those who experience dissatisfaction with their present spiritual attainment show a passion for personal righteousness, which can be satisfied through Jesus. Those who put mercy into action will receive mercy from God. The pure in heart are those with undivided loyalty to God such as they are morally free from contamination with sin; those pure of heart possess a godly nature, which gives them an unclouded vision of God. Just as Jesus is the Prince of Peace, peacemakers are recognized as having a godly nature and will be properly honored as sons of God. As the prophets of the Old Testament who foretold of the kingdom were persecuted, so Jesus’ disciples would be persecuted because of sinful men; but those who have been persecuted for the sake of righteousness will inherit the kingdom of heaven. Those persecuted should rejoice since their reward in heaven is a great one.

Jesus gave His disciples an overview of life in the kingdom of heaven; He pointed out the privileges and the demands for their new situation. In the form of beatitudes or statements beginning with Blessed are, Jesus presented a rounded portrait of the true disciple. These qualities are to be emulated because they produce the good life; no one will be a loser by following this way of life. The rewards are at the level of spiritual experience and relationship with God rather than of material recompense. People who acknowledge the Messiah will experience the fulfillment of God’s purpose for their lives. The Beatitudes are relevant even today for every disciple.

When Jesus gave this sermon the only standard of righteousness the people knew was laid down by the religious leaders who emphasized external qualities. Jesus’ emphasis was different because the qualities He mentioned were internal. Jesus set up a new system of values. These ethical standards are God’s guidelines for living.

The poor in spirit consciously depend on God; those who mourn recognize their need of God; those who are meek are truly humble and have a proper appreciation of their position; those who hunger and thirst for righteousness have a spiritual appetite, a continuing desire for personal righteousness; those who are pure in heart are inwardly clean from sin through faith in God’s provision and a continual acknowledging of their sinful condition; those who are peacemakers show others how to have inward peace with God and how to be instruments of peace in the world. In the kingdom world, God is the King who reigns.

All these qualities contrasted sharply with Pharisaic righteousness. The Pharisees were proud, not humble; harsh, not gentle; felt they had attained righteousness already; were concerned with legalities, not mercy; were pure ceremonially but not inwardly; created a rift, not peace in Judaism; and did not possess true righteousness.

Disciples must function in society as an alternative and challenging community. Jesus describes disciples as salt and light. Salt, a common food preservative is used symbolically as a restraint upon the world’s corruption. Unless disciples of Jesus use their influence, their salt or sway upon the world, the world is lost. Disciples function positively to illuminate a world in darkness because they possess God’s truth. Unless disciples display the light that is Christ in all relationships so the Father in heaven is glorified, they might as well not have the light, for a hidden light is of no use.

Jesus fulfilled the Old Testament law by obeying it perfectly, by fulfilling it perfectly, and by paying the full penalty of the law as the Substitute for sinners; He did not present a rival system to the law. Jesus’ fulfillment would extend to the smallest of a Hebrew letter: the jot, which corresponds to the dot over the letter i, and the tittle, which is a small angled stroke to make the difference between P and R. These things are important because letters make up words and even a slight change in a letter might change the meaning of a word.

Jesus offered righteousness to the people, which was different from the righteousness of the Pharisees and the teachers of the law based on the outward and unspiritual conformity to the Mosaic code they currently sought. Jesus made the personal responsibility to the people clear; the way of the religious leaders was insufficient to the entrance of the kingdom. The righteousness demanded was a true inner righteousness based on faith in God’s word. Jesus clarified those who do not fulfill the requirements of the law will have a lesser reward in the kingdom. Believers’ righteousness is based upon the imputed righteousness of Christ obtained by faith, which enables the people to live righteously. The law remains wholly authoritative and demands the fullest respect, but the meticulous legalism is inadequate as entrance into the kingdom of heaven. Jesus taught beyond the ethical teaching, the true word of God must be cherished in the law. Jesus presented illustrations of how the fulfillment of the law went deeper than mere outward conformity.

Jesus’ first illustration spoke of the commandment not to murder. The Pharisees taught murder consisted of taking someone’s life, but Jesus taught the commandment extended to the internal attitude of anger and assumption of superiority over another by calling him an abusive name; all in a sinful heart is enough to send a person to hell. Jesus taught such wrongful attitudes should be dealt with and made right; without such reconciliation, offerings at the altar meant nothing. Jesus said even on the way to court, a defendant should seek a way to clear up any problem.

The second illustration dealt with the problem of adultery. The thought of the Pharisees was the only way adultery was committed was through sexual union, but Jesus taught adultery begins within one’s heart with lustful desire and that lustful desire is as wrong as the sexual act. Jesus advocated the removal of the inward cause of the offense. Jesus taught one must change the heart if he is to avoid hell.

The third illustration considered the matter of divorce. Jesus taught marriage is viewed by God as an indissoluble unit, and marriage should not be terminated except for marital unfaithfulness as recorded in Matthew 19:9. In Jesus’ day only men could obtain divorce. Divorce was a concession to human sin, but God’s intention was permanence in marriage. Moses’ regulation protected the woman from the man’s caprice or whim by insisting on the certificate of divorce. In accordance with Deuteronomy 24: 4, once a man divorced a woman he could not remarry her after she married another man. Jesus said if a man divorced his wife for other than adultery, he made her to commit adultery by forcing her into marrying another man, and if any man married a divorced woman, he, too, committed too adultery.

The matter of making oaths was the fourth illustration addressed by Jesus. The Pharisees were notorious for their oaths. The Pharisees made oaths by heaven, by earth, by Jerusalem, and by one’s own head, and they could argue since God was not mentioned their oaths were not binding. Jesus set aside the discussion of the relative weight of different oaths in favor of simple truthfulness, which makes oaths and vows unnecessary. Furthermore, Jesus pointed out swearing by heaven, by earth, or by Jerusalem, is binding since heaven is the throne of God, earth is the footstool of His feet, and Jerusalem is His city. To swear by the head seemed foolish since persons could not make an automatic change in hair. Jesus told us not to make any oath. Jesus said to let your yes answer be yes and your no answer be no; in other words, let your speech be trustworthy.

The fifth illustration addresses a judicial principle, which made the punishment fit the crime. The words eye for eye and tooth for tooth come from Exodus 21:24; Leviticus 24:20; and Deuteronomy 19:21, and are called the law of retaliation, given to protect the rights of the innocent; however, it was not intended to permit men to take vengeance into their own hands. Jesus tells how to respond to personal injury. Jesus pointed out the law protected the rights of the innocent but the righteous need not necessarily claim their rights. Jesus encouraged the righteous not to strike back, not to demand payment, but to go out of their way to accommodate and comply. Jesus calls for an unselfish attitude, which does not retaliate and does not resist, even when it would be legally right to do so.

Jesus’ final illustration offers an ethic in sharp contrast to natural human values. Jesus pointed out not only should one love his neighbor, he should love his enemy as well since God’s love extends to everyone. Love demonstrates kingdom citizens are God’s sons, as loving only those who love you is nothing more than all others do. Jesus demonstrated God’s standard by telling the disciples to be perfect, since God is perfect to imply being righteous; disciples must do as God would do. In all these examples, Jesus went beyond the superficial observance of the law to show the true will of God, and in so doing, Jesus left legalism behind.

CHAPTER SIX

From the moral basis for life in the kingdom to the particular lifestyle of those who live in the kingdom, Chapter Six begins with the right and wrong way of giving, prayer, and fasting. Righteousness is between a person and God; therefore, one’s acts should not be demonstrated before others, for then his reward should come from others, not God. God rewards acts done for Him, not for approval of men. Both giving and prayer and fasting should be an individual matter between a person and God.

Jesus exampled a model prayer, which begins with the worship of God, as worship is the essence of all prayer. Reverence is the next element in prayer, for even God’s name is to be revered. A true believer always has desire for God’s kingdom to be in full operation and his petition for needs sufficient for the day. Since all have shortcomings before God, believers pray for forgiveness. Believers forgive others their transgressions because of the realization of their forgiveness from God. A right relationship with God requires believers to forgive others. The case of a believer confessing his sin while withholding forgiveness from another is hypocritical. Believers recognize their spiritual weakness as they pray for deliverance from temptations of evil.

Jesus spoke of the attitude toward wealth as another barometer of righteousness. Jesus wanted the disciples to focus on God first by trusting in God to meet material needs. Jesus pointed out treasures built here on earth are subject to decay, whereas the treasures deposited in heaven can never be lost. When a person is in spiritual darkness, he is a slave to his desire for money and pursues it rather than God. Jesus wanted His disciples to live by faith and not worry about their existence since by worrying they can never add a single hour to their lives. As the disciples take care of things for God each day, God will provide for their daily needs; in other words, the proper attitude is to put God first and to trust Him for our practical needs. Jesus wants His disciples to have confidence in God and avoid preoccupation with selfish materialism.

CHAPTER SEVEN

The Pharisees judged Jesus because He did not offer the kind of kingdom they anticipated. Jesus warned about judging others, because by the way a person judges he will be judged. Judgment should not be made without considering one’s own life, which may very well be open to criticism. There is a time to speak and a time to be silent, because God’s truth must not be exposed to abuse and mockery. Those who repulse Jesus’ teachings must not be allowed to treat them dishonorably. In attempting to help others, care must be exercised to do what would be appreciated and beneficial; but holy things must not be entrusted to unholy people.

Earlier, Jesus gave a model prayer and now He assured God welcomes prayer. Jesus urged prayer to God continuously and persistently because God the Father delights in giving good gifts to those who persist in prayer. If even sinful human fathers do their best for their children, how much more will God? God gives only good gifts but they may not correspond to our own ideas.

We are to treat as we want to be treated is the restatement of the second table of the law: You shall love your neighbor as yourself. The second table of the law rests on the first: You shall love the LORD your God with all your heart, and with all your soul, and with all your mind. Man’s relationship with God is always basic to his relationship with others.

Jesus elaborated on the Golden Rule and gave the insight to accessing the righteousness He required. By implication, Jesus referenced following the way of the Pharisees or the broad way would lead to destruction or eternal ruin, but following His way or the narrow way would lead to the blessed state in heaven. The narrow way begins with entrance through the gate of regeneration; the gate is symbolic of a believer’s initial experience with Christ, which introduces him to the life of godliness. True discipleship is a minority position, a matter of deliberately opting out from the mainstream as a matter of life. First Christians were called those of the Way, as recorded in Acts 9:2; Acts 19:9,23; Acts 22:4; and Acts 24:14,22.

Those who enter the narrow way must be aware of false prophets who claim to guide believers but really practice deception. The test of the prophet is conformity to Scripture. A prophet’s work must be in line with God at all times. One who does not follow Scripture is likened to a bad tree, which must be removed before it can infect others.

The way of the Pharisees is obsolete; religion is not enough; Christian activity falls short. If one does not have a true relationship with the LORD, he is self-deceived and will not gain entrance into the kingdom because the LORD does not know him. By implication of calling God His Father, Jesus acknowledges His Sonship and His position as Judge revealed in the words recorded in verse 22, "Many will say to me on that day…" Jesus warns false leaders though they perform spectacular deeds they will be fully unmasked and judged. Entrance into the kingdom is dependent on having the right relationship with the LORD only.

In conclusion, Jesus pointed out the difference between basing foundation on Him, the Rock, or on the Pharisees, the sand. Jesus’ teachings bring about regeneration, which manifests itself in godly living, while the Pharisaic righteousness likened to sand lacks stability and results in destruction or eternal ruin. No works founded upon mere human effort are of any spiritual value.

After all these sayings, the crowds were astounded because Jesus had demonstrated the inadequacies of the Pharisees’ religious system. The righteousness the Pharisees taught the people was not sufficient for entrance into the kingdom of God. Jesus spoke with authority, not simply as a reflector of the authority of the law. The authority of Jesus amazed the people because Jesus taught as a spokesman from God. The contrast in speaking between what Jesus spoke and what the religious leaders spoke was profound.

CHAPTER EIGHT

Jesus claimed the king’s right to govern His people as He spoke with authority but Jews still had questions as to His power to bring about the changes necessary to institute the kingdom. Matthew began the answer with Jesus’ power over disease.

The first healing Matthew reported was of a man with leprosy, but this is not to say it was Jesus’ first miracle. The man came to Jesus acknowledging His authority and Jesus healed Him. Jesus touched the leper, which was a powerful demonstration of his willingness to put loving concern above social taboo. No one other than Miriam in Numbers 12:10-15 had been cured of leprosy in the entire nation of Israel. Because of Jesus’ respect for the law and His healing power as Messiah, Jesus then told the cured leper to go to the priest before he told anyone about his healing so the priest would be the first to examine him and that examination would act as Jesus’ calling card to the priests. According to Mark 1:45, the man disobeyed Jesus and began to proclaim so freely, the news forced Jesus to stay in unpopulated areas, as people were coming to Him from everywhere. Eventually, however, the now-cleansed leper did make his way to the temple.

The next miracle recorded showed a Gentile who approached Jesus as LORD and acknowledged His authority. As Jesus entered Capernaum, a Roman centurion came to ask help for his young slave who was paralyzed, suffering intensely, and according to Luke 7:2, about to die. Jesus said He would go to heal him, even though a Jewish teacher could not be expected to defile himself by entering a Gentile house. The centurion, who understood Jesus’ authority, was willing for Jesus to just say the word for the boy’s healing. Jesus marveled at the man’s great faith, for this was the kind of faith He sought in Israel but did not find. Jesus pointed out this faith was the kind needed to enter the kingdom regardless of nation or race, which points to the widened future expanse of God’s people; thus, Jesus announced His Messianic kingdom would be enjoyed by many who were not Jews. Jesus made it clear those who thought they would automatically gain entrance into the kingdom because of their religious backgrounds would not find themselves in the kingdom but unfortunately outside of it in the darkness unless they shared in the same kind of faith as the centurion. In light of this Roman centurion’s faith, Jesus healed his boy servant at that very hour.

In accordance with Mark 1:29 and Luke 4:38, when Jesus had come from synagogue service and entered Peter’s house in Capernaum, which was now probably His home base, He saw Peter’s mother-in-law in bed with a fever, but His touch recuperated her immediately and gave her enough strength so she could wait on Him and most probably Simon or Peter, Andrew, James, and John, who were with Him as well (Mark 1:29).

At sundown, the Sabbath being past, many sick and demon-possessed persons came to Peter’s house so Jesus could heal them. Jesus cured all who were ill and with a word, cast out spirits, which demonstrated His power over Satan. Matthew pointed out Jesus took away infirmities and carried away diseases in accordance with Isaiah 53:4.

Next Matthew shows us the right of the king to accept or deny followers. Jesus desired properly motivated followers who would work to bring others into the kingdom. When a scribe told Jesus he would follow wherever He went, Jesus informed him in contrast with animals such as foxes and birds, He did not have a permanent home. Jesus did not want the scribe to follow Him only because he was impressed with Him as a prominent teacher. When another approached Jesus to go first to bury his father before following Him, Jesus responded to relate discipleship had to be the highest priority, with the indication the spiritually dead could care for the physically dead. Committed disciples shared homelessness with Jesus, and their family responsibilities took second place. Jesus’ stark answer Follow Me; and let the dead bury their dead indicated the disciple should follow Him. To let the dead to bury their own was an uncompromising demand and a very poignant one also because it indicated those outside the discipleship lacked spiritual life.

The first nature miracle recorded in Matthew showed the same exercise of authority as recorded in Psalm 107:23-30. The Sea of Galilee was notorious for sudden storms, and the fishermen had experienced many. We are led to believe this storm was particularly furious since the disciples were fearful of imminent death. Jesus rebuked the disciples, again for little faith (Matthew 6:30-34). Moreover, Jesus rebuked the storm itself and the disciples marveled because as seasoned fishermen they knew even after the winds had passed the sea would continue to chop for a while, yet in this circumstance there was immediate, absolute calm.

When Jesus came to the country of the Gadarenes or region of Gadarenes, a Jewish territory under Herod Philip of which the town of Gadara was the capital, Jesus met two devil-possessed men who for obvious reasons of their violence were forced to live in a graveyard. Being devil-possessed, these men knew Jesus as the Son of God and feared their ultimate doom of being confined to the abyss in accordance with Luke 8:31 but rather than become disembodied, the unclean spirits within the men requested they be sent into a large herd of pigs numbering about two thousand in accordance with Mark 5:13. As soon as the devils entered the pigs, the pigs rushed down the steep bank into the Sea of Galilee and were drowned. Those keeping the pigs, most probably Jews who were thus in violation of the Mosaic Law, were so frightened, they went into town to report what had happened, and the people of the town came out to Jesus and pleaded with Him to leave their region. Awestruck but unrepentant, no legal action was brought against Jesus for the loss, which gave credence the Jews were well aware of their guilt before God in the keeping of the unclean animals.

CHAPTER NINE

By boat Jesus returned from the region of Gadarenes to His own town in Capernaum, where the faith of some men was evident. According to Mark 2:1-4, as many were gathered in Peter’s house and there was no longer any room, some men of faith lowered a paralytic man lying on a mat through the roof down to Jesus. When Jesus told the man his sins were forgiven (because his sins were somehow linked to his disability), Jesus experienced His first opposition of the religious leaders, who accused Him of blasphemy since only God can forgive sin. In order the religious leaders know Jesus, the Son of man, had authority, Jesus then had the man who had been paralyzed to get up and walk. The command to walk accompanied by Jesus’ forgiveness of the man’s sins, linked forgiveness and healing together and thus displayed another dimension to Jesus’ authority, which was spiritual deliverance. Jesus had demonstrated His unique authority and the people were filled with awe and glorified God who had given such authority to Jesus, a man. Jesus does put Himself in the place of God with the use of the title, Son of man, which paradoxically combines His humanity with the supreme authority depicted in Daniel 7:13-14.

Following the healing of the paralytic, Jesus called Matthew, a tax collector, to be His disciple. Matthew had been a customhouse officer at the place of toll in Capernaum and the act of following Jesus marked a complete break with the past. Feasting with Matthew and his former associates in Matthew’s house, (Luke 5:29), gave further grounds for growing hostility of the religious authorities because these persons were considered living contrary to God’s will. Because tax collectors were notorious for exploitation and were ostracized as collaborators of the pagan Roman government, it was unthinkable for a pious Jew to eat with them; therefore, the Pharisees questioned Jesus’ actions. Jesus offered an opposite perspective, which specified a healer must get His hands dirty, and a mission of salvation cannot be achieved by staying in respectable company. Based on Hosea 6:6, Jesus indicated God’s priority is a merciful attitude more than careful ritual, because when mercy is lacking, religious formalities are meaningless. Jesus revealed His ministry was directed toward those who realized they had a need, not those who did not think they were sinners, such as the Pharisees. The Pharisees always brought the proper sacrifices, but they were totally lacking in compassion toward sinners.

The disciples of John the Baptist came and asked Jesus why it was right for them to fast but not Jesus and His disciples. Jesus answered His kingdom is like a great wedding banquet, where the people are happy with the bridegroom present, which would make it inappropriate for the bridegroom and His disciples to fast. Jesus told there would come a time when the bridegroom would be taken away and then the disciples would fast.

Then Jesus clarified the difference between His ministry and John’s. John the Baptist was a reformer seeking to bring about repentance among those steeped in the traditions of Judaism. Jesus was not out to patch up the old system. Jesus gave the analogy of sewing a patch of unshrunken cloth onto an old garment, which would shrink then tear away from the material to which it was sewed, and He gave the analogy of pouring new wine not yet fermented into old wineskins, which would burst because they no longer had elasticity. Jesus’ purpose was to bring in something new. Jesus had come to lead a group out of Judaism into the kingdom based on Him and His righteousness, not on Pharisaic traditions.

Matthew portrayed a further escalation of Jesus’ authority. Jesus put death in subjection by raising from the dead the daughter of a synagogue official who had faith in Jesus’ touch to bring her back to life. In another evidence of faith through touch, was a woman who touched the fringe of Jesus’ cloak to heal a menstrual disorder of twelve years. Because of her faith in Jesus to heal her, Jesus healed the woman and restored her back to society by publicly announcing her cured, as the constant menstrual flow had rendered her ceremonially unclean.

As Jesus passed on from the synagogue official’s house, two blind men followed Him and appealed to Him in faith as the Son of David; that is, the Messiah to heal them. Since Jesus avoided public titles, which would be regarded as political, He waited until they all had entered the house to cure the blind of their darkness in accordance with their faith by touching their blind eyes. Because their faith was genuine, Jesus healed them but requested they keep it to themselves, but they did not, and the news about Him spread.

As the two former blind men were leaving the house, someone brought a dumb, demon- possessed man to Jesus. Jesus cast the demon out and the man spoke. Demon possession resulted in the man being dumb; therefore, exorcism of the demon allowed the man to speak. The crowd marveled but the Pharisees noted Jesus as being in league with the devil. Obviously these things took place in the vicinity of Peter’s house since many knew where to find Jesus.

Matthew summarized Jesus’ ministry by stating Jesus had been going through all the towns and villages of Israel, teaching and preaching about the kingdom. Jesus’ healings authenticated His personhood as Messiah. As Jesus observed the people, He had compassion for them, because they were like sheep without a shepherd to guide and protect them; the people had no spiritual guidance. In response to their helpless condition, Jesus encouraged His disciples to pray to God for more workers. The need was too great for Jesus to meet alone, so He wanted His disciples to help to meet the spiritual needs of the people. Jesus saw the people as a rich spiritual harvest in need of laborers to gather it.

CHAPTER TEN

As so often occurs, those who prayed were themselves sent out. Jesus summoned His disciples, those who had learned from Him, and sent them out as apostles to represent Him. According to Mark 6:7, Jesus sent them out in pairs with the authority to cast out demons and heal every kind of disease and sickness. Simon, whose name was changed to Peter, and his brother, Andrew, were the first to go out. James and John, also brothers, were the next pair to go forth. Philip and his friend, Bartholomew or Nathanael, were the next set. Thomas, also called Didymus or twin, and Matthew, the former tax collector followed next. Then James, son of Alphaeus and most probably the brother of Matthew, and Lebbaeus Thaddaeus followed next. The last paired were Simon the Zealot, who had been a member of the revolutionary Jewish Zealots sought to overthrow Rome, and Judas Iscariot, the one who betrayed Jesus.

The twelve were to give the message the kingdom is at hand, the same message given by John the Baptist and Jesus to the nation of Israel, because the message for God’s covenant people was the primary purpose of Jesus’ mission on earth. The house of Israel had the right to hear the message first before the rest of the world because Israel was heir to the message, which announced the Messianic kingdom of heaven. This limited mission carried out by the apostles gave Israel the opportunity to accept her king; then through Israel, the nations would be blessed in accordance with Genesis 12:3 and Isaiah 60:3. God planned, through Israel, the Gentiles would hear the kingdom message. Jesus’ restriction not to go to the Gentiles or to the Samaritans was not permanent, as shown after the resurrection in Matthew 28:19-20, when Jesus instructed disciples be made in all nations.

As the apostles had the power to heal the sick, raise the dead, cleanse the lepers, and cast out demons, all of which paralleled Jesus’ acts, their message from Jesus was given authentication when they performed any of these miracles. Jesus instructed the apostles to perform any ministrations without charge, as they had freely received the authority to perform them. For this limited mission, the apostles were not to acquire any money, nor procure any extra items; support was to come from those grateful for the message given them. The apostles were to inquire who was worthy in the city or village they entered and stay with that person until they moved on. The apostles were to greet with peace but should they discover their host was not accepting of their message, their pronouncement of peace would not be wasted but would return for use elsewhere. If antagonism forced the abandonment of such a house or a even a whole place, the apostles were instructed to use the symbolic gesture of shaking the dust from their feet to portray the apostles’ freedom from involvement in their opponents’ guilt and coming judgment. Those Jewish cities and villages, which rejected the message, were to be treated as the despised; their very dust was unwanted, and their judgment greater than Sodom and Gomorrah on the final Day of Judgment.

The apostles were to have the cunning wisdom of a serpent, which would save them from unnecessary exposure to danger, combined with the harmlessness of the dove, which would keep them from sinful maneuvers, as they traveled in the midst of vicious opponents. The apostles needed to be shrewd without being harmful, and innocent without being gullible.

Jesus gave warning about being brought before courts for His sake, but the apostles need not be anxious in any threatening circumstance as the Spirit of God the Father would give them the words to speak. Persecution within families was to be expected by the apostles, but they were not to despair as Jesus offered the ultimate deliverance for them. The apostles were to continue moving from place to place with the message but they would be unable to finish going through all the cities until the Son of man came into power, which was fulfilled in Matthew 28:18. However often the apostles were repulsed, there would always be more cities of Israel they needed to take the message.

Jesus also warned the apostles because He had been accused of being the head of the house of Beelzebul, meaning Satan, His subordinates could hardly be expected to fare any better; but they should not fear men who can kill the body, but God who can condemn the body and the soul to hell. Jesus encouraged the apostles by letting them know God’s ultimate judgment will vindicate believers and deal with persecutors; therefore, what the apostles had learned from Jesus in their private circle, they should now publicly proclaim, as the Father is in control, though there is no promise of protection against death for them.

Jesus made it clear the simple choice of loyalty to Him had eternal consequences and loyalty to Him may cause conflict even within a family. Jesus said this time He did not come to bring peace to the earth but a sword, which divides and severs. As a result of His visit to earth, some children would be set against parents and a person’s enemies might be those within his own household. A true disciple must be willing to face family hatred and even death. Like a criminal who carried his cross before the public, which gave silent consent the Roman Empire was correct in execution of the death sentence, so the disciple must admit Jesus’ right over his life. In giving his life for Jesus, the disciple would find his life. One in persecution to save his physical life by denying Jesus would lose his eternal life forever. Jesus concluded all who risk persecution would be rewarded. The smallest service for Jesus is promised reward.

CHAPTER ELEVEN

After the instruction to His twelve apostles, Jesus went to preach and teach in the cities. When John the Baptist, now imprisoned by Herod at Machaerus, heard of Jesus’ works, he sent his disciples to inquire if Jesus was the Messiah. In answer, Jesus called attention to His works so John would recognize His credentials and added the response, "And blessed is he whosoever shall not be offended in me," which meant blessed is he, who keeps from stumbling over Him. Jesus reminded John a believer’s recognition of Him, as Messiah is characteristic of the spiritually blessed.

As Jesus spoke to the crowd, He gave tribute to John by denying John was a wavering person and his wardrobe was symbolic of his spiritual mission, which was more than the usual prophet’s since John was not only the last of the Old Testament line of inspired spokesmen, but he was also the predicted forerunner chosen to introduce the Messiah to Israel, which consequently made John greater than any other human being. Jesus added being in His kingdom would afford greater privilege than anything anyone could experience on earth.

Since John’s announcement of the coming of the kingdom, the response had been a violent one from vicious opponents witnessed by John’s imprisonment and soon to be seen in the execution of John and finally Jesus. The religious leaders wanted a kingdom, but not the kind Jesus was offering, so they resisted the message and attempted to establish their own rule.

John’s message was true; if the nation had accepted it and, consequently, accepted Jesus then John would have fulfilled the prophecies of Elijah, but since the nation rejected the Messiah, Elijah’s coming is still in the future.

Jesus compared the generation to whom He spoke as little children sitting in the marketplace who could not be pleased by anything. Like children who rejected suggestions to play the wedding flute or the funeral dirge, they rejected both Him and John. John and Jesus were different in their style in that John was a bold ascetic while Jesus shared in the social customs. The religious leaders accused John of being demon-possessed and accused Jesus of being a glutton and a constant drinker of small amounts of wine, as well as keeping company with evil persons. Though the generation to which Jesus referred was not happy with either John or Jesus, the wisdom of John and Jesus would be proved right.

Jesus then began to criticize the cities in which most of the miracles were done because they would not repent. Jesus specifically pronounced condemnation on Chorazin, Bethsaida, and Capernaum. Jesus said that if the Gentile cities of Tyre, Sidon, and Sodom had seen the same miracles these Galilean cities had seen, they would have repented. The judgment on the Gentile cities, though terrible, would be less than the judgment on the Jewish cities because they had experienced the greater Light who is Jesus. Although Jesus lived in Capernaum for some time, this city would not be exalted but would go to Hades, the place of eternal punishment.

In contrast to His condemnation of the three Galilean cities, Jesus issued a call to those who, in faith, would turn to Him. Although Jesus had previously condemned that generation for their childish reactions, He declared true discipleship was to be enjoyed only