Gospel of Matthew

The four Gospels present a fourfold view of the life of Christ. Except for scant references by Tacitus and
Josephus, our entire knowledge of the life of Jesus comes from these gospel accounts. The early accounts
probably were passed on verbally in the Aramaic language and then recorded in Greek manuscripts between
A.D. 60 and 90. All four Gospels build upon genuine historical tradition and preserve different aspects of it.
The basic purpose of the Gospels is to present the gospel message, the Good News of the Redeemer-Savior.
They present Jesus as the Messiah of Israel, the Son of God, and the Savior of the world. The Gospels were
written so that their readers would come to believe in Christ and receive eternal life (compare John 20:31). They
view Jesus as the Lord of Glory who is presently alive and active in heaven.
Order of the Gospels: The order of the Gospels has been generally recognized by the church throughout its
history. “The Gospel of Matthew occupies first place in all extant witnesses to the text of the four Gospels and
in all early lists of the canonical books of the New Testament” (R.V.G. Tasker, The Gospel According to St.
Matthew, Tyndale New Testament Commentary, page 11). Matthew’s emphasis on the Old Testament
preparation for the gospel makes it an ideal “bridge” from the Old to the New Testament.
The Gospels present four portraits of Jesus, each in its own characteristic manner. Matthew, the Hebrew tax
collector, writes for the Hebrew mind. Mark, the travel companion of Paul and Peter, writes for the Roman
mind. Luke, Paul’s physician-missionary, writes with the Greek mentality in view. John’s gospel is different by
nature from the other three. It is an interpretation of the facts of Jesus’ life rather than a presentation of its facts
in historical sequence.
Title: Matthew, meaning “gift of the Lord”, was the other name of Levi (9:9), the tax collector who left
everything to follow Christ (Luke 5:27-28). Matthew was one of the 12 apostles (10:3; Mark 3:18; Luke 6:15;
Acts 1:13). In his own list of the 12, he explicitly calls himself a “tax collector” (10:3). Nowhere else in
Scripture is the name Matthew associated with “tax collector”; the other evangelists always employ his former
name, Levi, when speaking of his sinful past. This is evidence of humility on Matthew’s part. As with the other
3 gospels, this work is known by the name of its author.
Author and Date: The canonicity and Matthean authorship of this gospel were unchallenged in the early
church. Eusebius (ca. A.D. 265-339), quotes Origen (ca. A.D. 185-254):
Among the four Gospels, which are the only indisputable ones in the Church of God under heaven, I have
learned by tradition that the first was written by Matthew, who was once a publican, by afterwards an apostle of
Jesus Christ, and it was prepared for the converts from Judaism (Ecclesiastical History, 6:25).
It is clear that this gospel was written at a relatively early date, prior to the destruction of the temple in A.D. 70.
Some scholars have proposed a date as early as A.D. 50.
A unique statement within the Book of Matthew provides internal evidence to its authorship. The account of the
call of Matthew (chapter 9), is followed by that of a meal taken by Jesus in the company of “publicans and
sinners”. One valid translation of this passage says the meal took place “at home”. The parallel account in Mark
2:15 clearly says this feast took place in Levi’s (Matthew’s), house”. Here, therefore, is a phrase that may betray
the identity of the author.
Background – Setting: The Jewish flavor of Matthew’s gospel is remarkable. This is evident even in the
opening genealogy, which Matthew traces back only as far as Abraham. In contrast, Luke, aiming to show
Christ as the Redeemer of humanity, goes all the way back to Adam. Matthew’s purpose is somewhat narrower.
To demonstrate that Christ is the King and Messiah of Israel. This gospel quotes more than 60 times from Old
Testament prophetic passages, emphasizing how Christ is the fulfillment of all those promises.
The probability that Matthew’s audience was predominantly Jewish is further evident from several facts:
Matthew usually cites Jewish custom without explaining it, in contrast to the other gospels (compare Mark 7:3;
John 19:40). He constantly refers to Christ as “the Son of David” (1:1; 9:27, 12:23; 15:22; 20:30; 21:9, 15;
22:42, 45). Matthew even guards Jewish sensibilities regarding the name of God, referring to “the kingdom of
heaven” where the other evangelists speak of “the kingdom of God”. All the book’s major themes are rooted in
the Old Testament and set in light of Israel’s messianic expectations.
Matthew’s use of Greek may suggest that he was writing as a Palestinian Jew to Hellenistic Jews elsewhere. He
wrote as an eyewitness of many of the events he described, giving firsthand testimony about the words and
works of Jesus of Nazareth.
His purpose is clear: to demonstrate that Jesus is the Jewish nation’s long-awaited Messiah. His voluminous
quoting of the Old Testament is specifically designed to show the tie between the Messiah of promise and the
Christ of history. This purpose is never out of focus for Matthew, and he even adduces many incidental details
from the Old Testament prophecies as proofs of Jesus’ messianic claims (e.g. 2:17-18; 4:13-15; 13:35; 21:4-5;
27:9-10).
Historical – Theological Themes: Since Matthew is concerned with setting forth Jesus as Messiah, the King of
the Jews, an interest in the Old Testament kingdom promises runs throughout this gospel. Matthew’s signature
phrase “the kingdom of heaven” occurs 32 times in this book (and nowhere else in all of Scripture).
The opening genealogy is designed to document Christ’s credentials as Israel’s king, and the rest of the book
completes this theme. Matthew shows that Christ is the heir of the kingly line. He demonstrates that He is the
fulfillment of dozens of Old Testament prophecies regarding the king who would come. He offers evidence
after evidence to establish Christs kingly prerogative. All other historical and theological themes in the book
revolve around this one.
Matthew records 5 major discourses: the Sermon on the Mount (chapters 5-7); the commissioning of the
apostles (chapter 10); the parables about the kingdom (chapter 13); a discourse about the childlikeness of the
believer (chapter 18); and the discourse on His second coming (chapters 24-25). Each discourse ends with a
variation of this phrase: “when Jesus had finished these words” (7:28; 11:1; 13:53; 19:1; 26:1). That becomes a
motif signaling a new narrative portion. A long opening section (chapters 1-4), and a short conclusion (28:16-
20), bracket the rest of the gospel, which naturally divides into 5 sections, each with a discourse and a narrative
section. Some have seen a parallel between these 5 sections and the 5 books of Moses in the Old Testament.
The conflict between Christ and Pharisaism is another common theme in Matthew’s gospel. But Matthew is
keen to show the error of the Pharisees from the benefit of his Jewish audience, not for personal or self-
aggrandizing reasons. Matthew omits, for example, the parable of the Pharisee and the tax collector, even
though that parable would have put him in a favorable light.
Matthew also mentions the Sadducees more than any of the other gospels. Both Pharisees and Sadducees are
regularly portrayed negatively, and held up as warning beacons. Their doctrine is a leaven that much be avoided
(16:11-12). Although these groups were doctrinally at odds with one another, they were united in their hatred of
Christ. To Mathew, they epitomized all in Israel who rejected Christ as King.
The rejection of Israel’s Messiah is another constant theme in this gospel. In no other gospel are the attacks
against Jesus portrayed as strongly as here. From the flight into Egypt to the scene at the cross, Matthew paints
a more vivid portrayal of Christ’s rejection than any of the other evangelists. In Matthew’s account of the
crucifixion, for example, no thief repents and no friends or loved ones are seen at the foot of the cross. In His
death, He is forsaken even by God (27:46). The shadow of rejection is never lifted from the story.
Yet Matthew portrays Him as a victorious King who will one day return “on the clouds of the sky with power
and great glory” (24:30).
Matthew Chapter 1

Matthew 1:1 "The book of the generation of Jesus Christ, the son of David, the son of Abraham."

“The book of the generation of Jesus Christ”: This phrase is viewed by some as Matthew’s title for the entire
gospel. The Greek phrase translated “book of the generation” is exactly the same phrase used in (Gen. 5:1 in the
LXX).

The genealogy of Christ opens by connecting Jesus to the family line of the promised Messiah. “Jesus” Greek
Iesous; Hebrew Yehoshua) is His earthly name, meaning, “the LORD is salvation.” Christ is the title most often
linked to His name in the New Testament. So it is technically, “Jesus the Christ.” By tracing Jesus’ ancestry
back to King David, through the line of Davidic kings, Matthew connects Jesus with His royal heritage.

The Hebrew Jeshua means “the Lord is Salvation”.

“Son of David”: A messianic title used as such in only the synoptic gospels.

I believe here, that this generation of Jesus Christ begins with Abraham, because he is the father of all believers
as we read in (Gal. 3:29).

"And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."

“Son of Abraham”: Takes His royal lineage all the way back to the nation’s inception in the Abrahamic
Covenant (Gen. 12:1-3).

Remember, all believers in the Lord Jesus Christ make up spiritual Israel, the (spiritual), descendants of
Abraham, because of their faith. We read in the 17th chapter of Genesis that these spiritual descendants of
Abraham would be so many, they will be impossible to number.

Genesis 17:5 "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of
many nations have I made thee."

Physical Israel is just one nation. This is speaking of spiritual Israel (all believers in Christ). Verse 7 of the same
chapter of Genesis, it makes it clear that these are spiritual descendants.

Genesis 17:7 "And I will establish my covenant between me and thee and thy seed after thee in their generations
for an everlasting covenant, to be a God unto thee, and to thy seed after thee."

This covenant was based on Abraham's faith and on the faith of his spiritual descendants. Abram (high father),
was changed to Abraham (father of a multitude).

Matthew 1:2 "Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;"

This genealogy starts with the three Old Testament patriarchs, whom the blessings were passed down through.
"Isaac" means laughter. Jacob's name was changed to Israel. "Jacob" meant trickster, and God changed his name
to "Israel", which means having power with God.
This Israel was the father of the twelve tribes of Israel. This Judas was the same as "Judah" (God be praised).
Jesus is shown as being the Lion of the tribe of Judah. This first gospel (Matthew), shows Jesus as a Lion (the
first of the 4 faces of the beast in Revelation).

Verses 3-8: “Judas” is the Greek form of Judah, the father of the tribe so named. The promise of Jacob was the
leadership of the 12 tribes would come through Judah (Gen 49:3-12).

“Tamar, Rahab, Ruth, and wife of Uriah: Four women of “questionable” qualifications appear in this genealogy
in addition to Mary, the virgin mother of Jesus. It was not customary to list the names of women in a genealogy;
therefore, the inclusion of these names must be deliberate on the part of the author. Tamar was the mother of
two illegitimate sons (Pharez and Zerah) by her father-in-law, Judah. Rahab was the converted prostitute of
Jericho and the mother of Boaz.

Ruth, the wife of Boaz, was a godly foreigner (Moabitess). The wife of Uriah is none other than Bathsheba,
whose adultery with David is infamous. However, she later became the legitimate wife of David and the mother
of Solomon.

Matthew 1:3 "And Judas begat Pharez and Zerah of Tamar; and Pharez begat Hezron; and Hezron
begat Ram;"

“Judas”: This is the Greek form of Judah, Jacob’s son, through whom it was promised that the leadership of the
twelve tribes would come (Gen. 49:3-12).

“Thamar”: It is unusual for women to be named in genealogies. Matthew names 5:

1. Thamar or Tamar was a Canaanite woman who posed as a prostitute to seduce Judah (Genesis 38:13-
30).

2. “Rahab” (verse 5), was a Gentile and prostitute (Joshua 2:1).

3. “Ruth” (verse 5), was a Moabite woman (Ruth 1:3), and a worshipper of idols.

4. “Bathsheba” wife of Uriah (verse 6), committed adultery with David (2 Sam chapter 11).

5. “Mary” (verse 16), bore the stigma of pregnancy outside of wedlock. Each of these women is an object
lesson about the workings of divine grace.

Matthew 1:4 "And Ram begat Amminadab; and Amminadab begat Nahshon; and Nahshon begat
Salmon;"

Nahshon (Revised Version), begat Salmon. This line of descent, from Nahshon to David, is also given by Luke
(Luke 3:31, 32), and is derived from (Ruth 4:18-22).

Verses 5-6: Salmon was the father of Boaz by Rahab … Jesse was the father of David the king. This is not an
exhaustive genealogy. Several additional generations must have elapsed between Rahab) in Joshua’s time) and
David (verse 6), nearly 4 centuries later. Matthew’s genealogy (like most of the biblical ones), sometimes skips
over several generations between well-known characters in order to abbreviate the listing.

Matthew 1:5 "And Salmon begat Boaz of Rachab; and Boaz begat Obed of Ruth; and Obed begat Jesse;"

We need to stop for a moment here and recognize that Jesus was descended in the flesh from Boaz (a Jewish
man), and Ruth, a Moabite (a Gentile). This actually makes Jesus both Jew and Gentile. Rachab is Rahab the
prostitute.

Matthew 1:6 "And Jesse begat David the king; and David the king begat Solomon of her [that had been
the wife] of Uriah;"

"David" (the beloved of God) was in the ancestry of Jesus. God promised David that his descendant would
come and rule. A very strange thing is that Jesus, through the flesh, was a descendant of David, but in the Spirit
was David's God. David called Him Lord.
We also see in the verse above; just how forgiving God really is. David had Uriah killed so he (David), could
have Bathsheba, Uriah's wife. David's and Bathsheba's first child died, but God blessed them later with
Solomon. God's people are not perfect, just forgiven.

Matthew 1:7-8 "And Solomon begat Rehoboam; and Rehoboam begat Abijah; and Abijah begat Asa;"
"And Asa begat Jehoshaphat; and Jehoshaphat begat Jehoram; and Jehoram begat Uzziah;"

Matthew skips over Ahaziah, Joash, and Amaziah, going directly from Jehoram to Uzziah (Ozias, a form of
Uzziah). Using a kind of genealogical shorthand, he seems to do this intentionally in order to make a
symmetrical 3-fold division in verse 17.

Verses 9-10: Uzziah is referred to as Uzziah (Isaiah 6:1), and Azariah (2 Kings 14:21). Three generations are
omitted at this point. Matthew omits the names of Ahaziah, Joash, and Amaziah, and then omits Jehoiakim after
the name of Josiah. The omissions are doubtless due to his arbitrary shortening of the list to give three groups of
14.

Matthew 1:9-10 "And Uzziah begat Jotham; and Jotham begat Ahaz; and Ahaz begat Hezekiah;" "And
Hezekiah begat Manasseh; and Manasseh begat Amon; and Amon begat Josiah;"

These verses contain the genealogy of Jesus. Luke also Luke 3 gives a genealogy of the Messiah. No two
passages of Scripture have caused more difficulty than these, and various attempts have been made to explain
them.

Verses 11-15: Jechoniah is also called Jehoiachin (2 Kings 24:8), and Coniah (Jer. 22:24), and was cursed from
having any descendant “upon the throne of David” according to (Jer. 22:30). Notice that Jesus is not a natural
descendant of his. He was recognized by the Jews of the Exile as their last legitimate king.

“Carried away to Babylon” refers to the 70 years’ captivity of the Jews in Babylon during the days of Daniel the
prophet.

Matthew 1:11 "And Josiah begat Jechoniah and his brethren, about the time they were carried away to
Babylon:"

Josiah became the father of Jechoniah. Again, Matthew skips a generation between Josiah and Jechoniah (1
Chron. 3:14-16). Jechoniah is also called Jehoiachin (2 Kings 24:6; 2 Chron. 36:8), and sometimes Coniah (Jer.
22:24). Jechoniah’s presence in the genealogy presents an interesting dilemma.

Jechoniah, called “Coniah” in (Jer. 22:24-30. A curse on him forbade any of his descendants from the throne of
David forever (Jer. 22:30). Had Jesus been the “natural” son of Joseph, He could not have reigned on David’s
throne. However, since His natural lineage is through Mary, and His legal authority is granted through His
adoptive relationship to Joseph’s line, this curse does not apply to Him.

Since Jesus was heir through Joseph to the royal line of descent, but not an actual son of Joseph and thus not a
physical descendant through this line, the curse bypassed him.

Matthew 1:12 "And after they were brought to Babylon, Jechoniah begat Salathiel; and Salathiel begat
Zerubbabel;"

Salathiel the father of Zerubbabel (see 1 Chron. 3:17-19), where Zerubbabel is said to be the offspring of
Pedaiah, Salathiel’s brother. Elsewhere in the Old Testament, Zerubbabel is always called the son of Salathiel
(e.g. Hag. 1:1; Ezra 3:2; Nehemiah 12:1). Possibly Salathiel adopted his nephew. Zerubbabel is the last
character in Matthew’s list that appears in any of the Old Testament genealogies.

Matthew 1:13-15 "And Zerubbabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;"
"And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;" "And Eliud begat Eleazar;
and Eleazar begat Matthan; and Matthan begat Jacob;"

I know that you have noticed the difference in the spelling of the names here and in the Old Testament. Most of
this is caused because of the difference in the Greek and Hebrew languages.

Matthew 1:16 "And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called
Christ."
“Joseph the husband of Mary”: the wording carefully avoids giving the impression that Joseph was the natural
father of Jesus. As the husband of Mary, he was Jesus’ legal father and the one through whom He had a right to
David’s throne. Every emphasis of the text at this point reinforces the doctrine of the virgin birth of Christ.

The pronoun “whom” is singular, referring to Mary alone. The unusual way in which this final entry is phrased
underscores the fact that Jesus was not Joseph’s literal offspring. The genealogy nonetheless establishes His
claim to the throne of David as Joseph’s legal heir.

Joseph was legally but not physically the father of Jesus (verses 18-25). Though a carpenter in Nazareth
(13:55), he was a legal heir of King David (verses 5:16, 20). He was a just and God-fearing man who faithfully
carried out God’s commands regarding Mary and the birth of Jesus (verses 19-25).

Joseph is mentioned in Scripture only in the Gospels and only in relation to Jesus Christ’s childhood. The
subsequent silence of Scripture suggests that Joseph died before the time of Christ’s public ministry.

Mary, the mother of Jesus, was a godly young woman (Luke 1:28), but not without sin, either original or actual
sin, since she herself refers to her own need of a Savior (Luke 1:47). She was betrothed (a Jewish custom
legally equivalent to marriage), to Joseph of Nazareth. During this time the Holy Spirit supernaturally caused
her to conceive Jesus apart from any human fatherhood (verses 18, 20, 23; Luke 1:31-35), and she remained a
virgin until after the birth of Jesus (verse 25).

Mary probably grew up in Nazareth. Following her formal marriage to Joseph and the birth of Jesus she lived in
Bethlehem for about two years, spent a short time in Egypt, and then raised her family in Nazareth (13:54-56;
Luke 2:51).

Except for the birth narratives, Mary is seldom mentioned in Scripture, even in the Gospels. She is last
mentioned shortly before the Day of Pentecost (in Acts 1:14).

This too is a large statement. Jesus took on the form of flesh, so that He might be tempted in all ways as we are.
"Jesus" means Savior. "Christ" means the Anointed One.

Matthew 1:17 "So all the generations from Abraham to David [are] fourteen generations; and from
David until the carrying away into Babylon [are] fourteen generations; and from the carrying away into
Babylon unto Christ [are] fourteen generations."

“Fourteen generations” is the literary grouping used by Matthew to emphasize the three major periods of
Israel’s national history: theocracy, monarchy, hierarchy.

The significance of the number 14 is not clear, but Matthew’s attention to numbers, a distinctly Hebrew
characteristic, is evident throughout the gospel. The systematic ordering may be an aid for memorization. Note
that Matthew counts Jeconiah in both the third and fourth groups, representing both the last generation before
the Babylonian captivity and the first generation after.

This was the beginning of Jesus the Christ, the specially Anointed One of God. All others, who came, were
leading up to the Messiah.

Matthew 1:18 "Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused
to Joseph, before they came together, she was found with child of the Holy Ghost."

“Espoused” means that Mary was already bound or betrothed to Joseph, although they were not yet actually
married. Jewish betrothal was as binding as modern marriage. A divorce was necessary to terminate the
betrothal (verse 19), and the betrothed couple were regarded legally as husband and wife (verse 19), although
physical union had not yet taken place.

The custom of the day usually required an interval of one year of betrothal before the bride could actually take
residence in her husband’s house and consummate their union.

During this interval “Mary was found with child”. Her pregnancy naturally would have been assumed to be the
result of an illegitimate union of adultery, a circumstance punishable by death (Deut. 22:23-24). “With child of
the Holy Ghost” is the biblical explanation for the miraculous conception of Christ.

In this verse, we see that Mary was promised to Joseph. Mary and Joseph had not slept together. Her pregnancy
was of the Holy Ghost. The Holy Ghost's Spirit had hovered over Mary, and she had conceived.
Verses: 19-20: Because Joseph was a “just man”, he decided to divorce Mary privately but while he considered
what should be done “the angel of the Lord” spoke to him in a dream. “The angel” is literally “an angel.” “Put
her away,” means to divorce her. The Jewish betrothal had to be legally broken. Joseph’s merciful attitude gives
an insight into his true nature as a man.

Matthew 1:19 "Then Joseph her husband, being a just [man], and not willing to make her a public
example, was minded to put her away privily.

“Joseph … a just man … was minded to put her away privily”: Stoning was the legal prescription for this sort of
adultery (Deut. 22:23-24). Joseph’s righteousness meant he was also merciful; thus he did not intend to
“disgrace” Mary.

The phrase “a just man” is a Hebraism suggesting that he was a true believer in God who had thereby been
declared righteous, and who carefully obeyed the law (see Gen. 6:9). To “send her away” would be to obtain a
legal divorce (19:8-9; Deut. 24:1), which according to the Jewish custom was necessary in order to dissolve a
betrothal.

Matthew 1:20 "But while he thought on these things, behold, the angel of the Lord appeared unto him in
a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is
conceived in her is of the Holy Ghost."

“The angel of the Lord”: This is one of only a few such angelic visitations in the New Testament, most of which
are associated with Christ’s birth (for others, see 28:2; Acts 5:19; 8:26; 10:3; 12:7-10; 27:23; Rev. 1:1).

“In a dream”: As if to underscore the supernatural character of Christ’s advent, Matthew’s narrative of the event
describes 5 such revelatory dreams: verses 20; 2:12, 13, 19, and 22. Here the angel told Joseph he was to take
Mary into his own home.

Verses 21-22: “Call his name Jesus”: The name of the child Jesus (Hebrew Yehoshua), means “the Lord is
Salvation”. Placed early in the New Testament, this statement becomes the foundational concept of the gospel.
Jesus, by His very name and nature, is the Savior.

The phrase “that it might be fulfilled” (Greek pleroo), indicates the inevitability of the fulfillment of the words
of Isaiah the prophet (in Isaiah 7:14). As well as the fact that Matthew saw the fulfillment in the birth of Christ.

This then points to the very purpose of Christ’s coming into the world, to save sinners. Placed early in the New
Testament, this statement becomes the foundational concept of the gospel.

Jesus, by His very name and nature, is the Savior. “That it might be fulfilled”: This phrase indicates the
inevitability of the fulfillment of the words of the prophet, as well as the fact that Matthew saw Isaiah’s
statement as predictively fulfilled in the birth of Christ.

Matthew 1:21 "And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his
people from their sins."

“Jesus” (see verse 25; Luke 1:31). The name actually means “Savior”

You see in these Scriptures that Jesus is the Son of God. He had no earthly father. Joseph was not Jesus' father.
God was His Father. Mary furnished the flesh, and God furnished the Spirit.

Even in the name that was chosen for the Son of God to use on this earth, there is a message.

All of this explanation here, of the birth of Jesus is startling to us, but can you imagine how startled, or
surprised, Joseph was when an angel told him that Mary was carrying the Messiah. His people had been looking
for Messiah all of Joseph's life. Messiah was to actually live in his home.

Matthew 1:22"Now all this was done, that it might be fulfilled which was spoken of the Lord by the
prophet, saying,"

“Be fulfilled”: Matthew points out fulfillments of Old Testament prophecies no less than a dozen times (2:15,
17, 23; 4:14; 8:17; 12:17; 13:14, 35; 21:4; 26:54-56; 27:9, 35). He quotes from the Old Testament more than 60
times, more frequently than any other New Testament writer, except Paul in Romans.
Verses 23-25: “A virgin” relates to Mary, the mother of Jesus, to the prediction found (in Isaiah 7:14). Matthew
used the Greek word parthenos to translate the Hebrew word almah. His contextual usage of “fulfill” is certainly
indicative of his understanding the Isaiah passage to contain a definitely predictive element.

The quotation of Isaiah 7:14 follows the Septuagint (LXX), rendering where parthenos is also used to translate
the Hebrew almah. There can be no doubt that the Greek term parthenos is always to be translated “virgin.”

The Hebrew almah is the most accurate and precise term for virgin used in the Old Testament. Therefore,
Matthew is clearly correct in quoting (Isaiah 7:14), as being fulfilled in the virgin birth of Christ.

Matthew 1:23 "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his
name Immanuel, which being interpreted is, God with us."

Immanuel, which being interpreted is, God with us:” This is a title describing the deity of the person of the Son
of God rather than a name actually used by Him. It implies God will come to dwell among His own people,
which He did in the person of Christ.

“Virgin”: Scholars sometimes dispute whether the Hebrew term (in Isaiah 7:14), means “virgin” or “maiden.”
Matthew is quoting here from the LXX which uses the unambiguous Greek term for “virgin”. Thus Matthew,
writing under the Spirit’s inspiration, ends all doubt about the meaning of the word in (Isaiah 7:14).

God took on the form of flesh and dwelt among us. Jesus was, is, and always will be, God the Word, who
became the Son housed in a body for His stay on the earth. A virgin having a child is beyond the comprehension
of worldly people even today, and many have decided that Jesus was not, in fact, born of a virgin.

How foolish it is not to believe that Jesus was, in fact, born of a virgin. A God, so great that He could speak a
world into existence, can certainly cause a virgin to have a child. Abraham's wife, Sarah, thought it was
impossible to have a child after she was 90 years old, but she did. You see, with man it is an impossibility, but
with God all things are possible.

Matthew 1:24 "Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and
took unto him his wife:"

When the angel told Joseph about Mary’s pregnancy, he “took her as his wife”, i.e. he took her into his home.
But they did not consummate their marriage until after the birth of Jesus. Therefore, technically they were still
betrothed.

Matthew 1:25 "And knew her not till she had brought forth her firstborn son: and he called his name
JESUS."

In these verses, we see several things:

1. That God does truly speak to some people in dreams. Not all dreams are from God. When a dream is God
speaking to you, there will be no doubt.

2. Joseph heeded God's message in marrying Mary.

3. Joseph's restraint from living with Mary until the Christ child was born. This took great discipline on his part.

4. His following instructions to the utmost in naming the baby JESUS as the angel had instructed him.

Matthew Chapter 1 Questions

1. Who wrote the Gospel of Matthew?

2. What is the key word in Matthew?

3. What was another name for Matthew?

4. Who do most people believe he worked for collecting taxes?

5. What did he do when Jesus called him?

6. "Gospel" means what?

7. In Matthew, we see Jesus as what?

8. What is the theme of Matthew?

9. Who is the book of generation of?

10. In Hebrew, Jeshua means what?

11. What does the name Abram mean?

12. Who were 4 women of questionable reputation in the genealogy of Jesus?

13. Who was the mother of Boaz?

14. Jewish ____________ was as binding as modern marriage.

15. How did Joseph find out that Mary was carrying the Messiah?

16. What does Emmanuel mean?

17. To whom were the promises of blessings given?

18. What does Abraham mean?

19. For how long was the covenant with Abraham?

20. In Galatians 3:29, who are the spiritual descendants of Abraham?

21. Who were the three Old Testament patriarchs?

22. Ruth was a ___________ woman?

23. What does David mean?

24. Even though Jesus was physically a descendent of David, what was He to David?

25. Why did Jesus take on the form of flesh?

26. What does "Jesus" mean?

27. What does "Christ" mean?

28. How many generations from Abraham to David?

29. How many generations from David to the carrying away into Babylon?

30. From carrying away into Babylon, how many generations to Christ?

31. In verses l8-25, what is the express purpose?

32. In verse 18, Mary, before she came together with Joseph, was found to be with child of whom?

33. What kind of man does verse 19 call Joseph?

34. What had Joseph planned to do with Mary before the angel appeared to him?

35. In verse 20, who appeared to Joseph?

36. How did he appear to Joseph?

37. Who did the angel call Joseph?

38. What instructions did the angel give Joseph on naming the child?

39. Why?

40. Who was Jesus' Father?

41. What did Mary furnish?

42. What causes worldly people to deny the virgin birth?

43. Why did Sarah believe she could not have a child?

44. Finish this statement. Some things are impossible with man, but with God ____ ________ _____
___________.

45. Does God ever speak in dreams?

46. What was the second thing we saw in verses 24 and 25?

47. What was the third thing?

48. What was the fourth thing he heeded?

Matthew Chapter 2

Verses 1-2: “Beth-lehem of Judea” was also called Ephrath. The town is five miles south of Jerusalem. Its name
in Hebrew means “House of Bread.” This Judean city was the birthplace of

King David. It was the original city of Joseph’s ancestors. According to (Luke 2:1-7), Joseph and Mary traveled
there from Nazareth and Jesus was born in a stable after they arrived.

“Herod the king” was known as Herod the Great, and was the son of Antipater, an Edomite. He became king by
Roman decree in 43 B.C.

“Wise men” were originally the priestly caste among the Persians and Babylonians. These Magi from the East
were experts in the study of the stars. Tradition claims that there were three royal visitors who were also kings.
However, there is no real historical evidence to verify this.

“Born King of the Jews:” The wise men naturally come to Jerusalem, the royal capital of Israel, seeking one
whom they thought was to be born a king, on the basis of their calculations of the stars.

“His star” could not have been merely a natural phenomenon, since it led the wise men to Jerusalem and later to
Bethlehem. It almost certainly was a divine manifestation used by God to indicate the fact and place of the
Messiah’s birth.

Matthew 2:1 "Now when Jesus was born in Beth-lehem of Judea in the days of Herod the king, behold,
there came wise men from the east to Jerusalem,"

“Herod”, known in history as Herod the Great, because of his loyalty to Rome, was given authority over
Palestine and the title of king (37 to 4 B.C.). To win the favor of both Romans and Jews he carried out lavish
building projects, including the cities of Caesarea and Samaria, and the new temple at Jerusalem. Herod had 10
wives and the deserved reputation of being a cruel, unscrupulous despot.

Because of hatred and ambitions for power among families, and because of Herod’s consuming suspicion that
someone might usurp his throne, he even executed one of his wives and his three oldest sons. Thus, the act of
murdering all of the young male children in the region of Bethlehem, in an effort to eliminate the One whom the
Magi had called King of the Jews, fits Herod’s character (verses 1-16). When Herod died, Rome divided his
kingdom among three sons: Archelaus (verse 22), Antipas “the tetrarch” (verse 14:1), and Philip (Luke 3:1).

Beth-lehem is known as the city of David. This is the city of the birth of David’s greater Son, Jesus Christ
(Luke 2:4-7), as predicted by Micah the prophet (5:2; Matt. 2:5-6). In the New Testament it is mentioned only
in the Gospels and always in reference to Christ’s birth.

In A.D. 325 Helena, the mother of Emperor Constantine built a church over some caves traditionally regarded
as the birth site. In the sixth century Emperor Justinian I, built on the same site a larger church which is now
called the “Church of the Nativity.” No archaeological remains from the first three centuries of the Christian era
have been discovered. Today, Bethlehem is primarily an Arab town called Beit Lahm with about 15,000
inhabitants.

Matthew 2:2 "Saying, Where is he that is born King of the Jews? for we have seen his star in the east,
and are come to worship him."

"Bethlehem" (Ephratah), means house of bread, and it is appropriate for the Bread of Life (Jesus) to be born
there.
Contrary to the belief of many, there were not a specific number of wise men. These wise men (called Magi by
some), were probably men who were able to interpret dreams and understand prophecy, as well as being able to
discern the heavens.

They knew Messiah was prophesied. They knew that His star would appear in the east. They knew this star
proclaimed the promised Messiah, and being wise, they came to worship Him.

“Star” This could not have been a supernova or a conjunction of planets, as some modern theories suggest,
because of the way the star moved and settled over one place (verse 9). It is more likely a supernatural reality
similar to the Shekinah that guided the Israelites in the days of Moses (Exodus 16:21).

Matthew 2:3 "When Herod the king had heard [these things], he was troubled, and all Jerusalem with
him."

Herod was troubled, because he believed this person (born King of the Jews), would dethrone him. When it
speaks of "all Jerusalem", it means people who might lose their standing, if a new king were enthroned.

Matthew 2:4 "And when he had gathered all the chief priests and scribes of the people together, he
demanded of them where Christ should be born."

These men that he gathered were the rabbis, the religious leaders of that day; the men who knew the law and
knew of the promise of Messiah. In the Old Testament, it was prophesied that Christ would be born in
Bethlehem Ephratah (Micah 5:2).

Matthew 2:5-6 "And they said unto him, In Beth-lehem of Judea: for thus it is written by the prophet,"
"And thou Beth-lehem, [in] the land of Judah, art not the least among the princes of Judah: for out of
thee shall come a Governor, that shall rule my people Israel."

This ancient prophecy from (Micah 5:2). was written in the eighth century B.C. The original prophecy, not
quoted in full by Matthew, declared the deity of Israel’s Messiah: “From you One will go forth for Me to be
ruler in Israel. His goings forth are from long ago from the days of eternity.”

“A Governor, that shall rule my people Israel”: This portion of Matthew’s quote actually seems to be a
reference to God’s words to David when Israel’s kingdom was originally established (2 Sam. 5:2; 1 Chron.
11:2). The Greek word for “ruler” evokes the image of strong, even stern, leadership. “Shepherd” emphasizes
tender care. Christ’s rule involves both (Rev. 12:5).

You see, these religious people knew where He was to be born. They just did not want to give up their literal
way of looking at the law. They were expecting a mighty king, who would rule them and overthrow the
Romans.

Matthew 2:7-8 "Then Herod, when he had privily called the wise men, inquired of them diligently what
time the star appeared." "And he sent them to Beth-lehem, and said, Go and search diligently for the
young child; and when ye have found [him], bring me word again, that I may come and worship him
also."

You see, Herod was a liar. He had no intention of worshipping Him. He wanted to kill Him. He was afraid of
Him whom he saw as a potential threat to his throne.

The wise men did go and find Him. Beth-lehem is only 5 miles from Jerusalem. It is a short journey. Herod
thought he had tricked the wise men.

Matthew 2:9 "When they had heard the king, they departed; and, lo, the star, which they saw in the east,
went before them, till it came and stood over where the young child was."

These wise men of old followed the star in the east and they were led to Him.

Matthew 2:10-11 "When they saw the star, they rejoiced with exceeding great joy." "And when they
were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped
him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense,
and myrrh."

“Into the house”: By the time the wise men arrived, Mary and Joseph were situated in a house, not a stable
(Luke 2:7).

“The young child with Mary his mother”: Whenever Matthew mentions Mary in connection with her Child,
Christ is always given first place (verses 13-14, 20-21).
I guess, because there were three types of gifts mentioned, people erroneously believe in three wise men.

As I have said many times before, the three gifts brought were spiritual meanings of who Jesus is, was, and
always will be. The "gold" recognized Jesus as God. The "frankincense" recognized Jesus as the perfect Lamb
sacrifice.

The "myrrh" recognized Jesus as the groom of the bride of Christ. "Gold" spiritually means purity of God.
"Frankincense" accompanied the lamb offering in the temple sacrifice, and "myrrh" was the sweet aloe for the
wedding bed. Can't you see the spiritual meaning?

The "gold" was not just a piece of gold, but enough for Jesus, Mary, and Joseph to live on while they were in
exile.

We might learn a lesson from the wise men. When they were in the presence of Jesus, they "fell down, and
worshipped him". We come into God's house with such irreverence.

Verses 12-18 - “Being warned of God”: A special divine revelation in the form of a warning was given both to
the wise men and to Joseph in the form of a dream. Thus instructed, the wise men did not return to Herod, and
Joseph and Mary fled with the baby into Egypt.

There was a large Jewish population in Egypt at that time, especially in and around the city of Alexandria. The
holy family would have been inconspicuous during their stay and would have been welcomed by members of
their own race.

“The death of Herod” occurred in 4 B.C. Our present calendar is off in its calculation by about six years. (This
would place the birth of Christ at 6 or 5 B.C. Herod’s death is recorded in detail by Josephus (Antiquities xvii
6.5). Josephus calls him “a man of great barbarity towards all men.”

“Rachel weeping for her children” (verse 18), is a quotation of (Jeremiah 31:15). The calamity of Israel’s
mourning at the time of the Exile is correlated here to this renewed calamity brought on by Herod, whose very
act of ruling is a direct result of that captivity. Rachel refers to Benjamin’s mother, who died outside Bethlehem
(Gen. 35:19).

Matthew 2:12 "And being warned of God in a dream that they should not return to Herod, they departed
into their own country another way."

These wise men heeded the warning of God. God does speak in dreams sometimes. We must be able to follow
God's instructions, and not man's. They did not even go back to Jerusalem.

Matthew 2:13 "And when they were departed, behold, the angel of the Lord appeareth to Joseph in a
dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there
until I bring thee word: for Herod will seek the young child to destroy him."

"Angels" are ministering spirits, and God sent a message to Joseph by this "angel of the Lord". You see, God
knows everything even before it happens. This is called foreknowledge, not predestination.

As we said before, "Egypt" has always been a refuge. Here, Joseph would hide Jesus, until the danger was over.

Matthew 2:14 "When he arose, he took the young child and his mother by night, and departed into
Egypt:"

Joseph heeded God's warning. They left in the darkness, so that no one would be aware of which direction they
went. Most people did not travel by night, and Herod would not expect them to travel at night either.

Matthew 2:15 "And was there until the death of Herod: that it might be fulfilled which was spoken of the
Lord by the prophet, saying, Out of Egypt have I called my son."

“The death of Herod”: Recent scholarship sets this date at 4 B.C. It is probable that the stay in Egypt was very
brief – perhaps no more than a few weeks.

“Out of Egypt” This quotation is from Hos. 11:1, which speaks of God’s leading Israel out of Egypt in the
Exodus. Matthew suggests that Israel’s sojourn in Egypt was a pictorial prophecy, rather than a specific verbal
one such as verse 6 (1:23). These are called “types” and all are always fulfilled in Christ, and identified clearly
by the New Testament writers. Another example of a type is found in (John 3:14).
Every detail of prophecy was fulfilled, as we said in the earlier lessons. It is interesting to note, again, that
Joseph, (the coat of many colors Joseph), who was a type and shadow of Jesus, was a refugee in Egypt as well.

Matthew 2:16 "Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and
sent forth, and slew all the children that were in Beth-lehem, and in all the coasts thereof, from two years
old and under, according to the time which he had diligently enquired of the wise men."

“Slew all the children”: Herod’s act is all the more heinous in light of his full knowledge that the Lord’s
Anointed One was the target of his murderous plot.

Herod killed all the male children, not only in Beth-lehem, but in all the villages of that city. Unbridled wrath,
armed with an unlawful power, often carries men to absurd cruelties.

Matthew 2:17 "Then was fulfilled that which was spoken by Jeremy the prophet, saying,"

Again this prophecy is in the form of a type (verse 18 quotes Jer. 31:15, which speaks of all).

Israel’s mourning at the time of the Babylonian captivity (586 B.C.). That wailing prefigured the wailing over
Herod’s massacre.

Matthew 2:18 "In Ramah was there a voice heard, lamentation, and weeping, and great mourning,
Rachel weeping [for] her children, and would not be comforted, because they are not."

These words, quoted from Jeremiah 31:15, were originally spoken concerning the captivity of the ten tribes; but
are here elegantly applied to the murder of the innocents at Bethlehem. As if he had said, Bethlehem at this time
resembled Ramah; for as Rachel might be said to weep over her children, which were slaughtered or gone into
captivity; so in Bethlehem, the mothers lamented bitterly for their children, because they were slain.

In an earlier lesson, we discussed this fulfillment of prophecy. This reminds us of the babies being killed in the
days of Moses, as well.

Verses 19-23: “When Herod was dead” he was succeeded by his son Archelaus, the son of his Samaritan wife,
Malthace. Archelaus was as brutal as his father. Joseph, again warned in a dream, returned to Nazareth,
avoiding any further residence in Judea. The phrase “He shall be called a Nazarene” is a reference to Christ’s
coming from the city of Nazareth. It should not be taken to mean that He was a Nazarite (see Num. chapter 6).

Matthew 2:19-20 "But when Herod was dead, behold, an angel of the Lord appeareth in a dream to
Joseph in Egypt," "Saying, Arise, and take the young child and his mother, and go into the land of Israel:
for they are dead which sought the young child's life."

We discussed before, that Joseph listened to messages from God that came in dreams.

Matthew 2:21-22 "And he arose, and took the young child and his mother, and came into the land of
Israel." "But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was
afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of
Galilee:"

“Archelaus”, a son of Herod the Great, was given the most important district of his father’s realm – Judea,
Samaria, and Idumea. He was more wicked and cruel than his father and was deposed by Rome. He ruled from
(4 B.C. to A.D. 6).

History records that Archelaus was so brutal and ineffective that he was deposed by Rome after a short reign
and replaced with a governor appointed by Rome.

Pontius Pilate was the fifth governor of Judea. Herod Antipas is the main Herod in the gospel accounts He was
the one who had John the Baptist put to death (14:1-12), and examined Christ on the eve of the crucifixion
(Luke 23:1-12).

It seems, this son of Herod was a murderer and, probably, as bad or worse than his father. Joseph had obeyed
God and came back into the land of Israel, but was afraid to go to Jerusalem. God gave Joseph a dream and told
him to go to an area away from Jerusalem, "into the parts of Galilee".

Matthew 2:23 "And he came and dwelt in a city called Nazareth: that it might be fulfilled which was
spoken by the prophets, He shall be called a Nazarene."
God takes care of all the prophecies. One thing to note is that Jesus was a Nazarene, not a Nazarite.

“Nazareth” is situated in lower Galilee just north of the Plain of Esdraelon (Armageddon), and about 70 miles
north of Jerusalem. It is a somewhat isolated town and thus is significant only in that it was the hometown of
Joseph and Mary and the place where Jesus spent most of His first 30 years. When Jesus began His public
ministry He made Capernaum His headquarters (chapter 4:13-16).

The only significant relation between Nazareth and Christ’s ministry was His rejection by its inhabitants (Luke
4:16-30). Few significant archeological discoveries have been made at Nazareth except for demonstrating that
Nazareth did exist long before New Testament times.

Since it is not mentioned in the Old Testament, the Talmud, the Apocrypha, or by Josephus the Jewish historian,
some have imagined that it did not exist historically at the time of Jesus. Presently Nazareth is a town of over
26,000 primarily Arab inhabitants.

It was said that nothing good could come out of Nazareth (John 1:46), but with Jesus all things are possible.

Matthew Chapter 2 Questions

1. Where was Jesus born?

2. What does "Bethlehem" mean?

3. Why did the wise men come to Jerusalem?

4. How many wise men were there?

5. What other name were the wise men known by?

6. What three attributes did they have?

7. Why was Herod worried about the King of the Jews?

8. When Herod called the chief priests and scribes together, what did he ask them?

9. Who were these people he called, really?

10. What were these religious people expecting Him to be?

11. What lie did Herod tell the wise men?

12. How far is Bethlehem from Jerusalem?

13. Who is the Star in the East?

14. Name the three gifts the wise men brought?

15. Which gift meant that Jesus was God in the flesh?

16. Which gift recognized Jesus as the perfect Lamb sacrifice?

17. Which gift recognized Jesus as the Groom of the bride of Christ?

18. How much gold was given?

19. What lesson can we learn from the wise men?

20. Why did the wise men not return to Herod?

21. Does God ever speak in dreams?

22. How did Joseph know to flee into Egypt?

23. What are angels?

24. What country has always been a refuge?

25. Why did they leave at night?

26. What earlier Bible personality, also, was a refugee in Egypt?

27. When Herod found he had been tricked, what did he do?

28. When God told Joseph to come back to Israel, how did Joseph get the message?

29. Why did Joseph turn into Galilee?

30. Was the new ruler better, or worse, than Herod?

31. What was the name of the city they settled in?

32. What was Jesus to be called?

Matthew Chapter 3
Matthew 3:1 "In those days came John the Baptist, preaching in the wilderness of Judea,"
The forerunner of Christ was “John the Baptist.” He was the son of Zechariah and Elisabeth, and a cousin of the
Lord (Luke 1:5-80). His birth was accompanied by the promise “He shall be great in the sight of the Lord …
and he shall be filled with the Holy Ghost” (Luke 1:15).
Jesus said of him that there was none “greater than John” (Matt. 11:11), during the Old Testament dispensation.
This would imply that John the Baptist was the epitome of the message of the Old Testament itself. Matthew’s
reference to John the Baptist assumes that his readers were familiar with him.
John is presented as the prophet sent in the spirit of Elijah “before the coming of the great and dreadful day of
the Lord” (Mal. 4:5). His appearance and dynamic preaching certainly depict him in the life-style of Israel’s
ancient prophet. Jesus would later say of him, “I say unto you, that Elijah is come already” (Matt. 17:12).
The name "John" means the Lord is gracious. What a wonderful name for someone who would proclaim the
arrival of the King of Grace (Jesus the Christ). The rest of his name, the Baptist, just meant that he was the
baptizer.
Israelites had practiced a form of baptism for years. It was used as a symbol of being purified from sin by older
customs. The washings in the Temple really were a form of baptism.
John also, was teaching in a different way. He was not in the temple, but wherever there were people and water
to baptize those people in. That was where he preached. He preached mostly in an area near Jericho and near the
Jordan River.
This "wilderness" did not mean an area heavily wooded, or like the jungles. It just meant it was out of the
populated areas. It, also, meant that he was out where the ordinary people were. The region was to the
immediate West of the Dead Sea, an utterly barren desert.
The Jewish sect of the Essenes had significant communities in this region. But there is no biblical evidence to
suggest that John was in any way connected with that sect. John seems to have preached near the northern end
of this region, close by where the Jordan flows into the Dead Sea (verse 6).
This was a full day’s journey from Jerusalem and seems an odd location to announce the arrival of a king. But it
is perfectly in keeping with God’s ways (1 Cor. 1:26-29).
Matthew 3:2 "And saying, Repent ye: for the kingdom of heaven is at hand."
His message was a simple one. Repent. Today that message is needed as the first step toward becoming a
Christian. You see, unless we are truly sorry and repentant for our sins, we probably will not turn from them
and begin a brand new life with Jesus.
Repent means a change of mind resulting in a change of conduct. Repentance is not merely sorrow. It involves a
complete change of attitude regarding God and sin and is often accompanied by a sense of sorrow and a
corresponding change in conduct.
Such repentance does not arise within man himself, but is the result of God’s mercy in leading man to it (Acts
5:31; Rom. 2:4; 2 Tim. 2:25). Thus repentance involves the very process of conversion whereby men are born
again. John’s message of repentance was necessary in order to prepare people for the “kingdom of heaven”
which was “at hand”.
The phrase kingdom of heaven is used only in the Gospel of Matthew and seems to be based on similar
reference in the Book of Daniel. The phrase kingdom of God is used more frequently by Mark and Luke.
The change is perhaps due to Matthew’s Jewish emphasis. Since many Jews regarded it as blasphemous to refer
to God by name, Matthew may have substituted the word heaven for that reason. Usually the two phrases are
used interchangeably in the Gospels.
In a society that believes everything is relative and there are no absolutes, we seldom see true repentance.
John's next statement fits our day just as well as the day in which John was preaching. Truly the kingdom of
heaven is at hand. In one sense the kingdom is a present reality, but in its fullest sense it awaits a yet-future
fulfillment. There have been preachers ever since John bringing this same message. God never changes, and
neither does His message.

Verses 3-7: “Spoken of by the prophet Isaiah:” All four Gospels relate this prophecy to a fulfillment in the life
and ministry of John the Baptist (Mark 1:2; Luke 3:4; John 1:23).
“Make his paths straight” refers to the straightening or preparing of one’s life in a right relationship with God in
order to prepare for the coming of a King. John’s dress of “camel’s hair, and a leathern girdle” was similar to
Elijah’s clothing (2 King 1:8), and was the usual dress of prophets (Zech. 13:4).
“Locusts” were an allowable food (Lev. 11:22), and were eaten by the poorest of people. The reference in
(verse 5), to “Jerusalem and all Judea” relates to the people of those places. John’s ministry was received with
great enthusiasm in its early stages.
Matthew 3:3 "For this is he that was spoken of by the prophet Isaiah, saying, The voice of one crying in
the wilderness, Prepare ye the way of the Lord, make his paths straight."
“Spoken of by the prophet Isaiah”: John’s message had long ago been described (in Isaiah 40:3-5). All four of
the gospels cite this passage as a prophecy pointing to John the Baptist. Isaiah prophesied that there would be
one proclaiming the arrival of Christ.
Matthew 3:4 "And the same John had his raiment of camel's hair, and a leathern girdle about his loins;
and his meat was locusts and wild honey."
Verse 4 brings a message of the simple life John lived, not one dressed in finery. The appearance was simple,
but he brought the most important message. John was not concerned about what he wore, or what he had to eat,
just enough to sustain him.
“His raiment of camel’s hair”: Practical and long wearing clothes, but far from comfortable or fashionable, John
evokes the image of Elijah (2 Kings 1:8), and the Israelites were expecting Elijah before the Day of the Lord
(Mal. 4:5).
“Locusts”: These were an allowed food (Lev. 11:22).
Matthew 3:5 "Then went out to him Jerusalem, and all Judea, and all the region round about Jordan,"
Even though he was not dressed in finery, his message was an exciting one, and people from all the surrounding
area came to hear this man speak.
Matthew 3:6 "And were baptized of him in Jordan, confessing their sins."
“Baptized”: The symbolism of John’s baptism likely had its roots in Old Testament rituals (Lev. 15:13).
Baptism had also long been administered to Gentile proselytes coming into Judaism. The baptism of John thus
powerfully and dramatically symbolized repentance.
Jews accepting John’s baptism were admitting they had been as Gentiles and needed to become the people of
God genuinely, inwardly (an amazing admission, given their hatred of Gentiles). The people were repenting in
anticipation of the Messiah’s arrival. The meaning of John’s baptism differs somewhat from Christian baptism
(Acts 18:25).
Actually, Christian baptism altered the significance of the ritual, symbolizing the believer’s identification with
Christ in His death, burial, and resurrection (Romans 6:3; Col 2:12).
His message was a commanding message. They were sure his message was true. It seems that many confessed
their sins and were baptized. We will see later on, that this was a different type of baptism. After Jesus, baptism
became a symbol of death, burial, and resurrection of Jesus.
When you go under the water, it symbolizes being buried with Him; and when you come out of the water, it
symbolizes rising from the grave with Him.
Matthew 3:7 "But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto
them, O generation of vipers, who hath warned you to flee from the wrath to come?"
The Pharisees and Sadducees were hung up in tradition. The Pharisees were what we would call the people of
the middle class today. The Sadducees were from the upper class, and some from high-priest families. The law
was everything to them. They really thought themselves better than just the average person. They were
righteous in their own sight.
There were about 6,000, legalistic sect of the Jews who were known for their rigid adherence to the ceremonial
fine points of the law. Their name means “separated one.” Jesus’ interaction with the Pharisees was usually
adversarial. He rebuked them for using human tradition to nullify Scripture.
When John called them "generation of vipers", he really was revealing their hidden sins. They were Self-
proclaimed experts. He knew their personality and knew that from these groups would come much opposition to
Jesus.
The Sadducees were known for their denial of things supernatural. They denied the resurrection of the dead
(22:23), and the existence of angels (Acts 23:8). Unlike the Pharisees, they rejected human tradition and
scorned legalism. They accepted only the Pentateuch as authoritative. They tended to be wealthy, aristocratic
members of the priestly tribe, and in the days of Herod their sect controlled the temple, though they were fewer
in number than the Pharisees.
Pharisees and Sadducees had little in common. Pharisees were ritualists; Sadducees were rationalists. Pharisees
were legalists; Sadducees were liberals. Pharisees were separatists; Sadducees were compromisers and political
opportunists. Yet they united together in their opposition to Christ (22:15-6, 23-24, 35). John publicly addressed
them as deadly snakes.
“The wrath to come”: John’s preaching echoed the familiar Old Testament theme of promised wrath in the Day
of the Lord (Ezek. 7:19; Zep. 1:18). This must have been a particularly stinging rebuke to the Jewish leaders,
who imagined that divine wrath was reserved only for non-Jews.
Verses 8-10: “Fruits meet for repentance:” John rebuked the Pharisees, asking them to give evidence of “fruits
meet for repentance” (verse 8). There can be no doubt that the New Testament concept of repentance grows out
of its usage in the Old Testament, where the term (Hebrew Shub), means far more than an intellectual change of
mind.
Genuine repentance proves itself by the fruits of a changed life. John the Baptist further rebuked them for their
belief in nationalistic salvation.
“Abraham to our father” means that they were trusting in their physical descent for salvation, rather than in
God, which would have constituted a spiritual relationship to Abraham the “father of the faithful.”
Matthew 3:8 "Bring forth therefore fruits meet for repentance:"
Repentance itself is not a work, but works are its inevitable fruit. Repentance and faith are inextricably linked in
Scripture Repentance means turning from one’s sin, and faith is turning to God (1 Thess. 1:9). They are like
opposite sides of the same coin. That is why both are linked to conversion (Mark 1:15; Acts 3:19-21).
Note that the works John demanded to see were “fruit” of repentance. But repentance itself is no more a “work”
that faith is.
Matthew 3:9 "And think not to say within yourselves, We have Abraham to [our] father: for I say unto
you, that God is able of these stones to raise up children unto Abraham."
John was telling these people not to expect to be saved, just because they had Abraham as an ancestor in the
flesh. As we will read in Paul's writings later on, not the physical ancestors of Abraham will inherit salvation
but those who are of the spirit (believers in Christ). Those, who by faith, have been grafted into the family line
of Abraham by the shed blood of Jesus Christ.
We are related to Abraham through our faith, just as he was accounted worthy by his faith. We also see a
message to these self-righteous people; that God can take from the things they count as unimportant, and make
of them a family for Abraham.
Matthew 3:10 "And now also the axe is laid unto the root of the trees: therefore every tree which
bringeth not forth good fruit is hewn down, and cast into the fire."
In this, John was telling this people, you have had your chance. Preparation had been made. If you are not
productive to the kingdom, you will be cut down. Just as we will see in a later lesson where Jesus cursed the fig
tree and it withered and died.
Irreversible judgment was imminent.

Verses 11-12: “I indeed baptize … with water”: John’s baptism in water was not Christian baptism. The death
and resurrection of Christ had not yet occurred in order to be depicted by this baptism. John’s baptism was
similar to the Old Testament offerings (washings), that symbolized a cleansing of personal repentance on the
part of a believer. Notice that Jesus submitted to this baptism to “fulfill all righteousness” (verse 15).
“He shall baptize … with the Holy Ghost” refers to the spiritual rebirth of the regenerate who shall receive the
baptism of the Spirit (1 Cor. 12:13). This experience began at Pentecost (Acts 1), and was repeated upon every
new group of converts (Samaritans, Gentiles, John’s disciples), until it became normative for all Christian
believers. The immediate context certainly indicates that to be baptized “with fire” is the result of judgment
(notice the reference to purging and burning in the next verse).
The threshing “fan” (verse 12), refers to a wooden shovel used for tossing grain into the wind in order to blow
away the lighter chaff, leaving the good grain to settle in a pile. The chaff would then be swept up and burned;
the “unquenchable fire” refers to the eternal punishment of hell or the lake of fire.
Matthew 3:11 "I indeed baptize you with water unto repentance: but he that cometh after me is mightier
than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire:"
Three types of baptism are referred to here:
1. With water from repentance. John’s baptism symbolized cleansing;
2. With the Holy Spirit. All believers in Christ are Spirit-baptized (1 Cor. 12:13);
3. With … fire. Because fire is used throughout this context as a means of judgment (verses 10, 12), this must
speak of a baptism of judgment upon the unrepentant.
John was saying, truly my baptism (baptism of repentance), is important, you must repent; but there is a better
baptism (baptism of the Spirit), that is the earnest of the Spirit (2 Cor. l:22). He was saying, when you receive
this baptism of the Holy Ghost, it will set you on fire for God.
Matthew 3:12 "Whose fan [is] in his hand, and he will thoroughly purge his floor, and gather his wheat
into the garner; but he will burn up the chaff with unquenchable fire."
“Fan” is a winnowing fork, a tool for tossing grain into the wind so that the chaff is blown away.
This Scripture was saying He (Jesus) will stir up the people. He will separate the good (wheat) from the evil.
This floor, probably, spiritually meant the whole world. He shall gather all believers together unto Him, and
they shall become united in Him (the Bride of Christ).
"He will burn up the chaff" just meant the wicked shall burn eternally.

Verses 13-14: All four Gospels relate this event (John 1:31-34), with unquestioned historical verification. While
this section of Matthew’s gospel centers on Galilee, Jesus now goes south to the Jordan River “to be baptized”
(verse 13). The word baptize (Greek baptizo), means “to dip or immerse in water,” indicating the form of
baptism.
John “forbade him” (verse 14), for the obvious reason that Jesus needed no repentance of sin, and John felt
unworthy of this opportunity. The tense of the Greek verb emphasizes that John tried to hinder him. Thus, this
was no casual hesitation on the part of John the Baptist.
Matthew 3:13 "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him."
In this Scripture above, it seems important to know that Jesus had been living in Galilee, of which the little town
of Nazareth was a part. He sought John out specifically to baptize Him, probably to show His association with
John.
They were cousins in the flesh, and also John would recognize Him. John would be able to see with his own
eyes the One he had been proclaiming.
Matthew 3:14 "But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?"
“John forbad him”: John’s baptism symbolized repentance, and John saw this as inappropriate for the One he
knew was the spotless Lamb of God (John 1:29).
John felt so humble by this. He knew Jesus was Messiah. John felt his need for the salvation Jesus had to offer.
Matthew 3:15 "And Jesus answering said unto him, Suffer [it to be so] now: for thus it becometh us to
fulfil all righteousness. Then he suffered him."
Christ was here identifying Himself with sinners. He will ultimately bear their sins; His perfect righteousness
will be imputed to them (2 Cor. 5:21). This act of baptism was a necessary part of the righteousness He secured
for sinners.
“Suffer it to be so” means allow it to be or let it happen. Jesus sought this outward identification with John’s
ministry “to fulfill all righteousness”. By identifying Himself with those He came to redeem, Jesus inaugurated
His public ministry as the Messiah. In regard to the Jewish religious observances, such as synagogue worship,
attendance at feasts, and payment of the temple tax, Jesus always met the duties of a faithful Jew.
Jesus, in speaking to John, affirmed His authority; and John submitted to the higher authority. Jesus was telling
John that the correct thing for everyone to do is to do everything righteous. Don't give anyone the appearance of
not fulfilling all righteousness.
The first public event of His ministry is also rich in meaning:
1. It pictured His death and resurrection (Luke 12:50);
2. It therefore prefigured the significance of Christian baptism;
3. It marked His first public identification with those whose sins He would bear (Isaiah 53:11; 1 Peter 3:18);
4. It was a public affirmation of His messiahship by testimony directly from heaven.

Verses 16-17: In the process of His baptism, Jesus “went up … out of the water,” the prepositions suggesting
that He was completely in the water and came up out from it, again indicating immersion. The descending of
the “Spirit of God” fulfilled the predicted sign to John in order to indicate the true Messiah (John 1:33; Isaiah
11:2).
The “dove” was a symbol of innocence and purity (10:16), and served as an ideal symbolic representation of the
Holy Spirit. The “voice from heaven” is that of the Father (see 17:5; John 12:28), where He speaks at the
Transfiguration and just prior to the Crucifixion, giving His verbal approval to the ministry of His “beloved
Son”.
There can be no doubt that all three persons of the Trinity are actively involved here as distinct persons of the
Godhead. The Father speaks, the Spirit descends, and the Son is baptized.
Matthew 3:16-17 "And Jesus, when he was baptized, went up straightway out of the water: and, lo, the
heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon
him:" "And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased."
Here all 3 Persons of the Trinity are clearly delineated. The Father’s command to hear His Son and the Spirit’s
vindication and empowerment officially inaugurated Christ’s ministry.
So much was told spiritually in these two verses, and yet, you cannot separate the two. We know by the
description of the baptism, that He went under the water; or else how could He come straightway out.
The most important thing to me, in this Scripture above, is the agreement of God the Father, God the Son, and
God the Holy Spirit. The three were present at this important event, and not only present, but approving. The
Father God spoke of His approval in the Son.
The Scriptures can tell us so much, if we will only take the time to look. The One in God is the Spirit. They are
in agreement. There are three totally separate personalities in one accord.

Matthew Chapter 3

1. What is the meaning of the name "John"?

2. What does "the Baptist" mean?
3. Where did John preach?
4. What one word covered his message?
5. Why are preachers still saying "the kingdom of heaven is at hand"?
6. Who prophesied about the voice of one crying in the wilderness?
7. What kind of message did John's clothing and food bring?
8. What was John's only purpose?
9. Even though John was not dressed in finery, did the people come to hear him?
10. When they were baptized in the Jordan, what else did they do?
11. What did John call the Sadducees and the Pharisees?
12. Who were the Pharisees?
13. Who were the Sadducees?
14. What did John say that God could use to raise up descendants to Abraham?
15. How are we, Christians, like Abraham?
16. What will happen to the unproductive?
17. John's baptism was to what?
18. What two things will Jesus baptize with?
19. What did John want the people to know about himself?
20. Who are the wheat?
21. Why did John submit to Jesus?
22. Why was Jesus baptized?
23. What was indicated by the Voice, by Jesus, and by the Dove?
24. The one in God is what?
Matthew Chapter 4
Matthew 4:1 "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil."
You can understand from the above Scripture that this happened soon after the Spirit descended on Jesus at His
baptism. Most Christians do not realize that the minute you really give your life to the Lord Jesus Christ,
temptation comes from every direction.
Following His public baptism, Jesus was “led up of the Spirit into the wilderness,” referring to the elevation of
the Judean wilderness. The historical settling of the temptation, which was directed against Jesus’ human
nature, indicates that this was a literal experience, which He really conquered, not merely a mental victory over
His own thoughts. That Jesus was “Tempted of the devil” is clearly presented as a fact.
The attack against Christ’s humanity was a genuine temptation that would have overcome any ordinary man.
However, Jesus was no mere man. And God Himself is never the agent of temptation (James 1:13), but here –
as in the book of Job – God uses even satanic tempting to serve His sovereign purposes.
As the virgin-born God-man, His divine nature could not sin (1 Sam. 15:29), and this held His human nature in
check. Some have objected that the impeccability of Christ (that He was not able to sin) denies the reality of
Satan’s temptation.
Such an objection is meaningless when one remembers that Satan’s rebellion against God has already been
defeated in Christ’s atonement, but his rebellion is nevertheless real, even though the outcome of God’s victory
is certain. The same is true of the temptation of Christ. One may attack a battleship with a canoe. The outcome
of the attack will be certain defeat for the canoe, but the attack is nonetheless real.
The Bible says Jesus was tempted in every way that we are. Job was tempted, as well.
You see, the devil believes that under heavy temptation we will not be able to withstand. He believes, that just
like Adam and Eve fell to temptation in the garden, that with the right temptation we will fall, also.
He believed he would be able to tempt Job, but worse than that, the devil felt if he could make the temptation
great enough that even Jesus would succumb to the temptation.
Hebrews 4:15 "For we have not a high priest which cannot be touched with the feeling of our infirmities; but
was in all points tempted like as [we are, yet] without sin."
Jesus came to conquer sin and the devil. He faced temptation (greater than we face) and yet, He did not fall to
temptation. Temptation comes to all, and it is not sin until it is acted upon in a negative way for self-gain.

Verses 2-3: Jesus had “fasted forty days and forty nights,” a remarkable feat of human endurance, indicating the
physical strength of the former carpenter. While the three major tests followed this period, other tests evidently
had occurred throughout the 40 days (Luke 4:2).
His real physical hunger serves as the setting for the first temptation by the “tempter” (Satan). The conditional
clause, “If thou be the Son of God,” indicates Matthew’s purpose for including this record of Jesus’ victory: it
proves that He is, in fact, the Son of God!
Matthew 4:2 "And when he had fasted forty days and forty nights, he was afterward an hungered."
All temptation comes when we are at our weakest point, and when we are alone (usually). In the case of Jesus,
here, the devil realized that Jesus had not eaten for forty days. He tempted Jesus at this point of need.
Similarly, Moses was without food or drink on Sinai for “forty days and forty nights” (Deut. 9:9), and Elijah
also fasted that long (1 Kings 19:8).
What the devil was not aware of is that Jesus (or anyone else for that matter) is much stronger when they are
fasting. God miraculously feeds the inner man. During a fast to God, I seldom get hungry. It is only when I fast
to lose weight, that I nearly starve.
Take note of the 40 here: (time of testing). With every test (if we depend on Jesus Christ our Lord), there is a
way out.
Matthew 4:3 "And when the tempter came to him, he said, If thou be the Son of God, command that
these stones be made bread."
Notice in verse 3, the devil approached Jesus with a question, as he did Eve. "If thou be the Son of God." He
was trying to plant a doubt in Jesus' mind that He was the Son of God.
The conditional “if” carries the meaning of “since” in this context. There was no doubt in Satan’s mind who
Jesus was; but Satan’s design was to get Him to violate the plan of God and employ the divine power that He
had set aside in His humiliation (Phil. 2:7).
Matthew 4:4 "But he answered and said, It is written, Man shall not live by bread alone, but by every
word that proceedeth out of the mouth of God."
Jesus set an example for us with this answer. He said, "It is written." Our answer, when the devil or our lusts
tempt us, should be, "It is written".
The victory in each aspect of the temptation is related to Jesus’ use of Scripture. “It is written”: First, He quotes
Deuteronomy 8:3, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of
God.” The source of bread is more important that the bread itself.
Later, Jesus would say, “I have meat to eat that ye know not of” (John 4:32). His source of strength was
obedience to the Father’s will and He would not even work a miracle to avoid personal suffering when such
suffering was a part of God’s purpose for Him.
We are instructed to eat the Word of God. Our source of help in every situation is to have the Word of God so
engraved in our inner being, that we will be able to draw our strength from the Word.
In each of these verses above, God is telling us that it is our responsibility to prepare for the battles we will face.
It is, also, our responsibility to stand head to head with the devil in combat. We must stand and fight, if we are
to win over the devil.
Our weapons are not physical, they are spiritual. It is important to prepare and be ready. Our day of combat is
here. The church is being shaken. All who have not prepared will fall to the devil.
There must be no compromise of the Word of God. We must make it even more important to consume the
Word of God, than to eat physical food. A more important source of sustenance than food, it nurtures our
spiritual needs in a way that benefits us eternally, rather than merely providing temporal relief from physical
hunger.
We cannot win battles with the devil in our own power and might. We must fight the devil with the Word of
God and in the name of Jesus the Christ.

Verses 5-7: The second temptation took place in the “holy city” (Jerusalem) on the “pinnacle of the temple,”
which towered above the Kidron Valley. Evidently, Jesus was transported there by Satan’s power, and this time
the Devil quoted Scripture (out of context), in order to get Him to sin and ultimately to shake His faith in the
Word.
Satan used Psalm 91:11-12 urging Jesus to “cast thyself down.” Again, Jesus replied with Scripture (Deut.
6:16), that He was not to “temp … God” by such a presumptuous action. The very passage of Scripture quoted
by Satan actually goes on to promise God’s ultimate victory over him!
Matthew 4:5 "Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the
temple,"
“Pinnacle of the temple”: This was probably a roof with a portico at the southeast corner of the temple complex,
where a massive retaining wall reached from a level well above the temple mount, deep into the Kidron Valley.
According to the Jewish historian Josephus, this was a drop of nearly 450 feet.
Matthew 4:6 "And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall
give his angels charge concerning thee: and in [their] hands they shall bear thee up, lest at any time thou
dash thy foot against a stone."
This started off with "then". It simply meant the devil gave up on the first temptation, so he tried another tactic.
Probably, "the holy city" mentioned here was Jerusalem. Take note that the temptation was outside the temple.
In fact, it was on the top of the temple.
In verse 6, the devil again asked whether Jesus is the Son of God. He even went so far as to quote a Scripture to
get Jesus to tempt God the Father.
So many times today the enemy will come to us, using passages from the Scripture to make us believe that we
are not of God. The devil never changes. It is the same devil, and the same tactics. In verse 7, we see the correct
way to talk to the devil.
“For it is written”: Note that Satan also quoted Scripture (Psalm 91:11-12) – but utterly twisted its meaning,
employing a passage about trusting God to justify testing Him.
Matthew 4:7 "Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God."
“It is written”: Christ replied with another verse from Israel’s wilderness experience (Deut. 6:16), recalling the
experience at Massah, where the grumbling Israelites put the Lord to the test, angrily demanding that Moses
produce water where there was none (Exodus 17:2-7).
Jesus could have thrown Himself headlong from the temple to show a sign or wonder of who He was. God calls
people who have to have signs and wonders, before they will believe, a wicked and perverse generation.
You see, God is not interested in convincing us through our mental capacity. He wants us to believe from our
hearts.
Not every sign and wonder is from God. The devil is a counterfeiter. Matthew 24:24 is printed in red, because it
is the words of Jesus Himself.
"For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if
it were possible, they shall deceive the very elect."
You see, we must know the Word so well that we will be able to discern the truth from a lie.
Matthew 4:8 "Again, the devil taketh him up into an exceeding high mountain, and showeth him all the
kingdoms of the world, and the glory of them;"
The third temptation takes place on an “exceeding high mountain.” The mountain is clearly real in the text,
though its exact location is unidentified. Despite the grandeur of this temptation, nothing in the passage itself
indicates that these temptations were only in the mind of Christ.
Clearly, they are depicted as real experiences that actually occurred in the human life of the Messiah. That
Satan, the usurper, would attempt to give the kingdoms of the world to Jesus, the Messiah, the rightful King, is
the height of absurdity!

Verses 9-11: For Christ to fall down and worship Satan would have been to acknowledge the Devil’s lordship
over Him. In His direct rebuke “Get thee hence, Satan,” Jesus clearly asserts His lordship over the old serpent
whose head He will soon crush. Matthew’s statement that Satan “leaveth him” shows that his order of the
temptations is the chronological one (Luke 4:1-13).
Matthew 4:9 "And saith unto him, All these things will I give thee, if thou wilt fall down and worship
me."
“Will I give thee”: Satan is the “ruler of this world” (John 12:31; 14:30; 16:11), and the “god of this world” (2
Cor. 4:4). The whole world lies in his power (1 John 5:19). This is illustrated in Dan. 10:13, where demonic
power controlled the kingdom of Persia, so that a demon is called the prince of the kingdom of Persia.
Matthew 4:10 "Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the
Lord thy God, and him only shalt thou serve."
“For it is written”: Here Christ was citing and paraphrasing (Deut. 6:13-14). Again, these relate to the Israelites’
wilderness experiences. Christ, like them, was led into the wilderness to be tested (Deut. 8:2), unlike them, He
withstood every aspect of the test.
We can see, from these Scriptures above that Satan increased what he offered each time. He thought that if he
offered Jesus the whole world as His kingdom that Jesus would jump at this. Along with the greater offering
came an even more blatant sin. Jesus had to fall down and worship Satan to receive the world and all that was in
it (Satan's belief).
What Satan did not realize was that Jesus would take the earth back for mankind. He did not take it back by
compromising with the devil. He took it back through the victory of the cross.
Sometimes, it is difficult to recognize the enemy. Jesus had no trouble recognizing him, standing against him,
and removing him. "Get thee hence Satan". We should take a lesson from this.
Anything, or anyone, who compromises with the devil in sin, has sold out to sin. We must not fellowship with
those who continually practice sin. As Jesus did not stay in this place with the tempter, neither should we.
Anything that is not pleasing to God is sin. In the statement made by Jesus, "Thou shalt worship the Lord thy
God, and him only shalt thou serve"; we see we must not serve Satan or sin. We must walk in the footsteps of
Jesus. Of course, we are not perfect; we will stumble and fall, but we must not be a servant to sin. The desire of
our hearts must be to please God.
Matthew 4:11 tells it all. "Then the devil leaveth him, and, behold, angels came and ministered unto
him."
The devil is subject to the command of Jesus, and he had to leave.
The Bible says, In James 4:7 "Submit yourselves therefore to God. Resist the devil and he will flee from you".
The angels (ministering spirits) came and saw to Jesus' needs. The angels, encamped around Christians, will
help them, also.
“Angels came and ministered unto him” Psalm 91:11-12. The verse Satan tried to twist, was thus fulfilled in
God’s way, and in God’s perfect timing.

Matthew Chapter 4 Questions

1. Why was Jesus led up of the Spirit into the wilderness?
2. The minute you give your life to Jesus, what comes?
3. Satan had tempted Adam, Eve, and Job. If he could make the temptation great enough, who else did he
believe would fall to his temptation?
4. What 2 things did Jesus come to conquer?
5. When does temptation become sin?
6. How many days did Jesus fast?
7. What kind of doubt did the devil introduce?
8. What did he tell Jesus to turn to bread?
9. How did Jesus answer?
10. Man is not to live by bread alone, but by what?
11. What did the devil not realize about fasting?
12. What similarity was there between Jesus' and Eve's temptation?
13. How should we reply to temptations of the devil?
14. Why are we to eat (consume), the Word of God?
15. If we are to win over the devil, what 2 things must we learn to do?
16. If our weapons are not physical, what are they?
17. We have no power of our own. What 2 things must we use against the devil?
18. What did the devil add to his argument at the "holy city" to try to convince Jesus?
19. What city was, probably, the "holy city" mentioned?
20. People, who have to have a sign or wonder, before they will believe, are called what kind of generation?
21. Not every sign and wonder is from God. In Matthew 24:24, what are we warned to watch out for?
22. What was Jesus offered in the third temptation?
23. How did Jesus get the world back from Satan?
24. Anything that is not pleasing to God, is what?
25. Who alone must we worship and serve?
Matthew Chapter 4 Continued
Verses 12-16: Matthew designates four clear geographical areas in relation to the ministry of Christ: Galilee
(4:12), Perea (“beyond Jordan,” 19:1), Judea (4:25), and Jerusalem (21:1). The author then omits some of the
early Judean ministry and begins with Jesus at Capernaum in Galilee where he first met Christ (9:9).
“John was cast into prison”: The circumstances of the arrest and eventual beheading of John the Baptist are
recorded in chapter 14. Apparently a widespread persecution of the followers of John and Jesus took place at
this time. Luke 4:16-31 explains that the reason for Jesus “leaving Nazareth” was an attempt on His life after a
synagogue service at Nazareth. From this point on, Capernaum became the headquarters of Jesus’ ministry to
the house of Israel. This city was a Roman settlement near the Sea of Galilee and was the center of the Roman
government of the northern provinces of Israel.
“That it might be fulfilled” (verses 14-16) refers to the coming of Christ into Galilee in fulfillment of the
prophecy of (Isaiah 9:1-2), “beyond Jordan, in Galilee of the nations. The people that walked in darkness have
seen a great light,” Jesus Himself was that great Light that now would shine forth in His earthly ministry to the
people of Galilee, who had so long been despised by their southern Judean cousins.
Matthew 4:12 "Now when Jesus had heard that John was cast into prison, he departed into Galilee;"
John was imprisoned for his bold rebuke of Herod Antipas (see 14:3-4).
We will see, here, that the end of John's work (proclaiming the coming of the Christ) would be the beginning of
Jesus' ministry. Just as Jesus came not for those who already knew God, He began His ministry in a very
spiritually dark place. Without Jesus Christ, there is no hope, nothing to look forward to.
God's purpose in His beginning in the dark place was to show that His power and might were not drawn from
Jewish law. This was a new day. Jew and Gentile alike would have to receive Him not through law, but through
grace.
Galilee is the regional name for the northern part of Palestine extending from the Esdraelon plain some 50 miles
north and from the Sea of Galilee about 30 miles to the west. Its primary feature is the 13-mile-long Sea of
Galilee (seven miles wide at its broadest point). In the Old Testament this lake is call Chinnereth (Num. 34:11;
Josh. 12:3; 13:27); in the New Testament it is variously identified as Gennesaret (Mark 6:53), Tiberias (John
21:1) and Galilee (John 6:1).
It lies 695 feet below sea level with the Jordan River flowing through it. Some towns of Galilee that were
situated on the seashore were Capernaum, Bethsaida, Tiberias, and Magdala. Of these only Tiberias exists
today. Other significant Galilean towns include Nazareth and Chorazin. Galilee is important to the New
Testament not only as the place of Jesus’ youth, but also as the
primary region of His public ministry (the Sermon on the Mount, the Transfiguration, 25 of His 33 miracles and
19 of His 32 parables).
During New Testament times this region was governed successively by Herod the Great, Herod Antipas and
Herod Agrippa. Since Antipas ruled Galilee from 4 B.C. to A. D. 39, virtually all of the events of the Gospels
and of the first decade of the church age relate to his time. Tiberias beside the sea was his capital.
Matthew 4:13 "And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in
the borders of Zebulon and Naphtali:"
“Leaving Nazareth”: Some time elapsed between verses 12 and 13. Jesus’ stay in Nazareth ended abruptly when
He was violently rejected by the people of Nazareth, who tried to murder Him (see Luke 4:16-30).
Capernaum lay on the northwest shore of Galilee. The exact site has been confirmed in modern times through
archaeology. Though two sites had been traditionally claimed, only one (Tell Hum) possesses archaeological
evidence that dates it as early as the New Testament.
Capernaum is never mentioned in the Old Testament and is found in the New Testament only in the Gospels.
Yet it was a central city in Christ’s ministry; most of the time Christ spent in Galilee was in Capernaum.
When Jesus began His public ministry He made it His home base (verse 13; 9:1), partly because of its
prominence in Galilee. It housed a tax collector (9:9), a high government official (John 4:46), and a centurion
with his soldiers (8:5-9). It became the home of Peter and Andrew, and probably James and John (Mark 1:29;
Luke 5:10).
Jesus performed many miracles in Capernaum including healings of the centurion’s servant, the nobleman’s
son, Peter’s mother-in-law, the paralytic, and probably the raising of Jairus’s daughter (also Luke 4:23). Later,
Jesus condemned the people of Capernaum, for despite His many miracles, they still disbelieved (11:23).
Matthew 4:14-15 "That it might be fulfilled which was spoken by Esaias the prophet, saying," "The land
of Zebulun, and the land of Naphtali, [by] the way of the sea, beyond Jordan, Galilee of the Gentiles;"
“Galilee of the Gentiles”: This name was used even in Isaiah’s time because Galilee lay on the route through
which all Gentiles passed in and out of Israel. In Jesus’ time, the region of Galilee had become an important
center of Roman occupation. The prophecy cited by Matthew is from (Isa. 9:1-2; Isa. 42:6-7).
Matthew 4:16 "The people which sat in darkness saw great light; and to them which sat in the region and
shadow of death light is sprung up."
Later on, we will hear Jesus say that He came not for those who need not a physician, but for the lost. It is very
interesting, to me, that God would have Jesus come from Nazareth where it would be spoken (that "no good
thing could come out of Nazareth".)
The "sea", mentioned here, was the Sea of Galilee, a large rough sea where much fishing was going on. This sea
had several towns scattered along the banks. Capernaum was where Peter's home was. Later on, because of so
widespread unbelief here, this city would be totally destroyed. Today it is a tourist sight. Walls are thrown down
and rubble is everywhere.
Many of the activities of Jesus took place near this sea. The demonic man was freed of the legion of demons
near here, the feeding of the multitude took place here, the draft of the fishes was here; I could go on and on, but
you get the idea.
Even all the fantastic miracles that Jesus did here, was not enough to convince these people of who He was. A
prophet is not accepted in his or her own land. Many of the Gentiles believed, but their Jewish friends already
had the law, and felt they were not in need of a Savior.
Matthew 4:17 "From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is
at hand."
“From that time Jesus began to preach”: This marks the beginning of His public ministry. Note that His
message was an exact echo of what John the Baptist preached.
“Repent: for the kingdom of heaven is at hand”: The opening word of this first sermon sets the tone for Jesus’
entire earthly ministry (Luke 5:32). Repentance was a constant motif in all His public preaching. And in His
closing charge to the apostles, He commanded them to preach repentance as well (Luke 24:47).
The message of John the Baptist is now clearly proclaimed by Jesus Christ. However, Jesus, as the Messiah, is
not calling on His listeners to prepare for the coming of the kingdom but rather announces that the kingdom is
here. The kingdom blessings promised in Isaiah 35:5-6 to be fulfilled in a future kingdom, here become the
credentials of the King at His first coming.

Verses 18-20: “Simon called Peter and Andrew” became the first two disciples called publicly by Jesus.
Andrew had introduced his brother to Jesus on an earlier occasion (John 1:40). The invitation, “Follow me,”
called these earlier believers into a permanent ministry to be shared with Christ.
“I will make you fishers of men” clearly indicates the nature of this ministry. They would receive special
training in bringing men into the kingdom. Having “left their nets,” these disciples entered into a new
relationship and would never again be able to fully return to the occupation they once held so dear.
Matthew 4:18 "And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and
Andrew his brother, casting a net into the sea: for they were fishers."
“Two brethren”: Jesus had encountered Peter and Andrew before, near Bethabara, in the Jordan region, where
Andrew (and perhaps Peter as well) had become a disciple of John the Baptist (John 1:35-42).
They left John to follow Jesus for a time before returning to fishing in Capernaum. Perhaps they had returned to
Capernaum during Jesus’ earlier ministry here. Here He called them to follow Him in long-term discipleship.
“Peter” was originally named Simon. Jesus surnamed him “Rock” (Greek Petros; Aramaic Cephas). Peter and
his brother Andrew were fishermen from Bethsaida on the Sea of Galilee (John 1:44) who later worked out of
Capernaum (Mark 1:29).
Andrew, a disciple of John the Baptist, immediately began to follow Jesus on the day John announced Him. At
once he introduced Simon to Christ (John 1:35-42). Peter’s devotion to Christ brought him within the innermost
circle of disciples. Peter shared in the greatest moments of Christ’s ministry; Peter was always listed first among
the Twelve.
Yet Peter’s devotion was at times an impulsive one. Peter’s faith in Christ’s command allowed him to walk on
water; and then, after he had walked, his disbelief caused him to sink (14:28-31)! Peter’s sensitivity to God’s
witness prompted his great confession that Jesus is “the Christ, the Son of the living God,” only to be followed
by words inspired by Satan (16:16-17, 22-23).
Three events during Christ’s earthly ministry were significant to Peter’s life and future ministry:
1. His confession concerning Christ at Caesarea Philippi (chapter 16);
2. His involvement at Christ’s transfiguration (chapter 17);
3. His threefold denial of Christ before the Crucifixion (chapter 26).
After the ascension of Jesus, Peter continues as the leader, opening the door of the gospel to the Jews (Acts 2),
to the Samaritans (Acts 8:14-17), and to the Gentiles (Acts 10; 11:1, 18; 15:7, 14). However, his ministry in the
early church remained primarily to the Jews.
Matthew 4:19-20 "And he saith unto them, Follow me, and I will make you fishers of men." "And they
straightway left [their] nets, and followed him."
This Sea of Galilee, as we said, was a popular place for the men in this area who made their living fishing. This
sea is about six miles wide and seventeen miles long. When the wind would get up, it would be really rough; so
rough that you could easily lose a ship and all aboard.
These verses tell us a lot about our Lord Jesus Christ while He walked on the earth. He spoke and these two
men obeyed. These men, by vocation, were fishermen. When the call came for the ministry, they did not
hesitate. We could take a real lesson from these men. So many times, when the call comes to the ministry, we
hesitate and try to finish the job at hand before we answer.
These men dropped everything and followed Jesus. This call that Jesus made to these two men was not for
salvation, but to work with Him. They had to give up the comforts of home, and even the living they had, for an
uncertain future of winning souls. This call brought them out of the worldly into the spiritual.
These men were strong. It takes a lot of muscle to pull in fish nets full of fish. The name "Andrew" means
manly, and "Peter" means rock. You can see by their names, that these men were powerful physically. Jesus
was about to make strong spiritual men of them. They would face more hardships as ministers of the Word than
they ever did as fishermen.
These men were just ordinary men. They had no degrees in ministry, only the call of God upon their lives.
These two were to become part of the elite l2 that would, through Jesus, make a giant impact upon the world.
We will look at them, again and again, as we go through this study. For now, it is enough to know that they
would no longer fish for food, but for the souls of men.
Verses 21-22: “James and John” were also brothers and fishing partners with Simon and Andrew. Matthew and
Mark agree that they were “mending their nets,” but Luke seems to differ. The two accounts can be harmonized
simply: As two men were mending nets, the other two were fishing.
Jesus they came upon them and called them all to follow Him. The statement in verse 22 that they
“immediately” responded to His call gives us a perfect picture of true obedience to the lordship of Christ.
Matthew 4:21 "And going on from thence, he saw other two brethren, James [the son] of Zebedee, and
John his brother, in a ship with Zebedee their father, mending their nets; and he called them."
“James”: This James is easy to distinguish from the other men named James in the New Testament, because he
is never mentioned in Scripture apart from his brother John. His martyrdom by Herod Agrippa I marked the
beginning at a time of severe persecution in the early church (Acts 12:2).
“James … and John,” the sons of Zebedee, two of the 12 apostles, were fishermen in partnership with their
father and also Simon Peter (Luke 5:10). Since James is normally mentioned first, he was probably older than
his brother John.
Peter, James and John formed the inner circle among the disciples, who exclusively witnessed the raising of
Jairus’s daughter (Mark 5:37), Christ’s transfiguration (Mark 9:2), and the Gethsemane experience (Mark
14:33). But James and John are remembered with less distinction for their impulsive desire to destroy the non-
receptive Samaritans with fire from heaven (Luke 9:54), and their desire to be first in Christ’s kingdom (Mark
10:35-40).
James is the first and only apostle whose martyrdom is recorded in Scripture. In A.D. 44 King Herod beheaded
James and planned the same for Peter (Acts 12:1-3). John, by contrast, lived a very long life and was a
prominent leader in the Jerusalem church (Gal. 2:9).
Among the 12 apostles, only John and Peter are given individual recognition in the Book of Acts and in Paul’s
epistles. John wrote the fourth gospel, his three epistles, and the Revelation. John never mentions by name his
brother James or himself, except in Revelation, and as the beloved disciple in the gospel. Hence, James is
mentioned in Scripture only by Matthew, Mark and Luke (Acts included).
Matthew 4:22 "And they immediately left the ship and their father, and followed him."
You see, again, James and John did not hesitate when Jesus called. They left their father, their means of support,
their home, and all worldly possessions, and followed Jesus. These two were, also, known as "sons of thunder".
John, as we would see in later lessons, was very close to Jesus. He was known as John the beloved.
The mother of James and John would ask Jesus to let her two sons sit on the right and left of Jesus in His
kingdom. He did not grant her wish. He said it was not His to give.
Matthew 4:23 "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel
of the kingdom, and healing all manner of sickness and all manner of disease among the people."
Jesus was about the Father's business. He taught, preached, and healed in their churches and wherever people
had needs, the three main aspects of Christ’s public ministry.
There were a number of little towns in Galilee. Many miracles were done in these cities.
Jesus stated that if the miracles that were done in Capernaum had been done in Sodom, they would have
repented and been saved. In Capernaum, they believed that Jesus was the carpenter's son, not the Son of God.
Matthew 4:24 "And his fame went throughout all Syria: and they brought unto him all sick people that
were taken with divers diseases and torments, and those which were possessed with devils, and those
which were lunatic, and those that had the palsy; and he healed them."
Syria was the area immediately northeast of Galilee.
The Bible says that if all the miracles that Jesus did were written in a book, there would not be enough books in
the entire world to hold them. You can easily see how this fame would spread.
Literally thousands were healed, freed from demon spirits, restored to sanity, and stopped shaking from the
palsy. All these people had to do was to believe, and just one touch from Jesus' hand restored them. You can
easily see that His powers were not limited.
As we will see in verse 25, people from all areas that were in traveling distance, brought their sick to Jesus and
then carried the message back of His great powers. He not only healed the body, but the spirit, as well.
Matthew 4:25 "And there followed him great multitudes of people from Galilee, and [from] Decapolis,
and [from] Jerusalem, and [from] Judaea, and [from] beyond Jordan."
We know of several occasions of over 5,000 people following Him. This was a great company of people. Where
did they all disappear to when He was crucified?
“Decapolis” was a confederation of 10 Hellenized cities south of Galilee and mostly east of the Jordan. The
league of cities was formed shortly after Pompey’s invasion of Palestine (64 B.C.), to preserve Greek culture in
the Semitic region. These cities were naturally Gentile strongholds.

Matthew Chapter 4 Continued Questions

1. What did Jesus hear had happened to John before He went into Galilee?
2. When John's ministry ended, what happened to Jesus' ministry?
3. Jesus' ministry beginning in a spiritually dark place, showed what?
4. Jew and Gentile alike would have to receive Jesus, not through the law, but through what?
5. What was the regional name of the northern part of Palestine?
6. Capernaum was near what body of water?
7. The people, which sat in darkness, saw what?
8. What negative thing was spoken about Nazareth?
9. What was the main occupation of people around the Sea of Galilee?
10. Where was Peter's home?
11. Why was this city destroyed later?
12. Name 3 special things that occurred near the Sea of Galilee.
13. Where is a prophet not accepted?
14. Why did the Jews believe they did not need a Savior?
15. What message did Jesus preach similar to John the Baptist's message?
16. What two brothers did Jesus call to the ministry in verses l8-l9?
17. How big was the Sea of Galilee?
18. What occupation did Peter have?
19. What does the word "Andrew" mean?
20. What did Jesus call them to do?
21. Who were the two sons of Zebedee that Jesus called?
22. They were, also, called sons of what?
23. What special name was John called by?
24. What wish of James' and John's mother did Jesus not do?
25. Jesus went about Galilee doing what?
26. What four kinds of people were brought to Jesus for help?
27. How many books would it take to hold a list of Jesus' miracles?
28. Name five places the multitudes came from?
Matthew Chapter 5
Verses 1-2: The opening verses of the Sermon on the Mount indicate that this message deals with the inner state
of mind and heart that is the indispensable absolute of true Christian discipleship. It delineates the outward
manifestations of character and conduct of true believers and genuine disciples. Thus, the life of the believer,
described by Jesus in the Sermon on the Mount, is a life of grace and glory, which comes from God alone.
To make this quality of life the product of man’s human efforts (as does the liberal), is the height of
overestimation of man’s ability and underestimation of his depravity. To relegate this entire message, Jesus’
longest recorded sermon, to a Jewish-only life-style, as do some dispensationalists, is to rob the church of her
greatest statement of true Christian living.
The Sermon on the Mount introduces a series of 5 important discourses recorded in Matthew. This sermon is a
masterful exposition of the law and a potent assault on Pharisaic legalism, closing with a call to true faith and
salvation (7:13-29).
Christ expounded the full meaning of the law, showing that its demands were humanly impossible (5:48). This
is the proper use of the law with respect to salvation. It closes off every possible avenue of human merit and
leaves sinners dependent on nothing but divine grace for salvation (Rom. 3:19-20; Gal. 3:23-24).
Christ plumbed the depth of the law, showing that its true demands went far beyond the surface meaning of the
words (5:28, 39, 44), and set a standard that is higher than the most diligent students of the law had heretofore
realized (5:20).
Matthew 5:1-2 "And seeing the multitudes, he went up into a mountain: and when he was set, his
disciples came unto him:" “And he opened his mouth, and taught them, saying,"
“He was set”: This was the normal posture for rabbis while teaching, sitting.
Let me set the scene for you before we begin. This mountain, spoken of here, was, probably, actually a high
area next to the Sea of Galilee. By land, it would, probably, be between Tiberias and Capernaum.
Jesus was thronged by a multitude. Many followed Him, because of the miracles. He really did not exclude
these people from the teaching. He just drew aside to an area where the disciples could sit closer up for His
teaching (whether 12 or more, we do not know; it was probably many more).
The multitude could listen and glean from His words, if they were to the point where they could understand this
deep teaching. In most instances, these people were familiar with the law.
The statement "when he was set", just means that He sat down in the midst of them to teach. They were eager to
hear His teachings. This was more teaching than preaching. The statement
"he opened his mouth", means that this was not for casual conversation, but rather, deliberate teaching on Jesus'
part.
The location is now called the Mount of Beatitudes. A church has been erected to mark the place believed to be
where this message came from.
The Sermon on the Mount is the greatest teaching of all time. If we could truly understand in depth what Jesus
is saying, we would be able to discern the entire Bible from this. Let's remember that all of the Scriptures in this
lesson, beginning with (Matthew 5:3), are printed in red in the Bible. They are the spoken Word of Jesus Christ
Himself.
Matthew 5:3 "Blessed [are] the poor in spirit: for theirs is the kingdom of heaven."
“Blessed” means “happy, fortunate, blissful” and here it speaks of more than a surface emotion. Jesus was
describing the divinely-bestowed well-being that belongs only to the faithful. This is a basic description of the
believers’ inner condition as a result of the work of God.
The Beatitudes demonstrate that the way to heavenly blessedness is antithetical to the worldly path normally
followed in pursuit of happiness. The Beatitudes give Jesus’ description of the character of true faith.
These Beatitudes, like Psalm 1, do not show a man how to be saved, but rather describe the characteristics of
one who has been saved. The “poor in spirit” are the opposite of the proud or haughty in spirit. The opposite of
self-sufficiency, and speaks of the deep humility of recognizing one’s utter spiritual bankruptcy apart from God.
It describes those who are acutely conscious of their own lostness and hopelessness apart from divine grace.
They have been humbled by the grace of God and have acknowledged their sin and therefore their dependence
upon God to save them. They will inherit the “kingdom of heaven.” Kingdom of heaven is a general designation
of the dwelling place of the saved.
First let us look at the BE Attitude. What would we be? Jesus is saying in this very first verse of the Sermon on
the Mount, can't you understand that you are not self-sufficient? Your spirit is unlearned and dependent on the
Spirit of God. You are poor in spirit compared to the wealth of God's Spirit. Depend on God, and not on self.
This was in direct opposition to the Jewish leaders, who thought they knew it all, because they had the law. The
one thing we want to receive in this is: our wealth of spiritual knowledge is totally dependent on our faith in
God's Spirit.
“Theirs is the kingdom of heaven”: Notice that the truth of salvation by grace is clearly presupposed in this
opening verse of the Sermon on the Mount. Jesus was teaching that the kingdom is a gracious gift to those who
sense their own poverty of spirit.
Matthew 5:4 "Blessed [are] they that mourn: for they shall be comforted."
This speaks of mourning over sin, the godly sorrow that produces repentance leading to salvation without regret
(2 Cor. 7:10). The “comfort” is the comfort of forgiveness and salvation.
Those that “mourn … shall be comforted.” The depth of the promise of these statements is almost inexhaustible.
Those who mourn for sin shall be comforted in confession. Those who mourn for the human anguish of the lost
shall be comforted by the compassion of God.
There are two ways to look at this statement. In the physical, we mourn for our dead; and truly, we will be
comforted on that great day when we meet Jesus and our loved ones in the sky. Our mourning will be turned
into joy.
There is another way to look at this, as well. When we think of our sins, we are grieved, and we mourn. Our
comfort comes in knowing we are forgiven.
We mourn for those out of fellowship with God. Those, whether relatives or friends, who have not made peace
with God. Our praying for them do not go unnoticed. Our comfort will come, even in this life, as they come into
the Church of Jesus Christ. No one likes the idea, of mourning, but when it brings us into salvation, how
glorious it is!
Matthew 5:5 Blessed [are] the meek: for they shall inherit the earth."
“The meek … shall inherit the earth”, refers again to those who have been humbled before God and will not
only inherit the blessedness of heaven, but also will ultimately share in the kingdom of God on earth. Here, in
the opening statements of the Sermon on the Mount, is the balance between the physical and spiritual promise
of the kingdom. The kingdom of which Jesus preached is both “in you” and is yet “to come.”
This word "meek" has been misunderstood by so many. It really means humble, or mild-mannered. This is the
opposite of being out of control. It is not weakness, but supreme self-control empowered by the Spirit (Gal.
5:23). This is an attitude of the soul toward God and man, being willing to be instructed by God and willing to
receive chastisement when necessary.
This has nothing to do with going around with your head hanging down, or even allowing people to push you
around. This is a humble heart, quick to understand, forgive, and obey God. We see here, a blessing connected
with it.
"Inherit the earth": Christians will reign with Jesus as His subordinates here on the earth the 1,000 year reign of
Christ, and we truly shall inherit the earth. This is just another attribute of the Christian's humble heart.
Matthew 5:6 "Blessed [are] they which do hunger and thirst after righteousness: for they shall be filled."
These future possessors of the earth are its presently installed rightful heirs, and even now they “hunger and
thirst after righteousness.” This is the opposite of the self-righteousness of the Pharisees. It speaks of those who
seek God’s righteousness rather than attempting to establish a righteousness of their own (Rom 10:3; Phil. 3:9).
What they seek will fill them, i.e., it will satisfy their hunger and thirst for a right relationship with God. They
experience a deep desire for personal righteousness, which in itself is a proof of their spiritual rebirth.
Those who are poor and empty in their own spiritual poverty recognize the depth of their need, and they hunger
and thirst for that which only God can give them. “They shall be filled” (Greek chortazo) refers to a complete
satisfaction. The psalmist proclaimed: “He satisfieth the longing soul, and filleth the hungry soul with
goodness” (Psalm 107:9).
This verse really needs very little explanation. Those who are trying to be in right standing with God
(righteousness), spend a lot of time in the study of God's Word. The more we seek, the more we consume of the
Word, the more we are filled. The only way we can be blessed is to know that these blessings are available, and
to know how to act upon them. God's Word reveals the blessings.
Matthew 5:7 "Blessed [re] the merciful: for they shall obtain mercy."
Those who are “merciful … shall obtain mercy” has reference to those who have been born again by the mercy
of God. Because divine love has been extended to them, they have the work of the Holy Spirit in them
producing a mercy that defies explanation by unregenerate men.
Jesus Himself became the ultimate example of this when He cried from the cross, “Father, forgive them; for
they know not what they do” (Luke 23:34).
We reap what we sow. The Lord tells us that He will forgive our trespasses, as we forgive those that trespass
against us (Mark 11:25-26). My cry is not for a just God, but for a merciful God. Our just reward is death, but
through the mercy of God, we are saved by His grace.
Matthew 5:8 "Blessed [are] the pure in heart: for they shall see God."
“See God”: Not only with the perception of faith, but in the glory of heaven (Heb. 12:14; Rev. 22:3-4).
I am so happy that this Scripture does not say pure in deeds. The Lord will judge our hearts on judgment day. I
have said so many times, if we are truly saved, we no longer have the desire in our hearts to sin. Old things and
desires have passed away, behold all things become new.
It is our heart that has been made new. The Bible says, For out of the abundance of the heart the mouth
speaketh. There is a spiritual seeing of God for the present when our hearts are pure, and there will be a physical
seeing of God when we join Him in heaven.
Those who are not pure in heart will spend an eternity in hell and will not be with God as the Christians will be.
Matthew 5:9 "Blessed [are] the peacemakers: for they shall be called the children of God."
The next description deals with the “peacemakers.” They are at peace with God and desire to live in peace with
all men (Rom. 5:1). Their peace with Christ enables them to be ambassadors of God’s message to a troubled
world. Hence, they shall be called “the children of God.” Throughout the Beatitudes Jesus clearly underscores
that only those who have the qualities of a changed life, herein described, are citizens of His kingdom.
Jesus is the King of Peace. The only true peace comes from Him. There will never be peace on the earth, until
the King of Peace comes and brings His peace to the earth. If we are His children, we pattern our lives by His;
and we too, bring peace around us as He has given us His peace within. Truly, we are His children (followers),
in His peace.
Matthew 5:10 "Blessed [are] they which are persecuted for righteousness' sake: for theirs is the kingdom
of heaven."
As Jesus develops His message, He clearly teaches that such a life causes His people to be in direct contrast to
the world in which they live. Therefore, He reminds us, “Blessed are they which are persecuted for
righteousness” sake.” The plural use of “ye” (in verse 11), indicates that He foresaw this persecution as
touching all His followers.
Notice 2 Timothy 3:12, “Yea, and all that will love godly in Christ Jesus shall suffer persecution.”
To be persecuted for something we have done wrong is one thing, but to be persecuted because we are, to the
best of our ability, serving God is something else. Paul said, to count it all joy when we are persecuted for Jesus.
The disciples and Paul thought it a great honor to be persecuted for preaching about Jesus.
Most ministers today are not under persecution. Many are preaching what their congregation wants to hear.
They are careful not to stir up the regular members by preaching against adultery, homosexuality, stealing,
lying, coveting, and all the other sins of our day.
If you start preaching hard against pornography, rock music, drugs, alcohol, X-rated and PG-rated television
and movies, and a total lapse of fellowship with God, you will see persecution. People do not want to be
preached to about their sins. It is okay to preach about sins they are not committing. Just don't preach on "their"
sins.
Many of the early Christians were martyred for the name of Jesus Christ. Are we that committed today, that we
would proclaim Jesus even to the death?
With God's help, I will go on preaching what I hear in my spirit for the church. We must repent and renew our
lives with the Lord Jesus Christ. Heaven is our home. We are just here temporarily.
The Scripture says when we see great troubles coming upon the earth to look up and rejoice (Luke 21:28), “And
when these things begin to come to pass, then look up, and lift up your heads; for your redemption draws near.
Matthew 5:11-12 "Blessed are ye, when [men] shall revile you, and persecute [you], and shall say all
manner of evil against you falsely, for my sake." "Rejoice, and be exceeding glad: for great [is] your
reward in heaven: for so persecuted they the prophets which were before you."
“Rejoice” is the command that grows out of the blessedness of the believer. The phrase “Rejoice”, and “be
exceeding glad” means even more, exult! “Great is your reward in heaven” focuses attention on the eternal
destiny of all things.
If God is as real as He claims, if the Bible is true, if heaven is to be gained, then no temporary earthly trouble or
persecution can dispossess the child of God of joy in the prospect of the eternal glory that lies ahead.
They persecuted Jesus, because He didn't fit into their pattern. They will persecute the followers of Jesus for the
same reason. If you are not under persecution, better take your spiritual pulse, something is probably wrong.
There is a great shaking in the true church today, only those who are truly sold out to Jesus will stand.
Matthew 5:13 "Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted?
it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."
The Beatitudes are followed by a summary statement of the basic character of the Christian’s life as salt and
light. “Ye are the salt of the earth:” Again the phrase “ye are” indicates that only the genuinely born-again
person is salt and can help meet the needs of the world.
Salt adds flavoring, acts as a preservative, melts coldness, and heals wounds. Thus it is a very appropriate
description of the believer in his relationship to the world in which he lives.
Salt is a preservative. Christians are a preservative. This earth would already have been destroyed, if it were not
for the few Christians here. If the Christians fall away, what will happen to the earth? That is just exactly what
is happening today. Watered down Christianity is taking over. If the Christians do not rise up a standard, then
all is lost.
Lukewarm Christians will not make the final cut. God will spew lukewarm Christians out like lukewarm water.
We need to live by the standards raised in the Bible. Sold out to God Christians are the salt of the earth. We
must preserve the Bible and its standards, until Jesus returns. We must not compromise with the world.
Matthew Chapter 5 Questions
1. What sea is this mountain near?
2. What 2 cities was it located between?
3. Many followed Jesus, because of what?
4. In most instances, these people were familiar with what?
5. What is this area now called?
6. What is the greatest teaching of all time?
7. Blessed are they that mourn: for they shall be what?
8. What 2 ways can we look at this?
9. What shall the meek inherit?
10. What are 2 different meanings of meek?
11. What blessing is associated with meekness?
12. What will happen to those who hunger and thirst after righteousness?
13. For us to be forgiven, what must we do?
14. What does righteousness mean?
15. My cry is not for a just God, but for what kind?
16. What is our just reward?
17. In verse 8, who shall see God?
18. From what, does the mouth speaketh?
19. What shall the peacemakers be called?
20. Jesus was called the King of what?
21. Paul said count it ____ ____ to be persecuted for Jesus?
22. Where is a Christian's home?
23. Why did the religious people persecute Jesus?
24. In verse 13, we are called what?
25. What is it?
26. If the Christians do not raise a standard, what will happen?
27. What kind of Christians will not make the final cut?
28. How long must the Christians be the preservative?
Matthew Chapter 5 Continued
Verses 14-16: “Ye are the light of the world” describes the essential mission of the Christian to the world. He is
the condition (salt), to meet the world’s needs and he has a mission (light), to the world. His light is to clearly
shine forth into the darkness of human depravity. He is to set his light upon a candlestick, not hide it “under a
bushel,” that is, a basket. Darkness is the absence of light; and darkness alone cannot dispel the light, but the
smallest light can dispel the greatest darkness.
Matthew 5:14 "Ye are the light of the world. A city that is set on a hill cannot be hid."
In these Scriptures above, Jesus is explaining that if we are Christians, then we have His Light dwelling within
us. This Light of Jesus should be so brightly shining, that no one need ask if we are saved; but they should be
quick to see the glow of this Light within us. This Light goes with us and should illuminate wherever we are.
Matthew 5:15 "Neither do men light a candle, and put it under a bushel, but on a candlestick; and it
giveth light unto all that are in the house."
Sin has a way of being hidden in the darkness, but when we apply the Light, it does away with darkness. In
John the first chapter, we read about this Light.
John 1:7-9 "The same came for a witness, to bear witness of the Light, that all [men] through him might
believe." "He was not that Light, but [was sent] to bear witness of that Light." "[That] was the true Light, which
lighteth every man that cometh into the world" (speaking of John the Baptist).
John 8:12: “Then spoke Jesus again unto them, saying, I am the light of the world: he that follows me shall not
walk in darkness, but shall have the light of life.”
Matthew 5:16 "Let your light so shine before men, that they may see your good works, and glorify your
Father which is in heaven."
“Let your light so shine” as a godly life gives convincing testimony of the saving power of God. That brings
Him glory (1 Peter 2:12).
In (verse 4 of John chapter l), it tells us who this Light is. John 1:4 In him was life; and the life was the light of
men." You see, Jesus has brought the Christians out of the darkness and into His marvelous Light.
First John 1:6-7 tells it all.
1 John 1:6-7 "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:"
"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus
Christ his Son cleanseth us from all sin."
We are commanded to go out, and let this Light shine brightly, and win the world to Jesus. We should be a
Light set on a hill, so that those in darkness (spiritual) might see the Light and be saved. Let people see the good
works caused by this great Light being ever present in our lives.
Matthew 5:17 "Think not that I am come to destroy the law, or the prophets: I am not come to destroy,
but to fulfil."
“Think not … destroy the law or the prophets”: Jesus was neither giving a new law nor modifying the old, but
rather explaining the true significance of the moral content of Moses’ law and the rest of the Old Testament.
Having laid the foundation of the message in the summary statements of the Beatitudes, Jesus now proceeds to
show the superiority of His message to that of the Law of Moses. He makes it clear that He had “not … come to
destroy the law.” That is, the New Testament gospel is not contradictory to the Old Testament Law; rather it is
the ultimate fulfillment of the spiritual intention of the law.
Where the law had degenerated into legalism among the Pharisees, Jesus now takes the law beyond mere
outward observance to the inner spiritual intention of God.
“Fulfill”: This speaks of fulfillment in the same sense that prophecy is fulfilled. Christ was indicating that He is
the fulfillment of the law in all its aspects. He fulfilled the moral law by keeping it perfectly. He fulfilled the
ceremonial law by being the embodiment of everything the law’s types and symbols pointed to. And He
fulfilled the judicial law by personifying God’s perfect justice (12:18, 20).
Matthew 5:18 "For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise
pass from the law, till all be fulfilled."
Here Christ was affirming the utter inerrancy and absolute authority of the Old Testament as the Word of God,
down to the smallest stroke or letter. Again this suggests that the New Testament should not be seen as
supplanting and abrogating the Old Testament, but as fulfilling and explicating it.
For example, all the ceremonial requirements of the Mosaic law were fulfilled in Christ and are not longer to be
observed by Christians (Col. 2:16-17). Yet not the smallest letter or stroke is thereby erased, the underlying
truths of those Scriptures remain and in fact the mysteries behind them are now revealed in the brighter light of
the gospel.
“Verily I say” is a unique form used by Jesus throughout His preaching to draw attention to the authority of His
message. Verily; (Greek amen) means “truly” or “certainly.” It is used as a designation of authoritative
teaching. “One jot or one tittle” refers to the most minute letter and marks of the Hebrew alphabet. He explained
that even the smallest statement in the law must be fulfilled.
A jot (yodh), is the smallest letter of the Hebrew alphabet. It functions as a Y in English and looks similar to an
apostrophe. A tittle is a small projection of the edge of certain Hebrew letters to distinguish them from one
another.
The law in the Old Testament, and in fact the Old Testament itself, is a type and shadow of Jesus Christ the
Lamb of God. The Word of God never changes. God's law (Old), is made more glorious in the (New).
The Old Testament constantly prophesied about Jesus coming to fulfill all prophecy. Jesus was the fulfillment.
The law was not bad, just misunderstood. Jesus fulfilled the law and reconciled us to God the Father. Jesus was
not, and is not, a destroyer; He is a builder.
Matthew 5:19 "Whosoever therefore shall break one of these least commandments, and shall teach men
so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach [them], the
same shall be called great in the kingdom of heaven."
“Shall be called the least … shall be called great”: The consequence of practicing or teaching disobedience of
any of God’s Word is to be called least in the kingdom of heaven. Determining rank in the kingdom of heaven
is entirely God’s prerogative (Matt. 20:23), and Jesus declares that He will hold those in lowest esteem who
hold His Word in low esteem.
Because of the seriousness of the law, Jesus emphasizes the importance of keeping even its smallest details.
However, in the ultimate plan of God, the law was not to become an extra burden on the souls of men. Rather
than pointing the way to salvation, the law convinced men of the need of the Savior.
Therefore, whoever “shall teach men so” but shall not live what he teaches, he shall be made “least in the
kingdom of heaven. But whosoever shall do and teach” the principles and precepts of the law shall be called
“great in the kingdom of heaven.” This simply means that God will reward the faithfulness and effectiveness of
our lives, and there will be varying degrees of blessing and reward in the kingdom.
There is no impunity for believers who disobey, discredit, or belittle God’s law. That Jesus does not refer to loss
of salvation is clear from the fact that, though offenders will be called least, they will still be in the kingdom of
heaven. The positive result is that whoever keeps and teaches God’s Word, he shall be called great in the
kingdom of heaven.
Here again Jesus mentions the two aspects of doing and teaching. Kingdom citizens are to uphold every part of
God’s law both in their living and in their teaching.
Let Christ live in you. Let Jesus take total control, and then you won't make any mistakes. It is an awesome
responsibility to be forming young lives. We must not only teach them of God's love, but also His judgment.
Matthew 5:20 "For I say unto you, That except your righteousness shall exceed [the righteousness] of the
scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."
Except your righteousness … exceed the righteousness of the scribes and Pharisees”: On the one hand, Jesus
was calling His disciples to a deeper, more radical holiness than that of the Pharisees. Pharisaism had a
tendency to soften the law’s demands by focusing only on external obedience.
In the verses that follow, Jesus unpacks the full moral significance of the law, and shows that the righteousness
the law calls for actually involves an internal conformity to the spirit of the law, rather than mere external
compliance to the letter.
“Shall in no case enter into the kingdom”: On the other hand, this sets up an impossible barrier to works
salvation. Scripture teaches repeatedly that sinners are capable of nothing but a flawed and imperfect
righteousness (Isaiah 64:6). Therefore, the only righteousness by which sinners may be justified is the prefect
righteousness of God that is imputed to those who believe (Rom. 4:5).
Because of the necessity of righteousness should “exceed the righteousness of the scribes and Pharisees” they
could not enter heaven. The significance of this is seen in the fact that the Jews of Jesus’ day considered these
people to be the most religious in all Israel. However, their religion was largely an outward show of self-
righteousness.
In communicating the depth of His message, Jesus used a series of contrasts between the outward behavior
demanded by the law and the inner attitude of the heart desired by God. Here we discover the practical
application of genuine Christian character to true spiritual living.
Here is the Law in the first column (O.T.) and the Spirit in the second column (N.T.):
1. No murder, No anger
2. No adultery, No lust
3. No divorce, Commitment
4. No oath taking, Speak the truth
5. No retaliation, Forgiveness
6. Hatred for your enemy, Love for your enemy
Having a form of religion is not what God wants, He wants our hearts. The scribes and Pharisees were well
known for keeping the law but God was not pleased with them. They had only a surface belief, a literal religion,
not a spiritual belief.
There will be people who never miss a Sunday going to church, who won't make it to heaven. They have a form
of religion, but deny the power thereof as it tells us in (2 Tim. Chapter 3). The walk with God that is pleasing to
Him is the Spirit walk, being totally submitted to the will of God. To have the righteousness of Christ, it has to
be seven days a week and everywhere, not just at church.
They that worship God must worship Him in spirit and in Truth. Some who stand before Jesus to be judged will
say: I cast out demons for you, I prayed for the sick for you, I did all these mighty things for you, and Jesus will
say that He never knew them. He had their outward worship, but He didn't have their hearts. If it is a chore for
you to go to church, please examine yourself. Church should be a joy; and something we look forward to, not a
bother.

Verses 21-22: Christ begins this series of contrasts by quoting the statement of the law, “Thou shalt not kill”
(Exodus 20:13). The reference to killing is clearly understood in its context in both the Old and New
Testaments as referring to an act of murder.
Jesus goes beyond this outward demand of the law by stating that “whosoever is angry with his brother without
a cause” is in just as great danger of judgment as a murderer, for anger is the emotion and inner intention that
leads to murder.
The term “Raca” (meaning vain fellow” or “empty head”), was a Hebrew or Aramaic expression of contempt (2
Sam. 6:20). The “council” is a reference to the Jewish religious council called the Sanhedrin. “Thou fool”
(Greek moros), means “stupid.” The English word moron comes from this term.
Those using such a malicious expression would be in danger of “hell fire.” The idea seems to be that if one
makes light of his fellowman, he will be in danger of slander. But if one makes bitter, damning statements with
reference to hell toward his fellowman, he shall actually be in danger of hell himself.
The term hell is Gehenna. It refers to the valley of Hinnom at Jerusalem, where fires provided a powerful and
graphic picture of the ultimate destruction of hell and the lake of fire (2 Kings 23:10; 2 Chron. 28:3; Jer. 7:31).
“Ye have heard … but I say unto you”: The quotes are from (Exodus 10:13; Deut. 5:17). Jesus was not altering
the terms of the law in any of these passages. Rather, He was correcting what they had “heard”, the rabbinical
understanding of the law.
Matthew 5:21-22 "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever
shall kill shall be in danger of the judgment:" "But I say unto you, That whosoever is angry with his
brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca,
shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."
Jesus suggested here that the verbal abuse stems from the same sinful motives (anger and hatred), that
ultimately lead to murder. The internal attitude is what the law actually prohibits, and therefore an abusive
insult carries the same kind of moral guilt as an act of murder.
Here again, Jesus was telling us that the sin takes place in the heart. We have sinned already if we desire to kill,
even if we do not carry it out. We should not call people names. First of all, we are not their judge, Jesus is their
judge. Notice here, it says do not call your brother "Raca". This is one Christian calling another this name.
"Raca" means, “o empty one”, or “thou art worthless”. Christians are never empty; they are filled with the Spirit
of Jesus. They are never worthless. Jesus thought they were valuable enough that He gave His life for them.
You can see, if we were to call a Christian this name, we would be saying that Jesus was in error. You can
readily see how dangerous this would be.
The word that was translated "fool" here, has a base meaning of stupid, blockhead, absurd, or dull. It is very
important to be more concerned with cleaning up our own lives, than trying to criticize our brothers and sisters
in Christ with their walk.

Verses 23-24: Having made a comparison between the command not to murder and the inner motive and heart
intention of hatred, Jesus then illustrates the seriousness of this matter by referring to one who would attempt to
buy off his conscience by giving something to God without clearing his conscience in regard to his offended
brother.
He reminded His listeners that “if thou bring thy gift to the altar” without reconciling with the offended party,
God will not receive the intended gift. Bringing a gift to the altar refers to bringing it to the temple in order that
it may be consecrated. To be “reconciled” means to be brought back into fellowship or favor with an offended
party.
Matthew 5:23-24 "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother
hath ought against thee;" "Leave there thy gift before the altar, and go thy way; first be reconciled to thy
brother, and then come and offer thy gift."
We must, as Christians, love our brothers and sisters in Christ as we do ourselves. God will not accept offerings
made from a heart full of bitterness. If we take communion with bitterness in our hearts, we may drink sickness,
and sometimes death unto our bodies.
Quickly forgive everyone and particularly the brothers and sisters in Christ. God desires that we love each
other. We do not love the sins in someone lives, but we love the person. Hate the sin and love the sinner.

Verses 25-26: The Savior then went on to say that even if “thine adversary” (an opponent at law), disagrees
with you; it is to your advantage to be reconciled to him. Jesus’ exhortation here is to urge us to go out of our
way to avoid legal conflicts before human judges (verse 40). The payment of debt and the “prison” referred to
here, simply mean the normal legal process that one would encounter in a civil suit.
Matthew 5:25 "Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time
the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into
prison."
Jesus calls for reconciliation to be sought eagerly, aggressively, quickly, even if it involves self-sacrifice. It is
better to be wronged than to allow a dispute between brethren to be a cause for dishonoring Christ.
I really believe that Jesus told us that if there is any possible way to settle something out of court, do it. People
have gotten into a rut, suing everyone for the slightest thing. Most things could be settled out of court, if people
would just try. There is no reason for two Christians to fight something out in court. The two should get
together, and pray, and each gives a little.
These terribly expensive court cases could be stopped. Give a little if necessary, it will be cheaper than hiring an
attorney. Praying together can solve many problems. Learn to forgive and forget. Christians should not subject
themselves to the judges of this earth. There is one Judge and His name is Jesus.
Matthew Chapter 5 Continued Questions
1. In verse 14, Christians are called what?
2. When we let our light shine, what does the world see in our lives?
3. Who gets the glory?
4. Who is the Light spoken of by John in the book of John?
5. Besides being called Light, what was He called?
6. If we say we are Christians and walk in darkness, what is said of us?
7. What cleanses us from all sin?
8. Jesus said He did not come to destroy the law, but to do what?
9. The law and the Old Testament are a type and shadow of what?
10. Jesus is not a destroyer, but a what?
11. A teacher and a doer of the law shall be called what in heaven?
12. What, besides God's love, should we teach?
13. What 2 groups must our righteousness exceed?
14. What were these 2 groups well known for?
15. What kind of walk is pleasing unto God?
16. What is wrong if we dread going to church?
17. What are 2 meanings of "Raca"?
18. The word translated "fool" in chapter 5, means what?
19. What kind of offering will God not accept?
20. If we take communion with bitterness in our hearts, what 2 things might happen?
21. In verse 25, we are to agree with adversaries quickly, so this will not happen. What is it?
22. What should 2 Christians, who have a problem, do?
23. Who is really Judge?
Matthew Chapter 5 Second Continued
Matthew 5:26 "Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the
uttermost farthing."
This is in connection with the last lesson, where we need to agree before going to court and being thrown in jail.
Christians, as I said in an earlier lesson, should not be looking for reasons to sue someone. We need to live
peaceably with all men.

Verses 27-28: “Thou shalt not commit adultery” was the demand of the Old Testament Law (Exodus 20:14).
Jesus goes beyond this outward command to reveal that its act is the result of an inner attitude of lust.
“Whosoever looketh” characterizes the man whose glance is not checked by holy restraint and results in an
impure lusting after women. The act would follow if the opportunity were to occur. By taking His listener
beyond the outward statement of the law to its real intention, Jesus was trying to get the listener’s attention off
the physical and onto the spiritual.
Matthew 5:27 "Ye have heard that it was said by them of old time, Thou shalt not commit adultery:"
This is one of the 10 commandments. In Old Testament times, the participants in this type of sin were stoned to
death. This sin involves the body (the temple of the Holy Ghost), and is therefore a very serious sin.
Matthew 5:28 "But I say unto you, That whosoever looketh on a woman to lust after her hath committed
adultery with her already in his heart."
Our hearts will be judged, even more than our deeds. The desire to sin is worse than the act of sin, unknowingly
committed. Premeditated murder is much worse than killing someone during an argument, because of the desire
of the heart to murder. Our hearts are either desperately wicked and cause us to sin, or we have pure hearts
which make us righteous in God's sight.
The Bible says, whatever is in our hearts will come out of our mouth. We cannot speak both good and evil,
because sweet and bitter water does not come from the same well. Whatever is in our hearts is what we really
are. Following Jesus, or Satan, comes from the heart. The whole thing takes place in the heart, as we read in
Romans 10:9-10.
Romans 10:9-10 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead, thou shalt be saved." "For with the heart man believeth unto righteousness;
and with the mouth confession is made unto salvation."

Verses 29-30: The statement of cutting off one’s hand or plucking out one’s eye definitely is not to be taken
literally. What Jesus implies is that if “thy right eye offend thee,” then the logical thing to do would be to “pluck
it out.” His point is not that one should literally pluck out his eye, but that one should recognize that the source
of lust comes from within the mind and heart of man, not from the physical organ itself.
The right eye is not the source of sin; the heart of man is that source. The seriousness of the sin of lusting is thus
illustrated by this graphic comparison. Ultimately, it would be better for a person to be physically maimed than
to go to hell forever.
However, doing physical damage to oneself doesn’t in any way guarantee entrance into heaven. Jesus is simply
teaching that man must bring the passions of his heart under the control of the Spirit of God.
Matthew 5:29 "And if thy right eye offend thee, pluck it out, and cast [it] from thee: for it is profitable
for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell."
“Pluck it out and cast it from thee”: Jesus was not advocating self-mutilation (for this would not in fact cure
lust, which is actually a problem of the heart). He was using this graphic hyperbole to demonstrate the
seriousness of sins of lust and evil desire.
The point is that it would be “better” (verse 30), to lose a member of one’s own body that to bear the eternal
consequences of the guilt from such a sin. Sin must be dealt with drastically because of its deadly effects.
Matthew 5:30 "And if thy right hand offend thee, cut it off, and cast [it] from thee: for it is profitable for
thee that one of thy members should perish, and not [that] thy whole body should be cast into hell."
These 2 verses above are fundamental. It would truly be better to be blind, and on our way to heaven, than to
see clearly on our way to hell. It also would be better to be a cripple, and on our way to heaven, than to go to
hell with a whole body.
Sometimes, our good looks, or our special physical abilities, may turn our heads and cause us to believe we do
not need God. This I believe, is what this Scripture is talking about. Anything that draws us away from God is
bad.

Verses 31-32: “It hath been said” is again a reference to the Old Testament commandment of the Mosaic
regulation (Deut. 24:1). The normal custom of the ancient Near East was for a man to
verbally divorce his wife. In contrast, the ancient law of Israel insisted on a “writing of divorcement” or
certificate of divorce.
This written statement gave legal protection to both the wife and the husband. Jesus explains elsewhere (Matt.
19:8), that Moses’ concession was not intended to be taken as license. The only exception given by Christ is for
“the cause of fornication” (Greek porneia), meaning sexual unfaithfulness.
These statements make it clear that adultery or fornication is a legitimate ground for divorce. However, the
legitimacy of the divorce does not necessarily establish the legitimacy of remarriage.
Scripture never commands that one must divorce an unfaithful wife or husband. On the contrary, there are many
examples of extending forgiveness to the adulterous offender (Gen. 38:26; Hos. 3:1; John 8:1-11). The
responsibility of divorce is clearly laid upon the one seeking the divorce.
“Whosoever shall put away his wife” without biblical basis “causeth her to commit adultery.” Thus, the
divorcer brings about an unjust suspicion upon the divorcee.
Matthew 5:31 "It hath been said, Whosoever shall put away his wife, let him give her a writing of
divorcement:"
“It hath been said”: The rabbis had taken liberty with what Scripture actually said. They referred to (Deut. 24:1-
4), as if it were given merely to regulate the paperwork when one sought divorce. Thus, they had wrongly
concluded that men could divorce their wives for anything that displeased them, as long as they gave “a
certificate of divorce.”
But Moses provided this as a concession to protect the woman who was divorced, not to justify or legalize
divorce under all circumstances.
When Jesus said this, it was about like it is now. People were being divorced for every little whim. Jesus was
trying to show how important marriage is, and it is not to be taken lightly. Not being faithful has always been
grounds for divorce, and in our day homosexual activity is also, grounds for divorce.
Matthew 5:32 "But I say unto you, That whosoever shall put away his wife, saving for the cause of
fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth
adultery."
Divorce was allowed in cases of adultery. (Luke 16:18), must be understood in the light of this verse. “Causeth
her to commit adultery”: The assumption is that divorced people will remarry. If the divorce was not for sexual
immorality, any remarriage is adultery, because God does not acknowledge the divorce.
God also says do not be unequally yoked with those of unbelief. If your spouse is a Satan worshipper, then you
must not stay with him. What Jesus was saying, is that marriage should be forever. Nothing, except something
of a moral issue, should separate husband and wife.
When they two are married, the Word says, they two become one flesh. Only a spiritual matter should cause a
split. If we would just pray and ask God to send His choice of mate for us, we would save everyone a lot of
pain.

Verses 33-37: The basis of Old Testament swearing, or oath-taking, is found in (Exodus 20:7; Leviticus 19:12;
and Deuteronomy 23:21). To “forswear” means to swear falsely or perjure oneself. Oaths taken in the name of
the Lord were looked upon as binding, and perjury of such oaths was strongly condemned by the law.
By the time of Christ, the Jews had developed an elaborate system of oath-taking, which often formed the basis
of actual lying. In other words, there were stages of truth and thus also of falsehood within the system of taking
oaths.
All such oath-taking, Jesus announced, was unnecessary if one were in the habit of telling the truth. Thus, His
command was “Swear not at all.” This does not have reference to cursing, as such, but to oath-taking. The
disciple is to speak the truth in such a way that his “yes” means yes and his “no” means no.
“Let your communication be, Yea, yea; Nay, nay:” When you say “yes,” make sure that is what your mean.
When you say “no,” make sure that also is what you mean. Mean what you say; say what you mean. Anything
that is more than a simple affirmation of the truth “cometh of evil.”
Matthew 5:33 "Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear
thyself, but shalt perform unto the Lord thine oaths:"
This expresses teaching from (Leviticus 19:12; Numbers 30:2; and Deut. 23:21, 23).
Matthew 5:34 "But I say unto you, Swear not at all; neither by heaven; for it is God's throne:"
“Swear not at all”: This should not be taken as a universal condemnation of oaths in all circumstances. God
Himself confirmed a promise with an oath (Heb. 6:13-18; Acts 2:30). Christ Himself spoke under oath (26:63-
64). And the law prescribed oaths in certain circumstances (Num. 5:19, 21; 30:2-3).
What Christ is forbidding here is the flippant, profane or careless use of oaths in everyday speech. In that
culture, such oaths were often employed for deceptive purposes to make the person being victimized believe the
truth was being told, the Jews would swear by “heaven,” “earth,” “Jerusalem,” or their own “heads” (verses 34-
36), not by God, hoping to avoid divine judgment for their lie.
But it all was in God’s creation, so it drew Him in and produced guilt before Him, exactly as if the oath were
made in His name. Jesus suggested that all our speech should be as if we were under an oath to tell the truth
(verse 37).
Matthew 5:35-37 "Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the
great King." "Neither shalt thou swear by thy head, because thou canst not make one hair white or
black." "But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh
of evil."
Our word should be our bond. Whatever we say, we must stick by it. The Bible says, that God swore by
Himself, because there was no greater. We really cannot swear even by ourselves, because we are not our own.
We have been bought and paid for. We have nothing to base our oath upon; for everything we are and
everything we hope to be is by the grace of God.

Verses 38-39: The principle of retaliation is common in both Hebrew and other ancient Near Eastern law codes
(the Code of Hammurabi). The judicial penalty of “an eye for an eye, and a tooth for a tooth” is stated (in
Exodus 21:24), as a means of ending feuds. However, Jesus is clearly saying this method is not a license for
vengeance.
The Savior’s point is that we should “resist not evil”. Evil is seen here, not as a state, but rather as the action of
the evil ones or the malicious ones.
It represents the evil and sinful element in man which provokes him to an evil act. Jesus shows how the believer
should respond to personal injury. He is not discussing the government’s obligation to maintain law and order.
These passages do not mean that a man should not defend his family or his country, but rather that he should not
attempt personal vengeance, even through the means of the law, to compensate for a personal injury. Jesus gives
five examples (verses 39-42), of how the believer should react to unfair or unreasonable treatment.
In retaliation to physical violence, he is to “turn to him the other (cheek) also”. Man’s natural impulse is to
strike back, but the disciple is not to be a natural man. He is to “overcome evil with good” (Rom. 12:21). There
is no greater example of this ethical truth that the life and death of Jesus Himself.
Matthew 5:38 "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:"
“An eye for an eye”: The law did establish this standard as a principle for limiting retribution to that which was
just (Exodus 21:24; Lev. 24:20; Deut. 19:21). Its design was to ensure that the punishment in civil cases fit the
crime. It was never meant to sanction acts of personal retaliation.
So again, Jesus made no alteration to the true meaning of the law. He was merely explaining and affirming the
law’s true meaning.
Matthew 5:39 "But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right
cheek, turn to him the other also."
“That ye resist not evil”: Like (verse 38), this deals only with matters of personal retaliation, not criminal
offenses or acts of military aggression. Jesus applied this principle of non-retaliation to affronts against one’s
dignity (verse 39), lawsuits to gain one’s personal assets (verse 40), infringements on one’s liberty (verse 41),
and violations of property rights (verse 42). He was calling for a full surrender of all personal rights.
"Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I
will repay, saith the Lord" (Romans 12:19).
We do not need to take vengeance. The Lord will take care of it for us. If we will let Him handle it for us, it will
heap coals of fire on their heads. Vengeance is a never ending cycle. Kill them with kindness; it hurts worse.
Matthew 5:40 "And if any man will sue thee at the law, and take away thy coat, let him have [thy] cloak
also."
Whether robbed by personal assault or compulsory litigation, the believer is to respond with confidence in what
is eternal, rather than that which is temporal. If the believer is sued in order that the accuser may “take away thy
coat,” he is to also let him have his “cloak.” The coat is the undergarment or tunic. The cloak is the more
expensive outer garment worn over the tunic.
Jesus taught us to have confidence in an almighty God who is completely aware of the injustices done to man
and totally capable of evoking ultimate and eternal justice.
Jesus was saying, don't argue over material things. They will pass away. We get ahead much faster by trying to
out-give the other person. If we are generous, people will be generous with us also.
Matthew 5:41 "And whosoever shall compel thee to go a mile, go with him twain."
“Compel”: The word speaks of coercion. The New Testament picture of this is when Roman soldiers forced
Simon the Cyrene to carry Jesus’ cross (27:32).
In ancient times government agents were in a position to compel forced service upon a subjugated people. A
Roman soldier, for example, could compel a Jewish native to carry his armor or materials for one mile. Jesus
now states that if someone compels you to walk a mile, “go with him twain.”
The believer is to be willing to “go the extra mile.” Doing double our duty not only proves our loyalty to human
authority, but likewise proves the spiritual intention of our heart.
Do more than is expected of you.
Matthew 5:42 "Give to him that asketh thee, and from him that would borrow of thee turn not thou
away."
Jesus clearly taught that a loan should be looked upon as a potential gift. There are many statements in Proverbs
against borrowing, lending and surety (Prov. 6:1; 11:15; 22:7; 27:13). While we are warned of the dangers of
borrowing and lending, Jesus clearly emphasizes that the believer ought to be willing to lend to those in need.
Even the beggar is to be ministered to through the provision of giving to “him that asketh thee.” This statement
certainly forms the basis of all Christian charity, and provides the proper social application of the message of
the gospel to the physical as well as the spiritual needs of man.
The Scriptures say, if we do these things, we will never have need. God rewards us openly for the good we do
secretly.
Verses 43-44: The law of love, sometimes called “law of Christ,” summarizes the ethical principle of the
Sermon on the Mount. “Love they neighbor” summarizes the entire second table of the law (Lev. 19:18-34). But
the unscriptural addition “hate thine enemy” was a popular concept in Jesus’ day.
The admonition “Love your enemies” is one of the greatest statements Jesus made. The love enjoined in this
passage is love that originates from God Himself. Man is not commanded to attempt to love his enemy on the
basis of mere human affection but rather on the basis of a love that comes from God. The quality of love
commanded here is expressed by giving.
“Bless them” that curse you, “do good” to them that hate you, and “pray” for them that persecute you. Loving
an enemy involves doing good toward that enemy in order to win him over to Christ.
Matthew 5:43 "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine
enemy."
“Love thy neighbor … hate thine enemy”: The first half of this is found in Moses’ law (Lev. 19:18). The second
part was found in how the scribes and Pharisees explained and applied that Old Testament command. Jesus’
application was exactly the opposite, resulting in a much higher standard: Love for one’s neighbors should
extend even to those neighbors who are enemies (verse 44). Again, this was no innovation, since even the Old
Testament taught that God’s people should do good to their enemies (Prov. 25:21).
Matthew 5:44 "But I say unto you, Love your enemies, bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you, and persecute you;"
“Verses 44-45”: “Love your enemies … that ye may be the children of your father”. This plainly teaches that
God’s love extends even to His enemies. This universal love of God is manifest in blessings which God bestows
on all indiscriminately. Theologians refer to this as common grace. This must be distinguished from the
everlasting love God has for the elect (Jer. 31:3), but it is a sincere goodwill nonetheless (Psalm 145:9).

Verses 45-47: In summarizing the importance of love, Jesus reminded that love was a necessary proof of
salvation: “that ye may be the children of your Father which is in heaven” may be better rendered, “that ye may
prove to be sons of your Father.” An initial reading of this text out of its context might seem to imply that
loving one’s neighbor automatically makes one a child of God.
However, the New Testament is clear that love is the evidence that one is already saved by the grace of God (1
John 3:14). Therefore, Jesus reminds us that we are to love our enemies as our “brethren,” for “even the
publicans” love those who love them.
Publicans were public officials of Jewish nationality who worked for the Roman government as tax collectors
and were generally despised by the people.
Matthew 5:45 "That ye may be the children of your Father which is in heaven: for he maketh his sun to
rise on the evil and on the good, and sendeth rain on the just and on the unjust."
Jesus loved everyone in spite of their sins. He said, "Father, forgive them; for they know not what they do." If
we are truly His followers, we can do no less. We should pattern our lives after His. We should be unselfish,
kind, gentle, long-suffering, and giving.
Matthew 5:46 "For if ye love them which love you, what reward have ye? do not even the publicans the
same?"
“Publicans”: Tax collectors who were disloyal Israelites hired by the Romans to tax other Jews for personal
profit. They became symbols for the worst kind of people. (9:10-11; 11:19; 18:17; 21:31; Mark 2:14-16; Luke
5:30; 7:25, 29, 34; 18:11-13), Matthew had been one of them.
The world loves its own. To be different from the world, we must love the unlovely.
Matthew 5:47 "And if ye salute your brethren only, what do ye more [than others]? do not even the
publicans so?"
He was saying, that is the way the world acts; giving to receive in return. Give with no hope of return, not just
money, but of yourselves, also. Forget about self.
Matthew 5:48 "Be ye therefore perfect, even as your Father which is in heaven is perfect."
“Be ye therefore perfect”: Christ sets an unattainable standard. This sums up what the law itself demanded
(James 2:10). Though this standard is impossible to meet, God could not lower it without compromising His
own perfection.
He who is perfect could not set an imperfect standard of righteousness. The marvelous truth of the gospel is that
Christ has met this standard on our behalf.
This section of the Sermon on the Mount is summarized with the statement “Be ye therefore perfect.” Since the
New Testament is clear that even the believer is capable of sin, the term perfect is not to be taken as sinless
perfection. Perfect here means “complete,” that is, possessing a complete love that, like God’s (verse 45),
embraces those who love you as well as those who do not.
Try to be as near like Jesus as is humanly possible. Jesus is our example. We must try every day to be a little
more like Him.

Matthew Chapter 5 Second Continued Questions

1. How should Christians live with all men?
2. What is our body?
3. Why is adultery such a bad sin?
4. If a man looks at a woman with lust in his heart, what sin has he committed?
5. What will be judged more than our deeds?
6. Man's heart is either _______ or _____.
7. What kind of message will come out of our mouth?
8. Can we curse and bless both? Explain.
9. What 2 things do the Scripture, Romans l0:9-l0, tell us we must do to be saved?
10. Physical blindness would be better than what?
11. For what 3 things is it okay to get a divorce?
12. Man and wife are one what?
13. Why did Jesus say we should not swear by heaven?
14. Why not by earth?
15. Why not by our own head?
16. Instead of taking vengeance, what should we kill them with?
17. If someone sues you and takes your coat, what should you do?
18. If someone asks you to go a mile with them, how far should you go?
19. Who are we told to love?
20. If we learn to love like this, who are we like?
21. Does God let the sun shine on just the good? Explain.
22. If we are Christians, what should our lives be like?
23. To be different from the world, what must we do?
24. In verse 48, we are told to be perfect. In the flesh, can we achieve this? What must we do?
Matthew Chapter 6
Verses 1-18: Here Christ expands the thought of 5:20, showing how the Pharisees’ righteousness was deficient
by exposing their hypocrisy in the matters of giving to the poor (verses 1-4); prayer (verses 5-15); and fasting
(verses 16-18). All of these acts are supposed to be worship rendered to God, never displays of self-
righteousness to gain the admiration of others.
Matthew 6:1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no
reward of your Father which is in heaven."
Jesus warns us not to give “alms before men” just to gain human recognition to ourselves. The one who does
righteousness (or gives of his possessions), to the Lord before men merely “to be seen of them” has “no reward”
from the Father in heaven.
True worship results from the desire to serve God, not men, since pleasing God is far more important than
pleasing men. Loss of reward is incurred by gaining the reward of human recognition as an end in itself.
Matthew 6:2 "Therefore when thou doest [thine] alms, do not sound a trumpet before thee, as the
hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto
you, They have their reward."
“Hypocrites”: This word had its origins in Greek theater, describing a character who wore a mask. The term, as
used in the New Testament; normally described an unregenerate person who was self-deceived.
“They have their reward”: There reward is that they were seen by men, nothing more. God does not reward
hypocrisy, but He does punish it (23:13-23).
Therefore, in all of our giving we are not to “sound a trumpet” before us in a hypocritical manner of gaining
attention to ourselves. This metaphorical phrase means do not “publicize” your righteousness, for such
performers are “hypocrites” (from the Greek, “play actor”).
Thus, Jesus warns against acting like the hypocrites, whose aim is to win human praise.
Matthew 6:3 "But when thou doest alms, let not thy left hand know what thy right hand doeth:"
“Let not thy left hand know what thy right hand doeth” means that one’s giving of finances to the work of the
Lord should be done so freely and spontaneously that his right hand cannot keep up with his left hand.
Matthew 6:4 "That thine alms may be in secret: and thy Father which seeth in secret himself shall
reward thee openly."
The real key to success in this kind of giving is found in the phrase “thy Father which seeth in secret … shall
reward” you. Giving by faith, out of a cheerful heart, depends on our total confidence in the fact that God does
indeed see us and knows our needs. These verses certainly do not condemn public giving, but rather they speak
against giving out of the wrong attitude and for the wrong motive.
Jesus was warning us that our doing must not be for a big show or to receive in return. When we help someone,
it should not be for public acclamation. We should help, because there is a need, and not to benefit ourselves.
See a need and quietly take care of it. Don't run and put it the paper when you feed someone. God sees
everything we do, but more than that, He sees the reason why we did it.

Verses 5-6: Praying, like giving, is to be done to the Lord, not to man. Jesus said that people “love to pray
standing in the synagogues.” Both a time and place for prayer were customary in the ancient Jewish synagogue
(Mark 11:25). Therefore, Jesus is not condemning the practice of public prayer, but rather the misuse of it.
Because of the statement “enter into thy closet,” some have suggested that all public prayer is wrong. This
would be contrary to the rest of New Testament statements about prayer, commandments and restrictions
regarding prayer, and examples of prayer meetings (Acts 12:12).
The principle here is that the believer should not make a show of his prayer nor of the answers he receives to
prayer in such a way as to call unnecessary attention to himself.
Matthew 6:5-6 "And when thou prayest, thou shalt not be as the hypocrites [are]: for they love to pray
standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say
unto you, They have their reward." "But thou, when thou prayest, enter into thy closet, and when thou
hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall
reward thee openly."
This Scripture does not mean not to pray in church. It just means don't pray, just so men can say, what a
beautiful prayer you prayed. The most effective prayers are when we seek God by ourselves, having nothing to
gain but fellowship with Him.
Everyone should have a place to go and pray to God alone. Prayer is just talking to God. The words we say are
really unimportant. God knows the desires of our hearts before we say a word.
He just loves for us to come to Him to visit, with no ulterior motives. When we pray, we must be quite part of
the time and let God speak to our spirit. God does not want us to ever be ashamed to pray. Just talk to God. He
will listen and answer your prayer. Be sincere.
Matthew 6:7 "But when ye pray, use not vain repetitions, as the heathen [do]: for they think that they
shall be heard for their much speaking."
“Vain repetitions”: Prayers are not to be merely recited, nor are our words to be repeated thoughtlessly, or as if
they were automatic formulas. But this is not a prohibition against importunity.
Jesus warned that we “use not vain repetitions” (Greek battalogeo denotes babbling or speaking without
thinking). Such prayer was characteristic of the heathen. A good example of this is found in the ecstatic
babblings of the false prophets in the Old Testament and in the prophets of Baal who confronted Elijah on
Mount Carmel (1 King 18:26-29).
Matthew 6:8 "Be not ye therefore like unto them: for your Father knoweth what things ye have need of,
before ye ask him."
Prayer is not man’s attempt to change the will of God. Prayer is not conquering God’s reluctance to answer, but
laying hold of His willingness to help. Prayer in the life of the true believer is an act of total confidence and
assurance in the plan and purpose of God. The following sample prayer is given to the disciples as an example
of a suitable prayer.
This prayer, often called the “Lord’s Prayer,” is in reality a disciple’s prayer. In no way does the prayer itself
embody all of Christ’s teaching about prayer and having just warned against vain repetition, He did not intend
for this particular prayer to be merely recited with empty meaninglessness.
In these verses above, Jesus was saying, talk to God, don't memorize a prayer and say it every time. Tell God
what is in your heart. Tell Him you love Him and need His help.
Probably, the most famous prayer in all the world is the prayer Jesus taught them to pray here. Most people
misunderstand what he was saying. We all memorize this prayer, and say it without having the vaguest idea
what it meant.
If you will notice in verse 9, Jesus said "After this manner therefore pray ye." He did not say, pray this prayer.
He was showing the disciples and us as well, the way to get results from our prayers.
Matthew 6:9 "After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy
name."
“After this manner”: The prayer is a model, not merely a liturgy. It is notable for its brevity, simplicity, and
comprehensiveness. On the 6 petitions, 3 are direct to God (verses 9-10), and 3 toward human needs (verses 11-
13).
The beginning phrase, “Our Father,” is completely uncommon to the prayers of the Old Testament. The two
major elements of the prayer are adoration and petition. “Hallowed be thy name” addresses the attention of the
prayer toward God and reverence for His name and His person. Hallowed (Greek hagiazo) means to be held in
reverence and holy awe.
The Father is the first person of the Trinity. With only one exception (John 17:3), Jesus always spoke of God as
the Father. The Scriptures identify the fatherhood of God in five areas: He is the Father of Creation (James
1:17), a protective Father emphasizing His defense of the poor and oppressed (Psalm 68:5), and a redemptive
Father when we become the children of God (John 1:13; Rom. 8:15).
Just as physical fathers provide many benefits, so our heavenly Father also provides a number of spiritual
benefits. Christians may have fellowship with (1 John 1:3), access to (verses 9, 32), guidance by (Psalm 119:9;
2 Tim 3:17), protection by (John 10:29), and an inheritance from (Rom. 8:17), the Father.
Just because God is the Father of all, because He is the Father of Creation, does not mean that everyone will go
to heaven. A person must be born of God (John 1:13), to become a son of God (John 1:12). Then God becomes
a redemptive Father.
Matthew 6:10 "Thy kingdom come. Thy will be done in earth, as [it is] in heaven."
The phrase “Thy kingdom come” refers to the eschatological nature of this prayer. Notice that the kingdom is to
be prayed for implying that it has not arrived. The kingdom represents the full and effective reign of God
through the mediatorial office of the Messiah.
The recognition of “Thy will be done” emphasizes the idea that prayer is to bring about the conformity of the
will of the believer to the will of God. Prayer is an act of spiritual expression that brings us into conformity to
the very nature and purpose of God. All prayer, first of all, willingly submits to God’s purposes, plans and
glory.
God is not just Supreme Ruler of heaven, but of this earth as well. We must say as Jesus said, "not my will but
thine". We should be looking forward to God's kingdom being set up on this earth.
Matthew 6:11 "Give us this day our daily bread."
The section of petitions begins with the request to “give us this day our daily bread.” Bread (Greek artoa) may
be applied to the provision of food in general. The term daily (Greek epiousious), denotes “indispensable.” The
concept of daily provision of bread fits perfectly with the Old Testament example of the daily provision of
manna to the Israelites while they were wandering in the wilderness (Exodus 16:14-15).
God will take care of our needs one day at a time. The Bible says take no thought for tomorrow. Live each day
one day at a time.
Matthew 6:12 "And forgive us our debts, as we forgive our debtors."
Forgive us our debts” refers to sins, which are our moral and spiritual debts to God’s righteousness. The request
for forgiveness of sin is made here by the believer. In order to be saved one need not necessarily name all of his
sins, but he must confess that he is a sinner.
The parallel passage in Luke 11:4 uses a word that means “sins,” so that in context, spiritual debts are intended.
Sinners are debtors to God for their violation of His laws. This request is the heart of the prayer; it is what Jesus
stressed in the words that immediately follow the prayer (verses 14:15; Mark 11:25).
We all want the first part of verse 12, but few want the last. We must forgive to get forgiveness.

Verses 13-15: “Lead us not into temptation” is a plea for the providential help of God in our daily confrontation
with the temptation of sin. God does not tempt us to do evil, but we are tempted of our own lusts (James 1:13-
14). However, God does test us in order to give us the opportunity to prove our faithfulness to Him. He never
desires to lead us into evil itself.
Therefore, if we resist the Devil, we are promised that he will flee from us. The prayer closes with a doxology
of praise: “For thine is the kingdom, and the power, and the glory, for ever. Amen,” which is a liturgical ending
similar to (1 Chronicles 29:11). Though omitted in some manuscripts, these words constitute a fitting and
climactic affirmation of faith.
Matthew 6:13 "And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and
the power, and the glory, for ever. Amen."
“And lead us not into temptation” (Luke 22:40). God does not tempt men (James 1:13), but He will subject
them to trails that may expose them to Satan’s assaults, as in the case of Job and Peter (Luke 22:31-32). This
petition reflects the believing one’s desire to avoid the dangers of sin altogether.
God knows what one’s need is before one asks (verse 8), and He promises that no one will be subjected to
testing beyond what can be endured. He also promises a way of escape – often through endurance (1 Cor.
10:13). But still, the proper attitude for the believer is the one expressed in this petition.
Our lusts cause us to be tempted. We should ask each day to let the blood of Jesus wash over our minds and our
beings so the devil cannot attack us in these areas. God will deliver us from evil, but we must realize our need
for His help and use it.
Just as the prayer begins with praise and recognition of God for what He is, it ends with praise and recognition.
"Amen" means so be it.
Matthew 6:14-15 "For if ye forgive men their trespasses, your heavenly Father will also forgive you:"
"But if ye forgive not men their trespasses, neither will your Father forgive your trespasses."
“Neither will your Father forgive your trespasses”: This is not to suggest that God will withdraw justification
from those who have already received the free pardon He extends to all believers. Forgiveness in that sense, a
permanent and complete acquittal from the guilt and ultimate penalty of sin, belongs to all who are in Christ
(John 5:24; Rom. 8:1; Eph. 1:7).
Yet, Scripture also teaches that God chastens His children who disobey (Heb. 12:5-7). Believers are to confess
their sins in order to obtain a day-to-day cleansing (1 John 1:9). This sort of forgiveness is a simple washing
from the worldly defilements of sin, not a repeat of the wholesales cleansing from sin’s corruption that comes
with justification.
It is like a washing of the feet rather than a bath (John 13:10). Forgiveness in this latter sense is what God
threatens to withhold from Christians who refuse to forgive others (18:23-35).
All through the Bible we see statements like the one above. "Judge not, that ye not be judged" Etc.

Verses 16-17: “When ye fast”: This indicates that fasting is assumed to be a normal part of one’s spiritual life (1
Cor. 7:5). Fasting is associated with sadness (9:14-15), prayer (17:21), charity (Isaiah 58:3-6), and seeking the
Lord’s will (Acts 13:2-3; 14:23).
Matthew 6:16 "Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure
their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward."
“When ye fast” is a reference both to fasting prescribed under the Mosaic Law in connection with the Day of
Atonement (Lev. 16:29) and the voluntary fast of that day. The Pharisees added two fast days, Monday and
Thursday of each week, as a case of public display and piety. The Pharisees regarded the practice of fasting as
meritorious, and appeared in the synagogues negligently attired.
Their sad disfigurement of face and the wearing of mourning garb gave them an opportunity to exhibit their
superior ascetic sanctity before the people. The phrase “disfigure their faces” literally denotes covering their
faces and is a figurative expression for mournful gestures and neglected appearance of those wanting to call
attention to themselves.

Verses 17-18: This passage is not to be taken as a command against fasting but rather against the misuse of the
spiritual exercise of fasting. Fasting that requires spectators is mere acting. Though Jesus Himself instituted no
fast for His disciples, voluntary fasting does appear in the early churches (Acts 13:2).
The injunction to “anoint thine head” relates to the ancient custom of anointing one’s head when going to a
feast. In other words, Jesus was saying that when we fast we are to do so secretly to the Lord, while outwardly
maintaining the appearance of joy and triumph, which is the end result of true fasting.
Matthew 6:17-18 "But thou, when thou fastest, anoint thine head, and wash thy face;" "That thou
appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret,
shall reward thee openly."
Fasting involves more than giving up food for a day or two. A fast is a solemn time of separation from worldly
things of all kinds. For a fast to be effective, it must be a fast that God encouraged you to do for some specific
prayer request to be answered.
The time that would ordinarily be watching TV or fixing lunch, or 1,000 other little things, should be spent
studying your Bible and praying. During a fast, God is your source.
Many types of illness require fasting. When the disciples came to Jesus and asked why they could not heal
someone, Jesus said, this type comes out by prayer and fasting.
When you fast, it is a serious time with God and Him alone. We fast to show sincerity. God will honor a fast, if
we are sincerely seeking. You may fast one meal, one day, two days, three days, or as long as you have agreed
with God you will fast. It is better to promise less.
You must follow through, until God releases you. God does not like to play games. Some people drink juice
during a fast, but a true fast is a total abstinence. Pray before you begin. Sometimes a preacher will call a fast
for a church, but usually it is an individual thing.
Don't brag to others about a fast. Just separate yourself for a season, pray and fast. It gets wonderful results.

Verses 19-21: The attention of the believer is directed toward “treasures in heaven.” This term “treasures”
implies the addition or accumulation of things. The two kinds of treasures are conditioned by their place (either
on earth or in heaven). The concept of laying up treasures in heaven is not pictured as one of meritorious
benefits but rather of rewards for faithful service, as is illustrated elsewhere in the teaching of Jesus.
Matthew 6:19-20 "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt,
and where thieves break through and steal:" "But lay up for yourselves treasures in heaven, where
neither moth nor rust doth corrupt, and where thieves do not break through nor steal:"
“Treasures”: Don’t amass earthly wealth. Jesus commends the use of financial assets for purposes which are
heavenly and eternal.
Matthew 6:21 "For where your treasure is, there will your heart be also."
We have seen in the past, the stock market dropping drastically causing many people to lose their life's savings.
Some cannot cope with the loss of worldly goods, and have resorted to suicide.
The sad thing is that you cannot end it all. We are eternal beings, and will spend an eternity somewhere. When
we end our lives, there is some question where that eternity will be. Really, God does not care if you are poor or
rich. God does not want us to put money ahead of Him, or His people.
The sin of having money occurs, when we see someone in need, and will not help them. Love of money is a sin.
Whenever you help God's people here on earth, you are laying up treasures for heaven.
"Inasmuch as ye have done it unto one of the least of these my brethren, you have done it unto me" (Matthew
25:40).
This is what God would have you to do, if He has endowed you with wealth. Be quick to distribute to those in
need. Be content with what you have, whether it be much, or little. Help everyone you can, as often as you can.
In heaven there are no thieves. Your heart and pocket book are usually in the same place. Put God first and all
other things will fall in place.

Matthew Chapter 6 Questions

1. When you do alms, you can lose your reward if you do what?
2. What do the hypocrites do?
3. What is said about the right and left hand?
4. If you do alms in secret, what will God do?
5. For what reason should we help someone?
6. God sees what we do, but more than that, what does He see?
7. When we pray, where should we pray?
8. The most effective prayers are what?
9. What is prayer?
10. We are told not to use vain repetitions when we pray. What do the heathen believe?
11. What is the most famous prayer?
12. What was Jesus telling the disciples and us about prayer?
13. What is the first thing we should do in prayer?
14. How should we speak to God?
15. God is supreme ruler of where?
16. How does God take care of our needs?
17. How should we live our lives?
18. How can we be forgiven?
19. What causes us to be tempted?
20. How should prayer end?
21. What does "amen" mean?
22. Who is spoken of as having a sad countenance when fasting?
23. What two things should we do, so as not to appear to be fasting?
24. What is a fast, besides giving up food?
25. What must we do for God to honor our fast?
26. Some drink juice fasting, but a true fast is what?
27. Sometimes a preacher calls a fast for the church, but it is usually what?
28. What can happen to treasures on earth?
29. Where should we lay up treasures?
30. God does not care whether you are rich or poor, what does God care about?
31. What must a rich person be quick to do?
Matthew Chapter 6 Continued
Verse 22-23: The “light of the body is associated with the “eye”. The concept here is based on the ancient idea
that the eyes were the windows through which light entered the body. If the eyes were in good condition the
body could receive such light. Jesus, using this language metaphorically, affirms that if a man’s spiritual sight is
healthy and his affections directed toward heavenly treasure, his whole personality will be without blemish.
Matthew 6:22-23 "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be
full of light." "But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that
is in thee be darkness, how great [is] that darkness!"
The analogy is simple. If your eye is bad, no light can come in and you are left with darkness because of that
malady. How much worst when the problem is not merely related to external perception, but an internal
corruption of one’s whole nature, so that the darkness actually emanates from within and affects one’s whole
being.
Jesus was indicting them for their superficial earthly religion that left their hearts dark.
The phrase “if … thine eye be single” indicates devotion to one purpose. The “single eye” refers to a single,
fixed vision or goal. The phrase “if thine eye be evil” refers to either disease or deception of vision.
The “evil eye” is not something mysterious or devilish, but rather a deceptive vision that causes the viewer to
mistake the identity of an object. The mistake in this context is the darkening of the mind and thus “how great is
that darkness!”
I have always believed that you can look into a person's eyes and see what is in his soul. When we are filled
with the Light of Jesus Christ; this Light shows in our eyes.
Luke 11:34-36 "The light of the body is the eye: therefore when thine eye is single, thy whole body also is full
of light; but when [thine eye] is evil, thy body also [is] full of darkness." "Take heed therefore that the light
which is in thee be not darkness." "If thy whole body therefore [be] full of light, having no part dark, the whole
shall be full of light, as when the bright shining of a candle doth give thee light."
The eyes tell so much about a person. If a person cannot look at you when he is talking to you, he is, probably,
not perfectly honest.
When a person has heavily blood-shot eyes, he is sick, or has lost a great deal of sleep. You see, the eyes reveal
a great deal about us. Jesus is the Light of the world. If Jesus lives within us, His Light should be evident in our
eyes.
Matthew 6:24 "No man can serve two masters: for either he will hate the one, and love the other; or else
he will hold to the one, and despise the other. Ye cannot serve God and mammon."
“Mammon”: Wealth, earthly, material treasures, especially money.
This kind of spiritual double vision causes one to believe he can “serve two masters.” Total loyalty to God
cannot be divided between Him and loyalty to one’s material possessions. A master (Greek Kurios), is a lord or
an owner. That God claims total lordship over His own is obvious in this passage.
Therefore, Jesus rightly proclaimed, “Ye cannot serve God and mammon.” The term “Mammon” is derived
from the Aramaic term for possessions or wealth. Jesus is not condemning money or possessions in and of
themselves, but the improper attitude of enslavement toward wealth.
This Scripture tells us that we cannot be worldly and serve God. We cannot follow God and Satan at the same
time. God has been showing me, in recent weeks, that Jesus wants 100 per cent of our loyalty.
God will not allow worldly things to be a part of our lives and still belong to him. When we are truly saved, we
do not have the desire in our hearts to do the old things anymore. We are new creatures, "old things are passed
away: behold all things are become new" (2 Corinthians 5:17).
Matthew 6:25 "Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye
shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than
raiment?"
Jesus now deals with the equally dangerous tendency of those who have few possessions: worry! “Take no
thought” (Greek me merimnao), means “Do not be anxious.” This word means to be so disturbed about material
needs that we distrust God and are distracted from faithfully doing His will.
Anxious care is the direct opposite of faith. Therefore, even the poor are not to worry needlessly about what
they should eat, drink, or wear. The question “Is not the life more than meat, and the body than raiment?”
indicates that inner mental stability must come from the spirit of man and not from outward physical provisions.
To set one’s heart on material possessions or to worry about the lack of them is to live in perpetual insecurity
and to deprive oneself of the spiritual blessings of God.

Verses 26-32: Jesus illustrates His point by referring to objects in nature that were immediately at hand, the
birds of the air and the flowers of the field. The key point of this passage is found in the phrases “Are ye not
much better than they?” verse 30.
The bible clearly teaches that God is the Creator and sustainer of nature. Worry and anxiety are related to the
length of one’s life in the phrase “add one cubit unto his stature.” A cubit is a measurement of 18 inches.
However, this reference is probably not to one’s actual height but to the length of his life.
The term “stature” (Greek helikia) may mean “age.” Thus the idea seems to be that a man cannot add the
smallest measure to the span of his life by worrying. This state of anxiety is related to having “little faith (verse
30). Faith is total confidence in the provision of God.
Matthew 6:26 "Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns;
yet your heavenly Father feedeth them. Are ye not much better than they?"
“Your heavenly Father feedeth them”: Obviously this in no way advocates a sinful kind of idleness (Prov.
19:15). Birds are not idle, either. But it is God who provides them with food to eat.
Matthew 6:27-31 "Which of you by taking thought can add one cubit unto his stature?" "And why take
ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they
spin:" "And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these."
"Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven,
[shall he] not much more [clothe] you, O ye of little faith?" "Therefore take no thought, saying, What
shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?"
“O ye of little faith”: This was the Lord’s recurring rebuke of the weak disciples 8:26; 14:31, 16:8; 17:20)
In these verses above, Jesus was trying to tell us that we should not be concerned about material things. Fear is
lack of faith.
When God told Abraham to leave Ur of the Chaldees and go to a land He had never seen, Abraham did not
question how he would make a living. He knew if God told him to go, that God would provide for him.
When a person is called to the ministry, it seems the first thing that happens is you are out of money. God wants
us to realize that He is our source.
All the care and planning that we do can be wiped out with one market crash. We have to finally depend on
God, anyway. Why not just start out that way and save time?
In Psalms 37, God said He will take care of the righteous.
Psalms 37:25-29 "I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his seed
begging bread." "[He is] ever merciful, and lendeth; and his seed [is] blessed."
Psalms 37:2-29 "For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but
the seed of the wicked shall be cut off." "The righteous shall inherit the land, and dwell therein for ever."
God's plan has always been to bless the believers not just spiritually, but financially, as well. We just need to
trust God completely. Work diligently and expect miracles. The main word in this is TRUST. It goes beyond
faith. The Scriptures, in Matthew above (25-31), are positive statements letting us know that God cares about
our needs.
In (Luke 12:31), we see what we must do to have our needs met.
Luke 12:31-32 "But rather seek ye the kingdom of God; and all these things shall be added unto you." "Fear not,
little flock; for it is your Father's good pleasure to give you the kingdom."
Matthew 6:32 "(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye
have need of all these things."
When it speaks of "Gentiles", it is speaking of worldly people, i.e., those outside the people of promise and
outside the blessing of God (Eph. 4:17-19). The people of the world are seeking wealth and fame in this life,
and take no thought for the hereafter.
The Word of God says that God knows the desires of our hearts even before we pray. God knows our needs;
and if we put God first, and work, and do our very best, and not worry or fret, God will see that our needs are
met.
In John we read "Let not your heart be troubled". (John 14:1).
It is an act of faith not to worry or be troubled. Throughout the Bible, God had blessed his people, Noah,
Abraham, David, and Solomon. Lot, after he passed through tribulation was blessed abundantly. God takes care
of His own.

Verses 33-34: This portion of the Sermon on the Mount is summarized by the statement “seek ye first the
kingdom of God.” The disciples who have pledged their allegiance to the King must continue seeking the
kingdom and its righteousness. The present imperative form of the verb (Greek zeteo) indicates a continual or
constant seeking.
The contrast between the spiritual and the material is again emphasized. The believer is to seek first the
righteousness that is characteristic of God’s kingdom and then “all these things” (material things), shall be
added to him. When our priority is spiritual, God will take care of the material, for where God guides, He
provides.
We need not even worry about tomorrow, for “sufficient unto the day is the evil thereof” (verse 34). This means
that each day has its own troubles and challenges to be responsibly handled, without worrying about the
hypothetical problems that could arise tomorrow.
Matthew 6:33 "But seek ye first the kingdom of God, and his righteousness; and all these things shall be
added unto you."
“The kingdom”: This is the same as the kingdom of heaven. It refers to the sphere of salvation. Jesus was urging
them to seek salvation – and with it would come the full care and provision of God (Rom. 8:32; Phil. 4:19; 1
Peter 5:7).
Matthew 6:34 "Take therefore no thought for the morrow: for the morrow shall take thought for the
things of itself. Sufficient unto the day [is] the evil thereof."
One story in the Bible stands out to me so vividly in this. In (Luke chapter 12), we read about a rich man who
had an abundant crop. So much, he had no place to store his food. He pulled his small barns down and built
bigger barns. He said to his soul, take it easy, I have much stored for the future; just eat, drink, and be merry.
He was rich to himself, and not to God. He died that very night. You see, we do not know whether we will have
tomorrow. Prepare for heaven, and earth will take care of itself.

Matthew Chapter 6 Continued Questions

1. What is the light of the body?
2. What makes your body full of light
3. If your eye is evil, what is your body full of?
4. What is my belief about looking into the eyes? What can you see?
5. What chapter in Luke verifies what we have learned here in verses 22 and 23?
6. Matthew 6:24 tells us, no man can serve whom? (2)
7. In verse 25, we are told 3 things to take no thought for. what are they?
8. What are a few sins God will not allow in our lives?
9. What are two things God told us to compare and see how foolish it is to worry?
10. What is fear?
11. Who is our source?
12. In the 37th chapter of Psalms, what does God say about His own?
13. Why did I tell you to read Psalms 37?
14. What is the main word in this?
15. If ye seek the kingdom of God first, what happens?
16. Should we plot and plan for the future here on earth?
17. What kind of a man is described in Luke 12?
18. When he had all the extra food, did he give the access to the poor?
19. What did he say to his soul?
20. What happened to him?
21. What should we prepare for?
22. What will take care of itself?
Matthew Chapter 7
Verses 1-4: “Judge not” refers to an unfavorable and condemnatory judgment. This does not mean that a
Christian should never exercise judgment of any kind under any circumstances. The point being made here is
that we are not to judge the inner motives of another.
We are not to render a verdict based upon prejudiced information. Nor are we to use ourselves as the standard
of judgment for “with what … ye mete” (measure) you shall be judged. “That ye be not judged” refers to the
ultimate judgment of God rather than our own judgment.
Matthew 7:1 "Judge not, that ye be not judged."
“Judge not”: As the context reveals, this does not prohibit all types of judging (verse 16). There is a righteous
kind of judgment we are supposed to exercise with careful discernment (John 7:24). Censorious, hypocritical,
self–righteous, or other kinds of unfair judgments are forbidden, but in order to fulfill the commandments that
follow, it is necessary to discern dogs and swine (verse 6), from one’s own brethren (verses 3-5).
Matthew 7:2 "For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it
shall be measured to you again."
This Scripture above in not saying not to ever judge, but rather is saying with whatever severity you judge
someone else, God will judge you. We cannot, even if we wanted to, be someone else's judge. Jesus is the final
Judge, and each person shall stand before Him in judgment.
We must not condemn someone else for smoking, if we smoke. We must not tell someone God will not forgive
them for overeating, if we over eat. We need to examine ourselves and get forgiveness for our own sins, before
we start pointing them out in someone else.
God expects us to consider, in ourselves, if someone is truly of God, before we blindly follow him. It is not for
us to say whether he is saved or not. That is between him and God. Whatever we might say is just our opinion.
The Bible says that if we know one of our brothers or sisters is involved in sin, go to him and tell him. If he
does not listen, take a witness. Then if he does not listen; stop fellow-shipping with him. Even then, whether
God forgives him or not, is not our business. The only judgment that is allowed is whether we should fellowship
with him or not. Jesus is the final Judge of his outcome.
Matthew 7:3-4 "And why beholdest thou the mote that is in thy brother's eye, but considerest not the
beam that is in thine own eye?" "Or how wilt thou say to thy brother, Let me pull out the mote out of
thine eye; and, behold, a beam [is] in thine own eye?"
The terms “mote” (Greek karphos), and “beam” (Greek dokos), are used metaphorically for a small fault and a
great fault. A mote is a small speck of sawdust whereas a beam is a rafter used
in building. Thus the idea of the text is that one cannot remove the speck from his brother’s eye until he has
removed the rafter from his own eye!

Verses 5-6: “Thou hypocrite” is the only statement that can be made for this play actor who pretends to be a
physician when he himself is sick. The “dogs” and “swine” refer to those who have deliberately rejected the
message of truth. These particular animals were especially repulsive to Jesus’ audience.
Matthew 7:5 "Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see
clearly to cast out the mote out of thy brother's eye."
One lesson in the Bible comes so clearly to mind in all of this. The religious people of the day brought the
woman (caught in the very act of adultery), to Jesus to stone her to death. Jesus told them anyone that was
without sin cast the first stone. Jesus then leaned over and wrote something in the sand.
(I believe He wrote the sins of those self-righteous people). Of course they all left the woman. Jesus told the
woman that He did not condemn her, and to go and sin no more. This is the most vivid example of this Scripture
above (John 8:3-11).
Ministers and people proclaiming Christianity need to live clean lives, not giving even the appearance of evil.
Then, through love and concern, we can encourage others to clean their lives up; not through condemnation but
love.
Matthew 7:6 "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest
they trample them under their feet, and turn again and rend you."
“Give not that which is holy unto the dogs”: This principle is why Jesus Himself did not do miracles for
unbelievers (13:58). This is to be done in respect for what is holy, not merely out of contempt for the dogs and
swine. Nothing here contradicts the principle of (5:44). That verse governs personal dealings with one’s
enemies; this principle governs how one handles the gospel in the face of those who hate the truth.
"Dogs", in the sense above, are low morale and low character people, who have no intention of coming to
Christ. It is as if the lesson to be learned here is saying: when you see there is no hope to regenerate them, leave
them in their own mire of sin.
Do not get in there with them and let them destroy you and the treasures (spiritual), that you have obtained from
God. Don't stay around and listen to them blaspheme your Savior. Do not wallow in the sin (mud), with them. It
will not clean them up. It will dirty you up.

Verses 7-10: The three imperatives; “ask, seek,” and “knock” are in the present tense of the original language,
suggesting both perseverance and frequent prayer. Fervent and continual prayer is to be made on behalf of those
for whom we are concerned.
God promises to answer all genuine prayer (verse 8). Everything we need for spiritual success has been
promised to us. God leaves us no excuse for failure.
Matthew 7:7 "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto
you:"
Both Jesus (Luke 18:1), and Paul (1 Tim. 2:1), emphasized the importance of prayer, noting that people ought
always to pray. Prayer includes asking and getting answers from God. But it is more than just asking; it is
confession, adoration, thanksgiving and fellowship with God. By its nature, prayer is talking with God.
It is the basis of the successful Christian life, and is so important that not praying is considered a sin (1 Sam.
12:23). When we pray, we should follow the model prayer Jesus gave His disciples and address it to our
heavenly Father, beginning with adoration, including thanksgiving and confession of sins, making
reconciliation with others, praying for our needs and the needs of others, and concluding in Jesus’ name (6:9-
15; John 14:14).
Jesus pointed out that God heard the prayer of a humble publican rather than that of a proud Pharisee (Luke
18:14). God will answer our prayer when we obey Him (1 John 3:22), confess sin (Psalm 66:18), abide in Christ
(John 15:7), ask according to the will of God (1 John 5:14), ask in faith (Mark 11:24), have pure motives (James
4:3), and live peaceably with our mate (1 Pet. 3:7).
Matthew 7:8 "For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh
it shall be opened."
We have not, because we ask not. When we ask God for anything in Jesus' name, God hears us. Actually, just
praying in the name of Jesus, recognizes Jesus for who He really is. If you truly search for God, you will find
Him. God is always there, just waiting for us to take one step toward Him, and He will do the rest.
God is not hard to find. Just pray and read the Bible, and you will find that He is with you all the time. In fact,
invite him inside of you, and He will be in you always.
Matthew 7:9-10 "Or what man is there of you, whom if his son ask bread, will he give him a stone?" "Or
if he ask a fish, will he give him a serpent?"
If his son shall ask bread, will he give him a stone? The assurance of an answer to prayer is based on the fact
that God is our Father. He treats his children as a good and wise earthly parent would. No kind parent would
mock his child by answering his cry for bread with stones. Bread and fish were the chief articles of food of the
Galilean peasant.

Verses 11-12: Jesus illustrated His point by comparing the willingness of a human father to give his child a gift
with our heavenly Father who will gladly give us what we need. The term “evil” verse 11, is used here of man’s
sinful nature. Even sinful men are kind to their children; therefore, “how much more” shall your heavenly
Father delight to answer your prayers.
Hence, rather than judging others, we are to treat them as we would like to be treated.
The statement in verse 12, “Therefore all things whatsoever ye would that men should do to you, do ye even so
to them,” is the biblical injunction often called the “Golden Rule.” “This is the law and the prophets”, indicates
that the statement made here by Jesus is not intended to be novel, but rather a summarization of the second table
of the law.
Matthew 7:11 "If ye then, being evil, know how to give good gifts unto your children, how much more
shall your Father which is in heaven give good things to them that ask him?"
“Being evil”: Jesus presupposes the doctrine of human depravity.
“How much more”: If earthly fathers give what their sons need (verses 9-10), will not God give to His sons
what they ask (verses 7-8)?
Parents love their children and will give them freely all the things that they have to give. Human love is not
even closely compared to the great love that God has for mankind. Man's love is conditional. God's love is
unconditional, expecting nothing in return.
God loved us while we were yet in sin, so much he gave His only begotten Son to a cruel death on the cross,
that we might be saved. It is such a little thing, in comparison, for God to answer our prayers. So little is
required of us, just believe on Jesus Christ as our Savior.
Matthew 7:12 "Therefore all things whatsoever ye would that men should do to you, do ye even so to
them: for this is the law and the prophets."
“Whatsoever ye would that men should do to you”: versions of the “Golden Rule” existed before Christ, in the
rabbinic writings and even in Hinduism and Buddhism. All of them cast the rule as a negative command, such
as Rabbi Hillel’s version, “What is hateful to yourself do not to someone else.”
Jesus made it a positive command, enriching its meaning and underscoring that this one imperative aptly
summarizes the whole gist of the ethical principles contained in the Law and the Prophets.
Here again, we see that we should expect the same kind of treatment that we give. Giving is very much a part of
receiving.

Verses 13-14: The closing section of the Sermon on the Mount presents two choices to the listener. These are
presented in a series of contrasts: two ways (verses 13-14); two trees (verses 15-20); two professions (verses 21-
23); and two foundations (verses 24-29). This was a common method of teaching in both Jewish and Greco-
Roman thought.
Both the narrow gate and the wide gate are assumed to provide the entrance to God’s kingdom. Two ways are
offered to people. The narrow gate is by faith, only through Christ, constricted and precise. It represents true
salvation of God’s way that leads to life eternal. The wide gate includes all religions of works, and self-
righteousness, with no single way (Acts 4:12), but it leads to hell, not heaven.
“Enter ye in at the strait gate” (narrow), means that one must come through the narrow gate in order to reach the
path that leads to eternal life. Though many are on the “broad … way, that leadeth to destruction” (eternal
separation from God), the gate that leads to life is so narrow that “few there be that find it.”
Christ Himself is both the gate and the way (John 14:6), and God enables men to find that gate (John 6:44).
Matthew 7:13-14 "Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth
to destruction, and many there be which go in thereat:" "Because strait [is] the gate, and narrow [is] the
way, which leadeth unto life, and few there be that find it."
“Narrow is the way”: Christ continually emphasized the difficulty of following Him (10:38; 16:24-25; John
15:18-19; 16:1-3; Acts 14:22). Salvation is by grace alone, but is not easy. It calls for knowledge of the truth,
repentance, submission to Christ as Lord, and a willingness to obey His will and Word.
We all know it is easy to sin. The world is full of sin of every kind. I heard a lady say that a book will lay on the
shelf and never be sold, unless it had sex and violence in it. The television set, which has been some people's
God, is just not fit to watch.
News programs, ball games, and maybe one or two of the game shows are just about the only shows that do not
teach us new ways to sin. Little girls have no idea what a real marriage is. Young girls think marriage is a long
honeymoon. They base what they think marriage is from the absurd episodes in the soap operas. They have
gotten so popular that they are now on night television.
Even on a show that doesn't have nakedness, there is cursing and every other kind of sin imaginable. The
commercial breaks have Satan's music trying to sell you some product. Mind control is ardently practiced.
There is even some woman offering to read your horoscope advertised.
(Nearly every one of the numbers you can call that is given for your month, has the number "666 (mark of the
beast) in it". Even this one thing should tell you that there is something wrong. God warns us in all sorts of
ways. We seldom heed His warnings.
I believe that alcoholic beverages are sold in half the places that sell milk and groceries. Young people's heroes
advertise beer and whisky, and cause the young people to believe it is okay.
If we do not discipline ourselves to walk the walk with Christ, then yes, we will wallow around on the wide
road which leads to our destruction.
In 1 Thessalonians chapter 4, the whole chapter calls us to Godliness; following the narrow path. I will use one
little verse that tells it all.
1 Thessalonians 4:7 "For God hath not called us unto uncleanness, but unto holiness."
God does not want someone lackadaisical following Him. He wants people with pure intentions, with their eyes
constantly on the goal (Him), steadfastly staying in the path of righteousness, which leads to everlasting life
with Him.

Matthew Chapter 7 Questions

1. Why should we not judge?
2. Does this mean that we should never, in any circumstance, judge?
3. Who shall we stand before in judgment on Judgment Day?
4. What must we be careful to do, before we start telling someone else what to do?
5. If we know a brother or sister in Christ is involved in sin, what should we do?
6. What is the second thing we should do?
7. If there is no chance of changing him, what should we do?
8. What shall we do before we cast out a mote in our brother's eye?
9. What sin was the woman caught doing that the religious people brought to Jesus?
10. Under the law, what was the punishment for this sin?
11. What did Jesus say to the accusers?
12. What do you think Jesus wrote in the sand?
13. What did Jesus say to the woman?
14. What kind of lives should ministers live?
15. When we help people clean their lives up, how should we do it?
16. In verse 6, what is meant by "dogs"?
17. Should we enter the mire with them to get them saved? Why?
18. In verse 7, "ask", and what will happen?
19. Seek, and ye shall what?
20. Knock and what happens?
21. We have not because, we ____ ____.
22. To have good with us all the time, what two things should we do?
23. If the son asks for bread, will the father give him what?
24. If we, being evil, give good gifts to our children, what will God do to His children.
25. Describe man's love?
26. Describe God's love?
27. What is the "law and prophets", in verse 12?
28. What kind of gate leads to destruction?
29. Which type leads to life?
30. What, in our homes, has become some people's God?
31. In verse 7 of 1 Thessalonians, what has God called us to do?
Matthew Chapter 7 Continued
In Verses 13-29: This closing section of the Sermon on the Mount is a gospel application. Here are two gates (in
last lesson covering 13-14); two kinds of trees and two kinds of fruit (verses 17-20), two groups at the judgment
(verses 21-23), and two kinds of builders, building on two kinds of foundations (verses 24-28). Christ is
drawing the line as clearly as possible between the way that leads to destruction and the way that leads to life.
Matthew 7:15 "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are
ravening wolves."
The warning “Beware of false prophets” fits appropriately with the concept of the two ways. Since many are
being led in the wrong way, they are obviously being led by the wrong people. False prophets were prevalent in
the Old Testament; whereas God’s true prophets were often in the minority.
These deceive not by disguising themselves as sheep, but by impersonating true shepherds. They promote the
wide gate and the wide way.
False prophets appear in “sheep’s clothing” but are in reality “ravening wolves.” This is a perfect description of
those preachers who have denied or distorted the truth of the gospel. They look like lambs but act like wolves.
Their description is similar to that of the great False Prophet (in Revelation 13:11).
There has never been a time, in the history of mankind, when there were more false prophets. There are even
men today proclaiming they are Jesus. We have mentioned it before, but it bears mentioning again. We are not
to believe these people. There will be no question whether it is Jesus, or not, when he returns. He will appear in
the eastern sky and all will see Him.
I really believe the Scripture above, may not really be talking about that though. You see the people that this
was speaking of, claimed to be Christians; but they were "in sheep's clothing". They were people pretending to
be followers of Jesus Christ. They had an outward form of Christianity, but their hearts were wicked.
They came to a church, worked hard in it, appeared to be supporting the teachings, and then started dropping a
word here and there that caused confusion. They were harder to detect than the enemy from without, because
they appeared to be Christians.
"Having a form of godliness, but denying the power thereof" (2 Timothy 3:5).
In (2 John), the lady was warned about deceivers. These deceivers did not believe that Jesus was God in the
flesh.
2 John 1:7 "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the
flesh. This is a deceiver and an antichrist."
2 John 1:9-10 "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth
in the doctrine of Christ, he hath both the Father and the Son." "If there come any unto you, and bring not this
doctrine, receive him not into [your] house, neither bid him God speed:"
Sometimes, we wonder just how we can tell who is of God and who is not. The first thing is: do they believe
that Jesus is Immanuel (God with us; God in the flesh)? The second thing is: What kind of fruit do they bear?

Verses 16-20: A true test of a prophet was the conformity of his doctrine to the Scriptures (1 Cor. 14:37; Deut.
13:1-5). “Their fruits” refers not only to actions of their lives, but also to the doctrines they proclaim. The two
trees are contrasted in relation to the fruit they produce. “Every good tree bringeth forth good fruit”
consistently, while a “corrupt tree bringeth forth evil fruit” continually.
Therefore, the normal and consistent production of fruit, whether good or evil, in a person’s life will bear
evidence whether or not that life is of God. Verse 19 illustrates the unfruitful life of the unregenerate who is
“cast into the fire,” a picture of eternal punishment in hell.
Matthew 7:16 "Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?"
“Ye shall know them by their fruits”: False doctrine cannot restrain the flesh, so false prophets manifest
wickedness (2 Peter 2:12-22).
Matthew 7:17-18 "Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth
evil fruit." "A good tree cannot bring forth evil fruit, neither [can] a corrupt tree bring forth good fruit."
Everyone has heard the Scripture "Bring up a child in the way he should go: when he is old, he will not depart
from it." (Proverbs 22:6). If you teach a very small child not to steal, chances are that he will never steal. This
goes for all sins. The earlier we learn not to sin, the better off we are.
We usually are what we have trained ourselves, and our parents have taught us to be. Environment has a great
deal to do with what we become. A child, who is in church several times a week, will generally have better
morals than someone who has never been exposed to Christianity.
Cursing, swearing, telling dirty jokes, etc. are many times a habit that has been picked up at work or at school.
The Bible says not to fellowship with those of unbelief, because we will all become like them.
Peach trees bear peaches; pear trees produce pears, etc. Apples do not come off a peach tree. We are all part of a
family tree. We must be careful to pattern our lives after Jesus.
I have used the expression so often, if you plant an English pea; that is what you will get in return, not butter
beans.
If we are rooted and grounded in the Word of God, and if we study the Bible and hide its Words in our hearts,
then we will be able to use what knowledge we have to help others get saved. Some of us will be able to lead a
few to God, and some will lead hundreds.
We will be fruit bearers when we work to get people saved. We always influence them for the good or evil. We
spoke of it before, we must not judge, but we can be a fruit inspector.
Matthew 7:19-20 "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire."
"Wherefore by their fruits ye shall know them."
God tells us what will happen if we do not produce fruit for him. It is very much like having an orchard. We
will wait a few years, prune the trees, fertilize them, work around them, and water them; but then if they do not
produce, we will cut them down.
We can say all day long that we are Christians, but unless we do something about it, it is hard to convince God
we are serious.

Verses 21-23: Not everyone professing Christ is genuinely saved. Even the outward verbal acknowledgment of
His lordship is in itself not enough to save the unbeliever apart from true repentance and faith. A genuinely
saved person is one “that doeth the will of my Father,” the Greek present tense suggesting that he is continually
living in obedience of the will of God as the normal course of his life.
Matthew 7:21 "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but
he that doeth the will of my Father which is in heaven."
“Not every one that saith … but he that doeth”: The barrenness of this sort of faith demonstrates it real character
(verse 20), the faith that says but does not do is really unbelief. Jesus was not suggesting that works are
meritorious for salvation, but the true faith will not fail to product the fruit of good works. This is precisely the
point of (James 1:22-25; 2:26).
You see, this is what we have been talking about in church. Many people pretend to be Christians, who have not
sold out to God. Some come to church for the fellowship, some come to better their position in the community,
and some come so that they can belong to something. None of these things will get us to heaven.
God wants us totally, or not at all. Playing church will not get it. Jesus explains here what it takes. Our will must
be turned over to God so completely that we, like Jesus, can say, "Nevertheless not my will, but thine, be done",
(in my life).
A TOTAL COMMITMENT TO GOD.
Matthew 7:22 "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in
thy name have cast out devils? and in thy name done many wonderful works?"
“Have we not prophesied … cast out devils … done many wonderful works”: Note that far from being totally
devoid of works of any kind, these people were claiming to have done some remarkable signs and wonders. In
fact, their whole confidence was in these works, further proof that these works, spectacular as they might have
appeared, could not have been authentic.
No one so bereft of genuine faith could possibly produce true good works. A bad tree cannot bear good fruit
(verse 18).
Matthew 7:23 "And then will I profess unto them, I never knew you: depart from me, ye that work
iniquity."
“That work iniquity” which is lawlessness. All sin is lawlessness (1 John 3:4), i.e. rebellion against the law of
God (13:41).
The fact that they did these things was good, but why did they do them? Was it for great fame and a lot of
money? You see, God looks more at the reason we did something, than the fact that we did it.
If you have a million dollars and you give a thousand to God, you haven't done much; but if you have a
thousand and give it all, then that is great. God knows you love Him enough to sacrifice self for Him.

Verses 24-27: In drawing His concluding illustration of the two foundations, Jesus begins with the word
“therefore.” On the basis of all that He has taught and illustrated, He concluded that all who both hear and do
His sayings shall be saved. As a great Master Counselor, Jesus reminded His listener that hearing this message
alone will not change his life. He must both hear and do what Jesus has said.
The elements of the closing illustration are drawn from the simplicity of nature itself, the “rock,” the “rain,” and
the “winds.” The man whose house collapsed was at fault, not because he failed to labor, but because he did not
lay the proper foundation. The shifting sand represents human opinion and the doctrines of men as opposed to
“these sayings (verse 28).
The house represents a religious life; the rain represents divine judgment. Only the house built on the
foundation of obedience to God’s Word stands, which calls for repentance, rejection of salvation by works and
trust in God’s grace to save through His merciful provision.
Matthew 7:24-25 "Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him
unto a wise man, which built his house upon a rock:" "And the rain descended, and the floods came, and
the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock."
You see, we must not only hear the Word, we must do it, as well. We can go to church and listen, until we are
old and gray, but it does us no good at all, until we start applying the things we learn to our own lives. A wise
man knows the answers to life's problems, because he searches them out in the Bible and applies them to his
own life.
The "Rock" that we must build upon is Jesus Christ (the Cornerstone). It rains on the just and unjust. Problems
will come. The only difference is a Christian faces problems differently. We pray and ask God to help us
through our problems. They do not overwhelm us, because our strength is not in ourselves. We depend on Jesus.
We just roll them over on Him, and He takes care of them for us.
Matthew 7:26-27 "And every one that heareth these sayings of mine, and doeth them not, shall be likened
unto a foolish man, which built his house upon the sand:" "And the rain descended, and the floods came,
and the winds blew, and beat upon that house; and it fell: and great was the fall of it."
It was the same "rain" (problem). You see, without a good foundation, we fall. We must have our feet planted
firmly in the Gospel of Jesus Christ to be able to withstand in the terrible day that is already around us. Take
your eyes off the problem, and get them on Jesus. Stand firm, claiming the Word of God as your personal
strength. God is the answer. There is no other way.
These teachings of Jesus astonished the ones listening on that day, and are still astonishing today. He breaks
with tradition. He emphatically teaches that our hearts must be right with God, not just go through a bunch of
rituals.
He seems to be interpreting the meaning of the laws of God, rather than changing them. People were blindly,
systematically keeping the law without having the vaguest idea why they were keeping them. They were not
truly feeling anything. God wants our hearts, not our formality.
Matthew 7:28 "And it came to pass, when Jesus had ended these sayings, the people were astonished at
his doctrine:"
The entire Sermon on the Mount is addressed to believers and presupposes faith in Jesus as Messiah. The works
done by the believer are not based on himself but on the “rock” (verse 24), who ultimately is Christ Himself (1
Cor. 10:4). He is the personal embodiment of all His teachings. Thus, when He finished the discourse, “the
people were astonished.” Amazement engulfed the audience.
Matthew 7:29 "For he taught them as [one] having authority, and not as the scribes."
“Not as the scribes”: The scribes quoted others to establish the authority of their teachings; Jesus was His own
authority (28:18). This matter of authority was a major issue between Jesus and the Jews, who felt their
authority challenged.
The outstanding feature of His teaching was His “authority,” meaning the divine approval and authoritative
constraint with which He delivered His message.
Such straightforward preaching, based on the depth of one’s own life, was in direct contrast to that of “the
scribes,” who were the copyists of the Law and the theologians of their day. They had to rely on tradition for
their authority, whereas Christ was His own authority.
Jesus really did not tell them that the law was bad. He told them His interpretation of the law. He did have all
authority. He wrote the law in the first place. His understanding was not earthly, but heavenly.
When Jesus took on the form of flesh and dwelt here on the earth, He related to the difficulty in our lives truly
being able to comprehend the law. I believe the Sermon on the Mount is a truly in depth explanation to us of
what it takes for us to please God.

Matthew Chapter 7 Continued Questions

1. How will we know for sure that it is Jesus returning?
2. How do we know these false prophets will be in the church?
3. Inwardly, what are they?
4. Who are these false prophets pretending to be?
5. In Second John, who are the ones who confess not that Jesus Christ is come in the flesh?
6. In verse 9, it says, "Some people have not God". Who are they?
7. What two things tell whether a person is of God or not?
8. In Matthew 7:16, how will we know them?
9. Finish this quote, "Train up a child in the way he should go ____________".
10. What one thing has a great deal to do with what we become?
11. Cursing, swearing, and dirty jokes are usually picked up where?
12. Why should we not fellowship with unbelievers?
13. What two things help us win people to Jesus Christ?
14. What happens to a tree that does not produce good fruit?
15. In verse 21, it says, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven".
Then who will enter?
16. What does it take?
17. In verse 22, we read of people who have ministered to other people but are not saved themselves. Why?
18. Who gave the most, the millionaire who gave a thousand dollars or the poor man who gave a thousand
dollars?
19. Jesus said, if you hear His words and do them, you will be like whom?
20. When the problems of the world came, what did this man do?
21. We can listen to God's Word until we are old and gray, but when does it become useful to us?
22. Who is the rock? The Cornerstone?
23. Why do problems not overwhelm a Christian?
24. Where should a Christian's eyes be fixed?
25. Where must our feet be?
26. What can we claim as our strength?
27. Did Jesus change the law?
28. Jesus taught them as whom?
29. What does the author believe the Sermon on the Mount is?
Matthew Chapter 8
Verses 1-4: “Make me clean:” According to the Law of Moses, to be leprous was to be ceremonially unclean
(see Lev. 13:45-46). “Jesus … touched him,” which instead of bringing uncleanness to Jesus caused the total
cleansing of the leper!
The purpose of Jesus in giving the command to “tell no man” was to draw attention away from the miracle itself
and to appeal to the spiritual need in man. In the Gospels the crowds were often attracted by Jesus’ miracles, but
not always by His message. “Show thyself to the priest,” that is, in obedience to the Mosaic Law regarding
cleansing.
“Offer the gift that Moses commanded:” These gifts are found in (Leviticus 14:2-32), where they are typical of
Christ’s atonement and the cleansing it provided. “For a testimony unto them:” that is, as evidence to the priest
that the leper had indeed been cleansed.
Matthew 8:1 "When he was come down from the mountain, great multitudes followed him."
This "mountain" here, was on the shore of the Sea of Galilee. Jesus had just finished the Sermon on the Mount.
A "multitude" was probably over 1,000 people, and since the Scripture included "great", then it could have been
several thousand.
Matthew 8:2 "And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst
make me clean."
A "leper" was an outcast from the community. They had to cry, "unclean", when anyone came near them. This,
they thought, was contagious. Also, they felt that leprosy was a curse from God. Why a leper would even be
allowed to be with this multitude was a mystery in itself. We could learn a lot from this "leper".
He had no doubt about Christ’s power, only His will (Mark 1:40-45).
The first thing he did, before he asked for anything, was worship Jesus. He called Him, "Lord". Then he said,
with no doubt in his heart, You can heal me. He knew beyond a shadow of a doubt, that Jesus could heal him.
He had either heard from friends about Jesus healing people, or else he had been an eye witness of Jesus healing
someone.
When Jesus healed, He said, "Your faith has made you whole".
Matthew 8:3 "And Jesus put forth [his] hand, and touched him, saying, I will; be thou clean. And
immediately his leprosy was cleansed."
It just takes one touch from Jesus to heal. His answer was always, "I will". This man did not have to wait and
hope. He was "immediately" healed. The statement "be thou clean" showed that the man had to accept the
healing.
Matthew 8:4 "And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest,
and offer the gift that Moses commanded, for a testimony unto them."
“Tell no man”: Publicity over such miracles might hinder Christ’s mission and divert public attention from His
message. Mark records that this is precisely what happened. In this man’s exuberance over the miracle, he
disobeyed. As a result, Christ had to move His ministry away from the city and into the desert regions (Mark
1:45).
“The gift that Moses commanded”: A sacrifice of two birds, one of which was killed and the other set free (Lev.
14:4-7). “As a testimony to them”: The priests.
When a leper was clean, the priest had to say he was clean, before he could take his place back in the
community. This priest would certainly know there had been a miracle. This man was to follow the law, by
giving an offering of thanks for the healing.

Verses 5-9: A “centurion” ranked between an officer and a noncommissioned officer (somewhat equivalent to
that of a modern sergeant major). It was a position of great responsibility in the Roman occupation force (See
the most complete account in Luke 7:2-10).
“Servant (Greek pais), means “child” or “servant” and “Sick of the palsy” means to be paralyzed and greatly
afflicted. The centurion was impressed with Jesus, whom he likened to himself as one “under authority.” He
recognized that in dealing with the realm of sickness and death Jesus had all the power of God behind Him.
Matthew 8:5 "And when Jesus was entered into Capernaum, there came unto him a centurion,
beseeching him,"
“Centurion”: A Roman military officer who commanded 100 men (verse 9). Luke indicates that the centurion
appealed to Jesus through intermediaries (Luke 7:3-6), because of his own sense of unworthiness (verse 8; Luke
7:7). Matthew makes no mention of the intermediaries.
Matthew 8:6 "And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented."
Capernaum was the home of Peter, near the Sea of Galilee. Jesus would later on tell the people of Capernaum
that they had very little faith. This particular Roman had much faith.
"Palsy" is a disease of the central nervous system, and there is really no cure for it. This would have to be a
miracle. Hundreds of years have passed, and there is still no cure for palsy, outside of a miracle from God. This
disease is tormenting. It causes you to shake out of control.
Matthew 8:7 "And Jesus saith unto him, I will come and heal him."
The answer that Jesus always gave was, "I will", as we have said before Jesus is never too busy. He was willing
to go to this servant. A servant has the same importance as a king to Jesus. Notice Jesus did not say, I will try to
heal him, but rather, "I will".
Matthew 8:8 "The centurion answered and said, Lord, I am not worthy that thou shouldest come under
my roof: but speak the word only, and my servant shall be healed."
“I am not worthy that thou shouldest come under my roof”: Jewish tradition held that a person who entered a
Gentile’s house was ceremonially defiled (John 18:28). The centurion, undoubtedly familiar with this law, felt
unworthy of having Jesus suffer such an inconvenience for his sake. He also had faith enough to know that
Christ could heal by merely speaking a word.
Matthew 8:9 "For I am a man under authority, having soldiers under me: and I say to this [man], Go,
and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it]."
Even though this man had great worldly authority, he was fully aware that compared to Jesus, he was unworthy.
In fact, we are all unworthy. It is only through grace that we are saved. He recognized the fact that everything
and everybody was subject to the command of Jesus. There was no question about the authority of Jesus.

Verses 10-13: The words “from the east and west”, are taken from (Psalm 107; with allusions also to Isaiah
49:12; 59:19; Mal. 1:11). Here Christ is referring to the ingathering of the Gentiles through the preaching of the
gospel, culminating in their final gathering at the time of His second coming.
“The children of the kingdom” refers to those to whom the kingdom really belongs. “Outer darkness” refers to
the condemnation of the second death. “There shall be … gnashing of teeth:” There (in that place), is used
emphatically to draw attention to the fact that such severe punishment is in fact a reality.
Even though he was a Gentile, the servant was healed because of the faith of the centurion. The contrast to this
incident drawn by Jesus emphasizes the foolishness of Israel’s rejection of Him as the Messiah.
Matthew 8:10 "When Jesus heard [it], he marveled, and said to them that followed, Verily I say unto you,
I have not found so great faith, no, not in Israel."
This centurion understood Jesus’ absolute authority (verses 8:9). Even some of Jesus’ own disciples did not see
things so clearly (verse 26).
Jesus was very impressed that someone, who had never studied the Scriptures, would believe. The learned
scholars (scribes and Pharisees), were the worst doubters of all. Jesus came to the house of Israel, but when they
refused Him, He created a spiritual Israel based on faith alone.
Matthew 8:11 "And I say unto you, That many shall come from the east and west, and shall sit down with
Abraham, and Isaac, and Jacob, in the kingdom of heaven."
“Many … shall come from the east and west”: Gentiles in the kingdom with Abraham, will enjoy salvation and
the blessing of God (Isa. 49:8-12; 59:19; Mal. 1:11; Luke 13:28-29).
The spiritual children of Abraham shall be from all the nations of the world. Their faith, like Abraham's, will be
the saving factor.
Galatians 3:28-29 "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor
female: for ye are all one in Christ Jesus." "And if ye [be] Christ's, then are ye Abraham's seed, and heirs
according to the promise."
Matthew 8:12 "But the children of the kingdom shall be cast out into outer darkness: there shall be
weeping and gnashing of teeth."
“Children of the kingdom”: The Hebrew nation, physical heirs of Abraham.
“Shall be cast out”: This was exactly opposite to the rabbinical understanding, which suggested that the
kingdom would feature a great feast in the company of Abraham and the Messiah, open to the Jews only.
Just because a person is Jew by birth, does not mean that he or she will go to heaven. This Scripture above is
saying, regardless of whom your parents or grandparents are, without belief in Jesus Christ, you will wind up in
hell.
Darkness is the absence of light. Just to know total separation from Jesus would cause great anguish ("weeping
and gnashing of teeth"). This expression describes the eternal agonies of those in hell.
God does not have grandchildren, only children. Each person is expected to have his own faith and act upon it.
Matthew 8:13 "And Jesus said unto the centurion, Go thy way; and as thou hast believed, [so] be it done
unto thee. And his servant was healed in the selfsame hour."
“As thou hast believed”: Sometimes faith was involved in the Lord’s healings, in this case not by the one being
healed as (in 9:2; 15:28); other times it was not a factor (verses 14-16; Luke 22:51).
We can expect miracles according to the amount of faith we have. If we don't believe, nothing will happen. The
bottom line was, this "servant was healed".
Matthew 8:14-15 "And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of
a fever." "And he touched her hand, and the fever left her: and she arose, and ministered unto them."
Peter's home, as we have said before, was here in Capernaum. Jesus probably went there to rest from the crowd.
The Scripture does not state the cause of the fever. She was sick enough to stay in bed. Just one touch of Jesus'
hand, and the fever fled. It was such a miracle; she immediately went to work seeing to their physical needs.
Matthew 8:16 "When the even was come, they brought unto him many that were possessed with devils:
and he cast out the spirits with [his] word, and healed all that were sick:"
“Possessed with devils”: This means “demonized,” or under the internal control of a demon. All the cases of
demonization dealt with by Christ involved the actual indwelling of demons who utterly controlled the bodies of
their victims, even to the point of speaking through them (Mark 5:5-9), causing derangement (John 10-20),
violence (Luke 8:29), or rendering them mute (Mark 9:17-22).
The Bible explains in detail, how Jesus got rid of the evil spirits that possessed the bodies they were in. An evil
spirit can come into a non-Christian, and actually control that person. I do not believe that a Christian can be
possessed by a devil. There is no example in the Bible of a Christian being possessed by a devil.
A demon possesses darkness. A Christian is filled with Light. Light does away with darkness. A Christian, who
is full of the Light of Jesus, cannot be consumed by the darkness of the devil. I do believe a Christian can be
tormented from without, but not inside. Take note here, that the Word got rid of evil spirits. That should tell us
something. Stay full of the Word of God.
Take note also, that sick people are spoken of separately. He "HEALED the sick, and "CAST OUT" the evil
spirits. Notice also, that He healed "ALL". Let me say one more time, that because Christians are filled with the
Light of Jesus, they cannot be possessed with devil spirits. They can be oppressed, but not possessed.
Matthew 8:17 "That it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took
our infirmities, and bare [our] sicknesses."
“Spoken by Isaiah the prophet”: Matthew was citing that passage here. Christ bore both the guilt and the curse
of sin (Galatians 3:13). Both physical healing and ultimate victory over death are guaranteed by Christ’s atoning
work, but these will not be fully realized until the very end (1 Cor. 15:26).
Isaiah prophesied that the Savior would not only save our souls, but would heal our bodies. He actually took our
diseases on His body on the cross. His "healing touch" did not just help way back then, but is still healing
people today.
John 14:12-14 "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and
greater [works] than these shall he do; because I go unto my Father." "And whatsoever ye shall ask in my name,
that will I do, that the Father may be glorified in the Son." "If ye shall ask any thing in my name, I will do [it]."
You see, Christians can pray to the Father in the name of Jesus, and He will hear and answer our prayers. The
difference is Jesus healed in His own name. We heal in Jesus' name. It is the power of Jesus (not our name). We
just touch and allow His power to flow through us. Pray and believe in the name of Jesus and expect miracles.

Matthew Chapter 8 Questions

1. Where was the mountain located where Jesus taught the sermon on the Mount?
2. Describe a multitude.
3. What did a leper have to cry when near others?
4. What was the first thing the leper did when he saw Jesus?
5. What, besides a physical sickness, did most believe leprosy to be?
6. What name did the leper call Jesus?
7. How did Jesus answer him?
8. What does "be thou clean" show us?
9. Why did Jesus send him to the priest?
10. A Roman centurion was over how many men?
11. What type of disease is palsy?
12. Compared to Jesus, what was the centurion?
13. What and who are under Jesus' authority?
14. Why was Jesus amazed at the centurion's faith?
15. When physical Israel rejected Jesus, who did He create?
16. Where will Abraham's spiritual children come from?
17. Where, in the Bible, do we learn there is no male or female with God?
18. Where is outer darkness?
19. Does birth into a Jewish family insure your residence in heaven?
20. Will your mother's or father's faith save you?
21. How many great miracles can we expect?
22. What was the bottom line about the centurion?
23. Where was Peter's home?
24. What was Peter's mother-in-law healed of?
25. Can a Christian be possessed of the devil?
26. Tell what darkness represents.
27. What one thing did Jesus use too free a person from devil spirits?
28. Are sickness and demon possessions the same?
29. Is healing for today?
30. What Scripture answers this question?
31. Whose name must we use?
Matthew Chapter 8 Continued
Matthew 8:18 "Now when Jesus saw great multitudes about him, he gave commandment to depart unto
the other side."
The people thronged Him so greatly, that He was pressed from every side. Every so often, He went aside to rest
and pray. This multitude, it seems, had followed Him from the time He had given the Sermon on the Mount.
He needed some time alone. His Spirit was always ready, but His body got tired; just like ours does.

Verses 19-27: The reference to “a certain scribe” is unusual since scribes were usually referred to in the plural.
“Master, I will follow thee:” These words indicated that he was willing to follow Christ both spiritually and
publicly. The word master (Greek didaskalos) here means “Teacher.”
Instead of making it easy to follow Him, Christ insisted that he count the cost of such commitment to
discipleship. “The Son of man” is the title by which the lord most frequently referred to Himself. The title
originally come from (Daniel 7:13), and had messianic significance. The Lord deliberately used this biblical
title of Himself in order to teach the godly that He was in fact, the Messiah.
The reference to another of His disciples must refer to a professed disciple who was unwilling to follow Him
unconditionally. The request to “bury my father” probably meant he wanted to stay at home until his father
died. Jesus’ strong reply, “Let the dead bury their dead,” was not intended to be harsh, but rather to emphasize
that the time to be about the heavenly Father’s business was now.
The “tempest” refers to a violent storm. Jesus rebuked the “little faith” in light of the fact that He had
commanded the trip across the Sea of Galilee. In one of His most awesome miracles, He simply “rebuked the
winds and the sea,” resulting in an instantaneous miracle of total calm.
Matthew 8:19 "And a certain scribe came, and said unto him, Master, I will follow thee whithersoever
thou goest."
“A certain scribe”: As a scribe. This man was breaking with his fellow scribe by publicly declaring his
willingness to follow Jesus. Nonetheless, Jesus evidently knew that he had not counted the cost in terms of
suffering and inconvenience.
Scribes were the keepers and registrars of all public documents. The "scribe" mentioned, here, was learned in
the law. These men technically knew the rules in the Bible. Very few recognized Jesus for who He really was
(the Messiah). This "scribe" had probably, been among the multitude who heard Him preach the Sermon on the
Mount and who saw Him do many miracles.
Just as many Jewish people do even today, this scribe recognized Him as a great teacher and as a prophet of
God who could perform miracles. The question is, did he recognize Jesus as God manifest in the flesh?
Scribes were teachers of the law. It is so strange, to me, that they could not see that Jesus fulfilled the law in
every aspect. This "Scribe" was like so many new Christians. They promise to follow no matter where or how
hard the road gets, but when trouble come, they fall away.
Matthew 8:20 "And Jesus saith unto him, The foxes have holes, and the birds of the air [have] nests; but
the Son of man hath not where to lay [his] head."
“Son of man”: This is the name Jesus used for Himself more than any other. It is used 83 times in the gospels,
always by Jesus Himself. It was a messianic title (Dan 7:13-14), with an obvious reference to the humanity and
the humility of Christ. Yet, it also speaks of His everlasting glory, as (Dan. 7:13-14 shows; Acts 7:56).
Jesus told this scribe just right off, if you follow me, it would not be easy. You might have to sleep outside and
may not even know where your next meal would come from. Jesus does not promise an easy life even today to
His followers. He just promises to take care of our needs, not our wants.
Matthew 8:21 "And another of his disciples said unto him, Lord, suffer me first to go and bury my
father."
“Suffer me first to go and bury my father”: This does not mean that the man’s father was already dead. The
phrase, “I must bury my father” was a common figure of speech meaning, “Let me wait until I receive my
inheritance.”
From this statement above, it seems that this disciple, mentioned here, was not one of the 12, but, probably, part
of the 120 who followed Jesus for a while. He was asking Jesus to let him tend to his business at home, and he
would answer the call to the ministry later.
We cannot put off the call of God for any reason. Even though this seems to be good enough excuse, we will
see that God will not wait while we tend to earthly things.
Matthew 8:22 "But Jesus said unto him, Follow me; and let the dead bury their dead."
“Let the dead bury their dead”: Let the world (the spiritual dead), take care of mundane things.
Here we must understand the religious significance of this statement. He was speaking of the spiritually dead.
He was saying, you cannot do anything for him now. It was too late. Salvation is offered to the living only. He
told the man, go minister to others before they too die physically not knowing salvation. He too was saying,
time is running out. Hurry!
Matthew 8:23 "And when he was entered into a ship, his disciples followed him."
This was probably, a ship on the Sea of Galilee. It possibly belonged to some of the disciples, who were
fishermen before Jesus called them.
Matthew 8:24 "And, behold, there arose a great tempest in the sea, insomuch that the ship was covered
with the waves: but he was asleep."
“There arose a great tempest in the sea”: The Sea of Galilee is more than 690 feet below sea level. To the north,
Mt Hermon rises 9,200 feet, and from May to Oct. strong winds often sweep through the narrow surrounding
gorges into this valley, causing extremely sudden and violent storms.
“He was asleep”: Just before the disciples saw one of the most awesome displays of His deity, they were given
a touching picture of His humanity. He was so weary that not even the violent tossing of the boat awakened
Him, even though the disciples feared they would drown (verse 25).
Jesus' body was tired. He was sleeping right on through the storm. The Sea of Galilee is well known for the
heavy wind and boisterous waves. These storms come up suddenly and drown many fishermen. These disciples
who had fished on this sea, knew how dangerous it could be.
Matthew 8:25 "And his disciples came to [him], and awoke him, saying, Lord, save us: we perish."
They knew where the help was. They knew Jesus could save them. The cry of mankind should be, "Lord, save
us: we perish." Jesus is the only one who can save us, but we must cry out for His help. Jesus always listens to
our cries, as He did these disciples.
Matthew 8:26 "And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and
rebuked the winds and the sea; and there was a great calm."
Fear is not of God. Jesus rebuked them for being fearful. Fear is the opposite of faith. Probably all this
happened to make them realize they should act in faith not fear. Nevertheless, He spoke to the "wind and the
sea", and they both immediately obeyed the Word.
Jesus has all power over everything, even the elements.
Matthew 8:27 "But the men marveled, saying, What manner of man is this, that even the winds and the
sea obey him!"
“Even the winds and the sea obey him”: This was convincing proof of His deity (Psalms 29:3-4; 89:9; 93:4;
107:25-29).
The amazing thing, to me in all of this, is the fact that they were amazed. Jesus has been doing all these fantastic
miracles, and they still did not know that He had power over the entire universe. They were right; truly he was
not "man". He was God housed in the body of a man.
Matthew 8:28 "And when he was come to the other side into the country of the Gergesenes, there met
him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by
that way."
“Country of the Gergesenes”: This refers to a small town on the lake opposite Tiberius, perhaps where the
modern village of Khersa (Kursi) is located. Some ancient tombs are there and the shoreline descends steeply
into the water, exactly matching the description of the terrain in this account.
“Gergesenes:” The usually preferred reading is “Gadarenes.” Gergesa was a town on the eastern slope of the
Sea of Galilee and was included in the district of Gadara, one of the cities of the Decapolis. Both of these were
included in the large administrative district of Gerasa, whose center was the town of Gerasa in Gilead.
“Two possessed with devils”: The two other synoptic writings mention only one. Mark and Luke emphasize the
more predominant convert of the two, whereas Matthew gives the more complete account of both men with
whom Jesus dealt, perhaps the law demanded two or more witnesses.
This area that was on the other side of the Sea of Galilee, today is the Golan Heights controlled by the Arabs. In
Bible times, it was a very evil area. There were three accounts of men in tombs who were possessed of devils in
three of the gospels. It appears that these were three men telling the same account of what happened.

Verses 29-34: “What have we to do with thee?” The demons reacted with resentment at Jesus’ intrusion into
their realm, meaning, “What is there in common between us?” Their reference to Him as the “Son of God”
indicates that the demons were fully aware of who Jesus was, and their question about being tormented “before
the time” also indicates that they were aware of why He had come to earth.
The reference to a “herd of many swine” suggests that they were being kept illegally by Jews who were living
in the Gentile region. Swine were considered unclean by the Mosaic Law. “The whole herd … perished:” Jesus
granted the demons’ request because of His concern for the man. The spiritual principle in the incident is that
those who are deliberately disobedient deprive themselves of divine protection and place themselves at the
mercy of the forces of evil.
Matthew 8:29 "And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of
God? art thou come hither to torment us before the time?"
“To torment us before the time”: Evidently, even the demons not only recognized the deity of Jesus, but also
knew that there was a divinely-appointed time for their judgment and He would be their judge. Their
eschatology was factually correct, but it is one thing to know the truth, and quite another thing to love it (James
2:19).
There are several things we need to take notice of here. These devils recognized Jesus. They had been in heaven
with Jesus before they followed Lucifer. Devil spirits, or demons, are really fallen angels. When God threw
Lucifer out of heaven, one third of the angels followed Lucifer, and became his demons.
These demons were well aware that there is coming a day when they would be thrown into the lake of fire with
Lucifer. That was why they asked Jesus, if He was going to torment them before the time. These spirits need a
body to dwell in. If they cannot get a human, then they will settle for an animal.
Matthew 8:30 "And there was a good way off from them a herd of many swine feeding."
“Herd of many swine”: Mark 5:13 adds that there were 2,000 in this herd. Such a large herd of unclean animals
suggests that Gentiles dominated the region. It also suggests that the number of demons was large (Mark 5:9).
Matthew 8:31 "So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd
of swine."
“The devils besought him”: (Luke 8:31), relates they pleaded not to be sent into the abyss, meaning the pit, the
underworld, the prison of bound demons who disobeyed. They knew Jesus had the power and authority to send
them there if He desired.
You see, the devils did not want to be disembodied. Being a spirit, they have to inhabit a person or an animal,
because they did not have a body of their own.
Matthew 8:32 "And he said unto them, Go. And when they were come out, they went into the herd of
swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in
the waters."
One word and they obeyed. Jesus just said, "go". The swine were driven mad by these devils, and rather than
live with them, they committed hog suicide.
Matthew 8:33 "And they that kept them fled, and went their ways into the city, and told every thing, and
what was befallen to the possessed of the devils."
Can you imagine how frightening it would be to be herding hogs, and suddenly, they ran and drowned
themselves in the sea? Not only were they frightened, but think of the financial loss.
Matthew 8:34 "And, behold, the whole city came out to meet Jesus: and when they saw him, they
besought [him] that he would depart out of their coasts."
“Besought him that he would depart”: perhaps they were concerned with the financial impact from the loss of
the pigs. More likely, they were all ungodly people frightened to be in the presence of such spiritual power
(Mark 5:14-15).
You would think the people would be tickled to have someone as powerful as Jesus in their midst, but instead,
they did not want Him and stopped him at the edge of town. The only reason that makes any sense at all would
be that this was a very evil city.
Probably many demon possessed people lived in this city, and you can easily see why they would not want
Jesus (the Deliverer), in their city. In (Mark chapter 5), we read the same account (or at least a similar)
beginning with verse 2.
Mark 5:2-13 "And when he was come out of the ship, immediately there met him out of the tombs a man with
an unclean spirit," "Who had [his] dwelling among the tombs; and no man could bind him, no, not with chains:"
"Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him,
and the fetters broken in pieces: neither could any [man] tame him." "And always, night and day, he was in the
mountains, and in the tombs, crying, and cutting himself with stones." "But when he saw Jesus afar off, he ran
and worshipped him," "And cried with a loud voice, and said, What have I to do with thee, Jesus, [thou] Son of
the most high God? I adjure thee by God, that thou torment me not." "For he said unto him, Come out of the
man, [thou] unclean spirit." "And he asked him, What [is] thy name? And he answered, saying, My name [is]
Legion: for we are many." "And he besought him much that he would not send them away out of the country."
"Now there was there nigh unto the mountains a great herd of swine feeding." "And all the devils besought him,
saying, Send us into the swine, that we may enter into them." "And forthwith Jesus gave them leave. And the
unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea,
(they were about two thousand;) and were choked in the sea."
These three could be separate deliverances, because of so many similar details; I believe they are accounts of
the same incident.

Matthew Chapter 8 Continued Questions

1. Why did Jesus say, to depart to the other side of the sea?
2. What promise did the scribe make Jesus?
3. What job for the community did the scribe do?
4. What did scribes have to do with the law?
5. What did Jesus tell the scribe about his living conditions?
6. The disciple that wanted to go and bury his father was probably from what group?
7. What does the statement "Let the dead bury their dead" mean?
8. Salvation is for whom?
9. How did Jesus get to the other side of the sea?
10. When the storm was raging, where was Jesus?
11. What did the disciples say to Jesus about the storm?
12. What did Jesus do?
13. Why did Jesus rebuke them?
14. What is wrong with fear?
15. What should we do, if we are caught in a storm?
16. How many accounts of the demon possessed, whose demons went into the hogs, are in the Bible?
17. What difference is in the stories?
18. Name at least two things we need to remember about these devil spirits.
19. Where were the devil spirits asked to go?
20. What did the swine do?
21. How did the people of the town feel?
22. What does Mark 5:4 show us about demon possession?
23. What was the name of the demons?
Matthew Chapter 9
Matthew 9:1 "And he entered into a ship, and passed over, and came into his own city."
“His own city”: Jesus had left Capernaum to get away from the crowds for a time (8:18).
Matthew 9:2 "And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing
their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee."
“Thy sins be forgiven”: The fact that the man was brought on a bed indicates that his paralysis was severe.
Jesus’ words of forgiveness may indicate that the paralysis was a direct consequence of the man’s own sin (John
9:31).
Now remember, in our last lesson, Jesus had been asked to leave when He delivered the demoniac man. He
didn't argue with the people. He just got in a boat and came back across the Sea of Galilee to more familiar
territory.
Many have seen His miracles and heard his teachings on the Mount of Beatitudes. When He arrived back, it
seems some people were waiting.
We discussed before that palsy is a disease similar to a short circuit in the brain and nervous system. This palsy
had advanced so that this man was unable to walk. Not only did the man have faith that Jesus could heal him,
but his friends had faith, as well (the ones who brought him). As we have said before, not all illness is
associated with sin, but some are.
Matthew 9:3 "And, behold, certain of the scribes said within themselves, This [man] blasphemeth."
“This man blasphemeth”: This would be a true judgment about anyone but God incarnate, for only the One who
has been sinned against has the prerogative to forgive. Jesus’ words to the man were therefore an unequivocal
claim of divine authority.
As we have said so many times in these lessons, they did not recognize Jesus for who He really was. They were
familiar with the law and knew that it taught that only God can forgive sins. The reason they thought that Jesus
blasphemed, was that they saw Him as a man. To impersonate God is blasphemy, but He was not an
impersonator. He was, is, and always will be God.
Matthew 9:4 "And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?"
“Knowing their thoughts”: (12:25; John 2:24). Though the Lord Jesus humbled Himself (Phil. 2:4-8), and set
aside the independent use of His divine prerogatives in incarnation (John 5:30), He was still fully God and
therefore, omniscient (see Mark 13:32; Luke 2:52).
Matthew 9:5 "For whether is easier, to say, [Thy] sins be forgiven thee; or to say, Arise, and walk?"
“For whether is easier”: It is certainly easier to claim the power to pronounce absolution from sin than to
demonstrate the power to heal. Christ actually proved His power to forgive by instantly healing the man of his
paralysis.
If He could do the apparently harder, He could also do what seemed easier. The actual forgiving of the sins was
in reality the more difficult task, however because it ultimately requires Him to sacrifice His life.
Matthew 9:6 "But that ye may know that the Son of man hath power on earth to forgive sins, (then saith
he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house."
You see from the above Scriptures, that the scribes did not just come right out and accuse Jesus out loud. They
were afraid the mobs whom Jesus had healed, would attack them, if they said anything to Him.
These accusations were just thoughts in their hearts. Jesus knew their thoughts and their hearts, and spoke to the
doubt there. This act was evidence of who He is, and also of His power. When this power commands, it
happens, as we see in verse 7.
Matthew 9:7-8 "And he arose, and departed to his house." "But when the multitudes saw [it], they
marveled, and glorified God, which had given such power unto men."
Again here, we see the fact that these people related Jesus to all the other prophets. They did not really know
who He was. They did have the right idea. "They glorified God". This man had such a dramatic healing, that he
walked home for everybody to see. Jesus had come from a childhood of obscurity to a time of popularity
because of His miracles.

Verses 9-12: “The receipt of custom” refers to the tollbooth in the street where tax collectors sat to receive
various taxes. “In the house” means at home. We know from the other synoptic writers that this house was
Matthew’s. See (Mark 2:15; Luke 5:29), where the expression is phrased “in his house.”
Matthew 9:9 "And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the
receipt of custom: and he saith unto him, Follow me. And he arose, and followed him."
“Matthew”, also called Levi, an apostle, was by occupation a tax collector. He seems to have been an agent for
Herod Antipas, stationed at Capernaum to collect revenue on goods passing between Damascus and the
Mediterranean ports. Tax collectors (publicans), were despised by the
Jews and regarded as the lowest of sinners. They were perceived as extortionists and even as traitors since they
served Rome.
Matthew’s own humility is seen here. He did not disguise his past or make any excuse for it. Whereas (Mark
2:14 and Luke 5:27), employ his former name, Levi. Matthew himself used the name by which he was known
after becoming a disciple (Mark 3:18; Luke 615).
Tax collectors were among the most despised persons in this society. The money they collected was often partly
extorted for personal gain (Luke 19:8), and partly a tax for Rome, which made them not only thieves, but also
traitors to the Jewish nation.
When Jesus called him, he immediately obeyed. From early times the church has regarded Matthew as the
author of the first gospel.
Tax collectors were hated by the people. Matthew was probably a man of means. He was surely a publican
himself. Very little was written in the Scriptures about Matthew.
Jesus was probably, already acquainted with Matthew. At any rate, Matthew did not question when Jesus told
him to follow him. He just obeyed. This call was even harder than most, because Matthew had to give up the
opportunity to make even more money than he already had. He would lose his position of authority as well.
This shows that nothing is more important than following Jesus. If necessary, we too should be willing to give
up all, and follow Him.
Matthew 9:10-11 "And it came to pass, as Jesus sat at meat in the house, behold, many publicans and
sinners came and sat down with him and his disciples." "And when the Pharisees saw [it], they said unto
his disciples, Why eateth your Master with publicans and sinners?"
Here we see Jesus associating with these hated Roman tax collectors and people who knew none of the Jewish
law. Even if they did, they would not have practiced the law; because they were idolaters. To the Pharisees, they
would have been unclean spiritually. A Pharisee would have nothing at all to do with them.
I believe these Pharisees were afraid of Jesus, so they asked the disciples. Jesus knew in His heart their evil
intentions, and instead of letting the disciples answer this accusation, He answered for Himself.
Matthew 9:12 "But when Jesus heard [that], he said unto them, They that be whole need not a physician,
but they that are sick."
“Whole … sick”: The Pharisees thought they were well, religiously pure and whole. The outcasts knew they
were not. Salvation can’t come to the self-righteous.
Verses 13-15: “The righteous:” The word is used here in an ironic sense, meaning self-righteous. Ultimately, as
the Scripture tells us, “There is none righteous, no, not one” (Rom. 3:10). “The children of the bridechamber”
refers to the wedding guests. “As long as the bridegroom is with them,” that is, while the wedding festivities
last, which might be for some days. “When the bridegroom shall be taken from them” is an allusion to His
coming death and ascension.
Matthew 9:13 "But go ye and learn what [that] meaneth, I will have mercy, and not sacrifice: for I am
not come to call the righteous, but sinners to repentance."
“Go ye and learn what that meaneth”: This phrase was commonly used as a rebuke for those who did not know
something they should have known. The verse Jesus cites is (Hosea 6:6; compare 1 Samuel 15:22; Mic. 6:6-8),
which emphasizes the absolute priority of the law’s moral standards over the ceremonial requirements.
The Pharisees tended to focus on the outward, ritual, and ceremonial aspects of God’s law, to the neglect of its
inward, eternal, and moral precepts. In doing so, they became harsh, judgmental and self-righteously scornful of
others. Jesus repeated this same criticism (in 12:7).
Righteous people are already saved. They do not need to be saved. If you are not sick, you do not need to go to
the doctor. Jesus did not come to change the law; He came to fulfill the law. Self-righteous is different from
righteous. To be righteous, we must be in right standing with God.
Jesus brought the message of hope to a dying and sinful world. He provided the way out for those who were
lost. His message is a message of good news (gospel). When He said He would have mercy and not sacrifice, I
believe it meant He provided the sacrifice for us. He is the perfect Lamb sacrifice.
Through His mercy and grace, we receive it. Not of ourselves that we might boast, but through faith in Him.
Matthew 9:14 "Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but
thy disciples fast not?"
“Disciples of John”: Luke implies that the Pharisees asked this question (Mark 2:18-20). Evidently, some
Pharisees were still present when John’s disciples came. Both groups together may have asked this question.
Matthew 9:15 "And Jesus said unto them, Can the children of the bridechamber mourn, as long as the
bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and
then shall they fast."
We must remember that Jesus is the Groom of the bride of Christ. There is no mourning and sadness preparing
for a wedding. John the Baptist preached repentance and people who are repentant weep and mourn. You can
easily see why John's disciples would fast. They were repenting, seeking for the Savior.
“Then shall they fast”: Using the analogy of a wedding party, Jesus answered that as long as Christ was present
with them there was too much joy for fasting, which was connected to seasons of sorrow and intense prayer.
The Pharisees remind me of some religions today. They believe you have to do specific things to be saved
(penance). The followers of Jesus were rejoicing and happy, because the salvation that Jesus offered was a free
gift. As long as the gift was there, it was hard to be sorrowful.
You see, when Jesus is not here with us physically, we will be as John's disciples. It will be necessary to fast for
strength and power from God. We are all in a state of mourning now, waiting for that great day when the
Groom will come for His bride.
Matthew 9:16 "No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it
up taketh from the garment, and the rent is made worse."
“New cloth unto an old garment”: That new cloth does not work on old material is analogous to trying to patch
New Covenant truth onto old Mosaic ceremonial forms.
Matthew 9:17 "Neither do men put new wine into old bottles: else the bottles break, and the wine
runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved."
“New wine into old bottles”: Animal skins were used for fermentation of wine because of their elasticity. As the
wine fermented, pressure built up, stretching the wineskin. A previously stretched skin lacked elasticity and
would rupture, ruining both wine and wineskin.
Jesus used this as an illustration to teach that the forms of old rituals, such as the ceremonial fasting practiced
by the Pharisees and John’s disciples, were not fit for the new wine of the New Covenant era (Col. 2:17). In
both analogies (verses 16-17), the Lord was saying that what the Pharisees did in fasting or any other ritual had
no part with the gospel.
This putting the material together, new and old, could be speaking of how hard it is for the Jews and Gentiles to
worship together. If a group of new Christians try witnessing to Jewish people, they will listen, if you call Jesus
the Messiah. We Christians, are looking for our Savior; the Jews are looking for their King. The same, but just
two different views of Him.
Matthew 9:18 "While he spake these things unto them, behold, there came a certain ruler, and
worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she
shall live."
“Ruler”: In (Mark 5:22 and Luke 8:41), we find this was a ruler of the synagogue named Jairus.
Matthew 9:19 "And Jesus arose, and followed him, and [so did] his disciples."
The man who came was of some importance in the community. They called him a "ruler". He had great faith.
Even though his daughter had been pronounced dead, he knew Jesus could raise her from the dead.
Jesus did not answer him. He just went with the man and took the disciples with Him. Great faith brings great
results.
Verses 20-22: “I shall be whole” (literally, “I shall be saved, i.e. healed): A rabbi customarily addressed a young
girl as “daughter.” Jesus’ exhortation to “be of good comfort” means to cheer up. The further statement “thy
faith hath made thee whole” indicates that God’s blessing on our behalf is usually in proportion to our
willingness to trust Him.
Matthew 9:20 "And, behold, a woman, which was diseased with an issue of blood twelve years, came
behind [him], and touched the hem of his garment:"
“Issue of blood twelve years”: This woman’s affliction not only was serious physically but also left her
permanently unclean for ceremonial reasons (Lev. 15:25-27). This meant she would have been shunned by all,
including her own family, and excluded from both synagogue and temple.
“The hem of his garment”: (14:36). Probably one of the tassels that were woven to the corners of a garment in
order to remind the wearer to obey God’s commandments (Numbers 15:38-40; Deut. 22:12).
Matthew 9:21 "For she said within herself, If I may but touch his garment, I shall be whole."
Whole, made well, literally “saved you”.
Matthew 9:22 "But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort;
thy faith hath made thee whole. And the woman was made whole from that hour."
Even though Jesus was headed to restore the little girl, He was still interested in helping others along the way.
This woman's belief was great, and she was not disappointed. Even touching the hem of His garment could
totally restore, as it did for her. Other accounts of this story tell us she had spent everything she had, on worldly
physicians. Just one touch of Jesus' garment, and she was whole.

Verses 23-26: The scene described here is typical of a Middle Eastern home where someone lay dead. Mourners
were actually hired to make noise. The “minstrels” were flutists. Jesus’ statement that “the maid is not dead, but
sleepeth” meant that her death, though real, was
ultimately going to be a temporary “sleep” in the light of the fact that He would quickly raise her back to life
again.
Matthew 9:23 "And when Jesus came into the ruler's house, and saw the minstrels and the people
making a noise,"
“Minstrels (flute players) … people making a noise”: Typical fixtures at a time of mourning in that culture (2
Chron. 35:25). The crowd at a funeral usually included professional mourners, women whose task it was to wail
plaintively, while reciting the name of the departed one, as well as any other loved ones who had died recently.
The result was a noisy, chaotic din.
Matthew 9:24 "He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed
him to scorn."
“Sleepeth”: Jesus was not saying that her death was a misdiagnosis. This was a prophecy that she would live
again. He made a similar comment about Lazarus’ death (John 11:11), and then had to explain to the disciples
that he was speaking metaphorically (John 11:14). Sleep is a designation for death in the New Testament (1
Cor. 11:30; 15:51; 1 Thess. 5:10).
“They laughed him to scorn”: How quickly their paid act of mourning turned to derision.
Matthew 9:25-26 "But when the people were put forth, he went in, and took her by the hand, and the
maid arose." "And the fame hereof went abroad into all that land."
These "minstrels" were paid mourners. Jesus was about to stop their wages. No paid mourners would be
necessary. They laughed; but Jesus had the last laugh. This dead girl arose. Jesus is the resurrection and the life.
He raises every one of us from the dead and gives us life.
The fame would spread rapidly. Who was this, that He could raise the dead? Notice Jesus put the doubters out
before He raised her.

Matthew Chapter 9 Questions

1. What did Jesus say to the man sick of the palsy?
2. What did the scribes say within themselves about Jesus?
3. What did Jesus say of the scribes?
4. What was Jesus showing them that He had power on earth to do?
5. What instruction did Jesus give the sick of the palsy?
6. What did the multitude do, when they saw this miracle?
7. What did Matthew have before Jesus called him?
8. Who ate with Matthew and Jesus?
9. Who did Jesus say needed a physician?
10. What did Jesus say He would have in place of sacrifice?
11. Who has Jesus called to repentance?
12. Why did the disciples of Jesus not fast?
13. Tell your opinion of what putting new wine in old bottles mean?
14. Tell your opinion of what putting a piece of new cloth in an old garment means?
15. Why did the ruler come to Jesus and worship him?
16. How long had the woman had the issue of blood?
17. What had the woman said within herself.
18. What did Jesus tell the woman had made her whole?
19. What were minstrels doing in the ruler's home?
20. What did Jesus tell them to do? Why?
21. What happened to the girl?
22 What were the results?
Matthew Chapter 9 Continued

Verses 27-32: This incident is also peculiar to Matthew’s gospel (Luke 11:14-26). Two blind men call out,
“Thou son of David,” which was a messianic designation. The form of their address seems to indicate that they
had put their faith in Jesus as the Messiah.
Matthew 9:27 "And when Jesus departed thence, two blind men followed him, crying, and saying, [Thou]
son of David, have mercy on us."
“Son of David”: (1:1; 12:23; 21:9, 15), A messianic title (see 20:29-34), for a remarkably similar but separate,
account.
At this point, Jesus had just healed the incurably sick woman of the issue of blood, and had raised the young girl
from the dead. We read in the last lesson that the story of these two miracles had spread throughout the land.
No wonder these two blind men followed Him. Here again, was another impossible situation. These men
believed that Jesus was their only help.
Matthew 9:28-31 "And when he was come into the house, the blind men came to him: and Jesus saith
unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord." "Then touched he their
eyes, saying, According to your faith be it unto you." "And their eyes were opened; and Jesus straitly
charged them, saying, See [that] no man know [it]." "But they, when they were departed, spread abroad
his fame in all that country."
Jesus (in nearly every instance), when He healed someone, would say your faith has made you whole (or
something very near to that statement). It seems that our faith in something happening has a great deal to do
with it coming to pass. Jesus asked them, "believe ye that I am able to do this?" Then He healed them.
Faith is one thing that pleases God. The Scripture says that without faith, it is impossible to please God. What is
faith?
We read in Hebrews 11:1 "Now faith is the substance of things hoped for, the evidence of things not seen."
You see, if you could see the evidence, it would be fact, not faith. Some ministers will tell you to shut your eyes
and see your prayer request happening in your mind. That is not really what faith is. Faith is when we pray and
ask God for something; and then trust God with all the details, never doubting in our hearts that God is able to
do more than we can ask or think.
I believe these two blind men had that kind of faith. They came to Jesus believing that He would restore their
sight, and He did. They did not follow His instructions not to tell anyone. If they were blind, and could suddenly
see, there would be no way to keep them from telling the good news.
There is another way to look at this, also. Before a person is saved, they are spiritually blind. When they seek
out the Lord Jesus, it is faith that opens their eyes. A new Christian is just like these blind men. There is no way
not to tell the good news. Once I too was blind, but now I see.

Verses 33-38: The connection between spiritual evil and physical illness is clearly illustrated in this incident.
The “prince of the devils” is Satan himself. “Fainted” means they were distressed. The observation that they
were “as sheep having no shepherd” is taken mainly from the Septuagint, the Greek translation of the Hebrew
Old Testament of (Numbers 27:17).
Matthew 9:32-33 "As they went out, behold, they brought to him a dumb man possessed with a devil."
"And when the devil was cast out, the dumb spake: and the multitudes marveled, saying, It was never so
seen in Israel."
This person had been possessed of a devil. The devil spirit inside him would not let him speak. When a devil
spirit controls a person, he is totally under the control of the evil spirit. This man was helpless, until Jesus came
along and freed him. As we studied before, these spirits of demons, or devils, are under Jesus. When He
commands them to go, they must obey.
What a glorious thing to see anyone delivered from a devil spirit, but to see one who was dumb released to
speak, was even more glorious. The multitudes realized this was no ordinary happening. Jesus had super natural
power.
Matthew 9:34 "But the Pharisees said, He casteth out devils through the prince of the devils."
“Prince of the devils”: The Pharisees had seen enough of Jesus’ power to know it was God’s power. But, in
their willful unbelief, they said His was the power of Satan (25:41; Mark 3:22; Luke 11:15).
Just as many churches today proclaim casting out devils is not of God. So did the religion of that day. Churches
tend to believe that anything not active in their church is not of God; even though it is prominent in the Bible.
Matthew 9:35 "And Jesus went about all the cities and villages, teaching in their synagogues, and
preaching the gospel of the kingdom, and healing every sickness and every disease among the people."
“Every … sickness … disease”: Jesus banished illness in an unprecedented healing display, giving impressive
evidence of His deity, and making the Jews’ rejection even more heinous.
Jesus was many things to many people. He taught, preached, and healed everywhere He went. Even the Jewish
people agreed that He was a great teacher, a great preacher-prophet, and a great healer. These were just
manifestations of who He really is (God manifest in the flesh).
These Scriptures above said He healed all. It is interesting to me that sickness and disease were spoken of
separately. Sickness is like a case of the flu, or something like a short time virus, but diseases are like Multiple
Sclerosis, or some other terminal disease like cancer.
At any rate, He healed them all. He brought the good news (gospel), to everyone, so they might be saved. He
not only brought salvation, He is salvation.
Matthew 9:36 "But when he saw the multitudes, he was moved with compassion on them, because they
fainted, and were scattered abroad, as sheep having no shepherd."
“He was moved with compassion on them”: Here the humanity of Christ allowed expression of His attitude
toward sinners in term of human passion. He was moved with compassion.
Whereas God, who is immutable, is not subject to the rise and fall and change of emotions (Num. 23:19).
Christ, who was fully human with all the faculties of humanity, was on occasion moved to literal tears over the
plight of sinners (Luke 19:41). God Himself expressed similar compassion through the prophets (Exodus 3319;
Psalm 86:15; Jer. 9:1; 13:17; 14:17).
Jesus, looking at the multitude, saw individuals who were lost. They had no direction in their lives. They were
weary of this world, with no solution. They had no one to lead them. Jesus felt love for them. He would become
their Shepherd, who would lead them to green pastures. He would be their Leader.

Verses 37 and 38 constitute one of the great missionary passages of the New Testament. Jesus pictures the
world as a great spiritual harvest in need of laborers to gather it into the storehouse.
Matthew 9:37 "Then saith he unto his disciples, The harvest truly [is] plenteous, but the laborer’s [are]
few;"
“Harvest”: (Luke 10:1-2). The Lord spoke of the spiritual harvest of souls for salvation.
Matthew 9:38 "Pray ye therefore the Lord of the harvest, that he will send forth laborer’s into his
harvest."
“Pray ye therefore”: Jesus affirmed the fact that believers’ prayers participate in the fulfillment of God’ plans.
The Scripture above reminds me of the song about the harvest. Some of the words are: My house is full, but my
fields are empty. Who will go and work for me today? It seems all my children want to sit around my table. No
one wants to work in my field.
The harvest is really the end of the world. We laborers, must hurry to reap the wheat. Many believe, as I do, that
the Lord Jesus will be coming back soon and will take the wheat (Christians), to the great barn in the sky.

Ministers of the Word must work, for time is drawing very short to work. Those trying to get into the family of
God must come soon, or be left behind. The 13th chapter of Matthew talks about the seed that is planted by the
Son of man. It tells of how it grows up with the tares until harvest time.
The seed is planted, then someone comes in and waters it, but God gets the increase. The wheat that grows is
symbolic of the Christians. Some plant the Word; someone else comes along and strengthens it, then after all is
said and done that Christian belongs to Jesus.
The Christian grows in the midst of the world filled with evil people (the tares), but then at harvest time, Jesus
comes to receive His own. The tares are gathered and burned. The wheat (Christians), are carried away to
heaven to be with Jesus. I think Matthew 43:13 says it all:
Matthew 13:43 "Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to
hear, let him hear."
There is little time left to get the Word out. Everyone who can speak at all of Jesus, need to be about the
Father's business. Work for the night is coming, when man's work is done.

Matthew Chapter 9 Continued Questions

1. What name did the blind man call Jesus?
2. What did these two blind men think about Jesus?
3. What did Jesus ask the two blind men?
4. When Jesus healed, what did He tell them that helped them to be healed?
5. What is one thing that pleases God mentioned in this lesson?
6. What is faith according to chapter 11 of Hebrews?
7. If you can see evidence, what is it?
8. What, besides a physical healing of blindness, does this passage tell us.
9. What was really wrong with the dumb man?
10. What did the multitude say, when the dumb spake?
11. What did the Pharisees say about Jesus when the dumb spake?
12. What do churches today have a tendency to believe about churches who do more than they do in their own
church?
13. Name three things that Jesus did in the cities and villages.
14. What percentage of people did He heal?
15. What is the difference between sickness and disease?
16. When Jesus saw the multitude, how did it affect him?
17. Who would be their Shepherd?
18. What was Jesus asking for in verse 37?
19. What is the harvest, really?
20. Who was the wheat symbolic of?
21. Who are the tares?
22. What happened to the tares at the end?
23. In Matthew 13:43, the righteous shall shine forth as what?
 Matthew Chapter 10
Verses 1-4: The “twelve disciples had been formed as a group some time previously, and now after a period of
instruction and training, they were sent on their first mission. They were also given “power”, or “authority,”
over demons and disease. Their miracle-working ministry was to attest the legitimate claim of Jesus to be the
Messiah.
“Apostles (Greek apostoloi) is the technical term that later came to be applied to the 12 disciples. The literal
meaning of the term is “Sent Ones”. In this passage their 12 names are arranged in six pairs, which probably
corresponded to the arrangement in which they were sent out on this mission.
“Simon” is Peter, who head all four lists of the disciples (Mark 3:16; Luke 6:14; Acts 1:13). Since he appears to
be the most prominent disciple in the early stages of Jesus’ ministry, as well as in the early period of the church,
he probably exercised a natural leadership over the others. It does not follow from this however, that his
leadership was passed on to successors.
“Bartholomew” was generally considered to be identical with the Nathanael of (John 1:45-51). “Lebbeus, who
surname was Thaddeus” (some texts read simply “Thaddeus”): Luke gives his name as Judas (Luke 6:16).
“Simon the Canaanite” actually means the Cananaean. Since he had been a member of the nationalist party
known as the Zealots, who resisted Herod the Great by force, he is also at times referred to as Simon the Zealot.
“Judas Iscariot” has been variously interpreted as meaning he was a member of the tribe of Issachar, or an
inhabitant of Kerioth, or the one who carried the purse (Aramaic, secariota), or the one who was strangled
(Hebrew iscara). He is generally recognized as the only disciple who was not a Galilean.
“Disciples”: Disciple means “student”, one who is being taught by another. “Apostle” refers to a qualified
representative who is sent on a mission. The two terms emphasize different aspects of their calling.
Matthew 10:1 "And when he had called unto [him] his twelve disciples, he gave them power [against]
unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease."
“Gave them power”: Jesus delegated His power and authority to the apostles to show clearly that He and His
kingdom were sovereign over the physical and spiritual realms, the effects of sin, and the efforts of Satan.
This was an unheard of display of power, never before seen in all redemptive history, to announce Messiah’s
arrival and authenticate Him plus His apostles who preached His gospel. This power was a preview of the
power Christ will exhibit in His early kingdom, when Satan will be bound (Rev. chapter 20), and the curse on
physical life curtailed (Isa. 65:20-25).
Here, we see the power to cast out demons and to heal all manner of disease comes through the name of Jesus.
All healing and deliverance must be done in Jesus' name. Jesus healed in His own right. We heal in Jesus' name.
Matthew 10:2 "Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and
Andrew his brother; James [the son] of Zebedee, and John his brother;"
“Names of the twelve apostles”: The 12 are always listed in a similar order (Mark 3:16-19; Luke 6:13; Acts
1:13). Peter is always named first. The list contains 3 groups of four.
The three subgroups are always listed in the same order and the first name in each subgroup is always the same,
though there is some variation in the order with-in the subgroups, but Judas Iscariot is always named last.
Peter … Andrew … James … John”: The first subgroup of 4 are the most familiar to us. These two sets of
brothers, all fishermen, represent an inner circle of disciples often seen closest to Jesus.
Matthew 10:3 "Philip, and Bartholomew; Thomas, and Matthew the publican; James [the son] of
Alphaeus, and Lebbeus, whose surname was Thaddeus;"
“James the son of Alphaeus”: There are 4 men in the New Testament named James.
1. The Apostle James, brother of John;
2. The disciple mentioned here, also called “James the Less” (Mark 15:40);
3. James, father of Judas (not Iscariot, Luke 6:16)
4. James, the Lord’s half-brother (Gal. 1:19).
“Thaddaeus”: Elsewhere he is called Judas, son of James (Luke 6:16; Acts 1:13).
Matthew 10:4 "Simon the Canaanite, and Judas Iscariot, who also betrayed him."
“Simon” the Zealot. The better manuscripts read “Cananaean”, a term for the party of the Zealots, a group
determined to overthrow Roman domination in Palestine. Simon was probably a member of the Zealot party
before coming to Christ.
Let us stop here a moment and look at these disciples. Peter (rock), and Andrew (manly), his brother, were
fishermen before Jesus called them, and their partners were James and John (sons of Zebedee; sons of thunder).
"John" means Jehovah is gracious. John was called the beloved of Jesus. This John truly loved Jesus. He was
the only one present at the crucifixion. Jesus entrusted His mother to John.
The name "Philip" means lover of horses. Bartholomew, some believe that he was the same as Nathaniel.
Thomas was best known as "doubter". The name "Thomas" means twin, but it was not evident in the Bible who
the twin was.
We just studied about Matthew, the tax collector. His name means "a gift of Jehovah". James (not son of
Zebedee), was believed to be the nephew of Mary (mother of Jesus). He was called James the less. No one
knows whether this had to do with stature, or importance.
This "Lebbeus", or "Thaddaeus" means courage. Thaddaeus was probably the name he used in his ministry.
Simon the Canaanite, belonged to the faction of the Zealots who were dogmatic about the Mosaic Law. Judas
Iscariot was the betrayer of Jesus. He also carried the purse.
Verses 5-10: “The way of the Gentiles:” Several Greek cities in Galilee existed separately from the Jewish Life-
style. The apostles were instructed to avoid these towns and to confine themselves to the Jewish cities only. The
word Gentiles is an objective genitive, indicating that they were not to enter a road even leading to the Gentiles,
nor were they to enter a city of the Samaritans.
The apostles were to “provide” better, (“get”), nothing in the way of money in their “purses” (literally, “belts”).
The fold of the robe or the girdle served the same function as our pockets. A “scrip” was a small bag for holding
various articles.
“Coats” were the outer robes or tunics that corresponded to the Roman toga. The Greek for “staves” is actually
singular, meaning “staff,” agreeing with (Luke 9:3). “The workman is worthy of his meat:” They were to rely
on the gifts and hospitality of those to whom they preached.

Verses 10:5 - 11:1: This is the second of 5 major discourses recorded in Matthew.
Matthew 10:5 "These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the
Gentiles, and into [any] city of the Samaritans enter ye not:"
“Go not into the way of the Gentiles”: Christ did not forbid the disciples to preach to Gentiles or Samaritans if
they encountered them on the way, but they were to take the message first to the covenant people, in the regions
nearby (Rom. 1:16).
Matthew 10:6 "But go rather to the lost sheep of the house of Israel."
“Lost sheep of the house of Israel” (see 15:24; Jer. 50:6). Jesus narrowed this priority even more when He said
the gospel was only for those who knew they were spiritually sick (9:13), and needed a physician (Luke 5:31-
32).
You see from this, that Jesus tried to bring the message to physical Israel first. Even these disciples were
instructed to minister to the house of Israel. Physical Israel had to reject this message, before it would be offered
to spiritual Israel (Gentile believers).
Matthew 10:7 "And as ye go, preach, saying, The kingdom of heaven is at hand."
This is an expression unique to Matthew’s gospel. Matthew uses the word “heaven” as a euphemism for God’s
name, to accommodate his Jewish readers’ sensitivities (23:22). Throughout the rest of Scripture, the kingdom
is called “the kingdom of God.” Both expressions refer to the sphere of God’s dominion over those who belong
to Him.
The kingdom is now manifest in heaven’s spiritual rule over the hearts of believers (Luke 17:21), and one day it
will be established in a literal earthly kingdom (Rev. 20:4-6). “Is at hand” is in one sense the kingdom is a
present reality, but in its fullest sense it awaits a yet future fulfillment.
Matthew 10:8 "Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received,
freely give."
“Freely ye have received, freely give”: Jesus was giving them great power, to heal the sick and raise the dead. If
they sold these gifts for money, they could have made quite a fortune. But that would have obscured the
message of grace Christ sent them to preach. So, he forbade them to charge money for their ministry. Yet they
were permitted to accept support to meet their basic needs, for a workman is worthy of such support (verse 10).
Jesus told them the message to preach. Since that was the first on the list of the things to do, we can understand
from that, that salvation is the most important message. He did not tell the disciples, if you are able to; heal,
cleanse, raise the dead, and cast out devils. He just said do it.
Probably one of the problems in our churches today, is that we are preaching and leaving all these other things
undone.
Matthew 10:9-10 "Provide neither gold, nor silver, nor brass in your purses," "Nor scrip for [your]
journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat."
The restrictions on what they were to carry were unique for this mission. See (Luke 22:36), where on a later
mission, Christ gave completely different instructions. The point here was to teach them to trust the lord to
supply their needs through the generosity of the people to whom they ministered, and to teach those who
received the blessing of their ministry to support the servants of Christ (Tim. 5:18).
You have to realize that this was the disciples' call to go to the mission field. They have no idea how to prepare.
Jesus was saying that the people they ministered to should pay the disciples' expenses. It would have to be that
way, because they would not have time to work on the side.

Verses 11-16: “Inquire” means “to search out.” Hospitality was a normal part of Oriental life and the disciples
probably received many offers of accommodation; however, they were restricted to accepting hospitality only
from those who received their message. “Shake off the dust of your feet” is a symbolic act of rejection and
condemnation, the idea being that not even the dust of a wicked city was worthy of them.
“Verily” (Greek amen), is a transliteration from the Hebrew meaning “truly” or one of its synonyms, which
gives emphasis to the statement that follows. “Wise as serpents” (Gen. 3:1): In the ancient Near East, the
serpent was commonly regarded as the wisest of beasts. A cautious wisdom was necessary in order to deal with
the fierce opposition that the disciples would face.
Matthew 10:11 "And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there
abide till ye go thence."
He said to find a good believing family, and stay with them while you were ministering in a town.
Matthew 10:12-13 "And when ye come into a house, salute it." "And if the house be worthy, let your
peace come upon it: but if it be not worthy, let your peace return to you."
“Peace”: This is equivalent to the Hebrew “shalom” and refers to prosperity, well-being, or blessing.
A minister visiting with a family should speak a blessing on the house and family who lodged them. Jesus said,
if you discover these people were not Christians, just take your blessing with you when you leave.
Matthew 10:14 "And whosoever shall not receive you, nor hear your words, when ye depart out of that
house or city, shake off the dust of your feet."
“Hear your words”: The priority was to preach that the King had come and His kingdom was near. The message
was the main thing. The signs and wonders were to authenticate it.
“Shake off the dust of your feet”: It was common for Jews to shake the dust off their feet, as an expression of
disdain, when returning from Gentile regions. Paul and Barnabas also did this when expelled from Antioch
(Acts 13:51). This was a visible protest, signifying that they regarded the place as no better than a pagan land.
Matthew 10:15 "Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in
the day of judgment, than for that city."
“Sodom and Gomorrha”: Those cities and the entire surrounding region were judged without warning, and with
the utmost severity.
There are 2 things we should note here.
1. Sodom and Gomorrah did not reject the salvation message of Jesus.
2. They have already been severely punished for their sins. People who reject Jesus have a terrible
fate awaiting them.
Matthew 10:16 "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as
serpents, and harmless as doves."
“Wolves”: Used to describe false prophets who persecute the true ones and seek to destroy the Church (7:15;
Luke 10:3; Acts 20:29).
Jesus told them that even though they meant no harm to anyone, they would meet with great opposition. Some
of the people would try to eat them alive. He said be careful, don't do them any harm; but just minister to them.

Verses 17-22: “Take no thought” means “Do not be anxious.” (See Mark 13:9-13; Luke 12:11-12; 21:12-19).
“It shall be given you” promises that the inner prompting of the Holy Spirit would tell them what to say in each
situation they would face. “For my name’s sake:” They would endure great persecution because of their
identification with Jesus Christ.
“But he that endureth to the end shall be saved” is a promise of perseverance, not a teaching that salvation may
be lost. Rather, it indicates that those who are truly saved will indeed endure to the end.
Matthew 10:17 "But beware of men: for they will deliver you up to the councils, and they will scourge
you in their synagogues;"
“Deliver you up”: This is a technical word, in this context, used for delivering a prisoner for punishment.
Persecution of believers has often been the official policy of governments. Such persecutions give opportunity
for testifying to the truth of the gospel (John 16:1-4; 2 Tim. 4:16).
The religious people would not accept them. "Scourge", probably, means whip. These "holier than thou" people
would declare them not of God, and whip them publicly.
Matthew 10:18 "And ye shall be brought before governors and kings for my sake, for a testimony against
them and the Gentiles."
This message that Jesus said to the disciples here, is even true today. If you are bringing the true messages of
God, the authorities will give you a problem even now. The Gentiles that were spoken of in this verse, probably
meant the Roman magistrates.
Matthew 10:19 "But when they deliver you up, take no thought how or what ye shall speak: for it shall be
given you in that same hour what ye shall speak."
Do not be anxious, take no thought. This verse is meant as a comfort for those under life threatening
persecution. He was promising the Holy Spirit’s aid for times of persecution when there can be no preparation.
Matthew 10:20 "For it is not ye that speak, but the Spirit of your Father which speaketh in you."
We should not be concerned about what we say for the Lord, either. God wants His Spirit to minister through
us.

Verses 21-23: These verses clearly have an eschatological significance that goes beyond the disciples’
immediate mission. The persecutions He describes seem to belong to the Tribulation period that precedes
Christ’s second coming, alluded to (in verse 23).
Matthew 10:21 "And the brother shall deliver up the brother to death, and the father the child: and the
children shall rise up against [their] parents, and cause them to be put to death."
“And the brother shall deliver up the brother to death”: Christ having fortified the minds of his disciples by the
foregoing promises of divine influence and assistance proceeds to open more largely and particularly the
sorrows, troubles, and afflictions they must expect would attend the faithful ministration of his Gospel.
True followers of Christ should not only be persecuted and betrayed, and delivered up into the hands of the civil
magistrate, by persons that were strangers to them; but even by their nearest relations, brethren, whom the
nearness of blood, should oblige to the tenderest regards to each other.
“And the father the child”: And the children shall rise up against their parents, and cause them to be put to
death. The father laying aside his natural affection for his child, whom he has begotten and brought up, and has
took so much care of and delight in, and perhaps his only one, his son and heir.
And yet professing a faith different from his, such is his blind zeal and bigotry, that breaking through all the ties
of parental relation and affection, he delivers him up into the hands of wicked magistrates to put him to death.
Matthew 10:22 "And ye shall be hated of all [men] for my name's sake: but he that endureth to the end
shall be saved."
The disciples truly were hated, and many of them were even martyred. I believe as much as for them; this
Scripture is prophetically speaking of our day as well. We will have to hold on to every ounce of belief that we
have to endure to the end.

Verses 23-24: The idea that the “Son of man” in this passage is Himself to be viewed as a forerunner of the yet-
coming Messiah is ludicrous in light of all the statements made earlier in the Gospel of Matthew. Therefore, He
must have His own second coming in view.
Matthew 10:23 "But when they persecute you in this city, flee ye into another: for verily I say unto you,
Ye shall not have gone over the cities of Israel, till the Son of man be come."
Prophecy and the immediate were side by side here. Of course, the Son of man here, was Jesus.
Matthew 10:24 "The disciple is not above [his] master, nor the servant above his lord."
“Not above”: If the Teacher (Christ), suffers, so will His pupils. If they attack the Master (Christ), with
blasphemies, so will they curse the servants. This was the promise of persecution (John 15:20).

Verses 25-31: “Beelzebub” refers to Satan himself, the ultimate evil spirit. The disciples are told to “fear …
not.” The disciples’ enemies can only take their physical lives, which cannot prevent their blessed resurrection
to life everlasting.
In other words, Jesus reminded them that it was more important to fear Him who had authority over the “soul”
as well as over the “body” and who has authority to cast men into hell, and not Satan, who will himself be
ultimately cast into everlasting fire.
Conversely, Jesus reminded His disciples of the Father’s loving care, even for “sparrows”. “A farthing (Greek
assarion), was a copper coin worth about one-sixteenth of a denarius. “Without your Father” means without His
permission. Here we are reminded of God’s gracious providential care over His saints.
Matthew 10:25 "It is enough for the disciple that he be as his master, and the servant as his lord. If they
have called the master of the house Beelzebub, how much more [shall they call] them of his household?"
“Beelzebub”: The Philistine deity associated with satanic idolatry. The name came to be used for Satan, the
prince of demons.
Jesus said here, if they think I am evil, they will think my followers are evil too.
Matthew 10:26-27 "Fear them not therefore: for there is nothing covered, that shall not be revealed; and
hid, that shall not be known." "What I tell you in darkness, [that] speak ye in light: and what ye hear in
the ear, [that] preach ye upon the housetops."
Ministers of the Word should only realize that what Jesus wants is an empty vessel that He can speak through.
He has taught His people all through the ages through the parables, so that the world would not figure out with
their minds the things of God. God is a Spirit. The Bible is Spirit. The Parables are Spirit.
We have to be taught of the Spirit: not mind knowledge, but heart knowledge. When ministers learn to depend
on God for their messages to the people, they will hear what God would say to the church. It is not in their
ability that they preach. It is God in them preaching.

Matthew chapter 10 questions

1. Any of the disciples did Jesus call to him?
2. Name the powers Jesus gave them?
3. What is the difference between Jesus' healings and the healings we perform?
4. Name the 12 apostles?
5. What does Peter mean?
6. What does Andrew mean?
7. Who were the sons of Zebedee?
8. What does John mean?
9. Which disciple was present at the crucifixion?
10. Which of the apostle's name means lover of horses?
11. Which apostle was, probably, a twin?
12. Which one betrayed Jesus?
13. Where did Jesus tell them not to go?
14. Who were they sent to first?
15. What were they to preach?
16. What other ministries were they to do?
17. Where would they get their necessities?
18. Where were they to stay?
19. What does salute mean, in verse 12?
20. If they do not receive, what should you do?
21. Give me two reasons it would be better for Sodom than a city who rejected this message?
22. He sent them forth as ________ in the midst of________.
23. They were to be wise as what and harmless as what?
24. Why must they beware of men?
25. What does "scourge" mean?
26. When governors and kings stand you before them, what will you say?
27. Is it us speaking? Explain
28. Who were the Gentiles spoken of here, probably?
29. Who will rise up against each other?
30. Why will we be hated of men?
31. How long should we put up with troubles?
32. When you are persecuted, what should you do?
33. In verse 25, if they called the master of the house ____________, how much more shall they call them of
his household?
34. What Jesus speaks in darkness, what are we to do with it?
35. If it is not our knowledge preaching, what is it?
Matthew Chapter 10 Continued
Matthew 10:28 "And fear not them which kill the body, but are not able to kill the soul: but rather fear
him which is able to destroy both soul and body in hell."
“Fear him”: God is the one who destroys in hell (Luke 12:5). Persecutors can only harm the body.
Our fear of man is unfounded simply because he can do just so much to you. Our fear should be of God, who
could send you to a burning hell. One of the biggest fears in our society today is fear of our own government,
and particularly the IRS; probably because most people do not understand the tax laws.
Ninety percent of the time, the things we fear never happen. Besides, fear is the opposite of faith, and it is
displeasing to God. Fear of God could be classified as respect, and that is very smart.
Matthew 10:29-31 "Are not two sparrows sold for a farthing? and one of them shall not fall on the
ground without your Father." "But the very hairs of your head are all numbered." "Fear ye not
therefore, ye are of more value than many sparrows.
“Without your Father”: Not merely “without His knowledge”, Jesus was teaching that God providentially
controls the timing and circumstance of such insignificant events as the death of a sparrow. Even the number of
hairs on our heads is controlled by His sovereign will (verse 30). In other words, divine providence governs
even the smallest details and even the most mundane matters. These are very powerful affirmations of the
sovereignty of God.
We think very poorly of ourselves generally. God sees our potential. God is concerned about even the little
things in our lives as well as the big problems. If He would go so far as to number even the hairs on our heads,
He loved us very much.
Man's worth to God is much greater than the worth of all the other things God created. Mankind was made in
the image of God. Everything else was made for the use of man on the earth.

Verses 32-37: “Confess me” means “Acknowledge that you belong to Me.” In reality, secret discipleship is a
practical impossibility. Jesus constantly called for an open confession of Himself by His followers. That our
confession is to be “before men” clearly indicates that a public confession of true Christian faith is a virtual
necessity.
The warning “whosoever shall deny me” is a comprehensive historical aorist tense, referring not to one moment
of denial (such as Peter’s), but to an entire lifelong resistance to Christ. Therefore a single act of denial does not
make one unworthy of being a disciple, but a refusal to confess Christ at all eliminates one from being a true
follower of Jesus Christ.
Matthew 10:32 “Whosoever therefore shall confess me before men, him will I confess also before my
Father which is in heaven.”
“Confess me”: The person who acknowledges Christ as Lord in life or in death, if necessary, is the one whom
the Lord will acknowledge before God as His own. (2 Tim. 2:10-13).
Matthew 10:33 “But whosoever shall deny me before men, him will I also deny before my Father which is
in heaven.”
In Romans 10-9-10 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou shalt be saved." "For with the heart man believeth unto
righteousness; and with the mouth confession is made unto salvation."
These Scriptures tell it all. We must open our mouths and tell everyone about Jesus. If we really love Him, we
will. He loved us enough to die for us. We should love Him enough to live for Him. We can go to heaven or
hell, through the confession of our mouths.
Matthew 10:34 "Think not that I am come to send peace on earth: I came not to send peace, but a
sword."
“Not … peace, but a sword”: Though the ultimate end of the gospel is peace with God (John 14:17; Rom. 8:6),
the immediate result of the gospel is frequently conflict. Conversion to Christ can result in strained family
relationships (verses 35-36), persecution, and even martyrdom.
Following Christ presupposes a willingness to endure such hardships (verses 32-33, 37-39). Though He is
called “Prince of Peace” (Isa. 9:6), Christ will have no one deluded into thinking that He calls believers to a life
devoid of all conflict.

Verses 35-36 is quoted from Mica 7:6.

Matthew 10:35 "For I am come to set a man at variance against his father, and the daughter against her
mother, and the daughter in law against her mother in law."
Never before in history has there been a time when parents and children were at more odds. Years ago parents
were treated with respect by their children, now most young people feel that their parents are out of tune with
the way things really are.
Matthew 10:36 "And a man's foes [shall be] they of his own household."
The strange thing about getting saved, usually it happens one family member at a time. Usually the one who
gets saved has a lot of opposition from the family members. Even more than that, those baptized in the Holy
Spirit have even more opposition from family members.
Matthew 10:37 "He that loveth father or mother more than me is not worthy of me: and he that loveth
son or daughter more than me is not worthy of me."
You see, we cannot side in with our family against God. It is really not important to be in total agreement with
family, but it is very important to be in total agreement with God. A few months ago, I heard of an ordained
minister who had diligently tried to get his children in the church and living for God.
With all the effort he had put out, they stayed in the world. This minister mailed his ordination papers back to
the church headquarters and stopped preaching. He joined his family and gave up the church. This is the very
thing that the Scripture is saying not to do.

Verses 38-40: “Taketh not his cross:” This is the first mention of the cross in the New Testament. It was the
custom for the condemned man to carry his cross on the way to his execution. There is plenty of evidence that
our Lord anticipated the mode of His death.
“Findeth his life” means to wrongfully gain something out of life for oneself. Here the word means the natural
life as opposed to the spiritual life. That is, to pursue one’s natural well-being at the expense of the spiritual or
eternal, is sinful.
Matthew 10:38 "And he that taketh not his cross, and followeth after me, is not worthy of me."
Here is Jesus’ first mention of the word “cross” to His disciples. To them it would have evoked a picture of a
violent, degrading death. He was demanding total commitment from them, even unto physical death, and
making this call to full surrender a part of the message they were to proclaim to others
This same call to life-or-death devotion to Christ is repeated in (16:24; Mark 8:34; Luke 9:23; 14:27). For those
who come to Christ with self-renouncing faith, there will be true and eternal life (verse 39).
Each of us has a cross to bear. It must be the cross of Jesus, and not a cross of our making. The stronger you are
in the Lord, the heavier the cross is. If we are not willing to bear the cross of Jesus, then truly, we are not
worthy. He died for us on the cross: we just carry it.
Matthew 10:39 "He that findeth his life shall lose it: and he that loseth his life for my sake shall find it."
If we are living for this life and not preparing for eternity, then we really have no future worth having. If you are
storing up treasures in heaven and forgetting about ourselves here, we will have an eternity of joy in heaven.
Matthew 10:40 "He that receiveth you receiveth me, and he that receiveth me receiveth him that sent
me."
He that receiveth you receiveth me”: Christ lives in His people. They also come in His name as His
ambassadors (2 Cor. 5:20). Therefore, how they are treated is how He is treated (18:5; 25:45; Luke 9:48).
There is just one message; Salvation through Jesus Christ. If you are ministering that message, those who
receive it, receive Jesus.

Verses 41-42: “In the name of a prophet” (i.e., “as a prophet”): The meaning of this statement is that those who
are not prophets themselves may share in the labor and reward of the prophets by willingly supporting their
ministry.
“One of these little ones” is a reference to the fact that even the smallest service done to the most insignificant
of Christ’s servants shall be rewarded by the Lord Himself.
Matthew 10:41 "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward;
and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's
reward."
“In the name of a prophet … In the name of a righteous man”: This expands on the principle of (verse 40). To
welcome Christ’s emissaries is tantamount to welcoming Him (25:40).
If you receive the prophet, you are actually receiving the message he, or she, brings. If they are true prophets,
they are elevating the name of Jesus. Salvation is the same for listener, as it is for the prophet.
Matthew 10:42 "And whosoever shall give to drink unto one of these little ones a cup of cold [water] only
in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."
The Bible says, if you have done it for the least of these, you have done unto to me (Jesus).
The “little ones” are believers.
Matthew Chapter 10 Continued Questions
1. If we are not to fear, one who can kill the body, who should we fear?
2. What percent of things we fear never happen?
3. What was the price of two sparrows?
4. What has God numbered on us?
5. Who will Jesus confess before the Father?
6. What does Romans 10:9 say?
7. With the heart man believeth to what?
8. If Jesus did not bring peace, what did He bring?
9. Who will a man be against?
10. Who will a daughter be against?
11. Who are man's foes?
12. If you love son or daughter more than God, what is your state?
13. Was the minister right in siding with his family?
14. What must we take up daily?
15. What is the difference in Jesus' cross and one of our own making?
16. If we lose our lives for Jesus, what will happen?
17. When people receive the message we bring, what do they receive?
18. If you receive a prophet, what will you get?
19. If you give a cup of water to a child in the name of a disciple, what will you get?
Matthew Chapter 11
Verses 1-7: (Verses 2-19 parallel Luke 7:18-35). This imprisonment has already been mentioned (in Matthew
4:12), but the circumstances leading up to it are not described in detail until (14:3-12), where the manner of
John’s death is also recounted.
“The works of Christ refers to His miracles. “he that should come” refers to the predicted Messiah of Old
Testament prophecy whose coming had already been proclaimed by John. “The blind receive their sight” is an
allusion to Isaiah 35:5 where it is stated that this will be one of the works performed by the Messiah.
“The poor have the gospel preached to them” is another allusion to (Isaiah 61:1). Hence, Jesus was clearly
vindicating His messiahship to John, who may have begun to question why Jesus had left him in prison.
Matthew 11:1 "And it came to pass, when Jesus had made an end of commanding his twelve disciples, he
departed thence to teach and to preach in their cities."
“In their cities”: i.e. In Galilee. Meanwhile, the disciples were also ministering in the Jewish towns in and
around Galilee (10:5-6).
Jesus had sent His disciples out in the field so that they too, could get people saved, healed, and delivered; He
went to another area to minister without the 12.
Matthew 11:2-3 "Now when John had heard in the prison the works of Christ, he sent two of his
disciples," "And said unto him, Art thou he that should come, or do we look for another?"
“Art thou he that should come, or do we look for another?” John the Baptist had introduced Christ as One who
would bring a fierce judgment and “burn up the chaff with unquenchable fire” (3:12).
He was understandably confused by the turn of events. He was imprisoned, and Christ was carrying on a
ministry of healing, not judgment in Galilee, far from Jerusalem, the city of the king. And not finding a
completely warm reception there (8:34), John wondered if he had misunderstood Jesus’ agenda. It would be
wrong to interpret this as a wavering of his faith (verse 7).
These disciples that John the Baptist sent were John's followers. John was imprisoned at this time. John
proclaimed the coming of Christ and actually baptized Jesus. Now, he seemed to be going through a trial
himself. Like the disciples, John probably expected Jesus to take physical rule of Israel then, so he questioned,
are you the promised one?
Even the "voice crying in the wilderness" was discouraged and doubting there in prison. This is so difficult to
believe after he had heard the voice from heaven, when he baptized Jesus.
Matthew 11:4 "Jesus answered and said unto them, Go and shew John again those things which ye do
hear and see:"
“Go and shew John”: He sent John’s disciples back as eyewitnesses of many miracles. Evidently He performed
these miracles in their presence just so that they could report back to John that they had personally seen proof
that He was indeed the Messiah (Isa. 29:18-19 35:5-10).
Note however, that he offered no further explanation to John, knowing exactly how strong John’s faith was (1
Cor. 10:13).
Matthew 11:5 "The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf
hear, the dead are raised up, and the poor have the gospel preached to them."
The Scripture that comes into my mind when I read this is in:
John 14:11 "Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works'
sake."
No one but the Spirit of God can perform these kind of miracles in their own name. Jesus was healing,
delivering, and rising from the dead in His own name. Believers in the Lord Jesus Christ can do these miracles
today; the only difference is that we do them in His name (the names of the Lord Jesus Christ).
This same 14th chapter tells about this very thing.
John 14:12-14 "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and
greater [works] than these shall he do; because I go unto my Father." "And whatsoever ye shall ask in my name,
that will I do, that the Father may be glorified in the Son." "If ye shall ask any thing in my name, I will do [it]."
You see, just the miracles that Jesus did was proof of who he was (God manifest in the flesh). In (Matthew
11:4), the one word that really stands out to me is "again". John undoubtedly had seen Jesus do these miracles
before, but because John was suffering in jail he needed reassurance.
Matthew 11:6 "And blessed is [he], whosoever shall not be offended in me."
This just means you are blessed, if you are not embarrassed by the miracles Jesus did.

Verses 8-11: “But what went ye out for to see? A prophet? … more,” much more (Greek perissoteron): The
quotation in verse 10 is from (Malachi 3:1). John was recognized as the foreordained forerunner of the Savior
and, technically, the last of the Old Testament prophets. Thus, he belonged to the Old Testament dispensation.
This certainly emphasizes a clear distinction from the Old Testament era and the New Testament.
The weakest believer who has the knowledge of the glory of God in the face of the risen Christ, is therefore in a
more privileged position that the greatest of the Old Testament prophets. “Them that are born of women”,
means of the life to come.
Matthew 11:7-10 "And as they departed, Jesus began to say unto the multitudes concerning John, What
went ye out into the wilderness to see? A reed shaken with the wind?" "But what went ye out for to see?
A man clothed in soft raiment? behold, they that wear soft [clothing] are in kings' houses." "But what
went ye out for to see? A prophet? yea, I say unto you, and more than a prophet." "For this is [he], of
whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before
thee.”
When John's disciples left, Jesus started telling the people who John the Baptist really was. The people expected
Jesus to take up His reign then, and they expected the one who would herald His coming to be dressed in finery.
Prophets were usually dressed in skins, not fancy clothes.
Even today, the true messengers of God are not high and mighty by the world's standards. They just have a
message to bring, and usually, they stay in the back ground. The message is what stands out. I truly believe that
even now, we must prepare the way for the return of Christ.
Matthew 11:11 "Verily I say unto you, Among them that are born of women there hath not risen a
greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than
he."
“Is greater than he”: John was greater than the Old Testament prophets because he actually saw with his eyes
and personally participated in the fulfillment of what they only prophesied (verses 10, 13; 1 Peter 1:10-11). But
all believers after the cross are greater still, because they participate in the full understanding and experience of
something John merely foresaw in shadowy form, the actual atoning work of Christ.
John was flesh and blood like you and me. Even though there was a great call on his life, he still had human
frailties. He was a voice warning people of Jesus' arrival. He was not Jesus; he was just proclaiming His
coming.
No human should think too highly of himself. God the Father, God the Word, and God the Holy Spirit are the
ones to be worshipped. No one else should be worshipped; no matter how close to God they seem to be.

Verses 12-15: “The kingdom of heaven suffereth violence” (Greek biazomai): The meaning of this saying, and
the connection of (verses 12-14), with proceeding and following contexts, indicates that John opened the
kingdom of heaven to sinners and thus became the culminating point of Old Testament witness. Jesus’
statement the “this is Elijah” indicates the ministry predicted by Malachi 4:5-6).
Matthew 11:12 "And from the days of John the Baptist until now the kingdom of heaven suffereth
violence, and the violent take it by force."
“The kingdom of heaven suffereth violence”: From the time he began his preaching ministry, John the Baptist
evoked a strong reaction. Having been imprisoned already, John ultimately fell victim to Herod’s savagery. But
the kingdom can never be subdued or opposed by human violence.
Notice that where Matthew says, “the violent take it by force,” Luke has, “everyone forcing his way into it”
(Luke 16:16). So, the sense of this verse may be rendered this way: “The kingdom presses ahead relentlessly
and only the relentless press their way into it.” Thus again Christ is magnifying the difficulty of entering the
kingdom.
Matthew 11:13-14 "For all the prophets and the law prophesied until John." "And if ye will receive [it],
this is Elijah, which was for to come."
In the 4th chapter of Malachi the 5th verse, we read the promise of Elijah.
Malachi 4:5 "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the
LORD:"
“John himself is Elijah. I.e. he is the fulfillment of (Mal. 4:5-6; see 17:12-13). The Jews were aware that Elijah
had not died (2 Kings 2:11). This does not suggest that John was Elijah returned. In fact, John himself denied
that he was Elijah (John 1:21), yet he came in the spirit and power of Elijah (Luke 1:17). If they had believed,
John would have been the fulfillment of the Elijah prophecies. (Rev. 11:5-6).
One translation says, one like unto Elijah.
Matthew 11:15 "He that hath ears to hear, let him hear."
You see people, who look at the Bible from the physical and not the spiritual standpoint, cannot accept this.
Those who are seeing with the heart can.

Verses 16-19: “This generation” refused to exercise its capacity to hear, but made excuses for rejecting both
John and Jesus. Some have likened the illustration of Christ to that of children playing a game of “weddings”
and then a game of “funerals.” The idea is that the children cannot decide which game to play, so they decide to
play nothing at all.
The reference to the rejection of John’s ascetic ministry brought the charge that he was demon possessed.
However, Jesus’ open contact with sinners brought the equally untrue claim that He was “gluttonous, and a
winebibber.”
Matthew 11:16-17 "But whereunto shall I liken this generation? It is like unto children sitting in the
markets, and calling unto their fellows," "And saying, We have piped unto you, and ye have not danced;
we have mourned unto you, and ye have not lamented."
Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behavior to
children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please
them, or to get them to join in the plays for which they used to assemble. He was just saying that, whether it was
a joyful message, or a sad message, people were not listening.
The Rev. Donald Fraser gives the picture simply and vividly: "He pictured a group of little children playing at
make-believe marriages and funerals. First they acted a marriage procession; some of them piping as on
instruments of music, while the rest were expected to leap and dance.
In a perverse mood however, these last did not respond, but stood still and looked discontented. So the little
pipers changed their game and proposed a funeral. They began to imitate the loud wailing of eastern mourners.
But again, they were thwarted, for their companions refused to chime in with the mournful cry and to beat their
breasts.
So the disappointed children complained: 'We piped unto you and ye did not dance; we wailed, and ye did not
mourn. Nothing pleases you. If you don't want to dance, why don't you mourn?
Matthew 11:18 "For John came neither eating nor drinking, and they say, He hath a devil."
“For John came neither eating nor drinking” This and the following verse are an explanation of the foregoing
"parable"; and this shows, that John and his disciples are the persons that mourned, of which his austere life was
a proof: for when he "came", being sent of God, and appeared as a public preacher, he was "neither eating nor
drinking".
Not that he did not eat or drink at all, otherwise he could not have lived, and discharged his office: but he ate
sparingly, very little; and what he did eat and drink, was not the common food and drink of men; he neither ate
bread nor drank wine, but lived upon locusts and wild honey; he excused all invitations to people's houses, and
shunned all feasts and entertainments.
So they say he hath a devil; is a demoniac, a madman, one that is unsociable and melancholy; under a delusion
of Satan, and influenced by him to abstain from proper food and company of men, under a pretense of religion.
Matthew 11:19 "The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a
winebibber, a friend of publicans and sinners. But wisdom is justified of her children."
Jesus was saying John the Baptist came denying himself everything, and you said he had a devil. Jesus told
them He was the opposite of John, and they still criticized. The Scripture indicated the reason they did not
understand all of this was because of the scales over their eyes.
The only kind of wisdom that we can understand is the wisdom that Christ gives us. If you eat, it must be unto
the Lord. If you fast, it must be unto the Lord.

Verses 20-24: The denunciation of Galilean cities that follows is recorded also by Luke, but in a different
context (see Luke 10:13-16). “Chorazin” was about an hour’s journey on foot north of “Capernaum.
“Bethsaida” was on the west side of the Sea of Galilee, about three miles southeast of Chorazin.
“Tyre” and “Sidon” are both on the Mediterranean coast beyond the northern boundary of Palestine. “Shalt be
brought down to hell:” The statement here is an allusion to (Isaiah 14:13-15), where it is spoken of the king of
Babylon and probably refers to Satan himself.
Matthew 11:20 "Then began he to upbraid the cities wherein most of his mighty works were done,
because they repented not:"
Sometimes, people are so grounded and rooted in their sins that there is no possible way to get them to repent. If
Jesus couldn't do it, what makes us think that we can? Even with all the miracles He did, they did not repent of
their sins and get saved.
Matthew 11:21 "Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were
done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and
ashes."
“Woe unto you, Chorazin … Bethsaida”: Both were cities very close to Capernaum, near the northern shore of
the Sea of Galilee.
“Tyre … Sidon”: Phoenician cities on the shore of the Mediterranean. The prophecy about the destruction of
Type and Sidon in (Ezek. 26-28), was fulfilled in precise detail.

Verses 22-24: “More tolerable”: This indicates that there will be degrees of punishment in hell for the ungodly
(Mark 6:11; Luke 12:47-48; Heb. 10:29).
Matthew 11:22 "But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment,
than for you."
Both Tyre and Sidon were Phoenician cities. Though evil abounded in this area, and they had been punished,
still the miracles had not been prevalent there. The sad thing was when the miracles "were" done, the people
quickly forgot what God has done for them.
That is even so in our churches today. God does one miracle right after the other, and if it didn't happen in the
last five minutes, we tend to forget. If we have come face to face with the opportunity to repent and be saved,
and we reject it, we are without excuse before God.
Matthew 11:23 "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell:
for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained
until this day."
“Capernaum … exalted … brought down”: Capernaum, chosen by Jesus to be His headquarters, faced an even
greater condemnation. Curiously, there is no record that the people of that city ever mocked or ridiculed Jesus,
ran Him out of town, or threatened His life. Yet the sin of that city, indifference to Christ, was worse than
Sodom’s gross wickedness (10:15).
Matthew 11:24 "But I say unto you, That it shall be more tolerable for the land of Sodom in the day of
judgment, than for thee."
This was just another reprimand of a city that did not listen.
Matthew 11:25 "At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth,
because thou hast hid these things from the wise and prudent, and hast revealed them unto babes."
“Wise and prudent … babes”: There is sarcasm in these words as the Jewish leaders are ironically identified as
wise and intelligent and the followers of Christ as the infants (18:3, 10), yet God has revealed to those followers
the truth of the Messiah and His gospel (13:10-17).
I really believe this Scripture was saying that too much education by the world can get you to the point that God
cannot reveal things to you, because you feel that you already know all that there is to know about the Bible.
Some of the greatest Bible interpreters of all had no formal education. They were taught by the Holy Spirit of
God.
I am convinced that because the Bible is just one of many books studied, that a person gets confused which is
the authority. If we could just learn to depend on the Holy Spirit to teach us, as Jesus did the early disciples, we
would be just fine.
Matthew 11:26 "Even so, Father: for so it seemed good in thy sight."
“It seemed good in thy sight”: Luke 10:21-22. This is a powerful affirmation of the sovereignty of God over all
the affairs of men and in the verse that follows. Christ claimed that the task of executing the divine will had
been committed to Him, a claim that would be utterly blasphemous if Jesus were anything less than sovereign
God Himself.
Matthew 11:27 "All things are delivered unto me of my Father: and no man knoweth the Son, but the
Father; neither knoweth any man the Father, save the Son, and [he] to whomsoever the Son will reveal
[him]."
So you can easily see that only Jesus, His Father, and the Holy Ghost can really reveal anything to us. Head
knowledge will never do. It has to be in our hearts and be a part of us for us to understand, and only God can
give us that.

Verses 28-30: “Come unto me, all ye that labor and are heavy laden”: There is an echo of the first beatitude
(5:3), in this passage. Note that this is an open invitation to all who hear, but phrased in such a way that the only
ones who will respond to the invitation are those who are burdened by their own spiritual bankruptcy and the
weight of trying to save themselves by keeping the law.
The stubbornness of humanity’s sinful rebellion is such that without a sovereignly-bestowed spiritual
awakening, all sinners refuse to acknowledge the depth of their spiritual poverty. That is why, as Jesus said in
verse 27, our salvation is the sovereign work of God. But the truth of divine election in verse 27 is not
incompatible with the free offer to all in verses 28-30).
Matthew 11:28-29 "Come unto me, all [ye] that labor and are heavy laden, and I will give you rest."
"Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto
your souls."
“Ye shall find rest”: I.e., from the endless, fruitless effort to save oneself by the works of the law (Heb. 4:1-3, 6,
9-11). This speaks of a permanent respite in the grace of God which is apart from works (verse 30).
Matthew 11:30 "For my yoke [is] easy, and my burden is light."
Jesus' call has always been to those in need. The sooner we learn to lay our cares on Jesus, the better off we are.
He can take care of all our problems, if we just depend totally upon Him.

Matthew Chapter 11 Questions

1. After Jesus dispatched the disciples, what did He do?
2. Where was John when he heard?
3. What was happening to John?
4. What did Jesus tell John's disciples?
5. Who did Jesus preach to?
6. What does the Scripture say in John 14:11?
7. What is the difference in the ways Jesus healed and what we do today?
8. What is the criteria required for us to heal?
9. In John 14:13, who is glorified?
10. What was proof of who Jesus was?
11. Why did John need reassurance?
12. What did the people think about John's clothing?
13. What did prophets usually wear?
14. If these people of God are not the high and mighty, why does God send them?
15. Jesus said John was great on earth, but what about heaven?
16. Who was John?
17. What is Matthew 11:12 saying?
18. Who did Jesus say John was?
19. What causes a person to read a Scripture and not understand?
20. What 2 things did John come not doing?
21. What did the people call Jesus?
22. If you eat or fast, it must be unto whom?
23. Why was Jesus upbraiding the cities?
24. What would have happened in Tyre and Sidon, if the mighty miracles had been done there?
25. When do we become without excuse before God?
26. Jesus said the secrets of God are hidden from the wise and prudent and revealed to whom?
27. These Bible scholars, who had no formal education, were taught of whom?
28. Who is the only one who understands the Son?
29. What kind of knowledge is important?
30. Where can we find rest for our souls?
Matthew Chapter 12
Verses 1-9: “The Sabbath day” is the seventh day of the week, corresponding to our Saturday (Mark 2:23 – 3:6;
Luke 6:1-11). However, it begins at sunset on Friday and lasts until the following sunset. The Pharisees had
burdened the Sabbath with a multitude of detailed observances that were not laid down in the Mosaic Law.
In responding to their legalistic traditions, Jesus always referred to Scripture. “Have ye not read?” The passage
referred to is 1 Sam. 21:1-6. The Lord makes the point that in the case of necessity the ceremonial law might be
overruled.
He uses the illustration of David eating the “showbread.” These loaves were placed on the table in the holy
place in the tabernacle each Sabbath. They were to be eaten only by the priest and his family (Lev. 24:5-9;
Num. 28:9).
The priests prepared the sacrifices on the Sabbath despite the general prohibition of work. If the necessities of
temple worship permitted the priests to “profane the Sabbath,” there was more reason why the service of Christ
would allow a similar liberty.
Matthew 12:1-2 "At that time Jesus went on the sabbath day through the corn; and his disciples were an
hungered, and began to pluck the ears of corn, and to eat." "But when the Pharisees saw [it], they said
unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day."
“Not lawful to do upon the Sabbath”: Actually, no law prohibited the plucking of grain in order to eat on the
Sabbath. Gleaning handfuls of grain from a neighbor’s field to satisfy one’s immediate hunger was explicitly
permitted (Deut. 23:25). What was prohibited was labor for the sake of profit. Thus, a farmer could not harvest
for profit on the Sabbath, but an individual could glean enough grain to eat.
These Pharisees were caught up in the law. They did not realize that the Word of God had taken the form of
flesh, and this was He that was walking through the corn field. These Pharisees were so caught up in the "thou
shalt nots" in the Bible, they had no time to do anything for God.
Matthew 12:3 "But he said unto them, Have ye not read what David did, when he was an hungered, and
they that were with him;"
“He said”: Jesus’ answer (in verses 3-8), points out that the Sabbath laws do not restrict deeds of necessity
(verses 3-4); service to God (verses 5-6), or acts of mercy (verses 7-8). He reaffirmed that the Sabbath was
made for man’s benefit and God’s glory. It was never intended to be a yoke of bondage to the people of God
(Mark 2:27).
Matthew 12:4 "How he entered into the house of God, and did eat the shewbread, which was not lawful
for him to eat, neither for them which were with him, but only for the priests?"
“The showbread”: The consecrated bread of the Presence, 12 loaves baked fresh each Sabbath, which was
usually eaten by the priests only (Lev. 24:5-9). God was not offended by David’s act, done to satisfy a
legitimate need when his men were weak with hunger (1 Sam. 21:4-6).
Matthew 12:5 "Or have ye not read in the law, how that on the sabbath days the priests in the temple
profane the sabbath, and are blameless?"
“Profane the Sabbath, and are blameless”: I.e., the priests have to do their work on the Sabbath, proving that
some aspects of the Sabbath restrictions are not inviolable moral absolutes, but rather precepts pertaining to the
ceremonial features of the law.
You see, what Jesus was trying to get them to do was to understand the "spirit" of the law, and not the "literal"
law.
Matthew 12:6 "But I say unto you, That in this place is [one] greater than the temple."
“Greater than the temple”: This was a straightforward claim of deity The Lord Jesus was God incarnate – God
dwelling in human flesh – far superior to a building which God merely visited.
Jesus was trying to explain that the building is not what we should worship. We are to worship Him with our
spirit.
Matthew 12:7 "But if ye had known what [this] meaneth, I will have mercy, and not sacrifice, ye would
not have condemned the guiltless."
“Mercy, and not sacrifice”: This phrase was commonly used as a rebuke for those who did not know something
they should have known. The verse Jesus cites is (Hos. 6:6; 1 Sam. 15:22; Mic. 6:6-8), which emphasizes the
absolute priority of the law’s moral standards over the ceremonial requirements.
Matthew 12:8 "For the Son of man is Lord even of the sabbath day."
“The Son of man is Lord even of the sabbath”: Christ has the prerogative to rule over not only their man-made
Sabbatarian rules, but also over the Sabbath itself, which was designed for worshiping God. Again, this was an
inescapable claim of deity, and as such it prompted the Pharisees’ violent outrage (verse 14).
You see, if they truly understood God, they would have realized who Jesus was and would have not criticized
Him for anything. He was not subject to their ordinances.
Verses 10-27: “Withered” (shriveled): Luke 6 shows that this incident occurred on a different Sabbath.
However, the objection of the Pharisees on this occasion was ultimately the same. They were in opposition to
Jesus’ healing on the Sabbath. The reference to “their synagogue” (verse 9), indicates that in this particular
synagogue the Pharisees were predominant.
Matthew 12:9-10 "And when he was departed thence, he went into their synagogue:" "And, behold,
there was a man which had [his] hand withered. And they asked him, saying, Is it lawful to heal on the
sabbath days? that they might accuse him."
These religious people were trying to find some reason to get rid of Him. They knew that Jesus would not let
the Sabbath keep Him from helping someone in need.
Matthew 12:11-12 "And he said unto them, What man shall there be among you, that shall have one
sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift [it] out?" "How much
then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days."
He was telling these people, in a way that they could understand, what He was doing. They had sheep, and He
knew that if they had a sheep missing, they would go and find him, even on the Sabbath. Jesus is our Shepherd,
and we are His sheep. He takes care of His sheep.
Matthew 12:13 "Then saith he to the man, Stretch forth thine hand. And he stretched [it] forth; and it
was restored whole, like as the other."
Obedience to Jesus brings restoration. This was the case here, as well. As soon as this man did what Jesus said,
His hand was restored.
Matthew 12:14 "Then the Pharisees went out, and held a council against him, how they might destroy
him."
The Pharisee’s were jealous. They had no power like this in their lives.
Matthew 12:15 "But when Jesus knew [it], he withdrew himself from thence: and great multitudes
followed him, and he healed them all;"
“He healed them all”: In all of Old Testament history there was never a time or a person who exhibited such
extensive healing power. Physical healings were very rare in the Old Testament.
Christ chose to display His deity by healing, raising the dead, and liberating people from demons. That not only
showed the Messiah’s power over the physical and spiritual realms, but also demonstrated the compassion of
God toward those affected by sin.
Matthew 12:16 "And charged them that they should not make him known:"
“Charged them that they should not make him known”: Here Christ seems concerned about the potential
zealotry of those who would try to press Him into the conquering-hero mold that the rabbinical experts had
made out of messianic prophecy.
These people would not accept the Savior, so He just moved on to others who would. The reason He did not
want it told, was so He could work freely.
Matthew 12:17-18 "That it might be fulfilled which was spoken by Isaiah the prophet, saying," "Behold
my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon
him, and he shall shew judgment to the Gentiles."

“Verses 18-21 are (quoted from Isaiah 42:1-4), to demonstrate that (contrary to the typical first-century
rabbinical expectations), the Messiah would not arrive with political agendas, military campaigns, and great
fanfare, but with gentleness and meekness, declaring righteousness even “to the Gentiles.”
Matthew 12:19 "He shall not strive, nor cry; neither shall any man hear his voice in the streets."
“Not strive, nor cry”: The Messiah would not try to stir up a revolution or force His way into power.
Matthew 12:20 "A bruised reed shall he not break, and smoking flax shall he not quench, till he send
forth judgment unto victory."
“Bruised reed … smoking flax”: The reed was used by shepherds to fashion a small musical instrument. Once
cracked or worn, it was useless.
A smoldering wick “flax” was also useless for giving light. These represent people who are deemed useless by
the world. Christ’s work was to restore and rekindle such people, not to “break” them. This speaks of His tender
compassion toward the lowliest of the lost. He came not to gather the strong for a revolution, but to show mercy
to the weak. (1 Cor. 1:26-29).
Matthew 12:21 "And in his name shall the Gentiles trust."
Jesus will not force Himself on anyone, but when the religious Jews turned Him down, He turned to the
Gentiles.
Matthew 12:22-23 "Then was brought unto him one possessed with a devil, blind, and dumb: and he
healed him, insomuch that the blind and dumb both spake and saw." "And all the people were amazed,
and said, Is not this the son of David?"
These people knew Jesus as one of them. They thought He was only flesh and blood. They knew for sure that
they could not heal this man. They did not realize whose presence they were in.
Matthew 12:24 "But when the Pharisees heard [it], they said, This [fellow] doth not cast out devils, but by
Beelzebub the prince of the devils."
“Beelzebub”: After all the displays of Jesus’ deity, the Pharisees declared that He was from Satan, exactly
opposite the truth, and they knew it (9:34; Mark 3:22; Luke 11:15).
This was really a ridiculous statement. The devil would not cast himself out. He does not want us to be free.
Matthew 12:25 "And Jesus knew their thoughts, and said unto them, Every kingdom divided against
itself is brought to desolation; and every city or house divided against itself shall not stand:"
The reasoning of the Pharisees (in Matthew 12:24), was not expressed verbally, and Jesus, knowing their
thoughts, gave them here ample proof of his omniscience. This, with our Lord's masterly confutation of their
reasoning, by a conclusion drawn from their own premises, one would have supposed might have humbled and
convinced these men.
Mark 3:23 “And he called them unto him, and said unto them in parables, How can Satan drive out Satan?”
“And Jesus knew their thoughts”: He not only heard their blasphemous words, but was privy to their secret
thoughts. He knew their vile malicious intentions and designs, with what view they expressed themselves in this
manner, on purpose to reproach him.
And set the people against him, contrary to the inward light of their minds, and dictates of their consciences;
who must, and did know the contrary of what they said: and regarding the inward frame of their minds, as well
as their words, and which is a proof of his omniscience, and so of his deity, and consequently of his
Messiahship.
But the most conclusive reasoning, and the most astonishing miracles, was lost upon a people who were
obstinately determined to disbelieve everything good, relative to Christ. How true the saying, He came unto his
own, and his own received him not!
A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of
grace; sees nothing, and says nothing to the purpose. Satan blinds the eyes by unbelief, and seals up the lips
from prayer. The more people magnified Christ, the more desirous the Pharisees were to vilify him. It was
evident that if Satan aided Jesus in casting out devils, the kingdom of hell was divided against itself; how then
could it stand!
Matthew 12:26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom
stand?"
If Satan is divided against himself; he acts contrary to his own interest, which is to keep possession of the
bodies and souls of men; and consequently, it must in course, be subversive of his power and dominion:
“How shall then his kingdom stand?”: He will never be able to maintain his authority, and keep up the show of
a government, as he does: Our Lord's argument, and which is his first, for others follow, is, that since Satan,
who is so cunning and crafty, can never be thought to act such an opposite part to himself.
Subversive of his kingdom and government; and which would give so much credit to Christ, and serve so much
to strengthen his interest, as to assist him in the casting out of devils; the weakness, and maliciousness of such a
suggestion, must be clear and evident to all.
Matthew 12:27 "And if I by Beelzebub cast out devils, by whom do your children cast [them] out?
Therefore they shall be your judges."
It was evident that if Satan aided Jesus in casting out devils, the kingdom of hell was divided against itself; how
then could it stand! And if they said that Jesus cast out devils by the prince of the devils, they could not prove
that their children cast them out by any other power.
“Therefore they shall be your judges”: - They condemn you and your argument. They are conclusive witnesses
against the force of your reasoning.
Christ was not satisfied by showing them the intrinsic absurdity of their argument. He showed them that it
might as well be applied to them as to him. Your disciples taught by you and encouraged by you, pretend to cast
out devils.
If your argument be true that a man who casts out devils must be in league with the devil, then "your disciples",
and you who taught them, have made a covenant with him also. You must therefore either give up this
argument, or admit that the working of miracles is proof of the assistance of God.

Verses 28-30: “The kingdom of God:” Matthew’s usual expression is the “kingdom of heaven” (3:2). Some
have attempted to distinguish between the meaning of the two, but they likely mean the same thing.
“Is come unto you” (literally “has come upon you”): The Lord’s power over demons was evidence enough that
He was the Messiah. Hence, “spoil his goods … house”, refers to Satan as being defeated or ruined by the
capture of souls from him for Christ by the gospel.
Matthew 12:28 "But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you."
“The Kingdom of God is come”: That was precisely true. The King was in their midst, displaying His sovereign
power. He showed it by demonstrating His ability to bind Satan and his demons (verse 29).
He was warning them here, that they were speaking out against God.
Matthew 12:29 "Or else how can one enter into a strong man's house, and spoil his goods, except he first
bind the strong man? And then he will spoil his house."
The "strong man", is meant the devil (see Isaiah 49:24), who is powerful and mighty, as appears from his
nature, being an angel, though a fallen one, excelling in strength.
This is another argument of Christ's proving that his casting out of devils could not be by Satan, but by the
Spirit of God. For if he did not act by any superior power to Satan's, and such by which he was able to master,
overcome, and bind him, he could never spoil his goods, as he did.
Or dispossess devils out of the bodies or souls of men: just as if a man should enter into another man's house,
who is strong and robust, with a design to spoil his goods. Who would never make use of the man himself to do
it, and can never be thought to effect it, unless he has a power superior to his, and uses it;
Matthew 12:30 "He that is not with me is against me; and he that gathereth not with me scattereth
abroad."
You cannot straddle the fence. You are either the friend of Christ, helping win souls to Him, or you are His
enemy, driving people away from God. There is no middle road. We cannot go uncommitted.

Matthew Chapter 12 Questions

1. What day was it when Jesus went through the corn field?
2. What did the disciples do? Why
3. What did the Pharisees say about it?
4. The Pharisees are caught up in what?
5. What did David do when he was hungry?
6. On the Sabbath, the priests do what?
7. What is Jesus trying to get them to do pertaining to the law?
8. In verse 6, Jesus is greater than what?
9. Finish this statement. For the son of man is Lord _______ ____ _____ _____________ ______.
10. When Jesus left these men, where did He go?
11. Why did they ask Jesus if it was lawful to heal on the Sabbath?
12. What animal did Jesus use to give them an example of why He healed on the Sabbath?
13. Jesus is our ___________.
14. What brings restoration?
15. The author's assumption of what was wrong with them was they were what?
16. After the incident, when Jesus healed them all, He said what?
17. Why?
18. When they would not accept Him, what did He do?
19. Who prophesied about this ahead of time?
20. Jesus was tired of the stiff-necked church and turned to whom?
21. The people were amazed when Jesus healed the dumb man, why?
22. What was the Pharisees' statement about healing the dumb?
23. What did Jesus say to them to make them realize how ridiculous their statement was?
24. If this was the Spirit of God, what had happened?
25. What we do first, before we cast out the demon?
26. If you are not for Jesus, you are___________,
27. You are either the friend of Jesus or you are His __________.

Matthew Chapter 12 Continued

Verses 31-38: “The blasphemy against the Holy Ghost” is deliberate rejection of Christ, His Spirit-wrought
miracles, and His salvation. It is the ultimate sin that by its very nature puts a man beyond the opportunity of
salvation.
The Holy Spirit brings the offer of salvation to the heart of man. To reject Him is to act “presumptuously” and
thus to “blaspheme” God. Those who reject His offer of salvation are in reality blaspheming the very nature of
God Himself and the genuineness of His grace.
Verses 31-32: All sin is serious, and to some degree challenges and attacks the character and authority of God.
But six sins are specifically identified as sins against the Holy Spirit. Since the Holy Spirit is a person, He may
be sinned against.
Matthew 12:31 "Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men:
but the blasphemy [against] the [Holy] Ghost shall not be forgiven unto men."
“Blasphemy against the Holy Ghost”: The sin He was confronting was the Pharisees’ deliberate rejection of that
which they knew to be of God (John 11:48; Acts 4:16). They could not deny the reality of what the Holy Spirit
had done through Him, so they attributed to Satan a work that they know was of God (verse 24; Mark 3:22).
Since He is also God, it is an extremely serious matter to be guilty of sinning against Him. These six sins are
blaspheming (verses 31-32; Luke 12:10), lying or tempting (Acts 5:4, 9); despising (Heb. 10:29); resisting or
striving with (Gen. 6:3; Acts 7:51), vexing or grieving (Isa. 63:10; Eph. 4:30), and quenching (1 Thess. 5:19),
the Holy Spirit.
Because of the severity with which Jesus describes blasphemy against the Holy Spirit, some people
unnecessarily fear that they may have committed the unpardonable sin.
One of the characteristics of such sin is that the Holy Spirit ceases to convict of sin in one’s life, so the fact that
someone may be concerned about a particular sin indicates he is not beyond grace. He should immediately
repent of that sin to restore fellowship with God.
The keys to not sinning against the Holy Spirit are to:
1. Be led by the Spirit;
2. Be filled with the Spirit;
3. Be illuminated by the Spirit.
This is probably, the most misunderstood Scripture in the Bible. My own dad felt he had committed this sin.
Billy Graham said, on one of his broadcasts, that his dad felt he had committed this sin. Just the fact that a
person is concerned about it, proves he has never committed the unpardonable sin.
The word translated means evil speaking. Then it goes on to say speaking evil of the Holy Ghost cannot be
forgiven. My interpretation of the Scripture is as long as you are alive; you can get forgiveness for sin of any
kind. However, if you die rejecting the salvation offered, there is no forgiveness for that.
People are too concerned about this. God wants our faith that everything is ok, not doubt.
Matthew 12:32 "And whosoever speaketh a word against the Son of man, it shall be forgiven him: but
whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in
the [world] to come."
“It shall be forgiven him”: Someone never exposed to Christ’s divine power and presence might reject Him in
ignorance and be forgiven, assuming the unbelief gives way to genuine repentance. Even a Pharisee such as
Saul of Tarsus could be forgiven for speaking against Jesus or persecuting His followers, because his unbelief
stemmed from ignorance (1 Tim. 1:13).
But those who know His claims are true and reject Him anyway “sin against the Holy Spirit” because it is the
Holy Spirit who testifies of Christ and makes His truth known to us (John 15:26; 16:14-15). No forgiveness was
possible for these Pharisees who witnessed His miracles first hand, knew the truth of His claims, and still
blasphemed the Holy Spirit, because they had already reject the fullest possible revelation.
I think to really understand this; we would have to know and understand who the Holy Ghost is. Jesus said He
would send a comforter (Holy Ghost – “same as the Holy Spirit”), to come and dwell with us. The Holy Ghost
teaches us, directs us, and comforts us. To deny the Holy Ghost would be to deny our salvation.
We are saved by faith, not doubt. To speak against the Holy Ghost in this manner spoken of here, we would
have to be unsaved, thus lost! No Christian is guilty of that sin.
Matthew 12:33 "Either make the tree good, and his fruit good; or else make the tree corrupt, and his
fruit corrupt: for the tree is known by [his] fruit."
A man that is unprincipled with the grace of God, has an experimental acquaintance with the Gospel of Christ.
And is guided by the Spirit of God into all truth, as it is in Jesus, cannot knowingly deliver, maintain, and abide
by any doctrine that is contrary to the glory of God's grace. And the person of Christ, the work of the Spirit, the
fundamental doctrines of the Bible. Or what is repugnant to the experiences of God's people, and prejudicial to
their souls.
Neither can a corrupt tree bring forth good fruit. A corrupt preacher, one destitute of the truth of the Gospel,
reprobate concerning the faith. Who never had any experience of the doctrines of grace, and denies them in the
theory of them, cannot, consistent with himself, and his own principles, deliver, or preach good doctrine. Or that
which tends to produce any good fruit, either in the experience or lives of men.
Yea, a man may say, You have faith, and I have works: show me your faith without your works, and I will show
you my faith by my works (James 2:18).
Matthew 12:34-35 "O generation of vipers, how can ye, being evil, speak good things? for out of the
abundance of the heart the mouth speaketh." "A good man out of the good treasure of the heart bringeth
forth good things: and an evil man out of the evil treasure bringeth forth evil things."
“O generation of vipers!”: Christ here applies the argument which he had suggested in the previous verse. They
were a wicked race; like poisonous reptiles, with a corrupt and evil nature. They could not be expected to speak
good things, that is, to speak favorably of him and his works. As the bad fruit of a tree was the proper effect of
its "nature," so were their words about him and his works the proper effect of their nature. The "abundance" or
fullness of the "heart" produced the words of the lips.
“Out of the abundance” (the overflowing), of the heart: - Wicked words and sinful actions may be considered as
the overflowing of a heart that is more than full of the spirit of wickedness; and holy words and righteous deeds
may be considered as the overflowing of a heart that is filled with the Holy Spirit, and running over with love to
God and man.
Matthew 12:3 “But when he saw many of the Pharisees and Sadducees coming to where he was baptizing, he
said to them: "You brood of vipers! Who warned you to flee from the coming wrath?”
Matthew 12:36 "But I say unto you, That every idle word that men shall speak, they shall give account
thereof in the day of judgment."
“Every idle word”: The most seemingly insignificant sin, even the slip of the tongue, carries the full potential of
all hell’s evil (James 3:6). No infraction against God’s holiness is therefore a trifling thing and each person will
ultimately give account of every such indiscretion.
There is no truer indication of a bad tree than the bad fruit of speech (verses 33, 35). The poisonous snakes were
known by their poisonous mouths revealing evil hearts (verse 34, Luke 6:45). Every person is judged by his
words, because they reveal the state of his heart.
Matthew 12:37 "For by thy words thou shalt be justified, and by thy words thou shalt be condemned."
“By thy words thou shalt be justified”: That is, "words" are the indication of the true principles of the heart; by
"words" the heart shall be known, as the tree is by its fruit. If they are true, proper, chaste, instructive, pious,
they will prove that the heart is right. If false, envious, malignant, and impious, they will prove that the heart is
wrong, and will therefore be among the causes of condemnation.
Acquitted or condemned in the Day of Judgment. To justify is the opposite of “to condemn”. Those who
confess Christ with the mouth (Rom. 10:9), shall be saved; those who deny him will be lost. Words have a
weighty influence on our eternal destiny.
Romans 10:9-10 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead, thou shalt be saved." "For with the heart man believeth unto righteousness;
and with the mouth confession is made unto salvation."
Matthew 12:38 "Then certain of the scribes and of the Pharisees answered, saying, Master, we would see
a sign from thee."
“We would see a sign from thee”: They were hoping for a sign of astronomical proportions (Luke 11:16).
Instead, he gives them a “sign” from Scripture.
These scribes and Pharisees were like so many people of our day who say "Lord, just show me Noah's Ark with
my own two eyes, and then I will believe it existed". Fact is not faith. If you can see it with your own eyes, it
takes no faith to believe.
This was almost ridiculous for them to call Him Master. A person does what his Master says without having
everything explained. This was not the case here.

Verses 39-42: The word “adulterous” means unfaithful to God. It was a metaphor frequently used in the Old
Testament for spiritual “adultery.”
“The prophet Jonah:” Jesus uses Jonah’s burial in the fish for “three days and three nights” as an illustration of
the three days and three nights that Christ would spend in the grave Himself. The actual period was from Friday
evening to Sunday morning (covering parts of three days idiomatically).
The reference to the “whale’s belly” in verse 40 of the Authorized Version is unfortunate. The Greek work
ketos means “a great sea creature,” not necessarily a whale. The Old Testament references are to a “great fish”
(Jonah 1:17). Notice that the Lord placed this entire account on the same level of historical reality as that with
which He Himself was dealing.
Matthew 12:39 "But he answered and said unto them, An evil and adulterous generation seeketh after a
sign; and there shall no sign be given to it, but the sign of the prophet Jonas:"
“An evil and adulterous generation”: This speaks of spiritual adultery, unfaithfulness to God (Jer. 5:7-8).
Jesus reprimanded them for always wanting a sign. Jesus wants our faith. He called those who continuously had
to have a sign an evil and adulterous generation. This adultery here, is spiritual rather than physical.
The sign Jesus was speaking of here, was Jonah being in the belly of the whale three days and nights. Jesus
would be in the belly of the earth 3 days and nights.
Matthew 12:40 "For as Jonah was three days and three nights in the whale's belly; so shall the Son of
man be three days and three nights in the heart of the earth."
“Three days and three nights”: Quoted from (Jonah 1:17). This sort of expression was a common way of
underscoring the prophetic significance of a period to time. An expression like “forty days and forty nights”
may in some cases simply refer to a period of time longer than a month.
“Three days and three nights” was an emphatic way of saying “three days,” and by Jewish reckoning this would
be an apt way of expressing a period of time that includes parts of 3 days. Thus, if Christ was crucified on a
Friday, and His resurrection occurred on the first day of the week, by Hebrew reckoning this would qualify as 3
days and 3 nights.
All sorts of elaborate schemes have been devised to suggest that Christ might have died on a Wednesday or
Thursday, just to accommodate the extreme literal meaning of these words. But the original meaning would not
have required that sort of wooden interpretation.
Matthew 12:41 "The men of Nineveh shall rise in judgment with this generation, and shall condemn it:
because they repented at the preaching of Jonah; and, behold, a greater than Jonah [is] here."
“Men of Nineveh … repented”: The revival in Nineveh under Jonah’s’ preaching was one of the most
extraordinary spiritual revivals the world has ever seen. Some have suggested that the repentance of the
Ninevites stopped short of saving faith, because the city reverted within one generation to its old pagan ways
(Nahum 3:7-8).
From Jesus’ words here however, it is clear that the revival under Jonah represented authentic saving
conversions. Only eternity will reveal how many souls from that one generation were swept into the kingdom as
a result of the revival.
Jonah was a reluctant preacher. He did not think the people of Nineveh were worth saving, but after being
swallowed by the whale, he obeyed God and warned Nineveh. The people fasted in sackcloth and ashes, and
God spared them.
Matthew 12:42 "The queen of the south shall rise up in the judgment with this generation, and shall
condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and,
behold, a greater than Solomon [is] here."
“Queen of the south”: The queen of Sheba came to see Solomon’s glory and in the process encountered the
glory of Solomon’s God (1 Kings 10:9).
The wisdom of Solomon was a gift from God. Jesus possesses all wisdom. The Queen of Sheba came to
Solomon who had less wisdom than Jesus, and yet no one recognized the vast wisdom of Jesus. In fact, only a
hand full of His followers was there when He was crucified.

Verses 43-45: Jesus gives a striking parable of the precarious spiritual condition of the nation. The parable is
that of a house well “swept” but unoccupied. The demon having been driven out, but finding no place to rest,
returns with seven other spirits, resulting in an even greater degeneration. Only by inviting Christ to be the
honored guest and head of the home, could Israel know the full blessing of God.
Matthew 12:43-45 "When the unclean spirit is gone out of a man, he walketh through dry places, seeking
rest, and findeth none." "Then he saith, I will return into my house from whence I came out; and when
he is come, he findeth [it] empty, swept, and garnished." "Then goeth he, and taketh with himself seven
other spirits more wicked than himself, and they enter in and dwell there: and the last [state] of that man
is worse than the first. Even so shall it be also unto this wicked generation."
The application of these three verses is found in even so it shall be unto this wicked generation, the Jews. With
an occasional tendency to repentance, as under the preaching of John, they became worse and worse until they
crucified the Lord and were destroyed.
A man with an unclean spirit, a demon, is chosen to represent them. He goeth out (transient repentance), returns
with seven other evil spirits worse than himself (a relapse into sin), and the last state is worse than the first,
more wicked and more wretched. So generally, with those who dally with sin.
This parable represents the case of the Jewish church and nation. It is also applicable to all those who hear the
word of God and are in part reformed, but not truly converted. The unclean spirit leaves for a time, but when he
returns, he finds Christ is not there to shut him out.
The heart is swept by outward reformation, but garnished by preparation to comply with evil suggestions, and
the man becomes a more decided enemy of the truth. Every heart is the residence of unclean spirits, except
those which are temples of the Holy Ghost, by faith in Christ.
This is saying that when a person is delivered from a demonic spirit, the very first thing to do is to fill the
vacancy with the Holy Spirit of God. The person delivered must immediately start reading the Bible and getting
filled with the Words of the Bible. If the vacancy, where the evil spirit comes out of, is not immediately filled
with the good Spirit, the evil will come back and bring more evil spirits with him.

Verses 46-50: The chapter closes with a reference to “my mother and my brethren.” These brothers are
presumably the children of Joseph and Mary born after the virgin birth of Jesus. While some have attempted to
view them as cousins, this certainly is not implied in the Gospels. By asking, “Who is my mother?” Jesus called
attention away from earthly relationships to more important spiritual relationships.
This saying was not intended to be one of disrespect to Mary or to His brothers, for they too would come to
share the spiritual relationship. However, there is no suggestion here at all that Jesus’ mother had any special
access to His presence or any particular influence over Him.
By using this startling question, Jesus prepared the crowd to receive the precious truth that “whosoever shall do
the will of my Father” was, in fact, His mother, His brother and His sister.
Matthew 12:46 "While he yet talked to the people, behold, [his] mother and his brethren stood without,
desiring to speak with him."
“Brethren”: These are actual siblings (half-brothers), of Jesus. Matthew explicitly connects them with Mary,
indicating that they were not cousins or Joseph’s sons from a previous marriage, as some of the church fathers
imagined. They are mentioned in all the gospel (Mark 3:31; Luke 8:19-21; John 7:3-5). Matthew and Mark give
the names of 4 of Jesus’s brothers, and mention that He had sisters as well (13:55; Mark 6:3).
Matthew 12:47-49 "Then one said unto him, Behold, thy mother and thy brethren stand without, desiring
to speak with thee." "But he answered and said unto him that told him, Who is my mother? and who are
my brethren?" "And he stretched forth his hand toward his disciples, and said, Behold my mother and
my brethren!"
Jesus was not repudiating His earthly family (John 19:26-27). Rather He was emphasizing the supremacy and
eternality of spiritual relationships (10:37). After all, even His own family needed Him as Savior (John 7:5).
Matthew 12:50 "For whosoever shall do the will of my Father which is in heaven, the same is my brother,
and sister, and mother."
“Do the will of my Father”: This is not salvation by works. Doing the will of God is the evidence of salvation
by grace.
All of this was said and done to make us know there is a physical family, and there is a spiritual family. The
family that God counts as a family is the relationship of brothers and sisters in the Lord Jesus Christ. There is a
physical Israel and a spiritual Israel.
Matthew Chapter 12 Continued Questions
1. Will blasphemy be forgiven men? Explain.
2. Which is the most misunderstood Scripture in the Bible?
3. If a person is concerned about having committed the unforgivable sin, what does that tell us?
4. What is there really no forgiveness for?
5. To deny the Holy Ghost would be to deny what?
6. What are three things the Holy Ghost does for us?
7. A tree is known for what?
8. If you are a Christian, what should tell it for you?
9. Out of the ___________ of the _______ the mouth speaketh.
10. What will come out of our mouths when we open them?
11. What justifies us, or condemns us?
12. What did the scribes and Pharisees ask for?
13. What did they call Jesus?
14. Fact is not ______________.
15. Who seeks after a sign?
16. What kind of adultery is meant by this?
17. What is the only sign they would get?
18. Why did Jonah change his mind about bringing the message to Nineveh?
19. Why did this queen come to see Solomon?
20. The gift was given Solomon by whom?
21. This unclean spirit, mentioned in verse 43, was doing what?
22. Where do these disembodied spirits like to stay?
23. How many more spirits will he bring back, if the one delivered allows him to return?
24. What would be the last state of that person?
25. Who came to see Jesus?
26. What did Jesus say about these relations?
27. What 2 things should we learn from this?
28. What are 2 types of Israel?
Matthew Chapter 13
Verses 13:1-3: On one of the busiest days of Jesus’ earthly ministry He gave an extended series of parables,
(seven in Matthew and four in Mark, including one not given in Matthew). This is the turning point in
Matthew’s gospel. Already sensing His impending rejection, Jesus now expresses the “mystery” form of the
kingdom that will feature the church.
His early ministry involved a proclamation of the spiritual principles of the kingdom. To bring in a political
kingdom before men were born again would be a travesty. Therefore, an interval is now announced between the
Messiah’s original appearance and His final return.
That interval is the church age, during which believers are citizens of the kingdom that is within them (Luke
17:21).
This is the third of 5 discourses featured in Matthew.
Matthew 13:1-2 "The same day went Jesus out of the house, and sat by the sea side." "And great
multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude
stood on the shore."
He had probably, been resting in Peter's home, which was right on the shore of the Sea of Galilee. This
multitude of people had probably, been waiting for Jesus to appear again out of the house. He was so pressed by
the large number, that He cast out a little way from the shore. His voice would carry well across the water, as
well.

Verses 3-10: The first parable is set in an agricultural context. “A sower went forth” refers to the ancient seed
sower, planting a crop. Jesus later interpreted this parable Himself. The seed depicts the Word of God (verse
19), and thus the sower is the gospel evangelist.
The “way side” is the path trampled through the field. It was packed hard and the seed found no root, thus the
“fowls” (demons; verse 19, wicked ones), snatched it away. Here there was no response at all to the gospel.
The second category is called “stony places” or the rocky ledge beneath a thin, shallow layer of soil. This thin
crust would warm quickly causing the seed to sprout instantly but without adequate roots or moisture. Thus, the
“sun … scorched” the crop and it “withered away.”
The third group of seeds fell “among thorns” that had not been plowed. The thorns (wild growth), choked out
the crop. The “good ground” represents well-plowed and prepared soil capable of producing a large crop. The
statement “Who hath ears to hear” goes beyond physical hearing and implies an inner spiritual reception of
truth.
This prompted the disciples to ask why He had spoken to them in parables. Whereas before, He had used
parables to illustrate His messages, now they formed the basis of the message.
Matthew 13:3 "And he spake many things unto them in parables, saying, Behold, a sower went forth to
sow;"
This section introduces a new subject, a new approach, and a new method of teaching by parables. “He spake …
in parables,” a common method of teaching in the Near East, used to convey spiritual truth through a series of
earthly comparisons.
“Parables” were a common form of teaching in Judaism. The Greek term for “parable is “long analogy”; often
cast in the form of a story. Before this point in His ministry, Jesus had employed many graphic analogies (5:13-
16), but their meaning was fairly clear in the context of His teaching.
Parables required more explanation (verse 36), but their meaning was fairly clear in the context of His teaching,
and Jesus employed them to obscure the truth from unbelievers while making it clearer to His disciples (verses
11-12). For the remainder of His Galilean ministry, He did not speak to the multitudes except in parables (verse
34).
Jesus’ veiling the truth from unbelievers this way was both an act of judgment and an act of mercy. It was
“judgment” because it kept them in the darkness that they loved (John 3:19), but it was “mercy” because they
had already rejected the light, so any exposure to more truth would only increase their condemnation.
Matthew 13:4 "And when he sowed, some [seeds] fell by the way side, and the fowls came and devoured
them up:"
“By the way side”: The fields were bordered by paths beaten hard by foot traffic and baking sun.
In this chapter, we will see seven parables; and we will see why Jesus spoke in parables. Parables are stories
that have a deep hidden spiritual message. In this particular message, He was speaking about simple farming
methods, so the educated would not discern what He was saying.
Jesus came to the common people. They would understand about sowing seeds. The explanation that Jesus gave
was so excellent, that I won't go into much detail about the meaning here.
Matthew 13:5-6 "Some fell upon stony places, where they had not much earth: and forthwith they sprung
up, because they had no deepness of earth:" "And when the sun was up, they were scorched; and because
they had no root, they withered away."
“Stony places”: Very shallow soil atop a layer of bedrock. From the top, it looks fertile, but there is no depth to
sustain a root system or reach water (verse 21).
Matthew 13:7 "And some fell among thorns; and the thorns sprung up, and choked them:"
“Thorns”: Weeds, the roots of which were still in the ground after plowing had been done.
Matthew 13:8 "But other fell into good ground, and brought forth fruit, some a hundredfold, some
sixtyfold, some thirtyfold."
Jesus was describing the different types of people who hear the message of God and the effect it has on them.
As He explained it in a few verses below, look at our church goers today, and you will be able to recognize
every one you know.
The amazing thing to me, about the Bible is that it never goes out of date. It is just as current now, as was
thousands of years ago. The message is the same, because God never changes.
Matthew 13:9 "Who hath ears to hear, let him hear."
This is an unusual statement, because we all have our two ears hanging on the sides of our head. In some cases,
that is the only use (to decorate the head). You see, even though we hear with our physical ears, it does not
mean that we receive the message in our inner being.
Jesus was saying, listen with your understanding and receive this message in your hearts. Those of you who are
capable (Christians), receive the message that the world cannot understand. In other words, He was going to tell
us a secret that would help us understand Him better.
Matthew 13:10 "And the disciples came, and said unto him, Why speakest thou unto them in parables?"
The disciples did not at first understand why Jesus did not just say exactly what He meant. Jesus did not want
these unbelievers accepting the message with their minds. Jesus wants us to accept by faith (not earthly
knowledge), the things of God.
This is the very reason that Noah's Ark has not been found and photographed for the whole world to see. God
does not want our heads to believe; He wants our hearts.

Verses 11-13: The Savior’s reply is that only the disciples are to know the “mysteries of the kingdom of
heaven.” A “mystery” in the Bible implies a sacred secret into which one must be initiated in order to
understand it. The mystery revealed would be the new form of the kingdom during the interval between the first
and second advents.
Matthew 13:11 "He answered and said unto them, Because it is given unto you to know the mysteries of
the kingdom of heaven, but to them it is not given."
“It has been given to you to know”: Here Jesus clearly affirms that the ability to comprehend spiritual truth is a
gracious gift of God, sovereignly bestowed on the elect (verse 11). The reprobate ones, on the other hand, are
passed over. They reap the natural consequence of their own unbelief and rebellion, spiritual blindness (verse
13).
“The mysteries of the kingdom of heaven”: “Mysteries” are those truths which have been hidden from all ages
in the past and revealed in the New Testament. Many specific doctrines of the new Testament are identified as
“mysteries” (Rom. 11:25; 1 Cor. 15:51; Eph. 5:32; 6:19; Col. 1:26-27; 2 Thess. 2:7; 1 Tim. 3:9, 16).
Jesus revealed to the people He wanted to know the mysteries. I have discovered that we never fully understand
the mysteries of God. Every time I pick up the Bible and read a Scripture that I have read a hundred times
before, God will reveal something brand new to me.
The more we search the Scriptures, the more we understand it seems. Some unsaved person can read the Bible
over and over and still not understand. The Bible is a spiritual book, and can only be understood through the
spirit.
Matthew 13:12 "For whosoever hath, to him shall be given, and he shall have more abundance: but
whosoever hath not, from him shall be taken away even that he hath."
To me, this Scripture above is just saying, again, that if we have the Spirit of God within us, our understanding
will grow and grow. On the other hand, if we reject the teacher (Holy Spirit), we won't even be able to retain
what we read with our physical eyes.
Matthew 13:13 "Therefore speak I to them in parables: because they seeing see not; and hearing they
hear not, neither do they understand."
“Because they seeing see not”: Here Matthew seems to suggest that their own unbelief is the cause of their
spiritual blindness. (Luke 8:10), however, emphasizes God’s initiative in obscuring the truth from these
unbelievers (“to the rest it is parables, so that seeing they may not see, and hearing they may not understand,
Isaiah 6:9”). Both things are true, of course. Yet we are not to think that God blinds them because He somehow
delights in their destruction (Ezek. 33:11).
Again here, Jesus was just explaining that a saved and unsaved person can look at the same thing and get two
totally different messages. The unsaved has their understanding darkened, so that they do not understand.
Matthew 13:14 "And in them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear,
and shall not understand; and seeing ye shall see, and shall not perceive:"
Quoted from (Isaiah 6:9-10). God is the same God in the Old Testament as He is in the New Testament. Isaiah
was just saying the same thing again.
Matthew 13:15 "For this people's heart is waxed gross, and [their] ears are dull of hearing, and their eyes
they have closed; lest at any time they should see with [their] eyes and hear with [their] ears, and should
understand with [their] heart, and should be converted, and I should heal them."
You see above that these people had, on their own volition, closed their eyes and ears to the truth. They had to
take the scales off their eyes and the stoppers out of their ears that they might see, hear, and understand. It all
comes about at conversion to Christ.
Matthew 13:16 "But blessed [are] your eyes, for they see: and your ears, for they hear."
It is a blessing from God to be able to see, hear, and understand the Scriptures. The Holy Spirit must be our
teacher and our guide. This is a free gift from God; to the blessed of God.
Matthew 13:17 "For verily I say unto you, That many prophets and righteous [men] have desired to see
[those things] which ye see, and have not seen [them]; and to hear [those things] which ye hear, and have
not heard [them]."
(John 8:56; 1 Peter 1:9-12).
You see, in the Old Testament there was a shadow covering the truth. The way to the Holy place was not open
to them. The temple's curtain had not been torn. They understood only in part. They knew God only through the
priest in the temple. The great High Priest of all eternity had not come to them yet.

Verses 18-19: Jesus interpreted this parable Himself (in verses 18-23). “The sower” is Christ working through
the agency of His disciples to spread the gospel throughout the world. No longer is the message to be restricted
to the house of Israel, but is to be declared to all people.
The “word of the kingdom” is the gospel proclamation of Jesus as King and is not to be limited to an Old
Testament, Jewish-only message. These parables clearly illustrate that the church is the present-day form of the
kingdom.
The key to interpreting the reception of the seed into the ground is the term “understandeth,” meaning to
comprehend by believing faith (verse 23). The unsaved listener does not understand and does not receive the
seed, whereas the believer both hears and “understands” the message, and his life produces fruit to prove it.
Matthew 13:18 "Hear ye therefore the parable of the sower."
Jesus was going to show them how to understand this parable.
Matthew 13:19 "When any one heareth the word of the kingdom, and understandeth [it] not, then
cometh the wicked [one], and catcheth away that which was sown in his heart. This is he which received
seed by the way side."
“Word of the kingdom”: The message of how to enter God’s kingdom, the sphere of salvation, i.e., the gospel
(“word of reconciliation” in 2 Cor. 5:19).
“Wicked one”: Satan (1 John 5:19). The gospel never penetrates these souls, so it disappears from the surface of
their understanding, seen as the enemy snatching it away.
You see, Jesus was saying when you receive the Lord; the old devil will quickly try to tell you that you didn't
get anything. The devil will also, bring numerous temptations to lure you away from Jesus. Your troubles begin
when you receive the Lord.
The devil does not want you to be able to stay with your new found faith. This particular parable indicates
someone who was too shallow to keep the faith.

Verses 20-23: The “stony places” are shallow-hearted individuals who “anon” (at once), receive (outwardly),
the message with “joy.” This emotional convert is not truly born again, for “hath he not” root and withers away.
The one who is “among the thorns” (cares of this world), is the carnal, worldly convert, who never really breaks
with his past. Worldliness and materialism “choke the word” in his life, and he is finally “unfruitful” (unsaved).
The one who received seed in the “good ground” is the one who both heard the word and understood it, “which
also beareth fruit” (evidence of true conversion). While such evidence may vary in its amount, all true believers
will produce some fruit.
Matthew 13:20 "But he that received the seed into stony places, the same is he that heareth the word, and
anon with joy receiveth it;"
“Stony places”: Some people make an emotional, superficial commitment to salvation in Christ, but it is not
real. They remain interested only until there is a sacrificial price to pay, and then abandon Christ.
Matthew 13:21 "Yet hath he not root in himself, but dureth for a while: for when tribulation or
persecution ariseth because of the word, by and by he is offended."
You see, some people who receive the Lord are on fire for God, then troubles come along, and they lose their
faith. Unlike Job, who stood against all the problems Satan could throw his way, these fell at the first great
problem that came, and went back into worldly living.
Matthew 13:22 "He also that received seed among the thorns is he that heareth the word; and the care of
this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful."
“Seed among the thorns”: These people make superficial commitments without a true repentance. They can’t
break with the love of money and the world (James 4:4; 1 John 2:15-17; 19:16-21).
Matthew 13:23 "But he that received seed into the good ground is he that heareth the word, and
understandeth [it]; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some
thirty."
“The good ground”: As there were 3 soils with no fruit, thus no salvation, there are 3 kinds of good soil with
fruit. Not all believers are equally fruitful, but all are fruitful (7:16; John 15:8).

Matthew Chapter 13 Questions

1. In the first two verses, Jesus preached from where? Why?
2. How did Jesus speak to them?
3. Why?
4. How many parables are in chapter 13?
5. What is a parable?
6. What kind of people did Jesus come to?
7. Why did they spring up quickly?
8. How can you recognize who our church goers of today are?
9. Why is our Bible still current today?
10. In verse 9, what is unusual?
11. What is Jesus sharing with us in the parables?
12. Jesus did not want them to understand with their ________?
13. What does Jesus want?
14. Can we ever fully understand?
15. How is the only way we can understand?
16. If we reject the Holy Ghost as a teacher, what will happen?
17. What is different about the saved and unsaved when studying a Scripture?
18. Who, in the Old Testament, prophesied about this?
19. What kind of eyes and ears are blessed?
20. Why had the Old Testament people not understood?
21. Who steals the truth from the new converts?
22. Are all your problems suddenly gone when you receive the Lord?
23. What is indicted by the stony places?
24. Who was the Old Testament character who withstood temptations and troubles of all kinds?
25. Who do the thorns represent?
26. What kind of sermons do they bring?
27. Verse 23, describes whom?
28. Why is there 30, 60, 100?
Verses 24-27: This parable serves as a warning to the laborers in the field (the world, verse 38). Unlike the
Jewish form of the kingdom in the Old Testament, where citizens could be easily recognized, during the church
age converts will be made from all over the world and received upon their profession of faith. Thus, it will be
easier to slip in some counterfeits who profess the church, which is the subject of theses parables.
The “enemy” is Satan and the “tares” (Greek zizanion, “darnel”), are false converts. The darnel was a weed that
resembled wheat but did not come to fruition. The “good seed … sprung up, and brought forth fruit” again,
emphasizing that true converts product fruitful lives. By contrast, false converts produce no lasting fruit.
Matthew 13:24 "Another parable put he forth unto them, saying, The kingdom of heaven is likened unto
a man which sowed good seed in his field:"
This is the second parable (in Matthew 13). Here, is a farmer going out to plant. Of course, he plants good seed,
or else it would be a waste of time to plant. We know that we reap what we sow, if we want corn out of the
field, we do not plant peas.
The kingdom of heaven is built with the seed of the Word being planted and growing.
Matthew 13:25 "But while men slept, his enemy came and sowed tares among the wheat, and went his
way."
“Tares”: Probably darnel, a type of weed that can hardly be distinguished from wheat until the head matures. In
an agricultural setting, sowing darnel in someone else’s wheat field was a way for enemies to destroy
someone’s livelihood catastrophically. It pictures Satan’s efforts to deceive the church by mingling his children
with God’s, in some cases making it impossible for believers to discern the true from the false. The parable is
explained (in verses 36-43).
This sentence is so sad. The wheat are the Christians; and this means that right in the midst of even the church,
the enemy sneaks in and plants evil right beside the good. Probably unaware to the owner of the land or the
pastor. You see, the farmer (God), would never plant tares. This was an act of the devil himself.
Matthew 13:26-27 "But when the blade was sprung up, and brought forth fruit, then appeared the tares
also." "So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in
thy field? from whence then hath it tares?"
This parable represents the present and future state of the gospel church; Christ's care of it, the devil's enmity
against it, and the mixture there is in it of good and bad in this world, and the separation between them in the
other world.
So prone is fallen man to sin, that if the enemy sows the tares, he may go his way, they will spring up, and do
hurt. Whereas, when good seed is sown, it must be tended, watered, and fenced.
The servants complained to their master; Sir, didst thou not sow good seed in thy field? No doubt he did;
whatever is amiss in the church, we are sure it is not from Christ. Though gross transgressors, and such as
openly oppose the gospel, ought to be separated from the society of the faithful, yet no human skill can make an
exact separation.

Verses 28-30: The servants asked what could be done with these tares. To uproot them would be to damage the
entire crop. “Root up … the wheat with them:” The implication seems to be that too much scathing of people’s
genuineness of faith may damage the saved before it exposes the lost.
“Let both grow together” indicates that there will always be some false professors among true Christian
believers until the “time of harvest” or judgment. Note that the tares are gathered, bound, and burned first,
whereas the wheat is gathered into “my barn (heaven).
Matthew 13:28 "He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then
that we go and gather them up?"
Those who oppose must not be cut off, but instructed, and that with meekness. And though good and bad are
together in this world, yet at the great day they shall be parted; then the righteous and the wicked shall be
plainly known; here sometimes it is hard to distinguish between them. Let us, knowing the terrors of the Lord,
not do iniquity.
You see, there was recognition right off that the devil had been to the field and sown these evil ones. Sometimes
the person sitting on the pew beside you in church is not really a believer, but has been placed there by the devil
to disrupt what is going on. These believers, here, are asking the Lord, should we throw them out of the church?
Matthew 13:29 "But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them."
All through the Bible, the wheat stands for the true believers in the Lord Jesus Christ. You know in a church, if
you begin to throw the enemy out, some of the true believers will be hurt and leave. It is just best to leave them
alone and feed them the un-watered down truth; and they will either repent and be saved, or they will leave on
their own; because they cannot stand the truth.
Matthew 13:30 "Let both grow together until the harvest: and in the time of harvest I will say to the
reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat
into my barn."
The Christians will be gathered and taken to the Master's barn (heaven). You see, this Scripture occurs at the
end of the Gentile age when God decides that it is time to reap the harvest of the Christians from the earth.
These reapers are the angels God sends to get the job done for Him. Angels are ministering spirits directly under
the command of God. We will read more about this later in this lesson.

Verses 31-32: (See Mark 4:30-34; Luke 13:18-19).

The “mustard seed is unusually small and yet grows to a great size. The idea seems to be that the tiny beginning
of the church will eventually culminate in great growth. “Herbs” (Greek lachanon), are garden plants or
vegetables.
However, such numerical growth will come to harbor the “birds” (evil ones). The parable accordingly
foreshadows the growth of the church into a world power. However, outward growth is not always a true picture
of spiritual depth.
Matthew 13:31-32 "Another parable put he forth unto them, saying, The kingdom of heaven is like to a
grain of mustard seed, which a man took, and sowed in his field:" “Which indeed is the least of all seeds:
but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come
and lodge in the branches thereof."
“A tree, so that the birds of the air come and lodge in the branches”: Palestinian mustard plants are large shrubs,
sometimes up to 15 feet high, certainly large enough for birds to lodge in. This is undoubtedly a reference to
several Old Testament passages, including (Ezek. 17:23; 31:6; Dan. 4:21), passages which prophesied the
inclusion of Gentiles in the kingdom.
Have you ever seen an, "on-fire-for-God Christian", who was as small as a grain of mustard seed? When he gets
saved, he cannot be quiet. The first thing you know, he has led hundreds to God. You see, we are all grafted in
the tree of life (Jesus), when we get saved.
Just one true believer can add mightily to that tree. He is the vine; we are the branches. We do provide shelter
for the lost of the world.

Verses 33-35: “Kingdom of heaven” is the spiritual form of the kingdom in the church. “Leaven” is a lump of
old dough in a state of fermentation, which makes the bread dough rise. It is virtually always used as a symbol
of evil (Matt. 16:6-12; Mark 8:15; Gal 5:9).
“Three measures of meal”, a common baking quantity (Genesis 18:6), equivalent to one-and-a half gallons.
(Greek saton, Hebrew seah). The leaven is not just false profession of unsaved church members but false
doctrine that they will attempt to bring into the church.
Matthew 13:33 "Another parable spake he unto them; The kingdom of heaven is like unto leaven, which
a woman took, and hid in three measures of meal, till the whole was leavened."
“The kingdom of heaven is like unto leaven”: Here the kingdom is pictured as yeast, multiplying quietly and
permeating all that it contacts. The lesson is the same as the parable of the mustard seed. Some interpreters
suggest that since leaven is nearly always a symbol of evil in Scripture, it must carry that connotation here as
well.
They make the leaven some evil influence inside the kingdom. But that twists Jesus actual words and violates
the context, in which Jesus is repeatedly describing that kingdom itself as the pervading influence.
Matthew 13:34 "All these things spake Jesus unto the multitude in parables; and without a parable spake
he not unto them:"
“Without a parable spake he not unto them”: For the rest of the Galilean ministry all Jesus’ public teaching
consisted only of parables.
Matthew 13:35 "That it might be fulfilled which was spoken by the prophet, saying, I will open my
mouth in parables; I will utter things which have been kept secret from the foundation of the world."
“Spoke by the prophet”: The “prophet” in this case was the psalmist (see Psalm 78:2).
You see again, that Jesus spoke in parables so the worldly people could not understand with their minds, and
come to God not with their hearts, but with their minds. These secrets, that Jesus was revealing, were things of
the dispensation of grace, not the law.
Matthew 13:36 "Then Jesus sent the multitude away, and went into the house: and his disciples came
unto him, saying, Declare unto us the parable of the tares of the field."
You see, at this time the disciples had not received the Spirit (teacher), and they did not understand; because
parables must be understood by the Spirit.
Matthew 13:37 "He answered and said unto them, He that soweth the good seed is the Son of man;"
“He that soweth”: The true sower of salvation seed is the Lord Himself. He alone can give the power in the
heart to transform. He is the One who saves sinners, even through the preaching and witnessing of believers
(Rom. 10:14).
Matthew 13:38 "The field is the world; the good seed are the children of the kingdom; but the tares are
the children of the wicked [one];"
Jesus is the Word. Believers in the Lord Jesus have to grow in the midst of evil. We must be tried, or else the
Lord would not truly know if we belong to Him. You see, Satan's crowd is all around us.
Matthew 13:39 "The enemy that sowed them is the devil; the harvest is the end of the world; and the
reapers are the angels."
You see, the devil is headed for a burning hell, and he would like to see all of us go there with him. He brings
every temptation known to man to cause us to stumble and fall. Sometimes, we are unaware who the enemy is.
Sometimes he lives in a physically beautiful girl, or a handsome young man. We are nearing harvest time; the
time when the trumpet will blow and the Christians will be carried away to God's barn (heaven). Angels are
ministering spirits. We Christians have been called to bring in the harvest.
Matthew 13:40 "As therefore the tares are gathered and burned in the fire; so shall it be in the end of this
world."
“As therefore the tares are gathered” As it is represented in the parable, that in the time of harvest, the tares
shall be gathered out from the wheat first; and being bound in bundles, shall be burnt in the fire, prepared for
that purpose,
So shall it be in the end of this world; hypocritical and heretical men, and all formal professors, shall be
gathered out from among the saints, and the several churches, among whom they have been; and shall be
together cast into everlasting burnings, prepared for the devil and his angels, whose children they are.
Matthew 13:41 "The Son of man shall send forth his angels, and they shall gather out of his kingdom all
things that offend, and them which do iniquity;"
“The Son of man shall send forth his angels” Meaning himself, whose ministers the angels are; who wait upon
him, and are at his beck and command; even the thousand thousands that minister unto him; these will be sent
forth by his orders, into the whole parts of the world.
Matthew 13:42 "And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth."
“And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth”. What terrific strength
of language, the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare Ps 9:17; Dan.
12:2). "A furnace of fire" denoting the fierceness of the torment: the "wailing", signifying the anguish this
causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its being without
remedy issues (see Matt 8:12).
This will be a time of trouble such as the world has never known before. Just to know that we would be forever
separated from Jesus would be bad enough, but to burn forever would be horrible. Jesus is the Judge. He
decided which way we go. Truly though, it is our decision to follow Him in truth, or not.
Matthew 13:43 "Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath
ears to hear, let him hear."
“Shine forth as the sun”: (Daniel 12:3). Believers already shine in that they possess the Spirit of Christ and the
glorious message of the gospel (5:16; 2 Cor. 4:3-7). We will shine even more in the glory of Christ’s kingdom
and eternal heaven (Rom. 8:16-23; Phil. 3:20-21; Rev. 9:7-9).
It is beyond description what is waiting for the true believer, who stays faithful to the end. It will be one eternal
day with the Father, Jesus, and the Holy Spirit. We will shine, because we will be in the presence of the Light
(Jesus). Here, Jesus just said one more time; don't turn away from God. Let that still quiet voice bring you to the
Lord.
Matthew Chapter 13 Continued Questions
1. What is the Kingdom of heaven likened unto?
2. What is the kingdom of heaven built for?
3. When the men slept, who planted?
4. Who does the wheat represent?
5. Who do the tares represent?
6. What did the servants ask the householder?
7. Are we to throw them out of the church?
8. Why?
9. What two things will happen to unbelievers, if you leave them alone?
10. Where is the Masters barn?
11. Who are the reapers?
12. Who are ministering spirits?
13. What did the grain of mustard seed grow to be?
14. Who is the Tree of Life?
15. What did the woman hide in the measure of meal?
16. How did Jesus reveal the secrets that had been kept from the foundation of the earth?
17. Why did the disciples not understand the parables?
18. Who sowed the good seed?
19. Who are the good seed?
20. Who are the tares?
22. What is the harvest?
23. Where will the evil wind up?
24. Who is the Judge?
25. Why will the righteous shine?
Matthew Chapter 13 Second Continued
Verses 44-46: These two parables have identical meanings. Both picture salvation as something hidden from
most people, but so valuable that people who have it revealed to them are willing to give up all they have to
possess it.
Matthew 13:44 "Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man
hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field."
This Scripture above is telling us that we must be willing to give up the things of the world. Nothing is more
valuable than the things of God. Whatever price we have to pay is not too much to follow Jesus.
Verses 45-46: The “merchant man” is Christ, who comes to purchase, through His atonement, sinners who shall
become “goodly pearls.” The “one pearl of great price” is the church for whom Christ gave His life, that is, “all
that he had.”
While we receive Christ as Savior, we also progressively continue surrendering areas of ourselves to Him as we
come to know better His will for our lives.
Matthew 13:45-46 "Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:"
"Who, when he had found one pearl of great price, went and sold all that he had, and bought it."
That of the treasure hid in the field. Many slight the gospel, because they look only upon the surface of the field.
But all who search the Scriptures, so as in them to find Christ and eternal life (John 5:39), will discover such
treasure in this field as makes it unspeakably valuable; they make it their own upon any terms. Though nothing
can be given as a price for this salvation, yet much must be given up for the sake of it.
Here again, this Scripture is saying that the greatest value in the world is Jesus. The pearl of great price here, is
the most valuable item. It just means salvation through Jesus Christ. Christians must be willing to give all they
have for the kingdom.
Verses 47-50: The dragnet was pulled between two boats or taken out into the water by a single boat and drawn
to shore by ropes. In such a process all kinds of fish and other objects would be caught together. The “good”
were put in “vessels,” while the “bad” were cast away to be burned “of fire” (in hell). The imagery is similar to
the parable of the tares (in verses 24-30).
Matthew 13:47 "Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered
of every kind:"
“Net”: Some fishing was done with a large weighted net dragged along the bottom of the lake. When pulled in,
it contained an assortment that had to be separated. In a similar way the visible kingdom, the sphere of those
who claim to be believers is full of both good and bad and will be sorted in the judgment.
Matthew 13:48 "Which, when it was full, they drew to shore, and sat down, and gathered the good into
vessels, but cast the bad away."
This is very interesting. Salvation is offered to everyone. The "sea" here, means masses of people. You see,
Jesus has thrown the net for everyone. He died for all, but not everyone receives salvation.
At a special time, everyone will die to this world and stand before Jesus. The Christians will be the keepers in
this fish net. Those cast away (those who do not believe in the Lord Jesus), will be condemned to hell.
Matthew 13:49 "So shall it be at the end of the world: the angels shall come forth, and sever the wicked
from among the just,"
“Angels”: They serve God in judgment (verse 41; 2 Thess. 1:7-10).
Matthew 13:50 "And shall cast them into the furnace of fire: there shall be wailing and gnashing of
teeth."
This is just a more detailed description of the separation of the followers of Jesus and the followers of Satan.
Those who reject Jesus as Savior will burn forever in hell.
Matthew 13:51 "Jesus saith unto them, Have ye understood all these things? They say unto him, Yea,
Lord."
The "them" here, means the disciples. After Jesus explained to them how to interpret these parables, it was easy
for them to see.
Matthew 13:52 "Then said he unto them, Therefore every scribe [which is] instructed unto the kingdom
of heaven is like unto a man [that is] an householder, which bringeth forth out of his treasure [things]
new and old."
“Bringeth forth out of his treasure things new and old”: The disciples were not to spurn the old for the sake of
the new. Rather the new insights they gleaned from Jesus’ parables were to be understood in light of the old
truth, and vice versa.
In the Gospel of Matthew, the kingdom of heaven receives special treatment. The terms kingdom of heaven and
kingdom of God are often used interchangeably to refer to the whole body of believers.
The seven parables in Matthew 13 prophetically describe the course of this age.
1. First, there will come a period of sowing the gospel throughout the world (verses 1-23).
2. Second, there will occur a counter-sowing by Satan (verses 24-30; 36-43).
3. Third, there will be an outward growth of Christendom, but not necessarily of the true church. It will
grow from insignificant beginnings to exert worldwide influence (verses 31-32).
4. The fourth parable of leaven (principle of corruption), contrasts true doctrine with the false doctrine
sown by a corrupt church to an unconverted world (verses 33-35).
 5. The fifth parable, pictures Christ seeking the lost in all the world (verse 44), to gather a special people
to Himself.
6. The sixth parable, of the lost pearl represents Christ finding the church (verses 45-46).
7. The last parable, tells how God will end the age in judgment (verses 47-51).
Some believe that the seven parables, like the seven churches (Rev. Chapters 2-3), suggest a development of the
gospel in this age. Even though the parables show growth of the church, each Christian should plant the seed of
the gospel in the hearts of others.
I believe this probably has to do with old and new information, which is knowledge we have learned through
the Spirit of God. Some things we know and have known for quite a while. Some things we learn new every
day. We must write these things, so others may share in them.

Verses 53-58: Jesus then gave His disciples a firsthand opportunity to witness the truth of these parables in
action by teaching at the “synagogue” in His hometown (Nazareth, not Capernaum). The people were
“astonished,” that is, greatly amazed or astounded. “Carpenter’s son”, refers to the family trade of Joseph,
Jesus’ legal guardian and earthly “father,” being the husband of Mary.
The word carpenter (Greek tekton), may refer to either a carpenter or a stonemason. The indication is that Jesus
had learned His family’s trade. There is no valid reason for understanding “brethren” and “sisters” in any sense
but the normal one. They are Jesus’ half-brothers and half-sisters, the children naturally generated by Joseph
and Mary after Jesus’ virgin birth.
Two of them, James and Judas (Jude), wrote New Testament epistles and played a prominent role in the early
church.
Matthew 13:53 "And it came to pass, [that] when Jesus had finished these parables, he departed thence."
These parables and their meaning were for the disciples' instruction.
Matthew 13:54 "And when he was come into his own country, he taught them in their synagogue,
insomuch that they were astonished, and said, Whence hath this [man] this wisdom, and [these] mighty
works?"
“Into his own country”: I.e., Nazareth.
Notice, this said in "their" synagogue. They recognized Jesus as a great teacher and even recognized Him for
His great miracles, but they really had no idea who He was. They called Him a man. They really thought
anyone not taught in their schools could not possibly know anything worthwhile.
Matthew 13:55 "Is not this the carpenter's son? is not his mother called Mary? and his brethren, James,
and Joses, and Simon, and Judas?"
“His brethren”: The fact that Joseph does not actually appear in any of these accounts suggest that he was no
longer living.
Matthew 13:56 "And his sisters, are they not all with us? Whence then hath this [man] all these things?"
We will hear the Lord Jesus say later that a prophet is not without honor, but in his own home town. They knew
Jesus in the flesh, not in the Spirit. They could not believe that He was anyone special, because they knew His
earthly family.
Had they known the Scriptures as well as they thought they did, they would have recognized Him as God's only
begotten Son.
Matthew 13:57 "And they were offended in him. But Jesus said unto them, A prophet is not without
honor, save in his own country, and in his own house."
“A prophet … without honor … in his own country”: This is an ancient proverb paralleling the modern saying
“Familiarity breeds contempt.” They knew Jesus too well as a boy and a young man from their own town, and
they concluded that He was nothing special (verse 58 gives the sad result; Mark 6:4).
Isn't this the way even with people who are called to the ministry today? Friends and family have a very hard
time believing that you have been called of God. We will see the results of unbelief in the next verse. It is really
difficult to minister to people who do not believe that you are called of God.
Matthew 13:58 "And he did not many mighty works there because of their unbelief."
Mark 6:5 “And He could do no miracle there except that He laid His hands on a few sick people and healed
them.”
This is not to suggest that His power was somehow diminished by their unbelief. It may suggest that because of
their unbelief people were not coming to Him for healing or miracles the way they did in Capernaum and
Jerusalem.
He had the power to do more miracles, but not the will, because they rejected Him. Miracles belonged among
those who were ready to believe.
“So many times when Jesus healed someone, He would say, your faith has made you whole. Faith has
everything to do with healing, and even with salvation. Without faith, it is impossible to please God.
Matthew Chapter 13 Second Continued Questions
1. What is compared to a treasure in a field?
2. What drastic step did he do to buy the field?
3. What does this parable tell us?
4. What did the man do that found the pearl of great price?
5. What does this pearl mean?
6. What is the sea symbolic of?
7. What symbolizes the Christian in this?
8. What will the angels do to the evil, severed from the good?
9. When Jesus asked if the disciples understood, what did they answer?
10. Who was the scribe likened to?
11. What were the parables for?
12. When He went to His own land, where did He teach?
13. What attitude did they have?
14. What recognition did they give Jesus?
15. What did they really think about Jesus?
16. They thought because Jesus was not taught in their schools, He ______________.
17. Whose son did they think He was?
18. Name four brothers of Jesus?
19. What was wrong with their knowledge of Jesus?
20. What statement did Jesus make about a prophet?
21. Who are the people who are hardest to convince that you are called to the ministry?
22. Why did Jesus not do many mighty works there?
23. When Jesus healed, what did they say?
Matthew Chapter 14
The murder of John the Baptist is also in (Mark 6:14-29; Luke 9:7-9).
Matthew 14:1 "At that time Herod the tetrarch heard of the fame of Jesus,"
“Herod Antipas,” identified as Herod the tetrarch in the Gospels, was the son of Herod the Great and brother of
Archelaus (2:22). Of the Herods, Antipas figures most prominently in the Gospels since he ruled over the
regions where both John the Baptist and Jesus conducted most of their ministries, Perea and Galilee.
“Herod was the ruler of Galilee. “Tetrarch”: One of 4 rulers of a divided region. After the death of Herod the
Great, Palestine had been divided among his sons. Elsewhere, Matthew refers to Herod as “king” (verse 9),
because that was the title by which he was known among the Galileans.
Antipas is remembered primarily for his imprisonment and execution of John the Baptist. Antipas had married
his brother Philip’s wife, Herodias. Though Antipas respected and feared John, nevertheless he had John
beheaded as the result of a plot by Herodias.
The Gospels mention three occasions involving Jesus and Antipas.

1. The first relates Antipas’s fear when he learned of Jesus’ ministry. He feared that John whom he had
beheaded was resurrected (14:2).

2. The second (Luke 13:31-33) relates the fear of others that Antipas would kill Jesus as He passed through
Perea on His final trip to Jerusalem.

3. On the third occasion Antipas finally meets Jesus, when He was sent from Pilate to be examined (Luke
23:6-12).
After a long reign of 43 years (4 B.C. – 39 A.D.), Antipas was deposed by Rome and exiled.
Matthew 14:2 "And said unto his servants, This is John the Baptist; he is risen from the dead; and
therefore mighty works do shew forth themselves in him."
The fame of Jesus had spread throughout the land. This Herod had beheaded John, and was feeling guilty. He
was fearful of John when John was living, and now, he had worked himself up to believe that this Jesus was
John raised from the grave.

Verses 3-8: John had been arrested because he challenged the legitimacy of Herod’s divorce and incestuous
remarriage. “Herodias” was the daughter of Aristobulus, a half-brother of Antipas. She had been married to her
uncle, Herod “Philip,” and had borne him a daughter, Salome. However, she divorced her husband and married
Antipas, who was already married.
Herodias was a guilty and vindictive woman who wanted John dead, and she devised a plan to get rid of him. At
the king’s birthday party, her daughter performed a provocatively enticing dance which so appealed to the
drunken Herod that he “promised with an oath” she could have whatever she wanted. She asked for “John the
Baptist’s head in a charger” (a table platter).
Matthew 14:3 "For Herod had laid hold on John, and bound him, and put [him] in prison for Herodias'
sake, his brother Philip's wife."
“Herodias … his brother Philip’s wife”: Herodias was the daughter of Aristobulus, another son of Herod the
Great; so when she married Philip, she was marrying her own father’s brother.
What precipitated the arrest of John the Baptist was that Herod Antipas (another of Herodias’ uncles), talked
Herodias into leaving her husband (his brother), in order to marry him (Mark 6:17), thus compounding the
incest, as well as violating (Lev. 18:16).
John was outraged that a ruler in Israel would commit such a sin openly, so he rebuked Herod severely (verse
4). For this, he was imprisoned and later killed (Mark 6:14-29).
Matthew 14:4 "For John said unto him, It is not lawful for thee to have her."
Herod had married his brother’s wife; John had confronted him and told them that they were living in sin.
Herod put him in jail to keep him quiet.
Matthew 14:5 "And when he would have put him to death, he feared the multitude, because they counted
him as a prophet."
Herod and Herodias would have liked to be rid of John, but they were afraid of the followers of John, because
there were so many of them.
Matthew 14:6 "But when Herod's birthday was kept, the daughter of Herodias danced before them, and
pleased Herod."
“The daughter of Herodias”: Salome, daughter of Herodias and Philip. According to Josephus, the Jewish
historian, she married yet another son (her own father’s brother and her mother’s uncle), of Herod the Great,
thus further tangling the web of incest in that family.
Matthew 14:7 "Whereupon he promised with an oath to give her whatsoever she would ask."
“He promised with an oath”. This a foolish and wicked oath to please a wanton girl, the monarch called the
eternal God to witness his willingness to give her half his kingdom (Mark 6:23). It seems also, that he was
willing to shed the holiest blood it contained. An oath like this it was not lawful to make, and it should have
been broken (see Matthew 14:9).
“To give her whatsoever she would ask”: And then repeating it, he confirmed it with an oath; adding, as Mark
says, that he would give it her, even "to the half of his kingdom": a way of speaking used by princes, when they
give full power to persons to ask what they will of them.
Matthew 14:8 "And she, being before instructed of her mother, said, Give me here John Baptist's head in
a charger."
“And she being before instructed of her mother”: What request to make; for as Mark says, "she went forth" to
her mother immediately, as soon as she had received the king's promise, and took advice of her, what she should
ask; who bid her ask for the head of John the Baptist.
And accordingly, she went in "straightway with haste unto the king", as the same evangelist observes, to take
him at his word, and whilst he was in the mood; being urged and hastened on by her mother, who was eager to
satisfy her revenge on John
Matthew 14:9 "And the king was sorry: nevertheless for the oath's sake, and them which sat with him at
meat, he commanded [it] to be given [her]."
“For the Oath’s sake”: A promise made with a certain oath was considered sacred and inviolable, especially
when made by a ruling monarch. Herod was widely known for his duplicity, so it was not honesty that he was
concerned about, but rather the appearance of things. He did not want to be embarrassed in front of his dinner
guests.
Matthew 14:10 "And he sent, and beheaded John in the prison."
“He sent, and beheaded John in the prison”. The executioner did his work in the dark dungeon; the wicked
Herodias had triumphed. His head was given to the damsel. How mysterious is the providence, which left the
life of so holy a man in such infamous hands!
Which permitted it to be sacrificed to the malice of an abandoned harlot; the petulancy of a vain girl, and the
rashness of a foolish, perhaps drunken prince, who made a prophet's head the reward of a dance! But we are
sure the Almighty will repay his servants in another world for whatever they suffer in this.
Matthew 14:11 "And his head was brought in a charger, and given to the damsel: and she brought [it] to
her mother."
“And his head was brought in a charger”: For the sake of these wicked people, the bloody offering, the head of
the slaughtered prophet was brought and given as the reward to the daughter and mother.
What an offering to a woman! Josephus says of Herodias that "she was a woman full of ambition and envy,
having a mighty influence on Herod, and able to persuade him to things he was not at all inclined to." This is
one of the many proofs that we have that the evangelists drew characters according to truth
You can easily see why we should not take oaths. This evil Herodias caught Herod at a weak moment and
plotted this evil scheme. The sin was the mother's. The daughter was just carrying out her mother's wishes.
Herod really did not want to kill John, but to save face with his friends; he carried out this horrid deed. John was
a martyr. John's trouble was over. Herod's trouble was just beginning.
Matthew 14:12 "And his disciples came, and took up the body, and buried it, and went and told Jesus."
“Buried it”: In a cave (Mark 6:29). These were John's disciples (followers), who got his body and buried it.
Their first thought was to warn Jesus.

Verses 13-19: The feeding of the five thousand is the Lord’s only miracle recorded in each of the four Gospels
(Mark 6:30-44; Luke 9:10-17; John 6:1-13). According to John, Andrew, who had brought Peter to Jesus, now
brought a boy’s lunch consisting merely of “five loaves, and two fishes” (small baked rolls and dried fish, an
adequate lunch for a boy, but hardly a crumb for the immense crowd).
The simplicity of the story and its inclusion by all four evangelists should eliminate any doubt of its historical
accuracy.
Matthew 14:13 "When Jesus heard [of it], he departed thence by ship into a desert place apart: and when
the people had heard [thereof], they followed him on foot out of the cities."
“They followed him on foot”: They traveled great distances over land to reach the secluded spot where He had
come by boat.
Jesus withdrew from the city to be alone for a while. It was not time for Jesus to confront Herod here. The large
groups of people who followed Jesus for the healings and miracles would not be discouraged, just because He
had left town. They just walked out to the desert where He was. They wanted to be healed and to see His mighty
miracles.
Matthew 14:14 "And Jesus went forth, and saw a great multitude, and was moved with compassion
toward them, and he healed their sick."
Was moved with compassion. That is, pitied them.
Mark 6:34 says he “was moved with compassion” because they were as sheep having no shepherd. A shepherd
is one who takes care of a flock. It was his duty to feed it; to defend it from wolves and other wild beasts; to
take care of the young and feeble; to lead it by green pastures and still waters (Psalm 23:1-6).
This multitude had needs in their lives. Jesus is always concerned about our needs. He is always ready to heal.
This time was no different. He realized they had great belief, or they would not have come so far. Faith brings
answers to prayers. Jesus healed them.
Matthew 14:15 "And when it was evening, his disciples came to him, saying, This is a desert place, and
the time is now past; send the multitude away, that they may go into the villages, and buy themselves
victuals."
“When it was evening”: It was the first evening which began at the decline of day about three o'clock in the
afternoon. The second evening, according to Jewish customs, began at sunset. The day had already been spent
in teaching and healing.
This is a desert place. And hence there would be no hamlets dotting it, in which the multitudes could get
provisions for themselves. There are no farm houses in Palestine. The whole population lives in towns or
villages, and often the farmers go many miles to their fields.
The disciples were telling Jesus that supper time had passed, and that these people needed to leave to go find
food. They probably, were ready for the ministry for that day to stop as well, because it was getting late.
Matthew 14:16 " But Jesus said unto them, They need not depart; give ye them to eat."
Jesus said “They need not depart; give ye them to eat”: John adds (John 6:5-6), that previous to this Jesus had
addressed Philip, and asked, Whence shall we buy bread that these may eat? And that he "said this to prove
him; for he himself knew what he would do;" that is, he said this to try his faith; to test the confidence of Philip
in himself.
Philip it seems, had not the kind of confidence which he ought to have had. He immediately began to think of
their ability to purchase food for them.
Matthew 14:17 "And they say unto him, We have here but five loaves, and two fishes."
“We have here but five loaves and two fishes”: When we are deeply conscious of our own necessities, we shall
be led to depend on Jesus with a firmer faith. God often permits his servants to be brought low, that they may
have repeated opportunities of proving the kindness and mercy of their gracious Lord and Master.
It was Andrew who spoke (John 6:8,9). The loaves here were of barley meal made into small, thin cakes, baked
hard on the side of the oven, so as to be broken.
Jesus knew that He was the Bread of Life. The disciples could see only the physical food. The number "five"
means grace. The disciples could not understand how Jesus could believe these five loaves and two fishes could
feed so many.
Matthew 14:18 "He said, Bring them hither to me."
The loaves and the fishes, signifying that they were sufficient; or that he would make them so: this he said, to
try their faith in him, their obedience to him, and their liberality to others.
And indeed, the best way to have an increase of temporal supplies, is to bring what we have, and put it into
Christ's hands; whereby not only good is done to others, but that with an overabundance is returned to the giver.
Matthew 14:19 "And he commanded the multitude to sit down on the grass, and took the five loaves, and
the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to [his] disciples, and
the disciples to the multitude."
“He commanded the multitude to sit down on the grass”: The other evangelists say, that he ordered the disciples
to cause the people to sit down; both no doubt were done: the multitude were commanded to sit down by Christ,
which, without his orders, they would never have done
And the disciples were enjoined to place them in form, by companies, in ranks, by hundreds and by fifties, that
their number might be the better taken, and the food more orderly distributed by the apostles.
Jesus then took the five loaves and the two fishes: into his hands, lifting them up, that they might be seen by the
whole company; and they be fully convinced of the miracle going to be wrought by him: and looking up to
heaven; to his Father in heaven, who is the Father of mercies; and from whom every mercy and blessing of life
comes; and giving thanks to him for the same.
As was usually done by him, he blessed the five loaves and the two fishes; and brake the loaves, and divided the
fishes; and gave the loaves, and fishes also, to the disciples, and the disciples to the multitude.

Verses 20-21: Not only is the miracle itself amazing but its result was equally stunning. “Twelve baskets full”
of fragments remained over and above what was eaten. The baskets (Greek kophinoi) were small, carried on the
arm, and used as a satchel. These may have belonged to the disciples, who received a basket full of blessing as a
result of their labor to feed others.
Collection of the fragments emphasized the adequacy and immensity of Christ’s provision. Besides the “five
thousand men” a large uncounted group of women and children were fed.
Matthew 14:20 "And they did all eat, and were filled: and they took up of the fragments that remained
twelve baskets full."
And they did all eat, and were filled - This was an undoubted miracle. Christ and his twelve disciples, and the
five thousand men, with the women and children, of the five loaves and two fishes; everyone had their portion.
The quantity must have been greatly increased to have supplied so many. He that could increase that small
quantity so much had the power of creation; and he that could do that could create the world out of nothing, and
had no less than divine power.
Matthew 14:21 "And they that had eaten were about five thousand men, beside women and children."
This is one of the most interesting miracles in the Bible. Several things we need to note here. The disciples did
not believe at first that there was enough food. Jesus is the Bread of Life. He fed the three million Israelites on
their way to the Promised Land, this was minor to that.
We also must see the importance of prayer before meals. We also must realize that on command Jesus could
cause a super abundance of anything to be there. God owns everything, and it is all subject to His command. It
is also, interesting that after feeding 10 to 20 thousand people, (men, women and children), there was still a
basket of food left for each disciple.
Jesus created the universe. This miracle of food was minor to that. Jesus has no limits to what He could do then
or now. We limit God. God is not limited. As we see in the next verse. Jesus did not stop and dwell on this
miracle; He quickly went on to other things.

Verses 22-27: Following the miraculous feeding, which John relates in the discourse on the Bread of Life (John
6:22-59), the disciples departed across the “sea” (of Galilee), by rented ship. Jesus dismissed the crowd and
went up “into a mountain … to pray.”
That night, about three miles out in the lake (John 6:19), the disciples encountered great difficulty from a
“wind” that was “contrary.” During the “fourth watch,” three to six a.m., Jesus came to them “walking on the
sea.” The nearly exhausted disciples, who had been rowing all night, were afraid, thinking He was a “spirit”
(Greek phantasma), that is, a ghost or apparition. Jesus reassured them, saying, “IT is I.”
Matthew 14:22 "And straightway Jesus constrained his disciples to get into a ship, and to go before him
unto the other side, while he sent the multitudes away."
“And straightway Jesus constrained” (see Mark 6:45-56; John 6:15-21). The word "straightway" means
immediately; that is, as soon as the fragments were gathered up. To "constrain" usually means to compel. It here
means to command. There was no need of compulsion. They were at this time on the east side of the Lake of
Gennesaret. He directed them to get into a ship and cross over to the other side; that is to Capernaum.
Mark adds that he sent them to Bethsaida (Mark 6:45). Bethsaida was situated at the place where the Jordan
empties into the lake on the east side of the river. It is probable that he directed them to go in a ship or boat to
Bethsaida, and remain there till he should dismiss the people, and that he would meet them there, and with them
cross the lake.
Matthew 14:23 "And when he had sent the multitudes away, he went up into a mountain apart to pray:
and when the evening was come, he was there alone."
Jesus needed time away from the group. He sent the multitude home and went aside to commune with the
Father. We should learn from this the importance of time alone with God in prayer. The most effective prayers
are when we are hidden away with God.
Matthew 14:24 "But the ship was now in the midst of the sea, tossed with waves: for the wind was
contrary."
The Sea of Galilee is well known for its high winds and shipwrecks. This was no different. The wind was up.
Matthew 14:25 "And in the fourth watch of the night Jesus went unto them, walking on the sea."
“Walking on the sea”: A manifest and wonderful miracle. It was a boisterous sea. It was in a dark night. The
little boat was 4 or 5 miles from the shore, tossed by the billows.
“In the fourth watch”: The Jews, who used to divide the night into three watches, latterly adopted the Roman
division into four watches, as here; so that at the rate of three hours to each, the fourth watch, reckoning from
six p.m. would be three o'clock in the morning.
“Jesus went unto them”; yet would he not go to their relief till his own time came.
Matthew 14:26 "And when the disciples saw him walking on the sea, they were troubled, saying, It is a
spirit; and they cried out for fear."
It would be a fearful sight in the dark of night to see a man walking on the sea. They really didn't realize who
Jesus was, or they would not have been astonished at this feat.
Matthew 14:27 "But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid."
Jesus recognized their fear and spoke to them to calm them down.

Verses 28-32: “Peter answered him” in his characteristically impulsive manner. This part of the story is
recounted only by Matthew, who was in the boat and on whom it must have made a deep impression. The
incident is not presented as a parable, but as an actual event involving three miracles. Jesus walks on the water,
Peter temporarily does so, and the wind ceases immediately.
Matthew 14:28 "And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the
water."
“And Peter answered him and said”: Peter who knew his voice, and was ready to believe it might be Christ; and
having more courage, and being more forward than the rest of the disciples, ventured to speak to him; saying,
“Lord, if it be thou”: for he was not fully assured that it was he: he might consider that nocturnal apparitions are
deceitful, and that Satan can transform himself into an angel of light, and could put on the appearance, and
mimic the voice of Christ; wherefore, to try whether it was a specter, or really Christ, he says,
“bid me come unto thee on the water”: thereby expressing great love and affection to Christ, being willing to
come to him, even through danger, through storms and tempests; and also his strong faith in him. Supposing it
to be he; who he knew, was as able to support his body on the water as his own; and yet much modesty,
submission, and dependence; not willing to take a step without his order.
Matthew 14:29 "And he said, Come. And when Peter was come down out of the ship, he walked on the
water, to go to Jesus."
You can see from these Scriptures above, that faith in Jesus makes supernatural things possible. The secret of
success is to obey the Lord's voice, and then keep our eyes upon Him.
Matthew 14:30 "But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried,
saying, Lord, save me."
“But when he saw the wind boisterous”: Or "strong", blowing hard against him, and raising up the waves, which
beat with great violence upon him, he was afraid; though Christ was so nigh him, and he had had such an
instance of his power in bearing him up, causing him to walk upon the waters thus far; which shows, that his
faith was imperfect.
“And beginning to sink”: through fear, and the violence of the wind and waves, just ready to be immersed, and
go down to the bottom of the sea, he cried; being in a great fright and much danger, and with great importunity
and eagerness, saying, Lord, save me.
Matthew 14:31 "And immediately Jesus stretched forth [his] hand, and caught him, and said unto him, O
thou of little faith, wherefore didst thou doubt?"
You see, Peter was doing fine, until he took his eyes off Jesus, and on to the things of the world. Fear is not of
God. It is lack of faith. Our cry, the same as Peter's, is Lord save me. There was no hesitation. Jesus is always as
near as our cry for help. He is our very present help. He reminded Peter that his doubt was what caused him to
sink.
Matthew 14:32 "And when they were come into the ship, the wind ceased."
And when they were come into the ship the wind ceased - Here was a new proof of the power of Jesus. He that
has power over winds and waves has all power. John adds (in John 6:21), that the ship was immediately at the
land whither they went; another proof, amid this collection of wonders that the Son of God was with them.

Verses 33-36: The disciples “worshiped him” and recognized Him as “the Son of God.” Their spoken Aramaic
of this phrase was a clear recognition of the deity of Jesus. No mere man deserved their worship and no mere
man could do what He had done.
It is no surprise that the people of “Gennesaret,” on the plain to the northwest of the Sea of Galilee, were healed
by simply touching “the hem of his garment.” This procedure may have been motivated by reports of the cure of
hemorrhage that had previously occurred in the same region (9:20).
Matthew 14:33 "Then they that were in the ship came and worshipped him, saying, Of a truth thou art
the Son of God."
They that were in the ship came and worshipped him. Not only did they approach him with an outward
unforbidden gesture of worship, but they avowed him, for the first time collectively, to be the Son of God.
Where Jesus is, there is always peace. This walking on the water did this for the disciples. They suddenly
realized who Jesus was. It seems as if they should have known it before, when He fed 5,000 men.
Matthew 14:34 "And when they were gone over, they came into the land of Gennesaret."
Land of Gennesaret - This region was in Galilee, on the west side of the Sea of Tiberias; and in this land was
situated Capernaum, to which he had directed his disciples to go.
Matthew 14:35 "And when the men of that place had knowledge of him, they sent out into all that
country round about, and brought unto him all that were diseased;"
“And when the men of the place had knowledge of him”: Not merely by report, but by face, having seen, and
heard him before (see Luke 5:1).
They sent out into all that country round about, and brought unto him all that were diseased; which not only
expresses their faith in him, that he was able to heal all their sick and diseased, were they ever so many.
But also, their affectionate regard to their fellow creatures and countrymen; and their care and diligence in
sending messengers about to their respective cities, towns, and villages, and which must be attended with
expense. For they neither spared cost nor pains, to do good to their country; in all which, they set an example
worthy of imitation.
Matthew 14:36 "And besought him that they might only touch the hem of his garment: and as many as
touched were made perfectly whole."
Mark 6:56 - And wherever he went, into villages, towns or countryside, they placed the sick in the
marketplaces. They begged him to let them touch even the edge of his cloak, and all who touched him were
healed.
“The hem of his garment”: The numbers that pressed upon him seemed almost too large for him to be able to
heal them singly by laying his hands upon them, therefore many begged that they might be allowed to touch if it
were, but the border of his garment (Mark 6:56). Soon after followed the ever-memorable discourse, so
strikingly in accordance with the present Passover season, in the synagogues of Capernaum, respecting the
Bread of Life (John 6:22-65).
This was away from the home area of Jesus. The disciples had just seen such a miracle that caused them to
worship Jesus. His fame had spread, and people brought all their friends and relatives who were sick. Their faith
was so strong that they thought if they could touch anything of His, it would heal them. The great miracles here,
happened because of their great faith.

Matthew Chapter 14 Questions

1. What did Herod think when he heard of the fame of Jesus?
2. Why did Herod put John in jail?
3. What sin had John told Herod he committed?
4. Why had Herod not put John to death?
5. What was the celebrated occasion when Herodias' daughter danced?
6. Who told her to ask for John's head?
7. Why did Herod go through with this hideous crime?
8. What did this make John?
9. Whose disciples came out and got the body?
10. What did they do immediately after burying John?
11. When Jesus heard, what did He do?
12. What happened to the multitude seeking Jesus' help?
13. When Jesus realized they had followed, what did he do?
14. What brings answers to prayers?
15. In verse 16, what did Jesus tell the disciples that seemed impossible?
16. How many loaves and fishes did they have?
17. What does five mean?
18. What two things did Jesus do before serving the food?
19. How many fragments were left?
20. How many were fed?
21. Who is Jesus?
22. Who stayed to send the multitude away?
23. What did Jesus do when He was alone?
24. What are the most effective prayers?
25. What was well known for high winds?
26. What time of night did Jesus go to them?
27. What was unusual about His coming?
28. What effect did it have on the disciples?
29. Who asked to meet Jesus?
30. Could he do this miracle? How long?
31. What makes supernatural things possible?
32. What did Peter cry out?
33. What is fear?
34. What land did they go to?
35. What did the men do when they heard Jesus had come to them?
36. The great miracles happened because of what?
Matthew Chapter 15
Verses 1-2a: (see Mark 7:1-23). “Of Jerusalem:” Apparently, the central religious leaders came to investigate
the ministry and teaching of Jesus. “The tradition of the elders:” Many Jews of the Lord’s time believed that, in
addition to the written law of Moses, there was an oral law given to Moses on Sinai.
This oral law, they believed, was passed down from Moses by word of mouth until it reached the great
synagogue or council of elders, which succeeded Ezra after the return from the Exile. This council seems to
have been the source of the many additions to the law of God that have been found in Judaism, ancient and
modern.
Verses 2b-9: “Wash not their hands:” The washing consisted of a ritual of pouring a trickle of cold water over
the outstretched hands. The Jews were not concerned so much with cleanliness as with ritual. “Why do ye also
transgress?” The Lord here shows that additions of the Word of God ultimately contradict it.
Matthew 15:1-2 "Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying," "Why do
thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread."
“The tradition of the elders”: This was a body of extra biblical law that had existed only in oral form and only
since the time of the Babylonian captivity. Later it was committed to writing in the Mishna near the end of the
second century. The law of Moses contained no commandment about washing one’s hands before eating, except
for priests who were required to wash before eating holy offerings (Lev. 22:6-7).
These Pharisees were so caught up in formalism, that they could not understand anything but tradition. You see,
this was not really what God had meant, but was rather part of the Pharisees' tradition.
Matthew 15:3 "But he answered and said unto them, Why do ye also transgress the commandment of
God by your tradition?"
“Transgress”: The nature of this sin is identified (in verses 4-6), as dishonoring one’s parents in a cleverly
devised way. The commandments of God were clear (quoted from Exodus 20:12; 21:17; Deut. 5:16); but to
circumvent them, some people claimed they could not financially assist their parents because they had dedicated
a certain sum of money to God, who was greater than their parents.
The rabbis had approved this exception to the commandments of Moses and thus in effect, nullified God’s law
(verse 6).
Matthew 15:4 "For God commanded, saying, Honor thy father and mother: and, He that curseth father
or mother, let him die the death."
“Honor thy father and mother”: This was a plain command of God, written with his own hand, and delivered by
Moses to them; it was of a moral nature, and of eternal obligation: and to be understood, not merely of that high
esteem parents are to be had in by their children, and of the respectful language and gesture to be used towards
them.
And not only the cheerful obedience to be yielded to them; but also of honoring them with their substance,
feeding, clothing, and supplying them with the necessaries of life, when they stand in need thereof; which is but
their reasonable service. For all the care, expense, and trouble they have been at, in bringing them up in the
world.
Matthew 15:5 "But ye say, Whosoever shall say to [his] father or [his] mother, [It is] a gift, by whatsoever
thou mightest be profited by me;"
When a parent's wants called for assistance, they pleaded, that they had devoted to the temple all they could
spare, even though they did not part with it, and therefore their parents must expect nothing from them. This
was making the command of God of no effect.
The doom of hypocrites is put in a little compass; In vain do they worship me. It will neither please God, nor
profit themselves; they trust in vanity, and vanity will be their repayment.
Matthew 15:6 "And honor not his father or his mother, [he shall be free]. Thus have ye made the
commandment of God of none effect by your tradition."
“And honor not his father or his mother”: It is true, father - mother, that by giving to thee this, which I now
present, thou mightest be profited by me; but I have gifted it to pious uses, and therefore, at whatever cost to
thee, I am not now at liberty to alienate any portion of it. "And," it is added in (Mark 7:12), "ye suffer him no
more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but
not at the expense of filial duty.
Thus, have ye made the commandment of God of none effect, cancelled or nullified it "by your tradition."
You see these Pharisees, who were so caught up in every little detail of the law, only kept it at their
convenience. If there was something difficult for them to do, like honoring parents, they just twisted it around to
suit their own wants.
It is like preachers that say something is a sin in your life, but cannot recognize the very same thing as sin in
their own lives. They, like the Pharisees, have a belief of convenience.
Matthew 15:7 "[Ye] hypocrites, well did Isaiah prophesy of you, saying,"
This prophecy is found (in Isaiah 29:13).
Matthew 15:8 "This people draweth nigh unto me with their mouth, and honoreth me with [their] lips;
but their heart is far from me."
“This people draweth nigh unto me with their mouth”: The preface to these words, or the form in which they are
introduced by the prophet; "wherefore the Lord said", is left out in this citation, being unnecessary here, though
of the greatest importance there; partly to show, that what was about to be said, was not the prophet's own
words, but the words of the Lord, of which the Jews in Christ's time made no doubt.
Also, partly to give a reason why that judicial blindness, threatened in the context, should be inflicted on them,
which is no part of Christ's design here. But which is only to show, that the description here given exactly
agrees with them, and so proves, and confirms the character he gives of them as hypocrites.
“And honoreth me with their lips”: they owned him to be their creator and preserver; they made their boast of
him, and of their knowledge of him, as the one only living, and true God, and as the God of Israel; they brought
their sacrifices of praise and thanksgiving, even the fruit of their lips, unto him, for their many peculiar mercies,
privileges, and favors, as a nation, church, and people, and with much seeming sincerity and affection.
“But their heart is far from me”: They had no true love to God, nor faith in him, nor fear of him; they were not
at all concerned for his presence with them, or for communion with him, or for his honor and glory; their hearts
were in the world, and after their covetousness. They made religion a tool to their secular purposes, supposing
gain to be godliness; sought the applause of men, and contented themselves with bodily exercise;
Having no regard to internal religion, powerful godliness, or where their hearts were, so be it, their bodies were
presented to God in public worship. And what they did it was to be seen and approved of men, not caring what
the searcher of hearts knew concerning them, or what he required of them.
Here again, God does not want us to be like a robot going through all the formalism. He does not want us to talk
a good belief in Him, but to truly believe way down deep in our hearts. As I have said so many times before, we
must be in love with Jesus, not just obeying Him systematically. He wants our hearts to be stayed on Him.
Matthew 15:9 "But in vain they do worship me, teaching [for] doctrines the commandments of men."
Can you see here, that most doctrines of churches are produced out of the minds of men? God is displeased with
our doctrines that separate His people. He will not accept this type of worship. Jesus wants our love.
Matthew 15:10 "And he called the multitude, and said unto them, Hear, and understand:"
He was saying here, do not just listen with your physical ear, but with your spiritual ear, and let this become
part of your knowing.
Matthew 15:11 "Not that which goeth into the mouth defileth a man; but that which cometh out of the
mouth, this defileth a man."
“That which cometh out of the mouth … defileth a man”: People might defile themselves ceremonially (under
the Old Covenant), by eating something unclean, but they would defile themselves morally by saying something
sinful (James 3:6).
Here Jesus clearly distinguished between the law’s ceremonial requirements and its inviolable moral standard.
Ceremonial defilement could be dealt with through ceremonial means. But moral defilement corrupts a person’s
soul.
You see, when you eat with unwashed hands, you harm no one but yourself. All of this will be carried out as
waste from the body. When we speak evil things out of our mouths which originate in the heart, we sometimes
hurt someone else so badly, that the damage is permanent.
Our witness becomes totally ineffective when those around us see how bad our hearts are. Bitter and sweet
water cannot come from the same well (James 3:11). Whatever is in your heart, will come out.
Matthew 15:12 "Then came his disciples, and said unto him, Knowest thou that the Pharisees were
offended, after they heard this saying?"
They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to
have slunk away, but to some of the disciples, who report it to their Master.
These Pharisees were so self-righteous, that they were beyond receiving instruction. When a person gets that far
along, he or she is in bad shape. The Pharisees were like many in the churches today. They were full of
formalism, without any power or closeness to God.
2 Timothy 3:5 "Having a form of godliness, but denying the power thereof: from such turn away."
Matthew 15:13 "But he answered and said, Every plant, which my heavenly Father hath not planted,
shall be rooted up."
"But he answered, and said": As being unconcerned at their rage, and having nothing to fear from them; and
being well satisfied, that what he had said was right, and would produce proper effects, he gave his disciples
this for answer:
“Every plant which my heavenly Father hath not planted, shall be rooted up”: which may be understood either
of things, or of persons. It may have regard to doctrines and ordinances; and the meaning be, that whatever
doctrine is not delivered by God, or whatever ordinance is not instituted by him; whatever is not of heaven, but
of man.
Of man's devising, and of human imposition, as the traditions of the elders, must be opposed and rejected; and
sooner or later will be utterly rooted up, and destroyed; as will all the false notions, corrupt worship, and errors,
and heresies of men, in God's own time.
Matthew 15:14 "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both
shall fall into the ditch."
“Let them alone”: This severe judgment is a form of God’s wrath. It signifies abandonment by God and is
described as “giving them over” (in Romans 18:32; Hosea 4:17).
This is a sad statement about the condition of some of our churches today. The preacher has watered down the
truth of God to such an extent, that people who attend his church are following right down the road with the
preacher, and they both will fall.
A spiritual blind person cannot lead you into a spiritual relationship with Jesus.

Verses 15-20: Peter, acting on behalf of the others, asks for an explanation of the saying that had given such
offense. Our Lord proceeds to elaborate the teaching for their benefit. “Draught” (Greek uphedron) means
literally “latrine.”
“They defile:” The word “they” is emphatic. “Evil thoughts”: are evil schemes. “Blasphemies” refers not only
to blasphemy in the modern, narrow sense of the word, but also to criticism or libel of others.
Matthew 15:15 "Then answered Peter and said unto him, Declare unto us this parable."
“This parable”: I.e., (verse 11). The “parable” is not at all hard to understand, but it was hard for even the
disciples to accept. Years later, Peter still found it hard to accept that all foods are clean (Acts 10:14).
Remember at this time, Peter and the other disciples had not received the Holy Spirit. Jesus still had to explain
the parables to them. Their understanding had not been opened.
Matthew 15:16 "And Jesus said, Are ye also yet without understanding?"
“And Jesus said”: As wondering at, and as being displeased with, and as reproving them for their dullness and
ignorance: are ye also yet without understanding? You my disciples, as well as the Scribes and Pharisees; you,
who have been with me so long.
Who have heard so many discourses from me, who for so long a time have been instructed by me, both in
private, and in public; and yet do not understand what is so plain and easy, that has nothing of difficulty in it,
but what might easily be accounted for.
Matthew 15:17 "Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly,
and is cast out into the draught?"
"Do ye not understand": The meaning of this may be thus expressed: The food which is eaten does not affect the
mind, and therefore cannot pollute it.
The doctrine of the Pharisees, that neglect of washing and of similar observances defiles a man, cannot be true.
Those things pertain to the body as much as food does, and they cannot affect the soul.
Matthew 15:18 "But those things which proceed out of the mouth come forth from the heart; and they
defile the man."
Meaning not material things, as spittle, vomit, etc., but as it follows, which come forth from the heart: are first
conceived and formed there, and then come forth from thence, and are expressed by the mouth; as all idle
words, foolish talking, filthy jesting, unsavory communication, and every word that is rotten and corrupt, or
which is done in the life and conversation.
“And they defile the man”: the heart is the corrupt fountain from whence all moral defilement flows; and sinful
words and actions are the impure streams, which spring from thence, and increase the moral pollution of human
nature.
Matthew 15:19 "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false
witness, blasphemies:"
“Out of the heart”: In the heart of an unregenerate man, the principles and seeds of all sin are found. And
iniquity is always conceived in the heart before it be spoken or acted. Is there any hope that a man can abstain
from outward sin till his heart, that abominable fountain of corruption, is thoroughly cleansed?
All wicked imaginations, carnal reasoning, lustful desires, and malicious contrivances, are here included; which
take their rise from, and are devised, and forged, in the corrupt heart of man.
Matthew 15:20 "These are [the things] which defile a man: but to eat with unwashen hands defileth not a
man."
“These … defile a man”: Our Lord's argument is very plain. What goes into the mouth descends into the
stomach and other intestines; part is retained for the nourishment of the body, and part is ejected, as being
improper to afford nourishment.
Nothing of this kind defiles the soul, because it does not enter into it; but the evil principles that are in the heart,
producing evil thoughts, murders, etc., these defile the soul, because they have their seat and operation in it.
You see these Pharisees looked on the outward appearance to judge. Jesus looks on the heart of the inner man.

Verses 21-25: The second withdrawal of Jesus followed John’s death and further rejection by the religious
leadership of Israel. Thus, Jesus actually left the country and went into parts of “Tyre and Sidon,” leaving
Herod’s jurisdiction to retire to Phoenicia for a time of seclusion. This was interrupted by the “woman of
Canaan” (literally, “Canaanitish woman”).
Mark 7:26 calls her a Syrophoenician woman. The word translated “coasts” (Greek “mere”), means “districts.”
This is the only known occasion during His ministry that the Lord went outside the boundaries of Palestine. The
woman was a Gentile and descended from the Canaanites who inhabited Syria and Palestine before the conquest
of the latter by Joshua.
Matthew 15:21 "Then Jesus went thence, and departed into the coasts of Tyre and Sidon."
From the land of Gennesaret, after he had silenced the Pharisees, as to the charge brought by them against his
disciples; and when he had reproved them for their hypocrisy and wickedness, in making void the commands of
God by their traditions.
Jesus had explained some difficult and parabolical sayings he had made use of to his disciples, he then left that
country, and departed very privately; either to shun the multitude, for the sake of retirement, or to avoid any
snares the Scribes and Pharisees might be laying for him, who must be greatly galled with his free discourse,
and strong arguments.
Matthew 15:22 "And, behold, a woman of Canaan came out of the same coasts, and cried unto him,
saying, Have mercy on me, O Lord, [thou] son of David; my daughter is grievously vexed with a devil."
“A woman of Canaan”: Canaan was also called Syrophenicia, as lying between Syria properly so called, and
Phenicia, by the sea side. “Cried to him”. From afar, thou Son of David, So she had some knowledge of the
promised Messiah.
“O Lord, thou son of David”: It is remarkable that two of the brightest examples of faith seen in the ministry of
Christ were exhibited by Gentiles, that of the centurion (Matt 8:8-10), and of this woman. The fact that the latter
addresses Jesus as the son of David shows that she knew of the prophecies concerning the Christ and that he
would be the son of David.
“My daughter is grievously vexed with a devil”: which had took possession of her, and most grievously
afflicted her: and her request to him was, that he would cast him out of her: believing he had power so to do,
without seeing or touching her, only by a word.
Matthew 15:23 "But he answered her not a word. And his disciples came and besought him, saying, Send
her away; for she crieth after us."
“But he answered her not a word”: This was done to test her faith and that there might be exhibited to the
apostles an example of the effect of persevering supplication. The result shows that it was not unwillingness to
aid her, or neglect of her. It was proper that the strength of her faith should be fully tried.
This woman, by the Israelite law, was unclean, and an Israelite was not even to speak to a Canaanite. This
woman was desperate. She was to the point of begging. She had heard the fame of Jesus, and knew if there was
help anywhere; it had to be through Jesus. She called Him Son of David (saying by this that He was indeed, an
Israelite).
Matthew 15:24 "But he answered and said, I am not sent but unto the lost sheep of the house of Israel."
“But he answered and said, I am not sent”: This answer was made to the woman, not to the disciples. The "lost
sheep of the house of Israel" were the Jews. He came first to them. He came as their expected Messiah. He came
to preach the gospel himself to the Jews only. Afterward it was preached to the Gentiles, but the ministry of
Jesus was confined almost entirely to the Jews.
Matthew 15:25 "Then came she and worshipped him, saying, Lord, help me."
“Then came she and worshipped him”: She followed the disciples into the house; and perceiving another
repulse by Christ's answer to them, she pushes on, through all discouragements; her faith grows stronger, and
her importunity greater: she had called Christ Lord, and the son of David before, but now she worships him as
God:
Saying, “Lord help me”; a short petition, but what fully and fitly expressed her case: the object she prays unto is
the Lord, by which she owns his sovereignty, dominion, and power: the request she makes is for "help",
signifying that her case required it; that it was such, that she could not help herself, nor any creature help her,
only he, which she firmly believed.
Verses 26-28: By “children” the Lord means Jews, and by “dogs,” Gentiles. His attitude was intended to test the
woman’s faith, which was rewarded by a miraculous healing. The term used for dogs (Greek kuhariois), means
little dogs (pets), not wild, scavenging beasts.
She replied that such “dogs eat of the crumbs which fall from their master’s table.” She knew what could be
hers, even as a Gentile, and thus became an illustration of millions of Gentiles, who would later be blessed by
Israel’s Messiah. “Great is thy faith:” Jesus again commends Gentile belief (8:10).
Matthew 15:26 "But he answered and said, It is not meet to take the children's bread, and to cast [it] to
dogs."
“The Children’s bread”: The lost sheep of the house of Israel must be fed before the “little dogs”. Christ
employed a word here that speaks of a family pet. His words with this woman are not to be understood as harsh
or unfeeling. In fact, He was tenderly drawing from her an expression of her faith (in verse 27).
Matthew 15:27 "And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters'
table."
“And she said, Truth, Lord”: What you say is true. Let it be that the best food should be given to the children,
let the Jews have the chief benefit of thy ministry; but the dogs beneath the table eat the crumbs. So let me be
regarded as a dog, a pagan, as unworthy of everything. Yet grant one exception of that almighty power
displayed so signally among the Jews, and heal the despised daughter of a despised heathen mother.
She was not arguing that her people had a good record of following God. In fact, she admitted that her heritage
was not of God. She appealed to Jesus' sympathy. She said, I will wait around and just take the leftover
blessings as you feed others. She had great humility and faith.
Matthew 15:28 "Then Jesus answered and said unto her, O woman, great [is] thy faith: be it unto thee
even as thou wilt. And her daughter was made whole from that very hour."
“Great is thy faith”: That is, thy trust, confidence. The word here seems to include also, the humility and
perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well
and composed (Mark 7:30).
One thing that really gets results from God is our great faith in Jesus and His ability to perform miracles. Jesus
just spoke the Word, and the woman's daughter was made whole. Notice, though, that this woman had to persist
in her request.
We read (in James the fifth chapter), that "The effectual fervent prayer of a righteous man availeth much." God
needs to know that we are serious about our prayer requests, and He will answer our prayers. It is okay to pray
more than once about something.
Matthew Chapter 15 Questions
1. These scribes and Pharisees were from what city?
2. What did they accuse the disciples of doing?
3. These Pharisees were caught up in what?
4. How did Jesus answer them?
5. Those who curse father and mother were to do what in the law?
6. How did the Pharisees keep the law?
7. When did the Pharisees keep the law?
8. Compare this with some modern preachers?
9. What did Jesus call them?
10. Isaiah said these people draweth nigh unto me with their _______ but their _________is far from me.
11. Jesus wants what to be stayed on Him?
12. In verse nine, what were they teaching?
13. In verse ten, name two things we should do.
14. What defileth a man?
15. What really was the problem of the Pharisees?
16. The description in 2 Timothy 3:5 says what?
17. If the blind lead the blind, what happens?
18. Why did Peter not understand?
19. Words that come out of the mouth originate where?
20. The woman that come to Jesus was from where?
21. What was wrong with her daughter?
22. Why had she come to Jesus?
23. Who was Jesus sent to?
24. What did she call Jesus?
25. What were unbelievers often called?
26. What did she admit to Jesus about her heritage?
27. What two things did she show in herself?
28. Why did Jesus heal her daughter?
29. Are we to pray more than once for the same thing?

Matthew Chapter 15 Continued

Verses 29-39: (see also Mark 7:31 – 8:10). The supposition that this is a confused duplicate account of the
feeding of the five thousand must be rejected. Both Matthew and Mark include the accounts of the two events in
a way that indicates they quite clearly knew them to be two separate miracles.
The incident evidently took place on the southeast shore of Galilee, near Gentile Decapolis. Therefore, many
Gentiles seem to be among His listeners who “glorified the God of Israel.”
This feeding took place after the crowd had been with Him for “three days” and were fed with “seven” loaves
and “few little fishes” which were then distributed in a manner similar to the other feeding.
This time “seven baskets full” remained. These baskets (Greek spuridas), were much larger than those (in
14:20). Each basket could hold about 50 loaves, and was the kind used to lower Paul down the city wall (in Acts
9:25)
In (16:9-10), Jesus refers to both feedings as separate events, even referring to the different numbers and using
the different words for the baskets.
Matthew 15:29 "And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up
into a mountain, and sat down there."
“Came nigh unto the sea of Galilee”: He actually traveled north from Tyre to Sidon and then cut a wide path
around the eastern shore of Galilee to Decapolis (Mark 7:31), a primarily Gentile region. He may have taken
this route to avoid the territory ruled by Herod Antipas (14:1-2). The events that follow must have occurred in
Decapolis.
Jesus was near the Sea of Galilee quite a bit. Peter's home was on the banks of the sea. Jesus was followed by
such a large group of people that it was easier for them to gather out of town.
Matthew 15:30 "And great multitudes came unto him, having with them [those that were] lame, blind,
dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them:"
In this particular case, multitude was not a graphic enough word to describe the huge number of people who
thronged Jesus, so "great" was added to stress how many. They followed Him everywhere He went; by people
who wanted to receive a miracle from Him.
“And great multitudes came unto him”: From the adjacent places; having heard of his being where he was; and
who had either attended on him before. However the fame of him and his miracles, had reached their ears: these
flocked to him, having with them, in their hands, or arms, or upon their backs, or shoulders, leading some, and
carrying others, in some form or another.
Those that were lame, either in their legs or arms; blind in one eye or both and that either from their birth or
since. Dumb, the word signifies both deaf and dumb, these often meet in the same person: and if a man is born
deaf, he is always dumb.
Maimed, having lost a limb, an arm, or a leg, or so enfeebled by some disease or another, as the palsy, that their
limbs were useless to them. The Persian version reads it "leprous"; and many others who were afflicted with
various other diseases, too many to be mentioned particularly.
And cast them down at Jesus' feet to ease themselves of their burdens, and with a view to move his compassion
believing he was able to cure them. Nor do they say a word to him, or desire him to relieve these miserable
objects; thinking it was enough to present them to him, and not doubting at all, but he would show favor to
them.
And he healed them either by a word, or by touching them, or by putting his hands on them. Or without any
such outward sign, through a divine power proceeding from him, which at once removed all their disorders and
complaints.
Matthew 15:31 "Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed
to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel."
The multitude of the spectators, who, though they came in expectation of seeing miracles wrought, yet these
were so much beyond what they could have imagined. They were amazed and surprised to see cures so instantly
performed, in such a miraculous manner: these were such glaring proofs and evidences of the wonderful power
of God, that they were astonished.
The Ethiopic version adds, "which had given such power to the son of man", or "unto men", which seems to be
taken out of (Matthew 9:8). This must be understood both of the multitude that saw these miracles, and the
persons on whom they were done, who were both affected with them, and gave God the praise and glory of
them, by whose power alone such things could be done.
Matthew 15:32 "Then Jesus called his disciples [unto him], and said, I have compassion on the multitude,
because they continue with me now three days, and have nothing to eat: and I will not send them away
fasting, lest they faint in the way."
"Then Jesus called his disciples unto him": Who were at some little distance from him, to impart his mind unto
them, and to try their faith, and raise their attention. And also to prepare them for the following miracle and to
teach them by his example and to accustom them to show bowels of mercy and compassion to persons in any
kind of want and distress.
Jesus said, I have compassion on the multitude; which must be understood of him as man, whose bowels
yearned towards them, having been so long without any food for their bodies, or very little.
He had compassion on the sick, and diseased, and healed them, and was willing to feed them. Christ, our high
priest, is a merciful one and is touched with the feeling of the infirmities of men, of every sort, both of soul and
body.
Matthew 15:33 "And his disciples say unto him, Whence should we have so much bread in the
wilderness, as to fill so great a multitude?"
Whence should we have so much bread in the wilderness”: No wonder our Lord called them men of little faith
(8:26; 14:31; 16:8; 17:20), when they asked a question like that in the light of the recent feeding of the 5,000
(14:13-21).
Matthew 15:34 "And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few
little fishes."
"And Jesus saith unto them": In a very mild and gentle manner, taking no notice of their stupidity, nor
upbraiding them with their forgetfulness of the late miracle, and willing to exercise their patience, and try their
faith, asks, how many loaves have ye? Meaning in the common stock and that which they brought along with
them for their own supply.
And they said seven, and a few little fishes; which they mention as so small a provision, that it was as nothing
for such multitudes; their loaves of bread were but seven, and their fishes, which were ready dressed, dried, or
boiled, etc. were few in number, and small, as to quantity and size.
Again, the Lord had them confess for the record how little food they had in comparison to the size of the crowd.
This made clear that the feeding was miraculous evidence of His deity.
Matthew 15:35 "And he commanded the multitude to sit down on the ground."
And he commanded the multitude to sit down on the ground. Not regarding the smallness of the provisions, nor
any further consulting with his disciples; but knowing his own power to increase this food, and determining to
feed the multitude before he dismissed them.
Jesus in an authoritative way ordered them to sit down upon the ground in rows, that they might be the better
seen, and served.
Matthew 15:36 "And he took the seven loaves and the fishes, and gave thanks, and brake [them], and
gave to his disciples, and the disciples to the multitude."
Into his hands, and lifted them up, that it might be seen, and observed, that there were no other food than these,
that so the miracle might appear in its true light. And gave thanks; to God for the provision.
Thus teaching us to do so likewise; and to be thankful for and content with our portion, be it more or less.
“Then He … and brake them”: Which also was the custom of the master of the family to do and gave to his
disciples as a fresh trial of their faith. To reprove their unbelief, to put them in mind of the former miracle, and
that they might be witnesses of this, and, in order to distribute to the people, which they accordingly did.
Matthew 15:37 "And they did all eat, and were filled: and they took up of the broken [meat] that was left
seven baskets full."
“And they did all eat, and were filled”: Everyone had a share of the provision, and that to full satisfaction; no
one was overlooked and neglected, and everyone had as much as he could eat:
And they took up of the broken meat that was left, seven baskets full. The disciples, after they had distributed to
everyone his portion, went round, and collected the remaining fragments, and filled seven baskets therewith,
according to the number of the loaves which were broken; and so had a full return for the loaves and fishes they
spared on this occasion.
Matthew 15:38 "And they that did eat were four thousand men, beside women and children."
Christ ended His ministry in Galilee with the feeding of the 5,000 (14:13-21). Here, He ended His ministry in
the Gentile regions by feeding the 4,000. He later would end His Jerusalem ministry with a meal in the upper
room with His disciples.
"Were four thousand men": This number of men, as well as of the baskets of fragments, clearly shows this to be
a distinct miracle from the former of this kind, recorded (in Matthew 14:15). There the number of men was five
thousand, here four thousand.
There the quantity of food was five loaves and two fishes, here seven loaves and a few fishes; there the number
of the baskets of fragments was twelve, here seven; though the quantity might be as large; since the word here
used for a basket is not the same as there, and designs one of a larger size.
"Besides women and children": Who were not taken into the account, though they ate as well as the men, and
whose number might be very large.
Matthew 15:39 "And he sent away the multitude, and took ship, and came into the coasts of Magdala."
"And he sent away the multitude": Dismissing them, either with a prayer for them, or with a suitable word of
exhortation, to be thankful for the mercies, both spiritual and temporal, they had received, and behave agreeably
in their lives and conversations.
“And took ship”; being near the sea side, the Sea of Galilee, and came into the coasts of Magdala: not far from
Tiberias; for often mention is made of Magdala in the Talmud.
Matthew Chapter 15 Continued Questions
1. What Sea did Jesus go to, to minister?
2. Why did He go to the mountain?
3. Why had He left the city?
4. What did the Scripture indicate when it said Jesus sat down?
5. What disciple had a home near the Sea?
6. Name four types of people the multitude brought.
7. Why did they follow Jesus?
8. Who did the multitude glorify?
9. How long had the multitude fasted?
10. The called of God or disciples, are what?
11. What is a fast? (two things)
12. How many loaves did they have?
13. What do we automatically know was different here?
14. There was a miracle provision of what?
 Matthew Chapter 16
Verses 1-12: The unbelieving leaders came seeking a “sign from heaven,” that is, an outward miraculous
manifestation. Notice that miracles alone never save anyone. They serve only to authenticate and call attention
to the message, which must be believed in order for salvation to be experienced in the soul.
Instead of another miracle, Jesus points them to the “signs of the times, eschatologically related to the sky and
His second coming. The “sign of the prophet Jonah” relates to His resurrection (see 12:38-40; John 2:18-22).
This sign gives hope to the believer but is an indication of judgment for the unbeliever, who will be judged by
the risen Christ at His second coming.
Matthew 16:1 "The Pharisees also with the Sadducees came, and tempting desired him that he would
shew them a sign from heaven."
“A sign from heaven”: This time Jesus rebuked them for being so concerned with heavenly signs that they could
not even interpret the signs of the times all around them. Then He referred them to the same sign He gave them
before, the sign of the prophet Jonah (verse 4; 12:39).
These Pharisees and Sadducees were always trying to trap Jesus. They would not have believed, regardless of
how great the sign from heaven.
Matthew 16:2 "He answered and said unto them, When it is evening, ye say, [It will be] fair weather: for
the sky is red."
As primitive as their method of predicting the weather was, their ability to discern spiritual matters was worse.
They had the long promised and long-awaited Messiah in the midst and refused to acknowledge Him.
Matthew 16:3 "And in the morning, [It will be] foul weather today: for the sky is red and lowring. O [ye]
hypocrites, ye can discern the face of the sky; but can ye not [discern] the signs of the times?"
Jesus was saying to them, signs that you can see with your eyes, you understand; but the spiritual meaning of
the Scriptures in your Bible, you do not understand. Throughout the Old Testament, God warned of the signs of
the times.
At least 37 times in the Old Testament, there was prophecy about the coming of Jesus, and these learned men of
the Old Testament did not even realize that the fulfillment was standing before them. These Pharisees and
Sadducees could even predict the weather by the physical signs in the sky; but had no spiritual discernment at
all.
Matthew 16:4 "A wicked and adulterous generation seeketh after a sign; and there shall no sign be given
unto it, but the sign of the prophet Jonah. And he left them, and departed."
Jesus upbraided them for not understanding their own Scriptures better. Abraham, their physical forefather,
accepted on faith. This was not good enough for them; they had to see the act with their very own eyes.
Followers of Jesus must accept on faith.
Wicked people refuse to believe. Jesus called them wicked and adulterous. Wicked because of their unbelief;
adulterous because they spiritually rejected Him (spiritual adultery).
The sign spoken of, that would be given, was Jesus' body lying three days in the earth and rising again, as Jonah
spent three days in the whale's belly and was returned to the earth.
He knew that they would not receive or understand the message, so He (as He has commanded us to do when
they will not believe), left them and went somewhere where they would receive the message.
Matthew 16:5 "And when his disciples were come to the other side, they had forgotten to take bread."
The account in these verses is also recorded (in Mark 8:13-21).
“And when his disciples were come to the other side”: That is, to the other side of the Sea of Galilee.
Mark says that he entered into a ship again, and departed to the other side. The conversation with the Pharisees
and Sadducees had been on the western side of the Sea of Galilee. They crossed from that side again to the east.
“Had forgotten to take bread” That is, had forgotten to lay in a sufficient supply. They had, it seems, not more
than one loaf (Mark 8:14).
Matthew 16:6 "Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of
the Sadducees."
“The leaven of the Pharisee and of the Sadducees”: When Jesus warned of this dangerous influence, the
disciples thought He was talking about bread. Again, He reminded them of the fact that the Lord provided
plenty of bread, so they didn’t need the bread the Pharisees were offering. How soon they forgot the miracles.
These disciples were thinking of their physical needs. Jesus was warning them about the sin (leaven), of the
Pharisees and Sadducees. Jesus was warning His disciples of the false doctrine of the Pharisees and Sadducees.
If you will, their spiritual blindness.
Matthew 16:7 "And they reasoned among themselves, saying, [It is] because we have taken no bread."
The thoughts of the disciples were so fixed upon their failure to supply bread that they thought the remark about
leaven contained a rebuke. The Lord reminds them of his creative power, and how it has been put forth.
Usually, when our mind or reasoning gets involved, we leave the spiritual far behind.
Matthew 16:8 "[Which] when Jesus perceived, he said unto them, O ye of little faith, why reason ye
among yourselves, because ye have brought no bread?"
“Which when Jesus perceived”: Without hearing any of their debates, but by his omniscience; for he knew the
doubts and unbelief, and anxious solicitude of their minds, as well as their private reasoning one with another:
“He said unto them, O ye of little faith”: A phrase used upon a like occasion, when he would dissuade his
disciples from an anxious distressing care about a livelihood (Matthew 6:30).
“Why reason ye among yourselves, because ye have brought no bread?” Blaming one another for your
negligence and forgetfulness in this matter; distressing your minds, as if you should be famished and starved,
because ye have not brought a quantity of bread.
Matthew 16:9 "Do ye not yet understand, neither remember the five loaves of the five thousand, and how
many baskets ye took up?"
“Do ye not understand”: Meaning either the sense of the advice he had now given; or rather his almighty power
displayed in the two miracles of feeding five thousand at one time, and four thousand at another, with a very
small quantity of provision.
“Neither remember the five loaves of the five thousand, and how many baskets ye took up?”: Have you forgot
what was so lately done, namely, the feeding five thousand men, besides women and children, with five loaves
and two fishes, when ye took up, after all were filled and satisfied, no less than twelve baskets of fragments?
And can you, after this, distrust my power in the care of you? Have I fed so many with so small a quantity of
food? And am I not able to feed twelve of you, though you have but one loaf? Why all these anxious thoughts
and carnal reasoning?
Matthew 16:10 "Neither the seven loaves of the four thousand, and how many baskets ye took up?"
Have you forgot the other miracle done but a very little while ago, when I fed four thousand men, beside
women and children, with seven loaves and a few small fishes; “and how many baskets ye took up?”
No less than seven large baskets; and am I not able to provide for you? Distress not yourselves about this
matter; give no way to unbelief, which must argue great stupidity and insensibility.
Jesus was saying, have you forgotten so quickly about the miracle of the feeding of the multitude? Jesus could
not believe that they still doubted for their physical food, when so great a miracle was performed twice. Don't
you know they felt ashamed when they were reminded?
Matthew 16:11 "How is it that ye do not understand that I spake [it] not to you concerning bread, that ye
should beware of the leaven of the Pharisees and of the Sadducees?"
“How is it that ye do not understand”: That you should be so senseless and void of thought, after such instances,
as to imagine, that I concerned myself about what bread you brought with you. One would think you could not
but know, “that I spake it not to you concerning bread”, taken in a literal sense.
But must be thought to speak figuratively and mystically, and to have a higher sense and meaning, when I said
to you, that ye should beware of the leaven of the Pharisees, and of the Sadducees. How could you think that I
had any regard to the leaven taken in a literal sense, the Pharisees and Sadducees approve or disapprove of?
Matthew 16:12 "Then understood they how that he bade [them] not beware of the leaven of bread, but of
the doctrine of the Pharisees and of the Sadducees."
“The doctrine of the Pharisees and of the Sadducees”: Here the leaven of the Pharisees is their “teaching.” In
(Luke 12:1), it is their “hypocrisy.” The two things are inextricably linked. The most sinister influence of the
Jewish leaders was a pragmatic doctrine that made room for hypocrisy.
They were too concerned with externals and ceremonies and the way things appeared, and not concerned
enough with matters of the heart. Jesus rebuked them for their hypocrisy again and again.

Verses 13-17: (See Mark 8:27-33; Luke 9:19-21). “The coasts of Caesarea Philippi:” This was a town in the
extreme northeast of Galilee, near the source of the Jordan. Verse 14 shows that public opinion placed our Lord
on the highest human pedestal by identifying Him with one of the national heroes of the past, “John the
Baptist.”
Herod himself was a victim of this particular superstition (see 14:2). From (21:15), we know that He was held
in high esteem as a prophet by the people. “Thou art the Christ:” Simon Peter recognized and acknowledges
openly the Lord’s deity. He may have been speaking for all the disciples.
Verse 20 suggests that it was a conviction they all now shared. Peter further used the Greek definite article “the”
to designate that Jesus was “the Son of the Living God.”
Matthew 16:13 "When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying,
Whom do men say that I the Son of man am?"

“Caesarea Philippi” was a Greek town in the northernmost regions of Palestine (120 miles north of Jerusalem
and 50 miles southwest of Damascus), situated in a beautiful location at the foot of Mount Hermon, and the
headwaters of the Jordan River. It had been called Panias, honoring the Greek god Pan.
Herod the Great built a marble temple there to Caesar Augustus. Herod’s son, Philip the tetrarch, further
adorned the city and renamed it in honor of Caesar. To distinguish it from the city on the coast he identified it as
“of Philip,” hence, Caesarea Philippi. This city is mentioned only twice in the New Testament, both passages
relating Peter’s great confession that Jesus is “the Christ, the Son of the living God” (Matt. 16:13-16; Mark
8:27-29).
The transfiguration of Christ probably took place on the nearby slopes of Mount Hermon (Matt. 17:1-13). The
Greek name is preserved in the present Syrian town of nine thousand, named Baniyas.
This Caesarea Philippi was not the same as the Caesarea by the Mediterranean Sea. Jesus asked the disciples an
interesting question. Many people, even today, are inquiring, who is this Jesus?
Now, as Mark says, whilst Christ and his disciples were in the way to these parts; and, as Luke, when he had
been praying alone with them, he asked his disciples, saying, “whom do men say that I the Son of man am?”
The question is, what men in general, whether high or low, rich or poor, learned or unlearned, under the notion
they had of him as a mere man, said of him. Or since they took him to be but a man, what man they thought he
was; and to this the answer is very appropriate.
Matthew 16:14 "And they said, Some [say that thou art] John the Baptist: some, Elijah; and others,
Jeremiah, or one of the prophets."
You see, the interesting thing about Jesus then as now, was that He was a mystery; they could not figure Him
out. They never denied that He did the miracles, and that He was a great teacher and prophet. We read where
Herod believed He was John the Baptist, risen again after Herod beheaded him.
In Malachi, there was a promise of Elijah. Malachi 4:5 "Behold, I will send you Elijah the prophet before the
coming of the great and dreadful day of the LORD:"
Matthew 16:15 "He saith unto them, But whom say ye that I am?"
“He saith unto them, but whom say ye that I am?” Without taking any further notice, or making any reflections
on the different sentiments of men concerning him, he put this question to his disciples, and which is what he
had chiefly in view, that he might have their sense of him.
They had believed in him, became his disciples, and were followers of him: but it was not enough to believe in
him, they must confess him; both are necessary. Therefore, he does not say, whom believe ye, “but whom say
ye that I am?” He was saying. I know what the world thinks, but what do you ministers of mine think? Do you
really know who I am?
Matthew 16:16 "And Simon Peter answered and said, Thou art the Christ, the Son of the living God."
“Living God”: An Old Testament name for Jehovah as contrasted with the dead, dumb idols (Jeremiah 10:8;
18:15; 1 Cor. 12:2).
When the expression “Son of God” is used concerning Christ, it delineates the relationship between the first two
members of the Trinity. The Hebrew expression “Son of” implies one with the same nature as the father. In this
sense, there is no real difference between “Son of God” and God the Son.” Both emphasize the deity of Christ
and His unique relationship with the Father.
When Jesus identified God as His Father, implying that He was “the Son of God,” the Jews understood this as a
claim to deity (John 5:18). When Peter identified Jesus as “the Son of the living God” (verse 16), it was the
result of spiritual insight (verse 17).
As we become increasingly intimate with Christ, we should also become increasingly aware that Jesus is the
Son of God.
This answer that Peter gave is the proper name of Jesus for His stay here on this earth. He (Peter), was saying,
You are the Anointed One, the only Son, the Savior of the world, The Life Everlasting.
Jesus answered Thomas and told him that He (Jesus), is Life. He went so far as to say that no one comes to the
Father, except by Him (Jesus). To be saved we must know who He is and believe He is our Salvation. (John
6:65)
Matthew 16:17 "And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and
blood hath not revealed [it] unto thee, but my Father which is in heaven."
“Flesh and blood hath not revealed it unto thee”: Christ’s messianic claims had always been subtle allusions to
Old Testament prophecies, combined with miraculous works that substantiated those claims. Never before had
He explicitly taught Peter and the apostles the fullness of His identity.
God the Father had opened Peter’s eyes to the full significance of those claims, and revealed to him who Jesus
really was. In other words, God had opened Peter’s heart to this deeper knowledge of Christ by faith. Peter was
not merely expressing an academic opinion about the identity of Christ; this was a confession of Peter’s
personal faith, made possible by a divinely-regenerated heart.
You see, fleshly man does not have any idea who Jesus is. The blessed of God (true believers), are the only ones
who understand who Jesus really is. Unless God reveals to us in our spirit, we will never truly understand who
Jesus really is. This is why it is so important today to understand the person of Jesus.
Most false doctrines are very close to the truth. They are misled about the person of Jesus. False doctrines teach
that He became God when He rose again; some even teach that He suffered in hell for us. None of these are
true. We must carefully weigh teachings with the Word of God. It must line up with Scripture to be true.
Beware of teachings that elevate man.
Matthew Chapter 16 Questions
1. What did the Pharisees and Sadducees ask Jesus to show them?
2. What were they trying to do?
3. Would they believe, if He gave them what they asked?
4. What physical sign meant fair weather?
5. How many times in the Old Testament were they told about Jesus?
6. They could discern the physical, but could not discern what?
7. Who seeketh a sign?
8. What is the only sign that will be given?
9. Their forefather, Abraham, accepted on what?
10. Why did Jesus call them adulterous?
11. What are we told to do when people will not hear?
12. What did Jesus warn the disciples of, pertaining to the Pharisees and Sadducees?
13. What was Jesus really warning them of?
14. Usually when we start to reason with our minds, we leave what behind?
15. What miracles did Jesus bring to their remembrance?
16. Jesus is the ______ of __________.
17. It is impossible to please God without what?
18. It was not the leaven of bread, but what of the Pharisees Jesus warned them about?
19. How is the only way to understand a hidden message?
20. What question did Jesus ask the disciples at Caesarea Philippi about the people?
21. What do people ask today?
22. What four answers did they give?
23. What things have never been denied about Jesus?
Matthew Chapter 16 Continued

Matthew 16:18 "And I say also unto thee, That thou art Peter, and upon this rock I will build my church;
and the gates of hell shall not prevail against it."
“Upon this rock”: The word for “Peter”, “Petros, means a small stone (John 1:42). Jesus used a play on words
here with petra which means a foundation boulder (7:24-25).
Since the New Testament makes it abundantly clear that Christ is both the foundation (Acts 4:11-12; 1 Cor.
3:11), and the head (Eph. 5:23), of the church, it is a mistake to think that here He is giving either of those roles
to Peter. There is a sense in which the apostles played a foundational role in the building of the church (Eph.
2:20), but the role of primacy is reserved for Christ alone, not assigned to Peter.
So Jesus’ words here are best interpreted as a simple play on words in that a boulder-like truth came from the
mouth of one who was called a small stone. Peter himself explains the imagery in his first epistle. The church is
built of “living stones” (1 Peter 2:5), who, like Peter, confess that Jesus is the Christ, the Son of the living God.
And Christ Himself is the “corner stone” (1 Pet. 2:6-7).
The word “church” is a translation of ekklesia, meaning “called out” or “assembly.” In the New Testament, it
usually refers to a local group of Christians.
In this sense a church is an assembly of baptized believers under the discipline of the Word of God. They are
organized to carry out the Great Commission, the administration of New Testament ordinances, and the exercise
of spiritual gifts.
When a group of Christians today follows this example, it is a church in the biblical sense of the word. In the
New Testament, Christians assembled as churches for fellowship, instruction, and worship and to carry out the
Great Commission.
Perhaps the best-known New Testament churches were at Jerusalem, Antioch, Thessalonica, Philippi, Corinth,
Ephesus, and the other six cities mentioned (in Revelation 2 and 3).
Every Christian should follow the example of New Testament believers by identifying with a local church, and
getting involved in its ministry.
In this, Jesus was telling Peter that His church would be built on the foundational rock of truth, which had just
issued from Peter's mouth. All the blessed (believers in the Lord Jesus Christ), have this truth from the Father.
Jesus promises that the gates of hell shall not prevail against the church. The phrase “shall not prevail”, should
be understood as meaning “shall not stand against.” The imagery would then picture the church as being on the
offensive against the gates of hell.
While Jesus’ resurrection certainly will overcome the sting of death, it will also enable His church to
aggressively and offensively attack the gates of hell (usage as Satan’s kingdom in Job 38:17; Isa. 38:10; Psalm
107:18); by snatching out victims from darkness into His glorious kingdom of light. The church is on the
offensive here and hell is on the defensive.
Verses 19-20: The Lord promises to Peter and the other apostles “the keys of the kingdom.” This means that
Peter will have the right to enter the kingdom himself, and preaching the gospel would be the means of opening
the kingdom of heaven.
The Book of Acts shows us this process at work. By his sermon on the Day of Pentecost (Acts 2:14-40), Peter
opened the door of the kingdom for the first time. The expressions “bind” and “loose” were common in Jewish
legal phraseology, meaning to declare forbidden or to declare allowed.
Peter and the other disciples (see 18:18), were to continue on earth the work of Christ in preaching the gospel
and declaring God’s will to men, and were armed with the same authority He Himself possessed.
Matthew 16:19 "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt
bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in
heaven."
“The keys of the kingdom of heaven”: These represent authority, and here Christ gives Peter (and by extension
all other believers), authority to declare what was bound or loosed in heaven. This echoed the promise of (John
20:23), where Christ gave the disciple authority to forgive or retain the sins of people.
All this must be understood in the context of (18:15-17), where Christ laid out specific instructions for dealing
with sin in the church. The sum of it all means that any duly constituted body of believers, acting in accord with
God’s Word, has the authority to declare if someone is forgiven or unforgiven.
The church’s authority is not to determine these things, but to declare the judgment of heaven based on the
principles of the Word. When they make such judgments on the basis of God’s Word, they can be sure heaven
is in accord. In other words, whatever they “bind” or “loose” on earth is already “bound” or “loosed” in heaven.
When the church says the unrepentant person is bound in sin, the church is saying what God says about that
person. When the church acknowledges that a repentant person has been loosed from that sin, God agrees.
You see, Jesus has based entrance into heaven on belief in the truth, which is Him. A key opens something, and
truly the way to heaven is open to the true believer. God has given these true believers great power through the
name of Jesus. This is a spiritual gift from Jesus.
The strength of the enemy is almost overwhelming, but we can bind that spirit through the power of Jesus
Christ. Jesus actually binds it for us. The same is true of loosing. It is the power of Jesus in us.
Matthew 16:20 "Then charged he his disciples that they should tell no man that he was Jesus the Christ."
“Tell no man that he was the Messiah”: His reasons for it might be, lest his enemies, the Scribes and Pharisees,
should be the more provoked and incensed against him, and seek his death before his time; and lest the jealousy
of the Romans should be stirred up.
Who might fear he would set up himself against Caesar, as king of the Jews, which might lead them to take
measures obstructive of his further designs; and lest some persons, hearing of this, should rise and proclaim him
king of the Jews, who were big with the notion of the Messiah being a temporal prince. And moreover, because
the disciples were to attest the truth of this after his resurrection.
It was not time for this to be revealed. Even today, when you speak of Jesus being God manifest in the flesh, it
causes people to hate you. Nevertheless, I shall proclaim it to everyone who will hear.
Matthew 16:21 "From that time forth began Jesus to shew unto his disciples, how that he must go unto
Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised
again the third day."
“From that time”: This marks the beginning of a new emphasis in Matthew’s account. He turns his attention
from Jesus’ public ministry to His private instructions for the disciples, which took on a new, somber tone. The
disciples had confessed their faith in His as Messiah. From then on, He began to prepare them for His death.
Jesus then announces His coming rejection and death at Jerusalem. “From that time forth:” Now that the
disciples’ faith is established enough to bear it; He openly reveals His coming rejection. Thus, from this point
onward, the Lord’s ministry seeks to prepare His followers for the suffering that awaited Him and that would so
disappoint their hopes.
“Elders” were the religious leaders. The word probably denotes members of the Sanhedrin. The words “killed”
and “raised again the third day” clearly indicate the divine Messiah’s awareness of His earthly mission and
destiny.
Jesus did not want His own to be unaware of the fate that lay ahead for Him. He was trying to tell them that the
learned in the law would have Him killed, believing they were doing God a favor. He also, gave them hope of
the resurrection.
They were just not ready for this message. When persecution arises even today, many will flee.

Verses 22-28: “Be it far from thee:” The sentence seems to mean literally “Have mercy on yourself,” which
would signify, “God forbid!” Peter’s instantaneous reaction to our lord’s new teaching shows how foreign to
their way of thinking was this concept of His suffering.
“Satan:” The Lord recognized in Peter’s words a repetition of the temptations to avoid the cross that He had
undergone in the wilderness. The word translated “offense” (Greek skandalon), means a “trap” or “snare.”
“Savorest (Greek phroneo), means, “You don’t look at things from God’s point of view, but from man’s.” It
occurs (in Romans 8:5 and Philippians 2:5), meaning to adopt and maintain an attitude of mind upon which
one’s life and actions are based.
“Deny himself,” that is, refuse his own claims upon himself. “Take up:” The meaning is “lift up.” It is a
stronger word than that used (in 10:38), and implies a lifting of the cross on high, so that all may see it. This is
the strongest statement in the New Testament about the disciple’s need to crucify himself, by yielding to the
claims of Christ’s lordship over him.
Matthew 16:22 "Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this
shall not be unto thee."
Then Peter took him, this may mean either that he interrupted him, or that he took him aside, or that he took him
by the hand as a friend. This latter is probably the true meaning. Peter was strongly attached to him. He could
not bear to think of Jesus' death.
He expected moreover, that he would be the triumphant Messiah. In his ardor and confidence, and strong
attachment, he seized him by the hand as a friend, and said, "Be it far from thee." This phrase might have been
translated, "God be merciful to thee; this shall not be unto thee." It expressed Peter's strong desire that it might
not be.
This "rebuke" was not the same as it is usually used. It meant Peter just did not want this to happen to Jesus. He
just would not accept it.
Matthew 16:23 "But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto
me: for thou savorest not the things that be of God, but those that be of men."
Mark says, "when he had turned about and looked on his disciples, he rebuked Peter": Peter had taken him
aside, and was arguing the case privately with him; but what he said was so offensive to him, that he chose to
reprove him publicly before the disciples; and therefore, turned himself from him to them, in a way of
resentment, and said unto Peter; in their hearing, and before them all, get thee behind me, Satan.
Thou art an offence unto me; or a stumbling block to me, a cause of stumbling and failing; not that he really
was, but he endeavored to be. It may be observed, that nothing was more offensive to Christ, than to endeavor
to divert him from the work his father called him to.
He was telling Peter (he was looking at this from the earthly standpoint), he did not understand the purposes of
God. This is not a rebuff of the person of Peter, but rather of the spirit of evil which would try to tempt Jesus not
to go through with the death of the cross.
Matthew 16:24 "Then said Jesus unto his disciples, If any [man] will come after me, let him deny himself,
and take up his cross, and follow me."
(See the notes on Matthew 10:38).
Jesus told these disciples and His followers for all ages, if you think it is going to be easy to follow Me, you are
wrong. It is a life of self-denial and sacrifice.
To follow Jesus, we must die daily to self and pick up whatever burden has been allotted for us to carry without
complaining; following in the footsteps of Jesus. Not living our lives for self, but letting Jesus live through us.
Matthew 16:25 "For whosoever will save his life shall lose it: and whosoever will lose his life for my sake
shall find it."
That is, shall wish to save his life, at the expense of his conscience, and casting aside the cross, he shall lose it,
the very evil he wishes to avoid shall overtake him. And he shall lose his soul in the bargain.
See then how necessary it is to renounce one's self! But whatsoever a man loses in this world, for his steady
attachment to Christ and his cause, he shall have amply made up to him in the eternal world.
You see, to be truly Jesus', we must allow it to be His life and not ours, as we read in:
Galatians 2:20. "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life
which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
You see, it is Christ in us living this life.
Matthew 16:26 "For what is a man profited, if he shall gain the whole world, and lose his own soul? or
what shall a man give in exchange for his soul?"
“Exchange”: At the judgment when he faces the disastrous hell of remorse and suffering for his lost soul, with
what will he buy it back from perdition? Nothing.
Life is temporary at the very best. We could possess all the world's goods, and still be lost. In fact, we probably
would be lost. It reminds me of the rich man in the Bible who decided he had it made and started building new
buildings to hold his wealth. Then God required his soul, and he left it all behind.
We will stand before Jesus. Then it won't matter how great we were here. Only the treasures we have laid up in
heaven will count. You see, it would be no price at all to give all to Jesus, and exchange 70 years here for all the
eons of eternity in heaven.
Matthew 16:27 "For the Son of man shall come in the glory of his Father with his angels; and then he
shall reward every man according to his works."
“Shall come … shall reward”: There is coming a time of rewards in the future for believers (1 Cor. 4:5; 2 Cor.
5:8-10; Rev. 22:12). Here however, the Lord was concerned with the reward of the ungodly, final and eternal
judgment (Rom. 2:5-11; 2 Thess. 1:6-10).
You see, there is coming a day when the eastern sky shall open up and Jesus, King of kings and Lord of lords,
shall appear with His angels and shall blow the silver trumpet to redeem us from this earth. On that day, we
shall see Him in all His majesty.
Jesus is the Judge of the earth. He shall judge those who are true believers of Him not guilty of any sins, and He
will reward those who worked and were martyred for Him. Works do not get you into heaven, but they get you
rewards after you get there.
Matthew 16:28 "Verily I say unto you, There be some standing here, which shall not taste of death, till
they see the Son of man coming in his kingdom."
“Some … standing”: In all three of the synoptic gospels, this promise is made immediately prior to the
Transfiguration (Mark 9:1-8; Luke 9:27-36). Furthermore, the word for “kingdom” can be translated “royal
splendor.” Therefore, it seems most natural to interpret this promise as a reference to the Transfiguration, which
“some” of the disciples, Peter, James and John would witness only 6 days later.
This cannot refer to the end of the world, and there is no need of referring it to the destruction of Jerusalem.
“Taste of death”: That is, die. Before they die they shall see this.
Son of man coming in his kingdom, Mark and Luke have explained this:
Mark 9:1, "Until they have seen the kingdom of God come with power;"

Luke 9:27, "Till they see the kingdom of God." The meaning evidently is, "till they shall see my kingdom," i.e.,
my church, now small, feeble, and despised, greatly enlarged, established, and spreading with great rapidity and
extent.

All this was accomplished.

Matthew Chapter 16 Continued Questions
1. What promise did Jesus make Peter about the church?
2. What foundation rock is the church built upon?
3. Who are the blessed?"
4. What did Jesus promise to Peter and the other disciples from the kingdom of heaven?
5. The true believers' power comes from what?
6. What did Jesus tell the disciples not to tell?
7. What did Jesus tell the disciples that worried them?
8. When Peter did not want Jesus to suffer, what did Jesus call him?
9. What did Jesus give in the way of hope?
10. Peter did not understand the _______ of God.
11. What two things must we do to follow Jesus?
12. Following Jesus is a life of what?
13. If we are truly Jesus', our lives belong to whom?
14. What does Galatians 2:20 teach?
15. What is our soul worth?
16. What is the only wealth that matters?
17. When the Son of man comes, who will be with Him?
18. What will Jesus be called when He comes in the sky?
19. What type trumpet will blow?
Matthew Chapter 17
Verses 1-9: (See Mark 9:2-13; Luke 9:28-36). “Peter, James, and John” represent the “inner circle” of
leadership among the disciples (Luke 8:51; Matt. 26:37), and serve here as ample witnesses according to
Mosaic Law.
They went into a “high mountain apart,” meaning privately, by themselves. Tradition claims this took place at
Mount Tabor, but a more probable location would be Mount Hermon, near Caesarea Philippi. Jesus was
“transfigured” before them.
The verb (Greek metamorphoo), indicates a transformation of essential form, proceeding from within. (See
Romans 12:2 and 2 Corinthians 3:18), where it is used of the spiritual transformation of the believer’s new
nature. The witness of Peter (in 2 Peter 1:17-18), verifies the testimony that this was a real experience, not a
vision.
Matthew 17:1 "And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up
into a high mountain apart,"
“After six days”: The precise reference to the amount of time elapsed is unusual for Matthew. It seems he is
carefully drawing the connection between Jesus’ promise (in 16:28), and the event that immediately follows.
Mark agrees on the figure of 6 days (Mark 9:2), but Luke, probably counting the day of Peter’s confession and
the day of Christ’s Transfiguration separately at the start and end of this time period, says it was “some eight
days” (Luke 9:28).
“Peter, James and John”: These three, in the inner circle closest to Christ are often seen alone together with
Jesus (26:37; Mark 5:37; 13:3).
Matthew 17:2 "And was transfigured before them: and his face did shine as the sun, and his raiment was
white as the light."
“Transfigured”: Christ underwent a dramatic change in appearance, so the disciples could behold Him in His
glory.
Matthew 17:3 "And, behold, there appeared unto them Moses and Elijah talking with him."
“Moses and Elias”: Representing the law and the prophets respectively, both of which had foretold Christ’s
death, and that is what Luke says the three of them were discussing (Luke 9:31).
It was really interesting that Moses and Elijah appeared with Jesus at this transfiguration. Certainly, that was
who they were. Moses received the law from God for the people, and Elijah was a very prominent prophet.
At the least, these two were their representatives of "gone-on" saints to encourage Jesus about His crucifixion.
Perhaps, this all happened so later on, after looking back on this incident, these special disciples would
understand better the person of Jesus, and be able to share this with the others and with us.
Matthew 17:4 "Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt,
let us make here three tabernacles; one for thee, and one for Moses, and one for Elijah."
“Three tabernacles”: This is undoubtedly a reference to the booths that were used to celebrate the Feast of
Tabernacles, when the Israelites dwelt in booths for 7 days (Lev. 23:34-42). Peter was expressing a wish to stay
in that place.
Matthew 17:5 "While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of
the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him."
“Hear ye him”: Peter erred in placing Moses and Elijah on the same level as Christ. Christ was the very one to
whom Elijah and Moses had pointed. The voice of the Father (verse 5), interrupted while Peter “was still
speaking.” The words were the same as those spoken from heaven at Christ’s baptism (3:17).
Peter, in this statement, seemed to put Jesus in the category of Moses and Elijah. He had not brought Jesus
down, he was just in awe of what he saw, and put Moses and Elijah up. God told him instantly the position of
Jesus; that Jesus only was His Son. Peter, James, and John would never forget this incident.
They knew the voice from the bright cloud was God the Father, and they had seen Jesus step out of His
earthliness and take on His heavenliness for a short time. The message from the voice was emphatic. "Hear ye
him." In other words, do not question what He (Jesus), said, just do it.
Matthew 17:6 "And when the disciples heard [it], they fell on their face, and were sore afraid."
“Fell on their face”: A common response to the realization that the Holy God of the universe is present (Isa. 6:5;
Ezek. 1:28; Rev.1:17).
This is the effect when anyone encounters God the Father in any way. The awesomeness of the Father instantly
puts you on your face, and you are frightened overwhelmingly. I question anyone who says they have had an
encounter with the Father, unless they were face down before Him and totally afraid.
Matthew 17:7 "And Jesus came and touched them, and said, Arise, and be not afraid."
“And Jesus came and touched them”: The disciples were at some little distance from Christ, but he observing
the fear and surprise they were in, came to their relief and assistance; which he did not disdain to give,
notwithstanding the glory he was covered with; but acts the part of a mediator between God and them, and lays
hold on them to raise them up, whom the majesty of God's voice had cast down.
Matthew 17:8 "And when they had lifted up their eyes, they saw no man, save Jesus only."
“And when they had lift up their eyes” and "looked round about", as Mark says, to see whether the same objects
still continued, as Moses and Elias; and the bright cloud, they saw no man, neither Moses nor Elijah, who were
both gone.
Signifying, that though the law and the prophets were till this time, they were now finished and completed, and
the Mosaic economy was to be no more; as these men appeared no more after, nor will they till the second
coming of Christ. And Mark has it, "they saw no man any more"; that is, these men any more, neither then, nor
afterwards, "save Jesus only".
Mark adds, "with themselves"; in the same form, as before his transfiguration. Christ is the only Mediator,
Savior, and Redeemer; the only Prophet, Priest, and King; and who only is to be, and can be beheld as such.
And who does, and will abide with his people; and helps, comforts, and saves them, when none else can.
Luke observes, that "when the voice was past, Jesus was found alone"; which was so ordered, that it might be a
clear case, that this voice was only concerning Christ, and not either Moses or Elijah.
Jesus understood their fear and came, and touched them and comforted them. They had been so terrified, that
they did not even look up after the bright cloud appeared, until Jesus told them to. Jesus now assumed His role
for this earth and looked no different than He had before they came to this mountain.
These three disciples, for all their lives, would have a fuller understanding of Jesus than any of the others,
because they were allowed to look into the heavenly for just a short time and see Jesus in His heavenly role.
Matthew 17:9 "And as they came down from the mountain, Jesus charged them, saying, Tell the vision to
no man, until the Son of man be risen again from the dead."
The other disciples were not supposed to know of this, or they would have gone to the mountain with Jesus.
Jesus was willing for the events of His crucifixion to take place. This vision, if told, might alter that. It is
difficult to understand after Peter had seen this that he would deny the Lord Jesus Christ.
Matthew 17:10 "And his disciples asked him, saying, Why then say the scribes that Elijah must first
come?"
Christ confirms the specific and still unfulfilled prophecy of (Mal 4:5-6): "Elijah shall truly first come and
restore all things." Here, as in Malachi, the prediction fulfilled in John the Baptist, and that yet to be fulfilled in
Elijah, are kept distinct.
But John the Baptist had come already, and with a ministry so completely in the spirit and power of Elijah's
future ministry (Luke 1:17), that in a typical sense it could be said: "Elijah is come already" (Matthew 10:40
Phil. 1:12, 17), where the same thought of identification, while yet preserving personal distinction, occurs (John
1:27).
You see, even the disciples had listened to these Israelite laws and dogmas and believed a certain amount of all
this. They knew that (Malachi 4:5), said Elijah would come before the Day of the Lord. Some translations say
one like unto Elijah.
Matthew 17:11 "And Jesus answered and said unto them, Elijah truly shall first come, and restore all
things."
“Elijah truly shall first come”: Not the Tishbite, as the Septuagint version wrongly inserts instead of prophet;
not Elijah in person, who lived in the times of Ahab; but John the Baptist, who was to come in the power and
spirit of Elijah (Luke 1:17).
Between whom there was a great likeness in their temper and disposition; in their manner of clothing, and
austere way of living. In their courage and integrity in reproving vice; and in their zeal and usefulness in the
cause of God and true religion.
And in their famous piety and holiness of life; and in being both prophets (see Matthew 11:11), and that he is
intended is clear from (Matthew 17:10).
“Elijah truly shall first come, and restore all things”: He did not mean by this that Elijah was yet to come, for he
tells them immediately (Matthew 17:12), that he had come; but he meant to affirm that it was a true doctrine
which the scribes taught, that Elijah would appear before the coming of the Messiah. To "restore" means to put
into the former situation (See Matthew 12:13).
Hence, it means to heal, to correct and to put in proper order. Here it means that Elijah would put things in a
proper state. He would be the instrument of reforming the people, or of restoring them, in some measure, to
proper notions about the Messiah and preparing them for his coming.
Before the coming of John the Baptist, the views of the Jewish leaders were erroneous, their expectations were
worldly, and their conduct were exceedingly depraved. He corrected many of their notions about the Messiah
(see Matthew 3), and he was the instrument of an extensive reformation, and thus restored them, in some
degree, to correct views of their own system and of the Messiah, and to a preparation for his advent.
Matthew 17:12 "But I say unto you, That Elijah is come already, and they knew him not, but have done
unto him whatsoever they listed. Likewise shall also the Son of man suffer of them."
“Elias is come already”: That is, John the Baptist has come, in the spirit and power of Elijah. (see Luke 1:17).
“But I say unto you”: A way of speaking used by Christ, when he opposes and contradicts any of the tenets of
the Scribes and Pharisees (see Matthew 5:22), "that Elijah is come already". The person that was signified by,
and prophesied of, under the name of Elijah: for Christ refers not to the late appearance of Elijah on the mount,
but to the coming of a certain person some time ago; who came in the power and spirit of Elijah, and was the
forerunner and harbinger of him, the Messiah.
“And they knew him not": That is, the Scribes and Pharisees, who believed that Elijah would come before the
Messiah; and yet when he who was designed by him was come, they knew him not, they did not know him to be
the Elijah; they knew him under the name of John the Baptist, and seemed pleased with his ministry for a while,
but afterwards rejected his doctrine and baptism.
They did not believe what he said, nor repent upon his preaching to them. They rejected the counsel of God he
declared, not being baptized of him. They treated him with indignity and contempt, charging him with having a
devil, and were well pleased when Herod put him to death.
“Likewise also shall the son of man suffer of them”: Christ takes this opportunity to confirm what he had said in
the preceding chapter, concerning his sufferings and death. And his meaning is, that as sure as John the Baptist
had suffered indignities, and death itself, so sure should the son of man suffer like things. If not from the same
individual persons, yet from that generation of men.
Matthew 17:13 "Then the disciples understood that he spake unto them of John the Baptist."
“Then the disciples understood”: By his saying that Elijah was come, and by the account he gave of his ill
usage, it was clear to them, “that he spake unto them of John the Baptist”; and that he was the Elijah that was to
come, and was come.
So that this observation, that according to prophecy Elijah was to come before the Messiah, was no objection to
Jesus being the Messiah. But on the contrary, since he that was intended by Elijah was come, and had done his
work and office, it was a confirmation of the truth of his Messiahship.
Matthew 17:14 "And when they were come to the multitude, there came to him a [certain] man, kneeling
down to him, and saying,"
Which was on the next day (as in Luke 9:37), when Christ and his three disciples, Peter, James, and John, came
down from the mount to the other nine, with whom the multitude of the people were; during their stay on the
mountain. “There came to him a certain man”; who was, as Mark says, "one of the multitude". And as Luke, "a
man of the company” who had applied to the nine disciples on the behalf of his son, but without success, and
was waiting till Christ came from the mount.
Who when he saw him, made up to him, and kneeling down to him in the manner of a supplicant, doing him
homage and worship; hereby showing his great esteem of him, and veneration for him
Matthew 17:15 "Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth
into the fire, and oft into the water."
And saying the following words: “Lord, have mercy”: The word "Lord" here means "Sir," a title of civility, not
implying divinity. My son, This was an only son (Luke). He was possessed with a devil. This calamity was
attended with the following symptoms: he was lunatic and he was sore vexed; that is, he suffered greatly, or was
greatly afflicted.
He fell often suddenly, in the manner of persons having epileptic fits; he was dumb, that is, he was mute except
when the seizure was coming upon him, for Luke says that when the spirit took him he cried suddenly out; he
foamed and gnashed with his teeth, and wasted away, or became poor and emaciated.
Luke (Luke 9:39), adds of the evil spirit, "it teareth him that he foameth again, and, bruising him, hardly
departeth from him;" that is, scarcely departed from him, or he had only short intervals of reason. For so the
passage in Luke, "bruising him, hardly departeth from him," should be translated.
Matthew 17:16 "And I brought him to thy disciples, and they could not cure him."
“And I brought him to thy disciples”: To the nine, whilst Christ was with the other three upon the mountain: no
doubt his idea was to bring him to Christ first; but He being absent, he applied to His disciples, and, desired
them to make use of their power to heal the boy which they attempted, but without success:
“And they could not cure him”: partly to show the malignity and stubbornness of the disease and partly to
accuse the disciples of weakness due to their own unbelief and partly to the unbelief of the father of this child
and others with him, as it is clear from Mark.
When he came to Christ, he had but little faith; and says to Him, "if thou canst do anything, help us"; and after
Christ had talked with him about his faith, he could only say, "Lord, I believe, help mine unbelief".
Matthew 17:17 "Then Jesus answered and said, O faithless and perverse generation, how long shall I be
with you? how long shall I suffer you? bring him hither to me."
Jesus upbraided the disciples here, and also all who do not believe. Their lack of belief was overwhelming to
Him. He was really saying, how long do I have to put up with your unbelief?
Matthew 17:18 "And Jesus rebuked the devil; and he departed out of him: and the child was cured from
that very hour."
Nothing is impossible with Jesus. He just spoke the Word and this boy was free.
Matthew 17:19 "Then came the disciples to Jesus apart, and said, Why could not we cast him out?"
“Why could not we cast him out?” When Christ sent the disciples out (10:6-8), He explicitly commissioned
them to do these kinds of miracles. Less than a year later, they failed where they had once succeeded. Christ’s
explanation for their failure was that their faith was deficient (verse 20).
The deficiency did not consist in a lack of confidence; they were surprised that they could not cast out this
demon. The problem probably lay in a failure to make God, rather than their own gifts, the object of their
confidence.
This would be the question of many ministers today. Most have no power to deliver anyone from anything.
They do not ask in public, they do not want to admit to the people, that they do not have the power to do this.
Matthew 17:20 "And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have
faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it
shall remove; and nothing shall be impossible unto you."
“Faith as a grain of mustard seed”: True faith, by Christ’s definition, always involves surrender to the will of
God. What He was teaching here is nothing like positive-thinking psychology. He was saying that both the
source and the object of all genuine faith, even the weak, mustard-seed variety, is God. And “nothing will be
impossible with God” (Luke 1:37).
“Nothing shall be impossible”: Here, Christ assumes the qualifying thought that is explicitly added by (1 John
5:14); what we ask for must be “according to His will.”
Matthew 17:21 "Howbeit this kind goeth not out but by prayer and fasting."
“But by prayer and fasting”: Again, this suggests that the underlying problem was the disciples’ failure to make
God the object of their faith. But this verse is not found in the best manuscripts.
Jesus explained that faith is the ingredient that brings miracles. You can have a miracle just as big as your faith
is. Sometimes however, our faith is not strong enough, and then we must tap in to the faith of God. This is done
by fasting. During a fast, God feeds us of Himself and His power.

His faith operating in us brings tremendous miracles. Then you could say unto a mountain of problems, be
removed, and it will have to move. I like the sentence "nothing shall be impossible unto you". Say that over and
over, because with God you can do anything.
Matthew Chapter 17 Questions
1. What three disciples did Jesus take to the mountain with Him?
2. Which was James' brother?
3. Why did Jesus go to the mountain?
4. What shone as the sun?
5. How white was His raiment?
6. Who is the Light of the World?
7. What is the author's special belief that Peter, James, and John were allowed to see for a moment?
8. What two men appeared with Jesus?
9. What did they represent?
10. What would these three disciples realize later?
11. What mistake did Peter suggest?
12. God the Father appeared in what?
13. How did they know it was God?
14. What did He say "do", pertaining to Jesus?
15. Who straightened Peter out instantly about the difference in Jesus, Moses, and Elijah?
16. What effect did God's voice have on Peter, James, and John?
17. What two things always happen when you are in the presence of the Father?
18. How did Jesus comfort them?
19. Why would these three know more about Jesus than anyone else?
20. What did Jesus tell them to do about this?
21. Who was prophesied to come before the great and terrible day of the Lord?
22. What book in the Old Testament prophesied this?
23. Who did the disciples understand was the spirit of Elijah?
24. What happened to him?
25. What was wrong with the boy brought to Jesus for healing?
26. What did this spirit cause him to do?
27. Why did Jesus say the disciples could not heal him?
28. Jesus said if you had faith as a mustard seed, you could do what?
29. What is the limit of a Christian?
30. Why do we fast?

Matthew Chapter 17 Continued

Matthew 17:22 "And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into
the hands of men:"
“And while they abode in Galilee": for they passed through it, when they departed from hence; (see Mark 9:30),
and as they were going to Capernaum, and onward, to the coasts of Judea, in order to be at Jerusalem at the
feast of the Passover. Where, and when, Christ was to suffer, and observing that the time of his death drew nigh,
he inculcates it again to his disciples a third time, that they might be prepared for it, and not be discouraged and
terrified by it.
“Jesus said unto them, the son of man shall be betrayed into the hands of men”: some copies read, "sinful men";
and so the angels report the words (in Luke 24:7), by whom may be meant the Gentiles. Who, by the Jews, were
reckoned very wicked men, and called sinners of the Gentiles.
Now Christ intimates, that the son of man, meaning himself, should be betrayed by the Jews, into the hands of
the Gentiles. Which, with the Jews, nothing was reckoned a fouler action, or a viler crime.
Matthew 17:23 "And they shall kill him, and the third day he shall be raised again. And they were
exceeding sorry."
Jesus did not want His death on the cross to come as such a shock to the disciples. He was trying to explain to
them that this was the salvation plan that had been worked out from the beginning of the earth.
He was trying to make them understand that this was victory, not defeat, because He would rise again. They
really could not receive the fact that He had to die this cruel death. They were saddened knowing of His
eminent death to the world.

Verses 24-27: Jesus, the glorified Son of God, is greater than demons and also the temple itself. The two
incidents following the Transfiguration clearly reassert His supremacy. “Tribute money” (literally, “two
drachmae”), is a technical term for the tax of half a shekel which every Jew over 20 was expected to contribute
to the upkeep of the temple.
“Prevented,” meaning “preceded,” that is, to speak first, “of strangers:” The subject races were taxed first and
most heavily. The “children,” the king’s own race, were “free”. Jesus Christ was the Lord and owner of the
temple, and therefore it was not for Him to pay the tax.
However, our Lord would not give offense by seeming to be a lawbreaker. “A piece of money” (Greek stater),
the silver tetra drachma, was equivalent to the shekel and therefor the exact amount of the tax for two persons.
Matthew 17:24 "And when they were come to Capernaum, they that received tribute [money] came to
Peter, and said, Doth not your master pay tribute?"
“Tribute money”: A half-shekel tax (equivalent to about two days’ wages) collected annually from every male
over 20, for the upkeep of the temple (Exodus 30:13-14; 2 Chron. 24:9). As kings did not tax their own sons,
technically, Jesus, as God’s son, was exempt from the tax (verse 26). But to avoid offense, He paid on behalf of
Himself and Peter (verse 27; Rom. 13:1-7; Titus 3:1; 2 Peter 2:13-17).
To answer the question that the tax man asked Peter: Jesus had not been paying taxes up until this time. Peter
spoke too quickly, again.
Matthew 17:25 "He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What
thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or
of strangers?"
“He saith, yes”: Without any hesitation, knowing it had been his master's practice; and therefore as he had done
it, did not doubt but he would again. And when he was come into the house; that is, Peter, when he was come
into his own house, or at least into that where Christ was, in order to talk with him about this affair, the
collectors had been speaking of to him. Who seems to have been alone when they met with him; however,
Christ was not with him.
Jesus prevented him; saying what he intended to say, on that head; for he being the omniscient God, though not
present, knew what question had been put to Peter, and what answer he had returned; and therefore, before Peter
could lay the case before him, he puts this question to him.
“Saying, what thinkest thou, Simon”? How does it appear to thee, to thy reason and understanding? In what
light dost thou consider this matter? What is thy judgment of it?
Of whom do the kings of the earth take custom or tribute? “Of their own children, or of strangers”? What is the
usual practice of earthly kings, whether of Judea, or of other countries? Do their own children, sons, and heirs,
such as are of their own family, pay? Or is it only their subjects that are not of their family?
Matthew 17:26 "Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free."
"Peter saith unto him": Peter meant, and rightly expressed; the answer to Christ's question is, of strangers:
meaning not foreigners, or such who formerly belonged to other nations, but were now taken captive, and
brought into subjection. But their own native subjects, so called, in distinction from their domestics, their
children, and those of their own family.
Jesus saith unto him, then are the children free? From paying custom, tribute, and taxes, and leaves Peter to
make the application. And which he suggested might be made, either thus: supposing it was a civil tax, that
since he was the son of David, king of Israel, was of his house and family, and heir apparent to his throne and
kingdom. According to this rule, he must be exempt from such tribute.
Thus; taking it to have respect to the half shekel, paid on a religious account, for the service of the temple
worship; that since he was the Son of the King of kings, for the support of whose worship and service that
money was collected; and was also the Lord and proprietor of the temple, and greater than that, he might well
be excused the payment of it.
Matthew 17:27 "Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and
take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of
money: that take, and give unto them for me and thee."
“Notwithstanding, lest we should offend them”: That is, lest they should think that we despise the temple and
its service, and thus provoke needless opposition; though we are not under obligation to pay it, yet it is best to
pay it to them.
“Go thou to the sea”: This was at Capernaum, on the shore of the Sea of Tiberius. “Thou shalt find a piece of
money”: In the original, thou shalt find a stater, a Roman silver coin of the value of four drachmas, or one
shekel, and of course sufficient to pay the tribute for two, himself and Peter.
Jesus was saying to Peter: we do not owe them anything, but even though we do not owe them, we will pay
them, to keep from causing a problem. Jesus had already made His point to Peter, that they did not owe any
thing. The word "notwithstanding" means nevertheless, or in spite of the fact.
Matthew Chapter 17 Continued
1. Who did Jesus tell that He would be betrayed?
2. Where were they at the time?
3. When they killed Him (Jesus), what would happen?
4. Did the disciples understand His death, or His resurrection?
5. How long had this been planned?
6. In what city were they when the tax collector came?
7. Who did the tax collector come to?
8. Kings collect taxes from whom?
9. In verse 26, the children were what?
10. What does the word "notwithstanding" mean?
11. What did He tell Peter to do?
12. Where would he find the money?
13. What type coin was it, probably?
 Matthew Chapter 18
In Verses 1-35: This is the fourth of 5 discourses around which Matthew frames his narrative. This section’s
theme is the childlikeness of the believer.
Verses 1-4: The dispute over “who is the greatest” was settled by Jesus’ emphasis that it was the one who was
willing to forgive the most! “Be converted” means a “turning” (Greek strepho), of one’s whole life and person
toward God. This is the true biblical picture of conversion.
It is far more that mental acknowledgment of the truth or intellectual assent to certain ideas. To “become as
little children” means to be born again (converted) as a newborn spiritual child, characterized by faith and
humility.
Matthew 18:1 "At the same time came the disciples unto Jesus, saying, Who is the greatest in the
kingdom of heaven?"
Now what they wanted to be satisfied in was, who should be advanced to the post highest in that kingdom next
to the Messiah; and they doubted not but it would fall on one of them. To have the most honorable post, and the
place of the greatest trust, they were desirous of knowing who it should be.
It did not say which disciple was asking this question, or whether it was all of the disciples. It seems as though
the question was asked because one of them was not humble enough. No one wants to play second fiddle. Every
one of them was trying to be first.
Matthew 18:2 "And Jesus called a little child unto him, and set him in the midst of them,"
"And Jesus called a little child unto him": One very likely, that was in the house and might belong to the master
of it, and which was big enough to come to him at his call. Christ designed by doing this, to give them his sense
of the question, and convey some proper instruction to the minds of his disciples.
"And set him in the midst of them": That everyone might see him; and upon the very sight of him, had he said
no more to them, they might easily have perceived what his opinion was. That he that was but a child, the
humblest, and least in his own eyes, would be the greatest.
Matthew 18:3 "And said, Verily I say unto you, Except ye be converted, and become as little children, ye
shall not enter into the kingdom of heaven."
“Become as little children”: This is how Jesus characterized conversion. Like the Beatitudes, it pictures faith as
the simple, helpless trusting dependence of those who have no resources of their own. Like children, they have
no achievements and no accomplishments to offer or commend themselves with.
Little children have a special humbleness and are easily taught. Most adults are not this way. When a person is
converted, it means he turned from his old ways and starts out brand new. A little child is enthusiastic and eager
to learn, and has a love that is forgiving. He has simple trust.
Children, when very young, do not desire authority, do not regard outward distinctions, are free from malice,
are teachable, and are willingly dependent on their parents. It is true that they soon begin to show other
dispositions, and other ideas are taught them at an early age; but these are marks of childhood, and render them
proper emblems of the lowly minds of true Christians.
Most adults are different, constantly comparing their lives with others. Few have confidence or faith in anyone
or anything. Surely we need to be daily renewed in the spirit of our minds that we may become simple and
humble, as little children, and willing to be the least of all.
Matthew 18:4 "Whosoever therefore shall humble himself as this little child, the same is greatest in the
kingdom of heaven."
“The same is greatest in the kingdom of heaven”: In the Gospel church state; which was verified in the Apostle
Paul, though not one of the twelve: nor are these words limited to them; at least, this passage may be illustrated
in his case. He thought himself to be the chief of sinners, and less than the least of all saints, and unworthy to be
called an apostle.
And yet he had the largest measures of grace, the greatest gifts and abilities; and was honored with the greatest
usefulness and success in the preaching of the Gospel to the conversion of sinners, and planting of churches;
laboring more abundantly than they all.
Humbleness is the most important thing. We must not think too highly of ourselves, but instead, decide of our
own free will, to be totally controlled by the will of God.

Verses 5-7: The “little child” represents a new convert or young believer. To “receive” such a fellow believer is
to welcome Christ Himself. Therefore, the basis of true Christian fellowship is established in Christ Himself.
“Offenses” are viewed as a reality that must be accepted in the present world, but “woe” (the prophetic
condemnation to death), to the one who is the source of the offense. “A millstone” is literally an “ass-stone” or a
large grindstone turned by an ass.
Matthew 18:5 "And whoso shall receive one such little child in my name receiveth me."
“Whoso shall receive … one such little child”: This speaks not of literal children, but children in the sense
described (in verses 3-4; those who have humbled themselves like children), i.e., true believers (verse 6).
When you receive a little child, you can't expect to get a reward in return, because he has nothing to give but
himself. Helping a child of God, expecting nothing in return, brings a satisfying feeling. It also stores up
treasures in heaven for you.
Matthew 25:40. "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto
me."
God is the rewarder of those who love and care for His children.
Matthew 18:6 "But whoso shall offend one of these little ones which believe in me, it were better for him
that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea."
“Millstone”: A large stone used for grinding grain. Literally “the millstone of an ass”, a stone so large it took a
donkey to turn it.
“These little ones”: That is, Christians manifesting the spirit of little children. The meaning is it would be better
for him to have died before he had committed the sin. To injure, or to cause to sin, the feeblest Christian, that
will be regarded by Christ as a most serious offence, and will be punished accordingly.
To be punished by society is bad, but nothing to compare with the punishment from God. The authorities can
destroy your body, but God can destroy your body and commit your soul to a burning hell forever.
Matthew 18:7 "Woe unto the world because of offences! for it must needs be that offences come; but woe
to that man by whom the offence cometh!"
“Woe unto the world”: It is expected that those in the world will cause Christians to be offended, stumble and
sin, and they will be judged for it. But it should not be that fellow believers lead others into sin, directly or
indirectly. One would be better off dead (Rom. 13:14, 19, 21; 15:2; 1 Cor. 8:13).
There are going to be problems in the world, until Jesus comes back and sets up His kingdom here, and reigns
for 1,000 years. The sad thing today is that offensive things to God are not only being promoted by the worldly
people, but so-called Christians are promoting unholy living.
Judgment begins at the house of God. The punishment will be greater for those who know to do right, and still
choose to do wrong.
Verses 8-14: The “hand, eye,” and “foot” are not the real source of temptation; nor are they the real cause of
offending others. Just as temptations arises from within, so does offending others and being offended. The
reference to “their angels” (verse 10), supports the idea of individual guardian angels for believers (see Heb.
1:14).
Salvation is not just a privilege to be enjoyed by a select few but it is also to be shared with the lost, so that they
too may be saved. Thus, it is not the Father’s “will” that any of these “little ones” “should perish.” The
immediate context in Matthew relates “little ones” to believers, but the cross-reference (in Luke 15:3-7) clearly
refers to lost sheep.
Thus “we may conclude that it is not the ultimate wish (or desire) of God that anyone perish. While God
permits man to perish in his unbelief, He does not sentence him to such condemnation against his will.
Matthew 18:8 "Wherefore if thy hand or thy foot offend thee, cut them off, and cast [them] from thee: it
is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast
into everlasting fire."
"If thy hand": The sense in all these instances is the same. Worldly attachments, friendships, and employments
of any kind that cannot be pursued without leading us into sin, be they ever so dear to us, must be abandoned, or
the soul will be lost.
“It is better for thee to enter into life maimed”: Not that there will be any such thing, as upon the resurrection,
going into heaven without a limb; for the words are to be understood, not literally, but figuratively. And the
sense is, it is better to part with everything here, that is detrimental to a man's doing, or enjoying, what is
spiritually good, and enter into eternal life.
Matthew 18:9 "And if thine eye offend thee, pluck it out, and cast [it] from thee: it is better for thee to
enter into life with one eye, rather than having two eyes to be cast into hell fire."
“And if thine eye offend thee, pluck it out”: Than which, nothing is dearer to man, it being very tender, and
exceeding useful. This metaphor the Lord sometimes makes use of, to show how dear his people are unto him,
and what a tender concern he has for them.
“It is better for thee to enter into life (meaning kingdom), with one eye”: That kingdom, which God has
prepared for his people, from the foundation of the world, and of his rich grace, gives unto them, and in which
they will enjoy him to all eternity; than having two eyes, to be cast into hell fire. In the two instances before it is
added, "that never shall be quenched".
Men and women should have their minds and spirits stayed upon God. Lust of eyes can certainly form the
thought pattern for sin.
Matthew 18:10 "Take heed that ye despise not one of these little ones; for I say unto you, That in heaven
their angels do always behold the face of my Father which is in heaven."
“Ye despise not”: I.e., spurn or belittle another believer by treating him or her unkindly or indifferently.
“Their angels”: This does not suggest that each believer has a personal guardian angel. Rather, the pronoun is
collective and refers to the fact that believers are served by angels in general.
These angels are pictured “continually” watching the face of God so as to hear His command to them to help a
believer when needed. It is extremely serious to treat any fellow believer with contempt since God and the holy
angels are so concerned for their well-being.
Jesus said "Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven."
(Matthew 19:14).
We are all God's children, if we are Christians. Age, sex, and color make no difference to God. God gives
special attention to those who are unable to help themselves. These angels could be easily dispatched to minister
to one of these children in need.
Matthew 18:11 "For the Son of man is come to save that which was lost."
This is another and stronger reason, why these little ones should not be despised; because Christ, who is here
meant by the Son of man, came into this world to save these persons; who were lost in Adam, and had
destroyed themselves by their transgressions, and carries great force in it.
For if God had so great a regard to these little ones, as to send his Son to obtain eternal salvation for them, when
they were in a miserable and perishing condition; and Christ had so much love for them, as to come into this
world, and endure the sorrows, sufferings, and death itself for them.
Those who were not only little, but lost; and that to obtain righteousness and life for them, and save them with
an everlasting salvation; then they must, and ought to be, far above the contempt of all mortals. And the utmost
care should be taken not to despise, grieve, offend, and injure them in any form or shape whatever.
Without the Savior, all mankind would be lost. There is not even one who is worthy to be saved aside from the
saving grace of Jesus Christ.
Matthew 18:12 "How think ye? if a man have a hundred sheep, and one of them be gone astray, doth he
not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?"
To show still further the reason why we should not despise Christians, he introduced a parable showing the joy
felt when a thing lost is found. A shepherd rejoices over the recovery of one of his flock that had wandered
more than over all that remained. So God rejoices that man is restored: so he seeks his salvation, and wills that
not one thus found should perish. If God thus loves and preserves the redeemed, then surely man should not
despise them.
Matthew 18:13 "And if so be that he find it, verily I say unto you, he rejoiceth more of that [sheep], than
of the ninety and nine which went not astray."
“He rejoiceth more”: It is justly observed by one, on this verse, that it is natural for a person to express unusual
joy at the fortunate accomplishment of an unexpected event.
The ninety and nine were secure and in no danger. The one who was lost and separated was in great danger. The
delight of the enemy is to get one separated from the others, that he might destroy the one. The Shepherd is not
willing to lose even one.
We read in 2 Peter 3:9 “that the Lord...is longsuffering to us-ward, not willing that any should perish, but that
all should come to repentance."
The Lord died for us as individuals. He loves each one of us, one at a time. When one sinner comes to
repentance, the angels in heaven rejoice. The ninety and nine were already safe. The one was lost. Jesus came to
save the lost.
Matthew 18:14 "Even so it is not the will of your Father which is in heaven, that one of these little ones
should perish."
“Perish”: The word here can (and does in this context), refer to spiritual devastation rather than utter eternal
destruction. This does not suggest that God’s children ever could perish in the ultimate sense (John 10:28).

Matthew Chapter 18 Questions

1. What question did the disciples ask Jesus?
2. What was wrong with this question?
3. What did Jesus do before He answered them?
4. What answer did He give?
5. What are two things children have that most adults are short of?
6. What must we become to be great in heaven?
7. If you receive a little one, who are you really receiving?
8. What would be better for one that offends a child?
9. Why would it be better to be punished by society than by God?
10. The world is rotten, but who will receive greater punishment for his actions?
11. Where does judgment begin?
12. If your hand or foot offend you, what should you do?
13. Does this just mean the physical? Explain.
14. If your eye offend you, what should you do?
15. What do your eyes sometimes cause you to do?
16. Jesus said "_________ do always behold the face of my Father which is in heaven."
17. What does the word "despise" probably cover?
18. What three things make no difference to God when we come to Him?
19. What did the Son of man come to do?
20. What will a shepherd do, if he loses one sheep?
21. What causes the angels in heaven to rejoice?
22. What is the will of the Father?

Matthew Chapter 18 Continued

Verses 15-18: The setting of these verses fits into the context of church discipline. The responsibility of action
is threefold:
1. Personal, “go and tell him;”
2. Private, “two or three witnesses:
3. Corporate, “tell it unto the church.
“Tell him his fault”: Means to honestly express the point of offense. This should not be done in vindictive
anger, but it must be done in straightforward honesty. To fail to speak up is to be dishonest and will lead to
harboring continued bitterness.
The last phrase of verse 16 is taken from (Deut. 19:15). “Neglect,” better said, “refuse,” “as a heathen man and
a publican:” as those who would not be admitted into the church. The obstinate sinner is to be cut off, at least
temporarily, from Christian fellowship. Examples of this are found in (1 Cor. 5:4-5 and 1 Tim. 1:20).
Matthew 18:15 "Moreover if thy brother shall trespass against thee, go and tell him his fault between
thee and him alone: if he shall hear thee, thou hast gained thy brother."
The prescription for church discipline (in verses 15-17), must be read in light of the parable of the lost sheep (in
verses 12-14). The goal of this process is restoration. If successful, “you have won your brother.” Step 1 is to
“show him his fault” privately.
You will notice here, that there had definitely been an offence committed. Notice also, the word "brother". This
has to do with a fellow Christian who has done, or said something. This is not the world who has sinned against
you. The best advice in the world is not to tell this to anyone, except the one who has sinned against you.
The best time to settle something like this is immediately. If you go to him in love, and not with an arrogant
attitude, it will help also. Usually, just letting the person know that you love him, in spite of what he has done,
will leave the door open for settling this.
If you can have a prayer together, it will usually settle the whole thing. Friendships that overcome this are
usually much stronger. Sometimes, he will not accept you, and we see what we need to do in that case.
Matthew 18:16 "But if he will not hear [thee, then] take with thee one or two more, that in the mouth of
two or three witnesses every word may be established."
“If he will not hear”: I.e., if he remains impenitent, follow step 2: “Take one or two more with you,” to fulfill
the principle of (Deut. 19:15).
When you take a witness with you, you must be careful to take someone who won't spread gossip. This also,
should be kept as quiet as possible, and try to settle it quietly. These need to be level-headed people who would
not get into a heated argument. Then in the next verse, we see what must be, if all of this fails.
Matthew 18:17 "And if he shall neglect to hear them, tell [it] unto the church: but if he neglect to hear the
church, let him be unto thee as an heathen man and a publican."
“Tell it unto the church’: If he still refuses to repent, step 3 requires that the matter be reported to the whole
assembly (verse 17), so that all may lovingly pursue the sinning brother’s reconciliation. But failing that, step 4
means that the offender must be excommunicated, regarded by the church as “a Gentile and a tax collector”.
The idea is not merely to punish the offender, or to shun him completely, but to remove him as a detrimental
influence from the fellowship of the church, and henceforth to regard him as an evangelistic prospect rather than
as a brother. Ultimately, the sin for which he is excommunicated is a hard-hearted impenitence.
All of these situations were between Christian brothers and sisters. If you cannot reconcile the situation even
through the church, then you must separate yourself from these people. The Lord tells us not to fellowship with
this type of people, just as we are not to fellowship with heathen (worldly), people.
Christians must be a separated people, sold out to God, living wholesome lives before God. We may witness to
the worldly people, but must not get involved in their way of life.
Matthew 18:18 "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and
whatsoever ye shall loose on earth shall be loosed in heaven."
All this must be understood in the context of (18:15-17, where Christ laid out specific instructions for dealing
with sin in the church. The sum of it all means that any duly constituted body of believers, acting in accord with
God’s Word, has the authority to declare if someone is forgiven or unforgiven.
The church’s authority is not to determine these things, but to declare the judgment of heaven based on the
principles of the Word. When they make such judgments on the basis of God’s Word, they can be sure heaven
is in accord. In other words, whatever they “bind” or “loose” on earth is already “bound” or “loosed” in heaven.
When the church says the unrepentant person is bound in sin, the church is saying what God says about that
person. When the church acknowledges that a repentant person has been loosed from that sin, God agrees.
Matthew 18:19 "Again I say unto you, That if two of you shall agree on earth as touching any thing that
they shall ask, it shall be done for them of my Father which is in heaven."
“If two of you shall agree on earth”: This promise applies to the issue of discipline discussed (in verses 15-17).
The “two of you” spoken of here harks back to the two or three witnesses involved in step two of the discipline
process.
This is a very strong statement. When two Christians agree, it seems nothing is withheld from them. When
Jesus sent the disciples out to minister, He sent them by twos, probably, because of the power of God that two
of them have.
The next Scripture shows us that this power that they have, is because Jesus is in their midst. Notice carefully
that it does not say it might be, but that it will be.
Matthew 18:20 "For where two or three are gathered together in my name, there am I in the midst of
them."
“Two or three”: Jewish tradition requires at least 10 men (a minyan), to constitute a synagogue or even hold
public prayer. Here, Christ promised to be present in the midst of an even smaller flock, “two or three
witnesses” gathered in His name for the purpose of discipline.
The presence of God is not greater in a group of thousands, than it is in a group of two or three who are
gathered in His name. God's Divine Presence is what we should be seeking, more than vast numbers of people.
Verses 21-22: All this teaching on forgiveness seemed overwhelming to the disciples, thus prompting Peter’s
question: “Lord, how oft shall my brother sin against me?” Peter wrongly assumes that “seven times” are ample
to forgive anyone.
Jesus responds that seven is not only insufficient but that one should forgive “seventy times seven,” in other
words, unlimited forgiveness must characterize the true disciple.
Matthew 18:21 "Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I
forgive him? till seven times?"
“Till seven times?” Peter thought he was being magnanimous. The rabbis, citing several verses from Amos (1;3,
6, 9, 11, 13), taught that since God forgave Israel’s enemies only 3 times, it was presumptuous and unnecessary
to forgive anyone more than 3 times.
Matthew 18:22 "Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times
seven."
“Seventy times seven”: Meaning innumerable times.
Of course, this was not saying 490 times, but was rather saying, every time your brother asks you to forgive
him. Seven is a spiritual number. Seven times seventy just means to the ultimate. He is not your physical
brother, but your brother in Christ.
We will see in these next few verses, that if we expect God to forgive us, then we must forgive, also.
Verses 23-27: The parable of the unforgiving servant (verses 23-35), is used by Jesus to reinforce the power
and importance of the principle of forgiveness. ‘A certain king” represents God, the sovereign Father (verse 35),
to whom the debt is owed. The “one” who “owed him” is a servant or satrap who had access to the king’s
money, and represents the individual sinner.
“Ten thousand talents” was an insurmountable debt equivalent to millions of dollars in our currency. It
represents the debt of sin, which the sinner cannot possibly pay by himself. The command that he be “sold …
and payment to be made” indicates his being placed in debtor’s prison.
In “compassion” the king releases him and forgives (cancels), the “debt.” The picture illustrates God’s total
forgiveness when dealing with our sins at the point of salvation. The debt has been paid by Christ and we are set
free from it forever!
Matthew 18:23 "Therefore is the kingdom of heaven likened unto a certain king, which would take
account of his servants."
“Servants”: Due to the large amounts of money involved, it is likely these “slaves” (servants), would have been
provincial governors who owed the king the money from taxation.
Matthew 18:24 "And when he had begun to reckon, one was brought unto him, which owed him ten
thousand talents."
“Ten thousand talents”: This represents an incomprehensible amount of money. The talent was the largest
denomination of currency, and “ten thousand” in common parlance signified an infinite number.
Matthew 18:25 "But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife,
and children, and all that he had, and payment to be made."
“Commanded him to be sold”: A way to recover some of this loss was for the king to sell the family members
into slavery.
The custom of the land was that if you could not pay your debts, you went into servitude. Ten thousand talents
by our money could be an astronomical figure. In fact, so great an amount, that if the whole family worked their
entire lives, there would be no way to pay it off.
This is the sadness of our debt we owe. If we worked every day of our lives, we could not pay off what we owe
God. Our only hope is that Jesus paid the debt for us. We have been forgiven the debt.
We will learn a very important lesson about the condition of our forgiveness in the next few verses.
Matthew 18:26 "The servant therefore fell down, and worshipped him, saying, Lord, have patience with
me, and I will pay thee all."
“The servant therefore fell down, and worshipped him”: This does not mean that he paid him religious homage,
but that in a humble, reverent, and earnest manner he entreated him to have patience with him. He prostrated
himself before his lord, as is customary in all Eastern nations when subjects are in the presence of their king.
Matthew 18:27 "Then the lord of that servant was moved with compassion, and loosed him, and forgave
him the debt."
“Then the Lord of that servant was moved with compassion”: Or had compassion on him, he showed pity to
him, and extended mercy towards him.
Not that he was moved hereunto by any actions of the servant, as his prostrating himself before him and his
worshipping him. Or by his cries and entreaties, nor by his promises, which were not at all to be depended on,
but by his own goodness and will.
For not to anything that this man said or did, nor to any deserts of his, but to the pure mercy, and free grace of
God, is to be ascribed. Who “loosed him”; from obligation to punishment, and from a spirit of bondage, through
the guilt of sin, and work of the law upon his conscience. And forgave him the debt; the whole debt of ten
thousand talents.
This is the very same thing that has happened to us, our debt is so great that there is no way to pay it; so He
frankly forgave us. This lord forgave the debt, because he knew it would be impossible for the servant to pay.
Verses 18-35: The contrast (in verse 28), where the “same servant” is unwilling to forgive his fellow servant a
debt of “a hundred pence” (about 10 dollars), is deliberately presented as a hideous hypothetical situation. As
unbelievable as this action would be, that is how unbelievable it would be for a Christian disciple, who has been
forgiven a lifetime of sin, to be unforgiving of others.
In the story, such an unforgiving servant is called a “wicked servant” because no true believer would do such. A
truly saved man would never behave like the man in the story, who was delivered to the “tormentors” (Greek
(basanistes, “torturers” or “jailers”). This is certainly not a reference to purgatory.
One behaving in this manner falls into the condemnation of the lost. True forgiveness “from the heart” of a
regenerate man is one of the signs of genuine salvation and conversion (Eph. 5:32). Saved people are both
forgiven and forgiving. Unforgiving people prove that they have never been born of God.
Matthew 18:28 "But the same servant went out, and found one of his fellow servants, which owed him an
hundred pence: and he laid hands on him, and took [him] by the throat, saying, Pay me that thou owest."
“A hundred pence”: About 3 month’s wages. This was not a negligible amount by normal standards, but it was
a pittance in comparison to what the slave had been forgiven.
Matthew 18:29 "And his fellow servant fell down at his feet, and besought him, saying, Have patience
with me, and I will pay thee all."
“Have patience with me … I will pay thee all”: The forgiven man heard the same pleading he had given before
his master, but was utterly without compassion (verse 30).
Matthew 18:30 "And he would not: but went and cast him into prison, till he should pay the debt."
“And he would not”: Have patience with him and give him time for payment, and forbear severity at present, as
he requested; but went and cast him into prison, till he should pay the debt.
He had him before a proper officer, and proved his debt, and got him sent to jail, there to lie till the whole debt
was paid; which as it discovered so great an ignorance and stupidity; for a prison will pay no debt.
This is not unlike some rigorous proceedings of some church members against their brethren, that have
displeased them; who immediately bring the matter before the church, and will not be easy unless some censure
is laid upon them, or they are cast out, until full satisfaction is given them, whereby oftentimes a useful member
of a church is lost.
In the prayer that Jesus taught the disciples to pray it says, "forgive us our debts, as we forgive our debtors"
(Matthew 6:12).
Matthew 18:31 "So when his fellow servants saw what was done, they were very sorry, and came and told
unto their lord all that was done."
“Fellow servants … sorry”: A lack of forgiveness is offensive to fellow believers. Most of all it offends God,
who chastens His unforgiving children severely (verse 32-34).
Matthew 18:32 "Then his lord, after that he had called him, said unto him, O thou wicked servant, I
forgave thee all that debt, because thou desiredst me:"
"Then his Lord, after that he had called him": Or ordered him to be called and brought before him, said unto
him, O thou wicked servant! Thou cruel and hard hearted man to thy fellow servant, and such an ungrateful
creature to me. On whom my goodness to thee has not made any impression, nor taken any effect.
I forgave thee all that debt: all that vast debt of ten thousand talents and that freely, because thou desired me,
not to forgive the debt, but to have patience, and give time. And therefore unasked, forgave the whole sum,
every farthing of it.
This was such an instance of pure goodness, as was enough to have wrought upon a heart of stone, and engaged
the most tender concern and pity for a fellow creature, as well as filled with thankfulness to the kind benefactor.
The favor so lately bestowed on him is justly observed as an aggravation of his wickedness.
Matthew 18:33 "Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on
thee?"
“Shouldest not thou also have had compassion”: It is but reasonable, what ought to be, and may be expected,
that such who have received mercy, should show mercy. And as the Lord had compassion on this man, and had
forgiven him such an immense sum, and saved him, his wife and children, from being sold for bond slaves, the
least he could have done after this, would have been to have followed such an example, and have had mercy.
Matthew 5:7 Blessed are the merciful, for they will be shown mercy.
Ephesians 4:32 Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave
you.
No one appreciates cruelty. This servant was quick to ask for forgiveness for the large debt he owed, but the
small debt his fellow servant owed him, he would not forgive. To get forgiveness, we must forgive. Just as the
Lord has forgiven us we too must forgive our fellowmen when they ask us.
This truly was a continuation of what Peter had asked about forgiveness. Not just once, but every time they ask
us to forgive, we must; if we expect to be forgiven.
Matthew 18:34 "And his lord was wroth, and delivered him to the tormentors, till he should pay all that
was due unto him."
“His lord was wroth”: Because He is holy and just, God is always angry at sin, including the sins of His
children (Heb. 12:5-11).
“Tormentors”: Not executioners. This pictures severe discipline, not final condemnation.
“All that was due unto him”: The original debt was unpayable and the man was still without resources. So it
seems unlikely that the slave was saddled once again with the same debt he had already been forgiven. Rather,
what he now owed his master would be exacted in chastening by his master until he was willing to forgive
others.
Matthew 18:35 "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not
every one his brother their trespasses."
“So likewise”: This verse contains the sum or moral of the parable. When Christ has explained one of his own
parables, we are to receive it just as he has explained it, and not attempt to draw spiritual instruction from any
parts or circumstances which he has not explained. The following seems to be the particulars of the general
truth which he meant to teach:
1. That our sins are great.
 2. That God freely forgives them.
3. That the offences committed against us by our brethren are comparatively small.
4. That we should therefore most freely forgive them.
5. That if we do not, God will be justly angry with us, and punish us.
“From your hearts”: That is, not merely in words, but really and truly to feel and act toward your brother as if he
had not offended us.
“Trespasses”: Offences, injuries. Words and actions designed to do us wrong.
We must not even take communion, if we have not forgiven everyone. If you have anything against your
brother, go and forgive, and then come back and take communion. Forgive, and you will be forgiven. We
should ask no more from God than we are willing to do to our friends.
Matthew Chapter 18 Continued Questions
1. When you have a problem with a brother, who do you tell?
2. What might you gain?
3. When is the best time to settle a problem?
4. If he doesn't hear you, what is the second option you have?
5. If that doesn't work, what do you do?
6. What must you be careful to do, when you take someone with you?
7. If no amount of persuasion works, what should you count him as?
8. Who should we not fellowship with?
9. What does verse 18 say about binding and loosing?
10. How many must agree for a thing to come to pass?
11. Why?
12. Jesus is in the midst, when how many gather?
13. What should we seek more than numbers?
14. How many times did Peter believe was enough to forgive a brother?
15. How many times did Jesus say?
16. Is this a literal number? Explain.
17. If we expect God to forgive us, what must we do?
18. In the story Jesus told about the king, how much did his servant owe him?
19. How long would it take to pay that much?
20. When they could not pay their debts, what happened?
21. What did the servant do to make him cancel the debt?
22. How much did the servant's fellow owe?
23. Why did the king decide to throw his servant in prison?
24. What lesson can we take from this?

Matthew Chapter 19
Verses 1-2: Verse 1 indicates the close of another division of the gospel (see 7:28). With verse 2 it describes
very briefly a journey from Galilee into the district of Judea “beyond Jordan” (Perea). The journey must have
taken considerable time, and the events of (Luke 9:51 - 18:34), must largely be fitted into the time period.
Matthew 19:1 "And it came to pass, [that] when Jesus had finished these sayings, he departed from
Galilee, and came into the coasts of Judaea beyond Jordan;"
“Perea,” though it is never so named in the New Testament, was the eastern part of Palestine, sometimes
referred to simply as “beyond Jordan” or “Trans-Jordan”. It was a 10 mile wide strip east of the Jordan River
starting below Galilee and running 50 miles to the middle of the eastern shore of the Dead Sea. Perea (like
Galilee), was a Jewish region under the rule of Herod Antipas.
A road through Perea provided the route for Galilean Jews to travel to the Jerusalem feast without passing
through Samaria. The Jews regarded the Samaritans as defiled and therefore avoided them (John 4:9). Near the
end of Christ’s public ministry, He had an extended tour through Perea (Luke chapters 13-19)
Matthew 19:2 "And great multitudes followed him; and he healed them there."
This was the last time Jesus would be in Galilee, until after His resurrection. This was actually the very
beginning of the last trip to Jerusalem. It seems in this country area, away from the bigger towns, there was less
opposition.
Just as today, the humble people can accept the things of God much more readily than the more educated
arrogant people, who think they already know everything.
Jesus had just been teaching the deeper things of God in chapter 18. Here we see He took time to heal those
who had needs. Jesus' ministry was versatile. He did not stay on just one subject and teach it over and over. He
taught how to live a well-rounded life that would be pleasing to God.
Jesus not only taught, He healed, He cast out demons, He raised the dead, and He had compassion on the people
for even their physical needs. If they were hungry, He fed them. This tells me that God is interested in every
facet of our lives.
Verses 3-6: “The Pharisees” come tempting Him with a difficult question. They want to test His wisdom with
one of the most controversial questions of their day, and Jesus proves far superior to their expectations. “Is it
lawful:” They sought to challenge His interpretation of Mosaic Law (in Deut. 24:1-5), where a “bill of
divorcement” was required.
The stricter school of Shammai held that divorce was lawful only upon a wife’s shameful conduct; whereas the
more liberal school of Hillel gave the widest possible allowances for divorce. “Have ye not read:” Jesus refers
them to God’s original purpose in creation that they should be “one flesh.”
Genesis 2:24 indicates that being one flesh is one new entity, and is not to be limited to sexual union. The Bible
clearly indicates that sexual union does not itself constitute marriage, which is fundamentally a covenantal
agreement between two partners for life (Prov. 2:17; Mal. 2:14, “wife of thy covenant”).
Matthew 19:3 "The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a
man to put away his wife for every cause?"
Divorce was never part of God’s perfect plan for human experience, but every generation has engaged to some
degree in this practice. Because of the hardness of men’s hearts, divorce was permitted under the law in cases of
fornication, which would include all unorthodox sexual practices, that is, adultery, homosexuality, bestiality,
and so on. While divorce is permitted, it is not necessarily prescribed.
God used the experience of Hosea, a prophet with an unfaithful wife, to teach a spiritual lesson to the people of
that day.
This was a loaded question. These Pharisees were trouble makers. They were continuously trying to catch Jesus
napping, so they might accuse Him of wrong doing. Instead of saying for any cause, they said "for every cause".
You can see what a difference it makes when just one word is changed. Had they realized who Jesus was, they
would have realized that they could not trap Him.
At the time this question was asked of Jesus, there was much opposite opinion on the matter of divorce.
Herodias had John the Baptist's head removed, because John said Herod and she were living in adultery. This
was a very touchy subject.
Most the people were like the people of our day. They wanted permission to divorce for just any little whimsical
reason. Those devoted to God, said that only for fornication, or adultery, could you get a divorce. We will see
the Lord's answer in the next verses.
Matthew 19:4 "And he answered and said unto them, Have ye not read, that he which made [them] at the
beginning made them male and female,"
“And he answered and said”: Instead of referring to the opinions of either party, Jesus called their attention to
the original design of marriage, to the authority of Moses an authority acknowledged by them both.

Have ye not read? (Genesis 1:27; Genesis 2:21-22). "And said, For this cause," etc. (Genesis 2:24). That is,
God, at the beginning, made but one man and one woman: their posterity should learn that the original intention
of marriage was that a man should have but one wife.
Matthew 19:5 "And said, For this cause shall a man leave father and mother, and shall cleave to his wife:
and they twain shall be one flesh?"
"For this cause": Being created for this very purpose; that they might glorify their Maker in a matrimonial
connection. A man shall leave both father and mother, the matrimonial union being more intimate and binding
than even paternal or filial affection.
And they shall be closely united as though he shall be firmly cemented to his wife. A beautiful metaphor, which
most forcibly intimates that nothing but death can separate them: as a well-glued board will break sooner in the
whole wood, than in the glued joint.
“And they twain shall be one flesh?” Not only meaning that they should be considered as one body, but also as
two souls in one body, with a complete union of interests, and an indissoluble partnership of life and fortune,
comfort and support, desires and inclinations, joys and sorrows.
Matthew 19:6 "Wherefore they are no more twain, but one flesh. What therefore God hath joined
together, let not man put asunder."
Just as we should do when we are confronted with questions today by our church members, Jesus answered
with Scripture. He said in essence: God made a male and a female to be one, not a male and several females;
and definitely not a male and another male, or a female and another female to mate.
God's original plan was that one man and one woman should come together and build a family. So many
troubles in our society today are caused by multiple marriages. It is even worse when children are involved.
They hardly know who their true parents are any more.
Even worse in God's sight, is for two men to become mates, or two women. God called it unnatural use. This is
an abomination in God's sight, and we are seeing the repercussion in our society today (Aids). God's plans
work. Man's plans fail. Be sure and notice that the male and the female become one flesh. They are not one
spirit. The flesh is for use upon this earth.
There will be no marrying in heaven. We will have heavenly bodies to house our spirits in for eternity. This
fleshly body that we use here will not go to heaven with us; it will be changed and made incorruptible. When
God chooses you a mate, no mere man can tear the union apart. The important thing is to be sure that our choice
and God's choice for our mate are the same.

Verses 7-9: The question “Why did Moses then command?” reveals the misuse of (Deut. 24), by the Jews of
Jesus’ day. Moses did not command divorce. He permitted it. God had instituted marriage in the Garden of
Eden. He is not the Author of divorce; man is its originator.
However, to protect the Hebrew women from being taken advantage of by a verbal divorce, Moses commanded
that it be done with a “writing of divorcement,” an official written contract, permitting remarriage.
Some Jews tended to take this as an excuse or license to get divorced whenever they please. Therefore, Jesus
gave one exception to the no-divorce intention of God, “for fornication” (Greek porneia), “sexual sins,” not to
be limited to premarital sex only, but it includes all types of sexual sin, such as adultery, homosexuality, and
bestiality.
Among the Jews, only the male could divorce, so (Mark 10:12), reverses the statement for His Gentile audience.
Matthew 19:7 "They say unto him, Why did Moses then command to give a writing of divorcement, and
to put her away?"
The Pharisees misrepresented (Deut. 24:1-4). It was not a “command” for divorce, but a limitation on
remarriage in the event of a divorce. While recognizing the legitimacy of divorce when a man “has found some
indecency” (Deut. 24:1), in his wife (sexual sin, by Jesus’ interpretation in verse 9), Moses did not “command”
divorce.
Here, these people were accusing Jesus of contradicting Moses. The opposite is true. God's plans precede
Moses'. Moses did not command this anyhow; He just told them that marriage was more serious, than how their
oriental neighbors were taking it.
Matthew 19:8 "He saith unto them, Moses because of the hardness of your hearts suffered you to put
away your wives: but from the beginning it was not so."
“Because of the hardness of your hearts”: The phrase underscores the truth that divorce is only a last-resort
response to hard hearted sexual immorality (verse 9).
“Moses … suffered you to put away your wives”: The stress is certainly on the word “permitted.”
Matthew 19:9 "And I say unto you, Whosoever shall put away his wife, except [it be] for fornication, and
shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit
adultery."
“Fornication”: This is a term that encompasses all sorts of sexual sins. Both here and (in 5:32), Jesus includes
this “exception clause,” clearly permitting the innocent party in such a divorce to remarry without incurring the
stigma of one who “commits adultery.”
Jesus told them here, that God's will was that they stay together and be one, as He intended from the beginning.
The only permissible reason given was fornication. Fornication covers all sex sin: perversion, incest,
homosexuality, and adultery; but this word in the spiritual covers idolatry, as well.
Most young couples believe that marriage has to do with the civil law, and that alone. If you are truly married in
the sight of God, it pertains to God's law, and the civil law. Many people who say "I do" are not married at all in
God's sight. For a marriage to be approved by God, He must be the one we are saying our vows to, along with
our spouse.
If we are not truly one, with God as the head, our marriage, probably, won't last. True love has nothing to do
with lust of the flesh. Jesus was trying to make them understand that God wants a husband and a wife to be one.
A house divided against itself cannot stand (Matthew 12:25).

Verses 10-12: Since divorce on any grounds was common in those days (rabbinical literature), the disciples felt
“it is not good to marry.” The severity of Jesus’ statement is in total contrast to the society of that day and
represents the true intention of God. While divorce appears to be allowed in both Testaments (Deut. 24:1-5; 1
Cor. 7:15, 27-28), it is never encouraged.
This is because it always violates God’s original intention in marriage. Jesus’ reply, “All men cannot receive
this saying,” indicates that some are called to be married and remain married; others (who cannot accept this),
are called never to marry.
Matthew 19:10 "His disciples say unto him, If the case of the man be so with [his] wife, it is not good to
marry."
“It is not good to marry”: The disciples correctly understood the binding nature of marriage, and that Jesus was
setting a very high standard, permitting divorce only in the most extreme of circumstances.
Jesus, it seems, had further spoken to the disciples about marriage. They felt that, if marriage was such a
permanent situation, that maybe a person just shouldn't get married at all.
Matthew 19:11 "But he said unto them, All [men] cannot receive this saying, save [they] to whom it is
given."
“But he said unto them”: With respect to the inference or conclusion, the disciples formed from what he had
asserted: all men cannot receive this saying. For some, it is not good to marry, as for a husband must spend time
attending to his wife. So for them, it is more proper and expedient to live a single life as he can be fully devoted
to doing God’s work.
This probably is speaking of those who want to be married, and are not, who are burned up with lust for the
opposite sex. It would be much better to be married, than to be filled with lust.
The Greek tense indicates a command, since a person can’t live a happy life and serve the Lord effectively if
dominated by unfulfilled sexual passion.
1 Corinthians 7:2 "Nevertheless, [to avoid] fornication, let every man have his own wife, and let every woman
have her own husband."
1 Corinthians 7:9 "But if they cannot contain, let them marry: for it is better to marry than to burn."
Matthew 19:12 "For there are some eunuchs, which were so born from [their] mother's womb: and there
are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves
eunuchs for the kingdom of heaven's sake. He that is able to receive [it], let him receive [it]."
“Let him receive it”: Since all cannot handle it (verse 11), Christ is not enjoining celibacy here. Rather, He
makes it entirely a matter of personal choice, except for those who are physically unable to marry, either
through natural causes or because of the violence of other men.
Still others may find there are pragmatic reasons not to marry for the good of the kingdom. But in no way did
Christ suggest that celibacy is superior to marriage. (Gen. 2:18; 1 Tim. 4:3).
Jesus would have no part of their argument about the reasons for divorce, and just picked up with their
statement of not marrying at all. This first group spoken of here, either physically or emotionally, has no desire
to marry. They were born with no inclination toward marriage.
In some of the oriental countries that had harems, the practice was to fix some of the men so they could not be
husbands. This was a cruel practice; treating men like animals.
The third state here, is when a man decides for the cause of God, not to marry. He keeps himself unattached, so
that he can give all of his attention to the work God has for him to do. Not everyone is called to that special
separated life. Some who have chosen that type of life do not live up to it. It is better not to enter into that
agreement with God, than it is to fall away after they have agreed.
God actually made men and women to marry. There is no sin in marriage, as long as it is according to the plan
God has for all of us. God does not have the same plan for each person. We must find the pattern God has for
our lives, and live the way He has chosen for us. Jesus was not asking anyone to live without marriage. He was
just explaining that either marriage, or non-marriage, is okay, if done unto God.

Matthew Chapter 19 Questions

1. What miracle, in verse 2, did Jesus do for the multitudes who followed Him?
2. When would be the next time for Jesus to go to Galilee after this?
3. Why do humble people accept Jesus more easily?
4. Who tried to tempt Jesus to take sides?
5. What one word did they use to change the meaning of divorce?
6. What sin had Herod committed?
7. What had Herod done to please Herodias?
8. When a man and woman are married, they are one what?
9. When we are confronted with questions about whether something is wrong or right, what should we do?
10. What causes much trouble in America today?
11. What does God call unnatural sex?
12. Who will be your husband or wife in heaven?
13. What did these Pharisees say that Moses commanded?
14. What two reasons are the only grounds for divorce in God's sight?
15. Why did Jesus say Moses had given this opportunity for divorce?
16. What does fornication cover?
17. Are love and lust the same?
18. What error did the disciples get from this?
19. What three different kinds of eunuchs are there?
20. Should a person try to be a eunuch, if God has not definitely called him to do this?
21. Is it a sin to marry?
Verses 13-17: See the parallel accounts in (Mark 10:17-31 and Luke 18:18-30). The “little children,” for who
Jesus cared so much, were evidently of sufficient age to respond to Him and He bade them “come unto me,”
revealing that even a child may follow Christ.
By contrast to their simple obedience came the complex, young rich man calling Jesus “Good Master,” which
the Savior challenged. Not to deny His own deity, but to impress upon this seeker the seriousness of the
implication, “Are you sure you really mean that?” would be a modern paraphrase. The young man’s question
“What good thing shall I do?” implies that he wanted to perform some work that might gain him “eternal life”
(salvation).
The Master’s reply, “If thou wilt enter into life,” implies that the young man was still on the outside of such life.
The imperative “keep the commandments (verse 17), hits his point of pride, self-righteousness. Jesus goes to
great lengths now to show him that he had not kept the commandments, and therefore needs God’s grace.
Matthew 19:13 "Then were there brought unto him little children, that he should put [his] hands on
them, and pray: and the disciples rebuked them."
“Then were there brought unto him little children”: These are termed by Luke (Luke 18:15), infants, very young
children. And it was on this account, probably, that the disciples rebuked the parents, thinking them too young
to receive good.
Luke 18:16; and were capable of coming to him of themselves, as his words following suppose. Nor does their
being brought to him, or his taking them in his arms, contradict this; since the same things are said of such as
could walk of themselves (Matthew 12:22; Mark 9:36). Nor is it known whose children they were, whether their
parents were believers or unbelievers, nor by whom they were brought: but the end for which they were brought
is expressed.
“That he should put his hands”. It was a common custom among the Jews to lay their hands on the heads of
those whom they blessed, or for whom they prayed. This seems to have been done by way of dedication or
consecration to God, the person being considered as the sacred property of God ever after.
Doesn't this sound like some churches today? They say that little children are not old enough to know what they
are doing, and therefore, should not be allowed to come to Jesus. These little children need the blessings of the
Lord, the same as the old.
Maybe, if Jesus could touch us at a very early age, we would not make nearly as many mistakes as we do when
we wait until after we have lived in the world for years before we come to Him.
Matthew 19:14 "But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such
is the kingdom of heaven."
“For of such”: These children were too young to have exercised personal faith (see Luke 18:15), where Luke
refers to them as “babies.” Therefore, it is even more significant that Christ used them as an illustration of those
who make up “the kingdom of Heaven” (18:1-4).
(Mark 10:16 also says He “blessed them.”)
God often shows a special mercy to those who because of age or mental deficiency are incapable of their faith
or willful unbelief (Jonah 4:11). They are called “innocent” (in Jer. 19:4). This does not mean they are free from
the inherited guilt and moral corruption of Adam’s sin, but rather that they are not culpable in the same sense as
those whose sins are premeditated and deliberate.
Infant Salvation: Children who die before the age of accountability go to the presence of God and are
considered safe in Jesus, rather than using the traditional word saved. This is based on the nature of God, who
would not condemn anyone who lacked the ability to respond.
Based on David’s words concerning a future meeting with his dead infant (2 Sam. 12-23), most Christians are
assured that children who die before the age of accountability will be in heaven. How this is accomplished is
open to speculation, since the Bible does not specifically say.
The age of accountability is generally thought to be the time at which a child understands the difference
between right and wrong. Sometimes God will allow tragic events like the death of a child to enter our lives, so
that we can understand and appreciate His comfort and be prepared to comfort others in their time of need (2
Cor. 1:3-4).
Matthew 19:15 "And he laid [his] hands on them, and departed thence."
Jesus said here, that little children are usually eager to come to Him, when they are allowed by the older groups
to come. Even though a child is, probably, not able to understand all the intricacies of the Scriptures, they can
still receive Jesus on faith.
Except we come in the innocence of a little child by faith, you or I cannot inherit eternal life with Jesus
(Matthew 18:4, Mark 10:15).
As usual, Jesus paid no attention to the complaints of the disciples. He went right ahead and blessed the
children. Then Jesus departed.
Matthew 19:16 "And, behold, one came and said unto him, Good Master, what good thing shall I do, that
I may have eternal life?"
“Good Master”: This is not necessarily recognition of Christ’s deity. The young man simply meant that Christ
was righteous and a teacher from God who apparently had eternal life and might know how he could get it.
It is unusual for the Lord to see one person separate from others. It seemed this person was of some distinction,
possibly, the rich young ruler. Some believed that some special good deed done could insure a life in heaven
with God. This young man had probably, been instructed in the Old Testament Scriptures and knew the law
(Moses law).
At least he had good intentions; he wanted eternal life. He really did not recognize Jesus as God manifest in the
flesh, but rather thought of Jesus as a good teacher. He surely admired Jesus and respected His abilities with
God.
Matthew 19:17 "And he said unto him, Why callest thou me good? [there is] none good but one, [that is],
God: but if thou wilt enter into life, keep the commandments."
Why callest thou me good? There is none good but one”: Jesus was not disclaiming His own deity, but rather
teaching the young man that all but God are sinners. This young man’s most serious spiritual defect was his
reluctance to confess his own utter spiritual bankruptcy.
Jesus did not explain the commandments, so this young man already knew them. Jesus upbraided him for
calling Him good. Notice, that Jesus did not say that He was not good. He just said God is the only good one.

Verses 18-22: This list of commands in verse 18 centers on outward duties, rather than inward nature, which
was the young man’s real problem. He protests that he had kept these outward demands. His luxurious wealth
and self-righteousness had blinded him to his real weakness.
To expose this, Jesus orders, “go and sell” all your possessions “and give to the poor … and come … follow me
(verse 21). This he would not do and went away “sorrowful.”
Jesus thus shows him that he had not kept the commandments at all. He loved himself more than he loved his
neighbor (“the poor”), and he loved his possessions more than he loved God (“Me”). This passage teaches the
seriousness of true discipleship, but it in no way teaches the average man that he must sell his possessions in
order to be a Christian.
Verses 18-19: These are 5 of the 6 commandments that make up the second table of the Ten Commandments,
all dealing with human relationships (Exodus 20:12-16; Deut. 5:16-20). Christ omitted the tenth commandment,
which deals with covetousness and added (Lev. 19:18); the summation of the second half of the Decalogue
(Rom. 13:1-10).
Matthew 19:18-20 "He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not
commit adultery, Thou shalt not steal, Thou shalt not bear false witness," "Honor thy father and [thy]
mother: and, Thou shalt love thy neighbort as thyself." "The young man saith unto him, All these things
have I kept from my youth up: what lack I yet?"
“Have I kept”: The self-righteous young man would not admit to his own sin.
Jesus was aware that this young man was familiar with the Jewish law. This young man had attempted to do
what was right. He still had no peace within. Doing works does not bring peace. A personal relationship with
the Lord Jesus Christ is the only way to find peace and happiness.
This young man was earnest in asking, if there was one other thing that he could do that would insure him a life
in heaven?
Matthew 19:21 "Jesus said unto him, If thou wilt be perfect, go [and] sell that thou hast, and give to the
poor, and thou shalt have treasure in heaven: and come [and] follow me."
“Go and sell that thou hast, and give to the poor”: Again Jesus was not setting forth the terms for salvation, but
rather exposing the young man’s true heart. His refusal to obey here revealed two things.
1. He was not blameless as far as the law was concerned, because he was guilty of loving himself and
his possessions more that his neighbors (verse 19).
2. He lacked true faith, which involves a willingness to surrender all at Christ’s bidding (16:24). Jesus
was not teaching salvation by philanthropy; but He was demanding that this young man give Him first
place.
The young man failed the test (verse 22).
“Come and follow me”: This was the answer to the young man’s question (in verse 16). It was a call to faith. It
is likely that the young man never even heard or contemplated it though, because his own love of his
possessions was such a stumbling block that he had already rejected Jesus’ claim to lordship over his life. Thus,
he walked away in unbelief.
Really, being perfect does not get us to heaven. Having a pure heart and believing in Jesus and His resurrection
from the dead, gets us to heaven. We do know that our treasures should not be stacked up here on the earth, but
should be stored away in heaven.
God really does not require a person to give up every cent he owns in this world to follow Him, unless it is so
important to him that he would choose the wealth over God; if it came to a decision. Whatever we have, that is
more important to us than God, is what we are required to give.
God said, "Thou shalt have no other gods before me" (Exodus 20:3).
Matthew 19:22 "But when the young man heard that saying, he went away sorrowful: for he had great
possessions."
Here is where the decision is made for eternity with God in heaven, or an eternity in hell. The Bible says that it
is difficult for a rich person to be saved. The reason is that many of them have made a god out of their wealth.
God, as I said before, will not allow us to have anything that is more important to us than He is. How sad! This
young man went away not only from Jesus' presence, but away from God for all of eternity. He chose great
wealth on this earth in place of heaven for all of eternity.
Sometimes, it is just our pride, or our families, or homes, or our recreation. Whatever it is, we must choose to
serve God or our pet loves. We cannot serve both.

Verses 23-26: The further comment “that a rich man shall hardly enter into the kingdom of heaven” shocked the
disciples; “Who then can be saved?” (verse 25). Who accepted the common notion of the day that the rich were
blessed of God and therefore certainly saved.
To correct that misunderstanding, Jesus explained the human difficulty for the rich to be converted. Hardly
(Greek duskolos), implies with extreme difficulty, though not hopeless. The illustration of a “camel” going
through the “eye of a needle” has been interpreted as a camel-hair rope going through a needle; or an actual
camel squeezing through a small gate.
“The Eye of a Needle,” next to the main gate at Jerusalem; or the absolute impossibility of a literal camel
actually going through a tiny needle’s’ eye. This last usage is most likely.
Matthew 19:23 "Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly
enter into the kingdom of heaven."
“Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven”: Either into the Gospel
dispensation, and receive the truths, and submit to the ordinances of it, or into the kingdom of glory hereafter.
Not that there have been, are, and will be, some that are rich that are called by grace, brought into a Gospel
church state, and are heirs of the kingdom of heaven. Though these are but comparatively few.
Nor is it riches themselves that make the entrance so difficult, and clog the way, either into grace or glory, but
putting trust and confidence in them. That Christ explained of such, that "trust in riches"; and which rich men in
common are very apt to do, as this young man did.
Matthew 19:24 "And again I say unto you, It is easier for a camel to go through the eye of a needle, than
for a rich man to enter into the kingdom of God."
“Camel … eye of a needle”: I.e., it is impossible. Jesus was underscoring the impossibility of anyone’s being
saved by merit. Since wealth was deemed proof of God’s approval, and those who had it could give more alms,
it was commonly thought that rich people were the most likely candidates for heaven. Jesus destroyed that
notion, and along with it, the notion that anyone can merit enough divine favor to gain entrance into heaven.
Jesus explained to His disciples that a rich man has a much harder decision to make to follow Him. All of them
were familiar with the "eye of the needle" entrance in that part of the world. The opening was very low and the
camel had to kneel down and go through it on his knees.
Jesus was saying, a rich man has to humble himself, and get down on his knees to worship God to receive
heaven. Rich people sometimes think too highly of themselves and are not humble enough to kneel to God.
Poor people have already been humbled by their position in the community.
Matthew 19:25 "When his disciples heard [it], they were exceedingly amazed, saying, Who then can be
saved?"
“Who then can be saved”: This was the right question to ask, it showed that they got Jesus’ message. Salvation
is possible only through divine grace (verse 26).
Matthew 19:26 "But Jesus beheld [them], and said unto them, With men this is impossible; but with God
all things are possible."
In the Old Testament, men of great wealth like Abraham, David, and Solomon were the beloved of God. Wealth
usually indicated that you were in tune with God. Wealth was a blessing from God.
Now, this teaching was going against all these teachings of the Old Testament. He also kept the Law of Moses.
They could not understand why this young man could, possibly, not be saved. Then Jesus told them that all
things are possible with God. Even this wealthy young man could be saved, but he just had to put God ahead of
everything else, including his wealth.
Verses 27-30: “In the regeneration” (Greek paliggenesia), refers to the renewed world of the future, the
kingdom of righteousness yet to come. While the term is used for individual rebirth (in Titus 3:5), here it looks
to the future millennial kingdom where the apostles will judge “Israel” (literally). Forsaking earthly benefits
will bring a “hundredfold” blessing and “everlasting life.”
Matthew 19:27 "Then answered Peter and said unto him, Behold, we have forsaken all, and followed
thee; what shall we have therefore?"
“We have forsaken all and followed thee”: Peter points out that they had already done what Christ demanded of
the rich your ruler (verse 21). They had embarked on the life of faith with Christ. Note that Jesus did not rebuke
Peter for his expectation of reward (Rev. 22:12).
Peter, as all the other disciples, had given up everything of this world to follow Jesus. They gave up jobs,
families, homes, and all worldly possessions.
Matthew 19:28 "And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the
regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones,
judging the twelve tribes of Israel."
“Regeneration”: Here the term does not carry its normal theological meaning of personal regeneration (Titus
3:5). Instead, Jesus was speaking of “the period of restoration of all things about which God spoke by the mouth
of His holy prophets from ancient time” (Acts 3:21).
This is a reference to the earthly kingdom described (in Rev. 20:1-15), when believers will sit with Christ on
His throne (Rev. 3:21).
Here was the promise that the disciple’s rewards were not for the here and now. They were for the time when
Jesus shall reign and sit on His throne. They will rule with Him. They will rule over physical Israel (the
descendants of Abraham in the flesh).
Matthew 19:29 "And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or
wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit everlasting
life."
"And everyone that hath forsaken houses": Not only the disciples of Christ then, but any other believer in him,
whether at that time, or in any age, that should be called to quit their habitations, or leave their dearest relations,
friends, and substance.
“For my name's sake”: Or as in Luke, "for the kingdom of God's sake"; that is, for the sake of the Gospel, and a
profession of it. Not that believing in Christ, and professing his name, do necessarily require a parting with all
worldly substance, and natural relations, but when these things stand in competition with Christ.
He is to be loved and preferred before them; and believers are always to be ready to part with their worldly
possessions for his sake, when persecution arises, because of the word. All these things are to be relinquished,
rather than Christ, and his Gospel; and such who shall be enabled, through divine grace, to do so.
"Shall receive a hundred fold": Mark adds, "now in this time"; and Luke likewise, "in this present time", in this
world. Which may be understood either in spiritual things, the love of God, the presence of Christ, the comforts
of the Holy Ghost, the communion of saints, and the joys and pleasures felt in the enjoyment of these things.
Being an hundred times more and better to them, than all they have left or lost for Christ's sake.
"And shall inherit everlasting life": The other evangelists add, "in the world to come", which is infinitely best of
all. For this is an inheritance incorruptible, undefiled, which fades not away, reserved in the heavens, when all
other inheritances are corruptible, defiled, fading and perishing.
Matthew 19:30 "But many [that are] first shall be last; and the last [shall be] first."
“First … last … first”: This statement means that everyone ends up the same, a truth that is explained by the
parable that follows.
Those who have not sacrificed to the level of the twelve disciples, will also be rewarded in heaven, for they
have given up personal things in this life for Jesus' sake.
1. What two reasons were the little children brought to Jesus?
2. How did the attitude of the disciples and the attitude of many church people today coincide about
children?
3. If we are touched by Jesus at an early age, how might it help us?
4. What did Jesus tell the disciples about the children?
5. What did the young rich man call Jesus?
6. What did he ask Jesus?
7. Who did he think Jesus was?
8. How did Jesus reprimand him?
9. What did Jesus tell him to do?
10. Why did the young man still want an answer after admitting he had kept the law from his youth?
11. What did Jesus tell him to do to be perfect?
12. Why was the young man sad on hearing this?
13. What are we required to give up to be saved?
14. Why does the Bible say it is difficult for a rich man to be saved?
15. What example of an animal did Jesus give to demonstrate how hard it was for the rich to be saved?
16. What must the animal do to go through?
17. What does that demonstrate with people?
18. Why were the disciples amazed at this?
19. Name three Old Testament people who were beloved of God?
20. What did Peter ask Jesus?
21. What promise did Jesus make the disciples?
22. What two things does Jesus promise believers who give up earthly things for Him?
23. Why does He say the first may be last, and the last first?

Matthew Chapter 20

Verses 1-14: This parable reinforces Jesus’ teaching regarding true Christian service and riches. The
“householder” is Christ Himself, the Master of the “vineyard,” the field of labor (service to the world through
His church).
“Early in the morning:” The first workers were hired at dawn. “A penny” (Greek denarion), represents a
denarius, or a common day’s wage. “Others standing idle in the market place” were not lazy but were in the
usual place to seek employment. From this unemployed group, the householder hired additional workers at 9
a.m., noon, 3 p.m., and 5 p.m.
The pay scale will be “whatsoever is right,” indicating Christ’s justice to His laborers. “When even (evening),
“was come,” that is, at the end of the day, every man was paid the same wage. Therefore, the first hired laborers
“murmured against the goodman.” However, he reminded them that he had been just in paying them what they
bargained for.
The statement “I will give unto this last, even as unto thee”, is Jesus’ interpretation of “the last shall be first, and
the first last” (verse 16). There is here, perhaps, a sweeping view of church history, in which those working in
the last hour are promised blessing equal to that of His original disciples. Thus, Jesus warns against jealousy
and impurity of motive in serving Him.
Matthew 20:1 "For the kingdom of heaven is like unto a man [that is] a householder, which went out
early in the morning to hire laborers into his vineyard."
“Hire laborers”: This was typical during harvest. Day laborers stood in the market place from dawn, hoping to
be hired for the day’s work. The work day began at 6:00 a.m. and went to 6:00 p.m.
Matthew 20:2 "And when he had agreed with the laborers for a penny a day, he sent them into his
vineyard."
“For a penny a day”: A fair wage for a full day’s labor.
“And when he had agreed with the laborers for a penny a day”: These laborers were of those that were called,
"hired for a day".
A penny, a Roman coin, as noted before (Matthew 18:28), worth about seven-pence halfpenny or seven-pence
three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a
day's labor at that time.
Matthew 20:3 "And he went out about the third hour, and saw others standing idle in the marketplace,"
“Third hour”: 9:00 a.m. They were standing idle because no one had hired them (verse 7).
Matthew 20:4 "And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you.
And they went their way."
“Whatsoever is right”: So eager to work, these men did not even negotiate a specific wage.
Matthew 20:5 "Again he went out about the sixth and ninth hour, and did likewise."
“Again he went out about the sixth and ninth hour”: About twelve o'clock, or at noon, and three o'clock in the
afternoon. These three last mentioned seasons of the day, were the hours of prayer (see Acts 2:15), and did
likewise. Seeing others in the same place, and posture, he called them, and sent them into his vineyard to labor
there. Giving them the same promise he did to others.
Matthew 20:6 "And about the eleventh hour he went out, and found others standing idle, and saith unto
them, Why stand ye here all the day idle?"
“Eleventh hour”: I.e., 5:00 p.m. Desperate for work, they had waited nearly “all day.” They would take
whatever they could get.
Matthew 20:7 "They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the
vineyard; and whatsoever is right, [that] shall ye receive."
“Why stand ye here all the day idle?” At about the eleventh hour, one hour before the close of the working day;
a most unusual hour both for offering and engaging; found others standing idle.
Of course they had not been there, or not been disposed to offer themselves at the proper time. But as they were
now willing, and the day was not over, and "yet there was room," they also are hired, and on similar terms with
all the rest.
Matthew 20:8 "So when even was come, the lord of the vineyard saith unto his steward, Call the laborers,
and give them [their] hire, beginning from the last unto the first."
“Last … unto the first”: This is the clue that opens the parable.
“When even was come”: That is, when the twelfth hour had come; the day was ended, and the time of payment
had come.
“His steward”: A steward is one who transacts business in the place of another. He was one who had the
administration of affairs in the absence of the householder, who provided for the family, and who was entrusted
with the payment of laborers and servants. He was commonly the most trusty and faithful of the servants, raised
to that station as a reward for his fidelity.
“Beginning from the last unto the first”: It was immaterial where he began to pay, provided he dealt justly by
them. In the parable, this order is mentioned to give opportunity for the remarks which follow. Had those first
hired been first paid, they would have departed satisfied, and the point of the parable would have been lost.
(Deuteronomy 24:15), pay him his wages each day before sunset, because he is poor and is counting on it.
Otherwise he may cry to the LORD against you, and you will be guilty of sin.
Matthew 20:9 "And when they came that [were hired] about the eleventh hour, they received every man
a penny."
“And when they came that were hired about the eleventh hour”: Who were the last that were hired; and signify
either such, as are called in their last days, in old age. Or Gentile sinners; or the last of God's elect, that will be
called by grace, at the end of the world.
They received every man a penny: the same they first agreed for that were hired early into the vineyard; and
every man alike, not one more and another less. So the same church privileges and immunities are common to
all believers, Jews or Gentiles
Sooner or later called; and equal title give to the same eternal life and happiness, which will be enjoyed alike,
by one saint as another. They are all loved with the same everlasting love by God; they are chosen alike by him
in his Son, at the same time, in the same way and manner, and to the same grace and glory.
They are interested in the same covenant, in all the promises and blessings of it. They are bought with the same
price of a Redeemer's blood, are justified by the same righteousness, and are called in one hope of their calling.
They are equally the sons of God, and their glory and happiness are always expressed by the same thing, as a
kingdom, a crown, and inheritance.
Matthew 20:10 "But when the first came, they supposed that they should have received more; and they
likewise received every man a penny."
“But when the first came”: Who were early hired into the vineyard; this is like either the first saints that were in
the world; or the Jews that first believed in Christ. Either really or nominally; or such, who were called by grace
in their early days.
That they should have received more; than a penny, a greater reward. Not that they could expect it on the face
of their agreement, or on account of their work; but because they observed, that they that came last into the
vineyard, had as much as they agreed for. And therefore hoped, from the goodness of their Lord to them, that
they should receive more.
But they likewise received every man a penny; the selfsame privileges of the Gospel, and a title to the selfsame
reward of free grace, the selfsame glory and happiness.
Matthew 20:11 "And when they had received [it], they murmured against the goodman of the house,"
“And when they had received it”: The external privileges of the Gospel dispensation, an inheritance among
them that are sanctified, and a right unto it, on the foot of free grace, they murmured against the good man of
the house. Who had been so kind and liberal, to those who came last into the vineyard, and had done no injury
to them, but gave them a full reward.
So the Jews that first believed in Christ, were at first uneasy at the Gospel being preached to the Gentiles, at the
calling of them. And their partaking of the same privileges in a Gospel church state with them, without
submitting to the ceremonies of the law, as they had done.
Just as the Pharisees, in Christ's time, murmured against him; for receiving sinners, and eating with them.
Though in the latter day, the envy of Ephraim shall depart, and in the ultimate glory there will be no murmuring
at each other's happiness.
Matthew 20:12 "Saying, These last have wrought [but] one hour, and thou hast made them equal unto us,
which have borne the burden and heat of the day."
They murmured and said, "we have labored all the day"; but these men have not labored but two or three hours
in the day, and they take their wages, even as ours, or a perfect reward.
“And thou hast made them equal to us, who have borne the burden and heat of the day”; of all the Jewish rites
and ceremonies, which were burdensome and intolerable. The ceremonial law was a burden to the Jewish
people; the multitude of sacrifices enjoined them, and the frequent repetition of them, together with the great
number of other ordinances and institutions, produced weariness in them.
Especially in the carnal part of them, who saw not the things typified by them, the use and end of them, and so
did not enjoy spiritual pleasure in them.
Matthew 20:13 "But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree
with me for a penny?"
“I do thee no wrong”: Everyone received a full day’s wage, to their shock (verses 9-11). The man was acting
graciously to those whom he overpaid. This was no slight against those whom he paid a full wage for a full
day’s work. That was precisely what they agreed to in the beginning. But it was his privilege to extend the same
generosity to all (verse 15; Rom. 9:15).
Matthew 20:14 "Take [that] thine [is], and go thy way: I will give unto this last, even as unto thee."
"Take that thine is”: By agreement, and go thy way; out of my sight, give me no more trouble on this head.
Which looks like a dismissal from his service, and after privileges; and was true of many among the Jews, who
were only nominal professors, and from whom the Gospel and ordinances of it were taken.
I will give unto this last man that was called, and sent into the vineyard, even as unto thee. The same outward
privileges, besides special grace, and eternal glory, which it looks as if the other had not.
Matthew 20:15 "Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am
good?"
External gifts and outward privileges, such as enjoying the word and ordinances, are God's own; and he may, as
he does, bestow them on whom he will, and when and where he pleases. He gave them to the Jews, and
continued with them many hundreds of years, when the Gentiles were utterly destitute of them.
And now he has bestowed these gifts and privileges in a more abundant manner for a long time on the Gentiles,
whilst the Jews despise and reject them. Special grace is his own, which he gives to whom he pleases. It is by
His own grace, and not the merits of men, that any are chosen, adopted, justified, pardoned, regenerated, and
called.
Or that they have faith, hope, love, repentance, or perform new obedience from a new heart, and new principles.
Heaven and glory is his own, of his own preparing and giving. And both grace and glory are disposed of, and
that very rightly and lawfully, according to his sovereign good will and pleasure.
The Church is a vineyard, because it is a place of labor, where no man should be idle. Each of us is engaged to
labor in this vineyard, to work out our salvation through him who worketh in us to will and to perform. Life is
but a day, whereof childhood, or the first use of reason, is the day-break or first hour (Matthew 20:1), in which
we receive the first Call.
Matthew 20:16 "So the last shall be first, and the first last: for many be called, but few chosen."
“Last shall be first … first last”: In other words, everyone finishes in a dead heat. No matter how long each of
the workers worked, they each received a full day’s wage. Similarly, the thief on the cross will enjoy the full
blessings of heaven alongside those who have labored their whole lives for Christ. Such is the grace of God.
The kingdom of heaven spoken of in verse one is the church of Jesus Christ. His followers and workers are the
workers in this story. The true story behind all of this is no matter whether you are saved at a very tender age
and work all your life for God; or whether you are saved on your death bed, the pay is the same (eternal life in
heaven with Jesus).
There is no work that we can do to pay; it is by grace through faith that we inherit eternal life. We have no right
to question the wages He pays. When Jesus worked six hours on the cross (because of His love for each of us),
our salvation was paid for in full.
I have been telling you the spiritual meaning of this parable that Jesus had given. There is a physical side, as
well. If we make a deal to work for a certain amount, we have no right to question the pay of another, even
though it is much more than we agreed for. When we make a deal, we must stick by it, whatever happens.
If, through kindness of the boss, he pays someone else as much as he does us for a lesser amount of time, it is
none of our business. He paid us what he agreed to. We can ask no more. What he pays someone else is his
business. It is his money. He can do with it whatever he wishes.
You see, each answered the call that God had on his life the best he could. The main thing is not just to be
called, but to answer, here am I Lord, send me, and then be chosen of God. Hallelujah!

Verses 17-28: (see Mark 10:32-34; Luke 18:31-34). The journey to Jerusalem is now resumed after the stay in
Perea. As the final events of His life draw nearer, the Lord again seeks to enlighten His disciples.
Matthew 20:17 "And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said
unto them,"
This was not a message for everyone. This was just for His chosen twelve.
This begins His final journey to the cross.
Matthew 20:18 "Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief
priests and unto the scribes, and they shall condemn him to death,"
This is the last time of our going there; observe, and take notice of what I am about to say; some extraordinary
things will come to pass.
As Luke relates that he said, all things that are written by the prophets concerning the Son of man, shall be
accomplished. Everything that is recorded (in Psalm 22:1), and (in Isaiah 53:1), or in any other prophecies of
the Old Testament, relating to the ill treatment the Messiah should meet with, to his sufferings and death.
And all the circumstances attending them, shall be exactly fulfilled in every point: and that they might not be at
a loss about what he meant, he gives an account of various particular things, which should befall him.
And the Son of man shall be betrayed: the persons into whose hands he was to be betrayed, the chief priests,
and unto the Scribes; who were his most inveterate and implacable enemies. And who were the ones that had
already taken counsel to put him to death, and were seeking all advantages and opportunities to execute Him.
Matthew 16:21: From that time on Jesus began to explain to his disciples that he must go to Jerusalem and
suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed
and on the third day be raised to life.
Matthew 20:19 "And shall deliver him to the Gentiles to mock, and to scourge, and to crucify [him]: and
the third day he shall rise again."
“Scourge and to crucify”: This was the third time Jesus told the disciples of His death, plus three of the disciples
had overheard Jesus discussing His death with Moses and Elijah at the Transfiguration (Luke 9:31). This time,
however, He added more details.
Jesus, in giving this message to His friends, spoke almost as if He was speaking of someone else. He did not use
"I" in His explanation. This may very well be because this was not an attack on Him as a man, but rather, on
what He stood for and on Him for who He really is.
We need to look at His crucifixion as a perfect Lamb sacrifice that will do away with the sin of the world, once
and for all time.
Note also, that this Scripture did not say three days and nights later, but rather, on the third day He shall arise.
Jesus was telling the disciples ahead of time, so that they would understand when it happened.

Verses 20-28: “Zebedee’s children:” The two sons are the apostles James and John (4:21). “Grant” might better
be translated “command.” The request and the indignation of the others that follows show that the disciples are
still thinking in terms of setting up an earthly kingdom, in spite of the clear prediction of suffering and death our
Lord has just made.
The cup and the baptism both refer to the Lord’s suffering and death. “His life” (Greek psuche), could be
translated “His soul;” “A ransom:” This important phrase provides one of the occasions when the doctrine of
substitutionary atonement is mentioned in the synoptic Gospels. It implies a price paid for the deliverance of
captives.
His life thus became the cost of our redemption. “Many” does not necessarily restrict the extent of His
atonement (as contrasted to “all”), but it does indicate that not all would accept His offer of salvation.
Matthew 20:20 "Then came to him the mother of Zebedee's children with her sons, worshipping [him],
and desiring a certain thing of him."
“Mother of Zebedee’s children”: (Mark 10:35), says James and John themselves raised the question of (verse
21). There is no contradiction. It is possible either that the three of them asked together, or perhaps even more
likely that they had discussed it among themselves beforehand, and each posed the question to Jesus privately.
This was the mother of James and John (two of Jesus' closest companions). They were sons of Zebedee, or sons
of thunder.
Matthew 20:21 "And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons
may sit, the one on thy right hand, and the other on the left, in thy kingdom."
“Grant … my two sons”: Probably playing off the words of Jesus (in 19:28). James and John had enlisted their
mother to convey their proud, self-seeking request to Jesus. This was a recurring matter among the disciples
(18:1, 4; 23:11; Mark 9:34; Luke 9:46; 22:24, 26), right up to the table at the Last Supper.
This mother was very proud of her two sons and was trying to put in a good word for them to Jesus. Whether
she had been there when Jesus promised that the disciples would sit on twelve thrones beside Him, or not, was
not evident. At any rate, she wanted her boys to be right up there at the top with Jesus.
Matthew 20:22 "But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup
that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We
are able."
“Ye know not what ye ask”: The greatest glory goes to those who suffer the most for Christ.
They did not understand truly what they were asking. Jesus was about to be baptized with the baptism of
suffering, even to the cruel death on the cross. Jesus Himself, when praying to the Father for this cup to pass
Him, even sweats drops of blood knowing the agony. He was about to drink the cup of God’s wrath, yet He
submits to the Father's will.
Matthew 20:23 "And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the
baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but [it
shall be given to them] for whom it is prepared of my Father."
“Ye shall drink indeed of my cup”: James was beheaded (Acts 12:2), and John tortured and exiled to Patmos
(Rev. 1:9), for the sake of Christ. “For whom it is prepared”: God alone has chosen.
James really was a martyr. He was killed by Herod. John knew loneliness and suffered much for Jesus. He
loved Jesus so much that he suffered with Jesus on the cross. He was the only disciple present at the crucifixion.
John was banished to Patmos in his old age. The place of seating, given by the Father, was not given by great
deeds done, but by divine justice. God had preparation made for this, known from the foundation of the world.
Matthew 20:24 "And when the ten heard [it], they were moved with indignation against the two
brethren."
“Moved with indignation”: Jealous displeasure no doubt. They all would have petitioned Jesus for the exalted,
favored positions, given the opportunity.
Jealousy had raised its nasty head among the disciples.

Verses 25-28: In this rich text, the Lord was teaching the disciples that the style of greatness and leadership for
believers is different. The Gentile leaders dominate in dictatorial fashion, using carnal power and authority.
Believers are to do the opposite, they lead by being servants and giving themselves away for others, as Jesus
did.
Matthew 20:25 "But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles
exercise dominion over them, and they that are great exercise authority upon them."
“But Jesus called them unto him”: That is, he called all the apostles to him, and stated the principles on which
they were to act.
“The princes of the Gentiles exercise dominion over them”: That is, over their subjects. You know that such
honors are customary among nations. The kings of the earth raise their favorites to posts of trust and power they
give authority to some over others; but my kingdom is established in a different manner.
All men are to be on the same level. The rich, the poor, the learned, the unlearned, the bond, the free, are to be
equal. He will be the most distinguished that shows most humility, the deepest sense of his unworthiness, and
the most earnest desire to promote the welfare of his brethren."
Matthew 20:26 "But it shall not be so among you: but whosoever will be great among you, let him be
your minister;"
"But whosoever will be great among you": Whoever would be reckoned a great man in the kingdom of Christ,
or under the Gospel dispensation, must be a minister to others if he is desirous of being truly great in the esteem
of God, and of men.
He must do great service for Christ and to the souls of men; and seek to bring great glory to God, by faithfully
ministering the word and ordinances, and by denying himself worldly honor and glory, and by serving others,
through much reproach, difficulty, and opposition.
Matthew 20:27 "And whosoever will be chief among you, let him be your servant:"
"And whosoever will be chief among you": or first, or have the pre-eminence, the first place in the kingdom of
the Messiah, “let him be your servant”. Or as Mark puts it, they shall be servant of all. Not only a minister but a
servant; and not a servant of some only, but of all.
This was verified in the Apostle Paul, who became a servant to all men, though he was free, that he might gain
some to Christ; and by so doing was the chief, though he reckoned himself the least of the apostles.
Matthew 20:28 "Even as the Son of man came not to be ministered unto, but to minister, and to give his
life a ransom for many."
“To give his life a ransom for many”: The word translated “for” means “in the place of,” underscoring the
substitutionary nature of Christ’s sacrifice. A “ransom” is a price paid to redeem a slave or a prisoner.
Redemption does not involve a price paid to Satan. Rather, the ransom is offered to God, to satisfy His justice
and wrath against sin.
The price paid was Christ’s own life, as a blood atonement (Lev. 17:11; Heb. 9:22). This then, is the meaning of
the cross. Christ subjected Himself to the divine punishment against sin on our behalf (Isa. 53:4-5). Suffering
the brunt of divine wrath in the place of sinners was the “cup” He spoke of having to drink (verse 22).
Jesus was almost scolding them for wanting to be greatest. Really, there is no place in Christian work for
jealousy. To be great in God's sight, we must humble ourselves to the place of servants. Jesus is our example,
and He humbled Himself to the most shameful of deaths, the death on the cross. He came asking nothing and
giving everything.

Verses 29-34: See parallel accounts (in Mark 10:46-52; Luke 18:35-43). Luke places this event on the approach
to the city, whereas Mark and Matthew state “as they departed from Jericho” (verse 29). In actuality there were
two Jerichos’. The Roman city lay about a mile east of Herod’s winter headquarters (also called Jericho), where
the wealthy friends of the Herodian family lived, near the palace and fortress.
The healing of the blind man evidently took place while Jesus was going from one city to the other. Luke’s
attention would be on the Herodian city where his next recorded event, the calling of Zaccheus, took place.
“Two blind men” are mentioned by Matthew, while the other synoptics refer only to the more prominent
Bartimaeus.
Rebuked by the crowd, they cry the louder, “thou son of David,” a messianic title, earlier avoided by Jesus in
public, but now accepted as He approaches Jerusalem. The miracle of restoring their sight was total, so that
afterward “they followed him.
Matthew 20:29-30 "And as they departed from Jericho, a great multitude followed him.” "And, behold,
two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have
mercy on us, O Lord, [thou] son of David."
“Two blind men”: (Mark 10:46 and Luke 18:35), mention only one blind man, and Luke says this encounter
took place as Christ was approaching Jericho rather than when He was leaving (verse 29). The difficulties are
simple to reconcile: there were two blind men, but Bartimaeus (Mark 10:46), was the spokesman of the two and
was therefore, the sole focus of both Luke’s and Mark’s accounts.
It is also a fact that there were two Jerichos, one the mound of the ancient city (the ruins of which may still be
seen today), and the other, the inhabited city of Jericho close by.
Jesus may have been going out of old Jericho and entering new Jericho. Or it may also be that the events are
telescoped for us, so that Christ first encountered the blind men on His way into the city, but the healing took
place as He was departing.
Matthew 20:31 "And the multitude rebuked them, because they should hold their peace: but they cried
the more, saying, Have mercy on us, O Lord, [thou] son of David."
"And the multitude rebuked them": Who were either the friends or enemies of Christ. If his friends, they might
rebuke them, that they might not be so troublesome to him, and judging it unworthy of him to have anything to
do with such persons, and supposing that their business was only to ask alms of him.
Or if they were his enemies and not so well drawn to him, they might chide them for giving him such high
characters, as Lord, and Son of David. Therefore, being displeased with such titles, reproved them, because they
should hold their peace. Be silent, and say no more of that kind, lest others should take up the same notion of
him, and it should prevail among the people.
“But they cried the more, saying, have mercy on us, O Lord, thou Son of David”: They lifted their voice higher
and cried the more loudly, that their voice might be above the noise of the people, and be heard by Christ. They
renewed their request with more eagerness and importunity. Not being the least intimidated by the rebukes of
the people.
Their faith in Jesus, as the Messiah, being more increased, and their desires of his pity and compassion being
more enlarged, they grew bolder, and more resolute. As faith often does by opposition, and trials.
Matthew 20:32 "And Jesus stood still, and called them, and said, What will ye that I shall do unto you?"
“And Jesus stood still”: He made a full stop, when he was near, or right against where these blind men sat;
which shows the strength of faith, the force of prayer, and the great regard Christ has to both.
“And called them”: Being near unto them, and within the reach of his voice; or he commanded them to be
brought to him, as Mark says. He ordered others to call them, or let them know, that it was his will they should
come to him; upon which they threw away their garments. Their long upper garments, which were some
hindrance to a quick motion. At least Bartimaeus did; that they might be the sooner with him.
And when they were come to him, he said, “What will ye that I shall do unto you?” Is it alms you want, or
would you have your sight restored? This question he put, not as being ignorant of their desires, but to show
both his power and willingness to do anything for them they should ask. And that their faith in him might be
made manifest, and the people have their expectations raised, and they prepared to attend the miracle now to be
wrought.
Matthew 20:33 "They say unto him, Lord, that our eyes may be opened."
That is, that their sight might be restored to them; for being deprived of that, it was all one as if their eyes were
so closed, that they could not open them. And so the recovery of it is expressed by an opening of them.
The opening of the eyes of the blind was prophesied of, as what should be done in the days of the Messiah, and
by him, as an evidence of his being that person (Isaiah 35:5), which prophecy these blind men might be
acquainted with, and be an encouragement to their faith to expect a cure from him.
Matthew 20:34 "So Jesus had compassion [on them], and touched their eyes: and immediately their eyes
received sight, and they followed him."
"So Jesus had compassion on them": His heart was moved towards them and He pitied their miserable and
distressed condition.
He touched their eyes "and said unto them, according to your faith shall it be unto you"; which seems to be
taken out of (Matthew 9:29). The Evangelist Mark relates, that "Jesus said unto him (Bartimaeus), go thy way,
thy faith hath made thee whole": Not that the virtue of healing came from the act of faith, but from the object of
it. His faith was not the cause of, nor the reason why, but the way and means in and by which he received the
cure.
"And immediately their eyes received sight": a clear proof of the omnipotence of Christ, and of his true and
proper deity.
This multitude followed Jesus because of the miracles. These two blind men had heard of the fame of Jesus, and
they would not be quieted. They wanted to see. They knew that they were not worthy, so they cried for mercy.
Jesus, being merciful, opened their eyes that they might see.
They knew the fleshly lineage of Jesus (Son of David), not the spiritual (Son of God). Jesus not only opened
physical blind eyes, but also spiritual blind eyes.
Matthew Chapter 20 Questions
1. What was the kingdom of heaven likened unto?
2. How much did the householder pay the people to work all day?
3. How much did he pay those that worked one hour?
4. What did the laborers do when they found what he had paid?
5. Why was this fair?
6. The last shall be ________ many are called but few ____________.
7. What is the kingdom of God a symbol of here?
8. What is the true spiritual story in this?
9. There is no work we can do to be saved. What saves us?
10. How long did Jesus work on the cross?
11. If the boss pays someone else more than he pays us, do we have a right to complain?
12. What is the main thing for us to do?
13. Who did Jesus take apart with Him?
14. Who would the Son of man be betrayed to?
15. To whom would they deliver Him to be crucified?
16. What day shall He rise again?
17. What must we see in Jesus' crucifixion?
18. Who physically carried it out?
19. What woman came to see Jesus?
20. What other names were James and John known by?
21. What did the mother ask?
22. What was Jesus' answer?
23. Which son was martyred?
24. How did the other ten disciples react to this?
25. What must you be, to be great in the kingdom of heaven?
26. What was wrong with the two men who cried out to Jesus?
27. What did they call Jesus?
28. They knew that they were not worthy, what did they ask for?

Matthew Chapter 21

Verses 1-9: This event is traditionally known as the triumphal entry, when Jesus officially offers Himself to the
nation of Israel as her long-awaited Messiah. However, in many ways it was far from a triumph, for the day
ended in Jesus’ public prediction of His rejection by His own people. (See Mark 11:1-10; Luke 19:29-39; John
12:12-15).
“Bethphage was a village near Bethany, about a mile east of Jerusalem and apparently hidden from it by the
summit of the Mount of Olives, which was the hill on the east of Jerusalem. The quotation in (verse 5), is a
combination of (Isaiah 62:11 and Zechariah 9:9), taken substantially from the Septuagint, the ancient Greek
translation of the Old Testament.
“Hosanna” is the transliteration of a Hebrew term meaning “please save”, and occurs (in 2 Samuel 14:4 and
Psalm 118:25). From the following verse of this Psalm the acclamation “Blessed is he that cometh in the name
of the Lord” is taken. Riding on the colt of an ass marked the official entry of Israel’s kings. Thus, Jesus arrives
in the full declaration of His kingship.
Matthew 21:1 "And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount
of Olives, then sent Jesus two disciples,:
“Bethphage”: A small town near Bethany, on the southeast slope of the Mount of Olives. It is mentioned
nowhere else in Scripture except in connection with Christ’s triumphal entry (Mark 11:1; Luke 19:29).
This was the beginning of the last week of the life of our Lord before the crucifixion. The triumphal entry of
Jesus into Jerusalem is what we Christians celebrate as Palm Sunday. "Bethphage" means house of figs.
The Mount of Olives is just outside the wall of the old city of Jerusalem. This time Jesus entered Jerusalem as
Messiah. "Messiah" means anointed. They called him King of the Jews in Jerusalem this time. The names of the
two disciples were not known.
Matthew 21:2 "Saying unto them, Go into the village over against you, and straightway ye shall find an
ass tied, and a colt with her: loose [them], and bring [them] unto me."
“Go into the village over against you”: That is, to Bethphage.
“Ye shall find an ass tied”: In Judea, there were few horses and those were chiefly used in war. People seldom
employed them in common life or in ordinary journeys. The ass, the mule, and the camel are still most used in
Eastern countries. To ride on a horse was sometimes an emblem of war; on a mule and an ass, the emblem of
peace.
Kings and princes commonly rode on them in times of peace, and it is mentioned as a mark of rank and dignity
to ride in that manner (Judges 10:4; Judges 12:14; 1 Samuel 25:20). So Solomon, when he was inaugurated as
king, rode on a "mule" (1 Kings 1:33).
Riding in this manner, then, denoted neither poverty nor degradation, but was the appropriate way in which a
king should ride. And in which, therefore, the King of Zion should enter into his capital, the city of Jerusalem.
Matthew 21:3 "And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and
straightway he will send them."
“And if any man say ought unto you”: Mark recorded that this was in fact exactly what happened (Mark 11:5-
6). Having just arrived in Bethphage (verse 1), Jesus would have had no opportunity to make arrangements for
the use of those animals. Yet He knew precisely the location of the animals and the disposition of the owners.
Such detailed foreknowledge reveals His divine omniscience.
Jesus was to fulfill the prophecy to the very last letter. Not only were they to get an ass, but the colt of an ass, as
well. Many feel that the spiritual implication here, was that the older animal represented the Jews and the
younger animal represented the Gentiles.
Jesus sent for both Jew and Gentile. The Jews rejected Him as a whole.
This man, who had the animals, was either someone who was already a follower of Jesus, or someone God had
divinely placed at this place at this specific time for this specific purpose. I believe personally, that the latter
was true. It had been prophesied by Zechariah (in chapter 9), that He would be riding on the colt of an ass.
These two disciples were to walk up to the first ass with a colt and just unloose them and bring them to Jesus.
This had to be preplanned of God.
Matthew 21:4 "All this was done, that it might be fulfilled which was spoken by the prophet, saying,"
“All this was done”: The disciples were sent to the neighboring village for the ass and colt, and they brought
them, and Christ rode upon them. Not because of the distance of the place from Jerusalem, for he was just at it;
or because he was weary, or it would be very fatiguing to him to walk there on foot; for he had been used to
travelling.
“That it might be fulfilled which was spoken by the prophet”:
Isaiah 62:11 "Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion,
Behold, thy salvation cometh; behold, his reward is with him, and his work before him."
Zechariah 9:9 "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes
unto you: he is just, and having salvation; lowly, and riding upon a donkey, and upon a colt the foal of a
donkey.
Matthew 21:5 "Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon
an ass, and a colt the foal of an ass."
“A colt the foal of an ass”: An exact quotation from Zech. 9:9 (see 21:4). The precise fulfillment of this
messianic prophecy would not have excepted the Jewish multitudes, who responded with titles and accolades fit
only for the Messiah.
Matthew 21:6 "And the disciples went, and did as Jesus commanded them,"
“And the disciples went”: The two disciples, as the Arabic version reads, to the village over against them; and,
as Mark says, "found the colt tied to the door outside, in a place where two ways met".
The house was just at the entrance of the village, at the door of which, on the outside in the street, was the colt
fastened, where there were two ways of going into, and coming out of the town; so that it was a public place.
The colt was easily seen, and could not be taken away without being observed, as it was by the owners of it.
And as Jesus commanded them; they loosed the colt; and while they were untying it, the owners of it asked
them, what they meant by doing so? they returned the answer what Christ had directed them to say; upon which
they were satisfied, and let them go with it (see Mark 11:4).
Matthew 21:7 "And brought the ass, and the colt, and put on them their clothes, and they set [him]
thereon."
“The ass and the colt”: Matthew is the only gospel writer who mentions the mare donkey. But all mention the
young age of the donkey (John 12:14), or state that no man had ever sat on him (Mark 11:2; Luke 19:30). The
mare was brought along, possibly to induce the colt to cooperate.
The disciples never questioned, they just did whatever Jesus told them to do. They knew that whatever He told
them to do, it was right. They took their clothing and made them into something like a saddle blanket for Jesus
to sit on, on the colt. This was humbleness to the utmost.
Matthew 21:8 "And a very great multitude spread their garments in the way; others cut down branches
from the trees, and strewed [them] in the way."
“Spread their garments in the way”: Spreading one’s garments on the street was an ancient act of homage
reserved for high royalty (2 Kings 9:13), suggesting that they recognized His claim to be King of the Jews.
Matthew 21:9 "And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son
of David: Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest."
“Hosanna”: This transliterates the Hebrew expression which is translated “Save now” (in Psalm 118:25). This
word has been used in services of both Christians and Jews. These people were still calling Jesus "son of
David". This is a physical description, not a spiritual understanding of who He is.
“Blessed is he”: This is an exact quotation from verse 26 of the same psalm. This, along with the messianic title
“Son of David” make it clear that the crowd was acknowledging Christ’s messianic claim. The date of the entry
was Sunday (9 Nisan, A.D. 30), exactly 483 years after the decree of Artaxerxes mentioned (in Dan. 9:24-26).
This multitude with Jesus was not only His disciples, but many of them who had been healed by Jesus. This was
a very triumphant entrance into Jerusalem. Their worship of Him was so great that they removed their garments
and put them on the road for the ass and colt to ride over.
Matthew 21:10 "And when he was come into Jerusalem, all the city was moved, saying, Who is this?"
“And when he was come into Jerusalem”: The metropolis of the nation, the seat of the ancient kings of Judah,
and of his father David. Entering into it in this very public manner; as he never did before; riding in the manner
as ancient judges and kings of Israel did. Attended with a numerous retinue, shouting as they went along, and
singing their "Hosannas" to him:
Matthew 21:11 "And the multitude said, This is Jesus the prophet of Nazareth of Galilee."
“This is Jesus the Prophet”: That prophet whom Moses spoke of (Deuteronomy 18:18). I will raise them up a
prophet, like unto thee, etc. Every expression of the multitude plainly intimated that they fully received our
blessed Lord as the promised Messiah.
How strange is it that these same people, about five days after, change their hosannas for, “Away with him!
Crucify him! Crucify him!”. How fickle is the multitude! Even when they get right, there is but little hope that
they will continue so long.
This was quite a procession of adoration. The people in Jerusalem knew there was some reason for all this
attention being given, so they wanted to know who He was. The multitude did not understand themselves who
He was. They called Him a prophet.
The only thing that they knew for sure was that He had healed the sick. They had seen it with their own eyes.
That was why they were shouting Hosanna, not because they knew who He was.

Verses 12-17 (see Mark 11:15-19; Luke 19:45-47). A similar cleansing is recorded at the beginning of Jesus’
ministry (John 2:13-22), indicating His disdain for the corruption of organized religion which lacked purity of
life and the power of God.
In light of the seriousness of what He had come to do, Jesus could not tolerate such gross perversion of “the
temple,” meaning the whole temple area on Mount Moriah including all the precincts and courts.
“Money changers:” Temple dues could be paid only in sacred coinage and it was necessary to change one’s
money. The selling of doves was for purposes of sacrifice. This exchange became a source of extortion for the
family of the high priest, who personally controlled it. In reality, the atmosphere amounted to a public bazaar.
“It is written”: In His condemnation, the Lord quotes from the Greek Septuagint version of (Isaiah 56:7 and
Jeremiah 7:11).
Bethany” was a village on the eastern shoulder of the Mount of Olives, a little more than a mile east of
Jerusalem. It was the home of His friend Lazarus and Lazarus’s sisters.
Matthew 21:12 "And Jesus went into the temple of God, and cast out all them that sold and bought in the
temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,"
“Cast out”: This was the second time Jesus had cleansed the temple. (John 2:14-16), describes a similar incident
at the beginning of Christ’s public ministry. There are distinct differences in the two incidents. In the first
cleansing, temple officials confronted Christ immediately afterward (John 2:18); none of the accounts of this
second cleansing mention any such confrontation.
Instead, the synoptic gospels all describe how Jesus addressed all present (verse 13), and even made the incident
an occasion for public teaching (Mark 11:217; Luke 19:46-47).
“Them that sold and bought”: He regarded both merchants and customers guilty of desecrating the temple,
items being bought and sold included “doves” and other animals for sacrifice (John 2:14).
“Money changers”: Currency-exchange agents, present in droves, were needed because Roman coins and other
forms of currency were deemed unacceptable for temple offerings. Evidently, both merchants and money
changers were charging such excessive rates that the temple marketplace took on the atmosphere of a thieves’
den (verse 13).
This kind of commerce took place in the court of the Gentiles, a large area covering several acres on the temple
mount.
Matthew 21:13 "And said unto them, It is written, My house shall be called the house of prayer; but ye
have made it a den of thieves."
“It is written”: Jesus conflates two Old Testament prophecies (Isa. 56:7) “My house will be called a house of
prayer for all the peoples”, and (Jer. 7:11), “Has this house, which is called by My name, become a den of
robbers in your sight”).
Jesus came into the temple this time with great authority. He, by force, chased those out who were in there for
self-gain. He reminded them that the house of God is a place of prayer. I just wonder what He would do today,
if He would come into the churches as so many are not a house of prayer.
The world and its ways have crept into the house of God. Compromise is everywhere. I am sure that He would
be displeased and do some house cleaning, as He did there in Jerusalem.
Matthew 21:14 "And the blind and the lame came to him in the temple; and he healed them."
“The blind and the lame came”: Having condemned the profane use of the temple, he now shows the proper use
of it. It is a house of prayer, where God is to manifest his goodness and power in giving sight to the spiritually
blind, and feet to the lame. The Church or chapel in which the blind and the lame are not healed has no Christ in
it, and is not worthy of attendance.
Matthew 21:15 "And when the chief priests and scribes saw the wonderful things that he did, and the
children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased,"
“Children”: Literal “boys”. The crowd in Jerusalem for the Passover would have included a large number of 12-
year old boys, who were there to celebrate their first Passover, just as Jesus Himself had done.
How dare God the Word come into the place of worship and actually heal people. How dare the people praise
God and cry, because they were touched by Him. The reason they did not like it, was because they were jealous.
Matthew 21:16 "And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have
ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?"
“Yea, have ye never read”: Jesus’ reply to the “indignant” chief priests and scribes amounted to an inescapable
assertion of His deity. In quoting from (Psalm 8:2), He was claiming the right to receive worship as God.
Matthew 21:17 "And he left them, and went out of the city into Bethany; and he lodged there."
Bethany (house of unripe figs), was about two miles out of Jerusalem, and it was a convenient place to spend
the night, so that He could come back to Jerusalem the next day.

Verses 18-22; (see also Mark 11:12-14; 20-26). “The fig tree” fruit generally appears in February, followed by
leaves, which are not formed until late spring. So there should normally have been some fruit on the tree.
The fig tree was often used as a symbol of the nation of Israel (Hosea 9:10; Joel 1:7), and when Jesus literally
came upon a barren fig tree, He used the incident in the almost immediate withering of the entire tree. While
trees are non-moral, they, like all of nature, are subject to the word of Christ.
The “disciples … marveled” at how this could happen so fast.
Matthew 21:18 "Now in the morning as he returned into the city, he hungered."
“Now in the morning, as he returned into the city”: Which was his custom from the time he wholly left
Jerusalem, spending only the day time teaching in the temple (see Matthew 21:17). This was probably on
Thursday, the 12th day of the month Nisan.
“He hungered”; Probably neither he, nor his disciples, had anything but what they got from public charity; and
the hand of that seems to have been cold at this time.
Matthew 21:19 "And when he saw a fig tree in the way, he came to it, and found nothing thereon, but
leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree
withered away."
“And presently”: This is a relative term; the tree may have died at once, but (Mark 11:14, 20), suggested that
the withering was not visible until the following day. Jesus’ cursing of the tree was a purposeful divine object
lesson, not an impetuous act of frustration.
The fig tree is often employed in Scripture as a symbol; of Israel (Hosea 9:10; Joel 1:7), and the barren fig tree
often symbolizes divine judgment of Israel because of her spiritual fruitlessness despite an abundance of
spiritual advantages (Jer. 8:13, Joel 1:12).
Jesus’ act therefore illustrates God’s judgment against earthly Israel for shameful fruitlessness, exemplified in
the rejection of their Messiah. One of Christ’s parables taught a similar lesson (Luke 13:6-9).
Matthew 21:20 "And when the disciples saw [it], they marveled, saying, How soon is the fig tree withered
away!"
"And when the disciples saw it": The next day in the morning, as Mark says: they had, heard what Christ had
said to it the day before, as the same evangelist observes. But did not take notice of the immediate withering of
the tree. But the next morning, as they returned from Bethany, they saw it dried up from the roots.
“They marveled” not that Christ should curse it, but that it should wither away so soon, and upon his saying
what he did. Which was a considerable instance of his power and Godhead, all creatures, animate and
inanimate, being at his command and disposal.
They said, “How soon is the fig tree withered away”: This was said by Peter, in the name of the rest, who
recollecting what Jesus had said to it the day before, and observing how the event had answered his words so
soon. Addressed Christ asking, "master, behold the fig tree which thou cursed is withered away" expressing his
wonder at it and ascribing it to the power of Christ.
The fig tree is symbolic of the Jews, physical Israel, if you will. This is symbolism of the rejection of Jesus by
the Jews.
Matthew 21:21 "Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt
not, ye shall not only do this [which is done] to the fig tree, but also if ye shall say unto this mountain, Be
thou removed, and be thou cast into the sea; it shall be done."
“If ye have faith, and doubt not”: This presupposes that the thing requested is actually God’s will, for only God-
given faith is so doubt-free (Mark 9:24).
“It shall be done”: A miracle on such a cosmic scale was precisely what the scribes and Pharisees wanted Christ
to do, but He always declined. Here, He was speaking figuratively about the immeasurable power of God,
unleashed in the lives of those with true faith.
Matthew 21:22 "And all things, whatsoever ye shall ask in prayer, believing, ye shall receive."
“And all things”: He adds an encouragement for them to pray, assuring them that they should have all things
which they asked.
This promise was evidently a special one, given to them regarding working miracles. To them it was true, but it
is manifest that we have no right to apply this promise to ourselves. It was desired especially for the apostles;
nor have we a right to turn it from its original meaning.
There are other promises in abundance on which we "may" rely in prayer, with confident assurance that our
prayers will be heard.

Jesus reminded them once more, here, that their faith gets answers to prayers. No problem (mountain), is too
great for a miracle answer, if we ask in the name of Jesus Christ, the Son of God, and believe in our hearts, and
it is in the will of God, it will come to pass.

Matthew Chapter 21 Questions

1. What city was near the Mount of Olives?
2. How many disciples did Jesus send to the village?
3. When is Palm Sunday?
4. What does it celebrate?
5. What does Bethphage mean?
6. What would Jesus be called in Jerusalem?
7. What two animals would the disciples find?
8. What were they to do with them?
9. What do many believe the spiritual implication of the two animals was?
10. Who does the author think the owner of the animals was?
11. Which prophet prophesied this?
12. What did the disciples put on the animal?
13. Who came into the city with Jesus?
14. What were they crying?
15. What did their calling Jesus "Son of David" signify?
16. When the people in Jerusalem asked who He was, what did they reply?
17. What did Jesus do in the temple?
18. What did Jesus say the house of God should be called?
19. Who came to Jesus, and He healed them?
20. When the chief priests and scribes saw the wonderful things He did, how did they act?
21. Why did they feel this way?
22. Where was Bethany?
23. What tree is symbolic of the Jews?
24. What causes our prayers to be answered?

Verses 23-27: On Jesus’ third day of successive visits to the “temple” His authority is challenged by the ever-
threatened “chief priests,” including the high priest, who was also president of the Sanhedrin, and “elders.” Who
were laymen or scribes and also served as members of the Jewish high court.
In their own view, they are attempting to protect their laws and traditions against one who appeared to be a
usurper who reinterpreted the law, rejected tradition, and overthrew the money changers. They ask “by what
authority” He had done these controversial things. Knowing that they would never recognize any authority but
their own, He refuses to answer them.

Instead, He asks them about the authority of the “Baptism of John, which they had never officially recognized.
To acknowledge that it was “from heaven” would be to condemn themselves for not receiving it and to claim it
was of men” (human origin), would upset the people.
Their reply “We cannot tell” is cowardly and brings His clever response: “Neither tell I you by what authority I
do these things.
Matthew 21:23 "And when he was come into the temple, the chief priests and the elders of the people
came unto him as he was teaching, and said, By what authority doest thou these things? and who gave
thee this authority?"
“These things”: I.e., both His public teaching and miracles. They may have also had in mind His act of
cleansing the temple on the day before.
“Who gave thee this authority?” They were forced to acknowledge that He had some source of indisputable
authority. His miracles were too obvious and too numerous to be fraudulent. Even His teaching was with such
force and clarity that it was obvious to all that there was authority in His words.
They realized that Jesus was taking great authority in the temple this time. They also had no idea who they were
speaking to. The Sanhedrin had quickly met, and decided they must stop Him any way they could.
Instead of realizing these miracles that He performed were authority enough, they were trying to trap Him into
saying that God authorized Him, so that they could call this blasphemy.

Verses 24-32: The parable of the two sons (verses 28-32), follows as an expose of the hypocrisy of the religious
leaders, as a vindication of John’s ministry, and as a vindication of the true work of God in general. The first
son initially said “I will not” (verse 29), representing the immoral disobedience of the “publicans” and “harlot”
who later “repented” under John’s and Jesus’ preaching.
The “second” son promised to go but did not follow through with obedience. Jesus asked, “Which did the will
of his father?” By answering, “The first,” the religious leaders condemned themselves. This very effective
teaching method is commonly used in the Bible as the judicial parable, whereby the answerer condemns himself
by the obviously implied response.
Matthew 21:24 "And Jesus answered and said unto them, I also will ask you one thing, which if ye tell
me, I in like wise will tell you by what authority I do these things."
"And Jesus answered and said unto them": Not by replying directly to their question, but by putting another
question to them; whereby he escaped the snare he saw they laid for him. I also will ask you one thing, word, or
question, which if ye answer me honestly and plainly; I likewise will tell you by what authority I do these
things.
This was putting the thing in such a form, as they could not well object to for Christ promises that if they would
return a plain answer to the question he had to put to them, and which was not unreasonable. He would
thoroughly satisfy them in this point; and expressly declare his commission and authority, what it was, and from
whence he had it.
Matthew 21:25 "The baptism of John, whence was it? from heaven, or of men? And they reasoned with
themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?"
“The baptism of John, whence was it?” Jesus caught the Jewish leaders in their own trap. They had no doubt
hoped that He would answer by asserting that His authority came directly from God, as he had many times
before, (John 5:19-23; 10:18).
They then accused Him of blasphemy and used the charge as an excuse to kill Him, as they had also attempted
to do before (John 5:18; 10:31-33). Here however, He asked a question that placed them in an impossible
dilemma, because John was widely revered by the people.
They could not affirm John’s ministry without condemning themselves. And if they denied John’s legitimacy,
they feared the response of the people (verse 26). In effect, Jesus exposed their own lack of any authority to
examine Him.
Matthew 21:26 "But if we shall say, Of men; we fear the people; for all hold John as a prophet."
"But if we shall say of men": They reasoned with themselves, that should they give their answer and say that the
ministry and baptism of John, were merely human, and what he took up of himself, or which he performed by
an authority derived from men.
But they feared the people; that were there upon the spot and in the temple; as many of them were now the
followers of Christ. And more of them had been the admirers of John, and probably had been baptized by him.
Wherefore the Sanhedrin were afraid of them, lest if they should affirm, that the authority by which John acted
was human, they would immediately rise up against them. And, as Luke says, "stone" them: so high a
veneration had they for him, and so dear was his memory still unto them as they still held “John as a prophet”.
Matthew 21:27 "And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I
you by what authority I do these things."
"We cannot tell": This was a direct falsehood. They could have told; and the answer should have been, "We will
not tell." The reason they said that they could not tell, was they would not acknowledge that John was a prophet.
For if they did, they saw he could easily show them by "what authority" he did those things and that was by his
authority as Messiah.
John came as his forerunner, pointed him out to the people, baptized him, and bore his public and solemn
testimony to the fact that he was the Messiah (Matthew 3:13-15; John 1:29-34). If they acknowledged one, they
must the other.
In this way, our Savior was about to lead these crafty men to answer their own question, to their own confusion,
about his authority. They saw this; and, having given them a "sufficient" answer, there was no need of stating
anything further.
They were no match for Jesus. They were trapped again. They had not ever questioned the validity of John the
Baptist's ministry. John had proclaimed Jesus as Messiah (the Lamb of God).
Matthew 21:28 "But what think ye? A [certain] man had two sons; and he came to the first, and said,
Son, go work today in my vineyard."
"A certain man had two sons": Under the example of these two sons, one of whom was a libertine, disobedient,
and insolent, but who afterwards thought on his ways, and returned to his duty. And the second, a hypocrite,
who promised all, and did nothing.
Our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the
preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel. And, on the
other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not
receive the salvation of the Gospel.
Matthew 21:29 "He answered and said, I will not: but afterward he repented, and went."
"He answered and said, I will not": Which answer rightly expresses the language and practice of openly profane
and unregenerate sinners, who will not come to Christ, that they may have life. Nor will they serve the Lord, but
are bent upon indulging their lusts.
“But afterward he repented, and went”: A change of mind was wrought in him, and this produced a change of
life and behavior. So many of the publicans and sinners repented of their sins of disobedience and rebellion
against God, under the ministry of John the Baptist, Christ, and his apostles, not of themselves.
Matthew 21:30 "And he came to the second, and said likewise. And he answered and said, I [go], sir: and
went not."
“I go, sir”: This is all respect, complaisance, and professed, obedience; but he didn’t go as he promised, he did
not perform. What a multitude of such are in the world, professing to know God, but denying him in their
works! Alas! what will such professions avail, when God comes to take away the soul?
Matthew 21:31 "Whether of them twain did the will of [his] father? They say unto him, The first. Jesus
saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God
before you."
“Whether of them twain did the will of his father?” Jesus forced them to testify against themselves. The point of
the parable was that doing is more important than saying (7:21-27; James 1:22). They had to acknowledge this,
yet in doing so they condemned themselves.
The idea that repentant tax collectors and harlots would enter the kingdom before outwardly religious
hypocrites was a recurring theme in His ministry, and this infuriated the Jewish leaders.
Matthew 21:32 "For John came unto you in the way of righteousness, and ye believed him not: but the
publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye
might believe him."
“The way of righteousness”: I.e., the repentance and faith that results in the imputation of God’s righteousness.
“Publicans and the harlots”: The pariahs of Jewish society, most publicly despised by the chief priests and
elders, had found salvation while the self-righteous leaders had not (Romans 10:3).
Jesus here, made these hearers be their own judge. The man in this, who had two sons, was symbolic of God.
The two sons were symbolic of the Pharisees and sinners. These Pharisees claimed to keep the law perfectly.
They had nothing to do with the spirit, just with the letter of the law. The others knew nothing of the law, but
eventually accepted the spirit.
God called His son to work in His vineyard (church). The first son showed the repentant heart. This second son
stood for the Pharisees with their outward form, but no performance of duty. Jesus made them judge themselves
with this parable. Jesus said by this: These repentant shall go to heaven, but you will not make the cut unless
you, like them, repent and do the first work.
His rebuke here, was not for those who repented, but for the self-righteous who knew the law and did not
repent. John preached Christ who is the way. Some were baptized of John, but did not walk in their salvation;
but these were not even repentant to be baptized.
You could also see the Gentiles in the first son and the Jews in the second. Gentiles-rebellious, but came to
repentance. The Jews having the law and eager to obey fell short, because of self-righteousness. In this next
parable, we will see the vineyard (church), let out to husbandmen (preachers).
Verses 33-39: In the parable of the wicked husbandmen, the “householder” represents God the Father, and the
“vineyard” is Israel, a symbol of the theocracy that was familiar to the Jewish leaders (Psalm 80:8-16; Isaiah
5:1-7). The “husbandmen were the priests and religious leaders, and the “far country” is heaven.
The anticipated “fruit” represents spiritual evidence of true conversion, which was to be the end result of the
work of the husbandmen. The “servants” sent by the owner represent the Old Testament prophets who came to
correct religious abuses in the nation and were also rejected by their contemporaries (though venerated by
subsequent generations).
“Last of all” indicates that Jesus was God’s final emissary to Israel. None has ever appeared since Him, and
none ever will until the Jews recognize Christ as their final Prophet and Messiah. The desire to kill the rightful
heir of the Father had already been expressed by the Jewish leaders (John 1:47-53). Jesus clearly foretells His
coming rejection and death with the statement “they … slew him.”
Matthew 21:33 "Hear another parable: There was a certain householder, which planted a vineyard, and
hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and
went into a far country:"
“A vineyard … a winepress”: (See Isa. 5:2). Jesus was clearly alluding to this Old Testament passage, which
would have been familiar to the Jewish leaders. The “vineyard” is a common symbol for the Jewish nation in
Scripture. Here the landowner, representing God, developed the vineyard with great care, then leased it to
“vine-growers,” that represents the Jewish leaders.
Matthew 21:34 "And when the time of the fruit drew near, he sent his servants to the husbandmen, that
they might receive the fruits of it."
These servants that went in were the prophets. God wanted to know what have you done with this vineyard I
left in your care. He had entrusted His law to these people (what had they produced with it?)
We might ask ourselves. What have we produced with what God has given us? Will there be a good harvest?
These prophets, God sent, were to carry back a report to God.
Matthew 21:35 "And the husbandmen took his servants, and beat one, and killed another, and stoned
another."
“Beat one … killed another … stoned another”: Matthew often blends and simplifies details. From Mark’s
account, we learn that in Jesus’ telling of this story, three different slaves came individually. The tenants “beat”
the first one, “wounded” the second, and “killed” the third (Mark 12:2-5).
This corresponds to the Jewish rulers’ treatment of many of the Old Testament prophets (1 King 22:24; 2
Chron. 24:20-21; 36:15-16; Nehemiah 9:26; Jer. 2:30).
Matthew 21:36 "Again, he sent other servants more than the first: and they did unto them likewise."
“Other servants”: There is not a moment in which God does not shower down his gifts upon men, and require
the fruit of them. Various instruments are used to bring sinners to God. There are prophets, apostles, pastors,
and teachers.
Some with his gift after this manner, and some after that. The true disciples of Christ have been persecuted in all
ages, and the greatest share of the persecution has fallen upon the ministers of his religion; for there have
always been good and bad husbandmen, and the latter have persecuted the former.
Notice who was doing this to the prophets. It was not the ordinary people, but was rather the ones unto whom
God had let out His vineyard (church), to. We know these self-righteous people did not want to hear the
messages of the true prophets. They beat them, and accused them of not being truly sent of God.
Matthew 21:37 "But last of all he sent unto them his son, saying, They will reverence my son."
“His son”: This person represents the Lord Jesus Christ, whom they killed (verses 38-39), and thereby incurred
divine judgment (verse 41).
Of course, these people were so caught up in the law, that they could not see a loving God full of grace. Here
we see Jesus speaking prophetically about what they would do to Him, the son of God. The sad thing today is
that we are crucifying Jesus all over again.
Most churches today do not even recognize the Son of God. They do not reverence Him. They make Him just a
man. Not only do they not reverence Him as God manifest in the flesh, but are bringing the enemy's music and
dance into the church. If you will, allowing the fruit to be spoiled (compromising with the world).
Matthew 21:38 "But when the husbandmen saw the son, they said among themselves, This is the heir;
come, let us kill him, and let us seize on his inheritance."
“But when the husbandmen saw the son”: Whom many of them knew him, though some did not: some were
entirely ignorant of him; some knew him, but did not confess him, yet were not injurious to him.
But others acted with spite and malice, as did these men. They expected the Messiah about this time. They
knew, by prophecy, it could not be long before he appeared. When they saw Jesus of Nazareth, they knew by
various circumstances, by all the character of the Messiah being in him, and by his miracles, that he must be the
same.
“They said among themselves”: Privately, not openly to the people, this is the heir; as indeed he is of all things,
as the Son of God, and as the mediator of the new covenant. He is heir of all that his Father has, as he is his
natural, essential, and only begotten Son. And as mediator, he is heir of all things, natural, spiritual, and eternal,
for the use and benefit of his church and people. Who are also his portion and inheritance.
“Come let us kill him, and seize on his inheritance”: Concluding, that could they be rid of him and their nation
would be in peace, their temple would stand, and temple worship and service continue, so they can remain in
their office and authority undisturbed.
Therefore, they put him to death: the contrary of which they feared, should he be suffered to live. Though what
they feared from his life, befell them upon, and in consequence of his death, quite beyond all their counsels and
expectations.
People, do you recognize the teaching that would make us Gods? We are not God; we never will be God. We
cannot take away His position in the church. We belong to the Son, we are not Him, and we never will be equal
with Him. He can share His inheritance with us, but it is His inheritance.
Here again, this passage has many meanings. One of which was that these self-righteous, self-appointed
authorities felt if they could do away with Jesus, they could take His place. This was the very thing Lucifer was
thrown out of heaven for.
Matthew 21:39 "And they caught him, and cast [him] out of the vineyard, and slew [him]."
“And they caught him”: They seized and laid hold of him, in a rude and violent manner, as they had some of the
servants before. This regards their apprehending of Christ in the garden, by a band of soldiers and officers, sent
by the chief priests and Pharisees, who with swords and staves took him, bound him, and led him away.
“And cast him out of the vineyard”: Which is not to be understood of their casting him out of the synagogue,
which is never said of them. Nor does it so much relate to the leading of him without the gates of Jerusalem,
where they crucified him, though this is a sense not to be despised and rejected. But rather, to the delivery of
him to those, that were without the vineyard of the Jewish church and nation, to the Gentiles; to be mocked,
scourged, and put to death by them.
“And slew him”: For though the sentence of death was pronounced on him by Pilate, a heathen governor, and
was executed by the Roman soldiers. Yet it was through the instigation and at the pressing importunity of these
husbandmen, the Jewish rulers; and who were afterwards frequently charged by the apostles with the murder of
him.

Verses 40-43: Verse 40 represents the condemning question of the judicial parable, “What will he do unto those
husbandmen?” Their reply again unwittingly condemns their own attitude of rejection toward Jesus. The “other
husbandmen” are the Gentiles (verse 43).
Jesus quotes (Psalm 118:22-23), exactly from the Greek Septuagint version of the Old Testament, relating His
present rejection to His ultimate triumph (Acts 4:11; 1 Peter 2:6-7). Where the “stone which the builders
rejected” is also quoted in relation to Christ.
The Sanhedrims represent the builders of Israel’s religion, who rejected the real cornerstone of God, Jesus, the
true Cornerstone of the foundation of the church.
Matthew 21:40 "When the lord therefore of the vineyard cometh, what will he do unto those
husbandmen?"
“When the Lord therefore of the vineyard cometh”: In a way of providence, to call these husbandmen to an
account; not only for the fruit they were to bring to him; but for their barbarity to his servants, the prophets,
time after time. And especially, for the inhuman usage and murder of his own son.
“What will he do unto those husbandmen”? This question is put to the chief priests, elders, and Scribes: and
they themselves, who are designed hereby, are made judges in this case, just as the inhabitants of Jerusalem and
men of Judah are (in Isaiah 5:4). Which passage of Scripture our Lord had greatly in view when he spoke this
parable.
Isaiah 5:4 “What could have been done more to my vineyard, that I have not done in it? why, when I expected
that it should bring forth grapes, it brought forth wild grapes?”
This spoke of the Jewish church, how it rejected Jesus, and how ultimately killed Him on the cross. I say again,
we can see what is happening in our churches, as well. You can hardly find Jesus in most of them today. He has
been tossed out in favor of things of the world. You can readily see what God had already begun to do to these
husbandmen. Look all around you.
Matthew 21:41 "They say unto him, He will miserably destroy those wicked men, and will let out [his]
vineyard unto other husbandmen, which shall render him the fruits in their seasons."
“Let out his vineyard unto other husbandmen”: Again, the Jewish leaders pronounced their own judgment.
Their verdict against the evil vine-growers was also Christ’s judgment against them (verse 43). The kingdom
and all the spiritual advantages given to Israel would now be given to “other vine-growers,” symbolizing the
church (verse 43), which consists primarily of Gentiles (Romans 11:11).
They had told their own doom. The church was taken from them and let out to others. Jesus was making a point
here that the Jews rejected Jesus, so God turned to the Gentile. Look on down in history to our day. God wants a
church without spot or wrinkle (holy people).
God is taking His vineyard back again, and letting it out to those who will do the will of the landowner. God
will not allow the vineyard to be owned by others.
Matthew 21:42 "Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders
rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvelous in our
eyes?"
“The stone … rejected”: This refers to His crucifixion; and the restoration of “the chief corner stone” anticipates
His resurrection.
“The head of the corner”: To the superficial eye, this quotation from (Psalm 118:22-23), is irrelevant to the
parable that precedes it. But it is taken from a messianic psalm. Jesus cited it to suggest that the Son who was
killed and thrown out of the vineyard was also “the chief corner stone” in God’s redemptive plan.
Matthew 21:43 "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a
nation bringing forth the fruits thereof."
“A nation bringing forth the fruits thereof”: The church. Peter spoke of the church as “a holy nation” (1 Peter
2:9).

Verses 44-46: The warning “The kingdom of God shall be taken from you” (verse 43) was fulfilled at Pentecost
when the kingdom was mandatorily transferred to the church. Yet, within this warning of judgment, Jesus offers
mercy to these falling “on this stone,” meaning, falling upon Him in repentance and faith. But His falling upon
man in judgment will “grind him to powder”.
Matthew 21:44 "And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it
will grind him to powder."
“This stone”: Christ is “a stone to strike and a rock to stumble over” to unbelievers (Isa. 8:14; 1 Peter 2:9). And
the prophet Daniel pictured Him as a great stone “cut out of the mountain without hands,” which falls on the
kingdoms of the world and crushes them (Dan. 2:44-45).
Whether a ceramic vessel “falls on” a rock, or the rock “falls” on the vessel, the result is the same. The saying
suggests that both enmity and apathy are wrong responses to Christ, and those guilty of either are in danger of
judgment.
You see, the cornerstone fastens and holds securely two walls together. I believe these two were symbolic of the
Jew and the Gentile. God is the architect. The builder might reject this stone for the corner, but ultimately, the
architect has the say and the builder has to bow to His wishes.
This symbolism of falling on the stone means-we humble ourselves before God, being brought down by the
stone (Jesus Christ). The next symbolism is saying total rejecting of this cornerstone (Jesus Christ).
The next symbolism is saying total rejection of this cornerstone (Jesus), makes the wrath fall on you and will
pulverize you. Jesus is Judge of the world. When His judgment falls on the unrepentant sinner, it is their total
destruction.
Matthew 21:45 "And when the chief priests and Pharisees had heard his parables, they perceived that he
spake of them."
“They perceived that he spoke of them”: By evoking so much familiar messianic imagery (verses 42-44), Christ
made His meaning inescapable to the chief priests and Pharisees.
Matthew 21:46 "But when they sought to lay hands on him, they feared the multitude, because they took
him for a prophet."
“But when they sought to lay hands on him”: Not that they attempted by any outward action to apprehend him,
and carry him off, or by any immediate act of violence to take away his life; but they secretly wished and
earnestly desired to do it.
“They feared the multitude”: Which were now about Christ, lest there should be a tumult, and they should take
the part of Christ against them, to which they seemed inclined; when their lives, had they attempted anything of
this nature, would have been in a great deal of danger.
“Because they took him for a prophet”: by the doctrines which he taught, by the boldness and freedom of
speech he used, and by the miracles he wrought: wherefore, though they might not all of them believe that he
was the Messiah, or that prophet Moses spoke of; yet, since it was exceeding manifest, that he was a teacher
sent of God.
And he was endowed with very wonderful gifts; and from whom many of them had received singular benefits,
if not for their souls, yet for their bodies. Being healed by him of their lameness, or blindness, or other diseases;
therefore would not suffer him to be abused, and ill-treated by them. So that, as Mark says, "they left him, and
went their way"; to consult together what should be done, and wait for a better opportunity to seize him.

We, like these chief priests and Pharisees, must see that He speaks to us as well. Instead of destroying Him, fall
on this rock and be broken of Him so that He will not fall on us at judgment and condemn us to destruction.

Matthew Chapter 21 Continued Questions

1. What did the chief priest and Pharisees ask Jesus in the temple?
2. Who had quickly met and decided to destroy Jesus?
3. Why were they trying to get Him to say that God authorized Him?
4. What was Jesus' reply to them?
5. Whose baptism did Jesus use to make the point?
6. Why did they not discredit John?
7. Who had John said that Jesus was?
8. These two sons, in the first parable, were symbolic of whom?
9. Who was the man symbolic of?
10. Jesus said what 2 went into the kingdom before these self-righteous Jewish leaders?
11. What was the vineyard symbolic of?
12. Jesus was not rebuking the repentant, but whom?
13. Who were the husbandmen symbolic of?
14. What were these husbandmen called in other Scriptures that means the same?
15. When did he send the servants, in the parable?
16. What happened to the servants?
17. Who were the servants symbolic of?
18. Who was doing this against God?
19. Who was the last sent?
20. What did they (the husbandmen), do to Him?
21. What is sad about our churches today?
22. Why did they want to kill the Son?
23. What reminds us, in our churches, of why Lucifer was thrown out of heaven?
24. What is God doing today with the evil husbandmen?
25. Jesus is making a point that the Jew rejected whom?
26. What did Jesus call Himself pertaining to the building?
27. What does this do to two walls of a structure?
28. What were the two walls symbolic of?
29. What is the symbolism of falling on this stone?
30. What does it symbolize for the stone to fall on you?
31. What did the priests and Pharisees think about these parables?
32. Why did they not destroy Jesus then?

Matthew Chapter 22

Verses 1-3: In preparation for the major confrontation that was coming, Jesus tells the parable of the marriage
supper. While similar to the parable in Luke 14, this one differs in its occasion and details.
Again, the “kingdom of heaven” must refer to the church viewed as the kingdom in the church age. The “king”
is the Father and Christ is the “son.” The “marriage” must be taken in the full aspect of salvation, including
union with Christ, culminating in glorification at the marriage supper, which inaugurates the millennial age.
Rejection of the invitation to attend constitutes disloyalty to the King, as well as discourtesy of the Son, and
accounts for the severe treatment of the rebels (verses 6-7), which includes their city being “burned up,” an
obvious reference to the coming destruction of Jerusalem in 70 A.D.
Matthew 22:1 "And Jesus answered and spake unto them again by parables, and said,"
“And Jesus answered and spake unto them again”: Not to the multitude only, but to the chief priests, elders,
Scribes, and Pharisees. Though Mark seems to intimate, that upon the delivery of the last parable of the
vineyard, they left him, and went their way; yet since he does not relate the following parable, they might not
leave him until they had heard that, which is spoken with much the same design as the former.
And that might increase their resentment the more: or if the chief priests and elders did go away, the Pharisees
remained behind, as is clear from Matthew 22:15 to whom he spake by parables, similitudes, and comparisons.
Matthew 22:2 "The kingdom of heaven is like unto a certain king, which made a marriage for his son,"
“A certain king, which made a marriage for his son”: Jesus told a similar, but different, parable in Luke 14:16-
23. Here, the banquet was a wedding feast for the king’s own son, making the apathy (verse 5) and rejection
(verse 6) of those invited much more of a personal slight against the king. Also, here they actually mistreated
and killed the king’s messengers – an unthinkable affront to the king’s goodness.
Matthew 22:3 "And sent forth his servants to call them that were bidden to the wedding: and they would
not come."
The king spoken of, here, is God the Father who is preparing a wedding for His Son Jesus. Jesus has paid for
His bride with His shed blood. God has sent out invitations to the wedding. The sad thing is that most of the
invited will not come. They are so busy with things of this world they are not interested in coming to this
marriage.

Verses 4-14: The “bidden” guests are the people of Israel, whereas those in the “highways” are the Gentiles.
“Both bad and good” refer to moral and immoral sinners who alike need God’s gracious invitation.
The man without the “wedding garment” came to the feast but had disregarded the propriety of the king’s
provision, since such garments were normally supplied by the host. The reference seems to be to the “robe of
righteousness”, which we must receive from the Lord in order to attend the marriage feast.
Casting the unclad guest into “outer darkness” symbolizes the eternal judgment of the lost.
Matthew 22:4 "Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have
prepared my dinner: my oxen and [my] fatlings [are] killed, and all things [are] ready: come unto the
marriage."
“Again, he sent forth other servants”: This illustrates God’s patience and forbearance with those who
deliberately spurn Him. He continues to extend the invitation even after His goodness has been ignored or
rebuffed.
Matthew 22:5 "But they made light of [it], and went their ways, one to his farm, another to his
merchandise:"
“But they made light of it”: They treated it with contempt, as a thing of no consequence - an exact
representation of the conduct of sinners in regard to the gospel.
“One to his farm”: So people are engaged so much in their worldly interests that they pretend they have no time
to attend to religion. The world is, in their view, of more value than God.
Matthew 22:6 "And the remnant took his servants, and entreated [them] spitefully, and slew [them]."
“And the remnant took his servants”: They that went to their worldly callings and occupations of life troubled
themselves no further about the Messiah or his doctrines and ordinances. Others were more spiteful and
injurious: they not only slighted the message, and took no notice of the invitation, but also abused the
messengers.
Some of the servants they laid hold of and put them in the common prison and detained them there a while; as
they did the apostles quickly after our Lord's ascension, particularly Peter and John and treated them spitefully;
using hard words, and reproachful language.
Menacing and threatening them with what they would do to them, if they did not forbear preaching in the name
of Jesus; though they were not intimidated hereby, but rejoiced that they were counted worthy to suffer shame
on such an account; and even their malice and wickedness proceeded so far, as to take away the lives of some of
them.
Thus they stoned Stephen to death, the first martyr for Christ; and killed James, the brother of John, with the
sword; though he was put to death by Herod, yet with the consent and approval of the Jews.
These servants, that the master had sent to invite them to the marriage, were prophets whom God had sent to
send His message. The disciples would be included in this, also. These ministers, whom that God sent to bring
this message, were mistreated; some of them were even martyred.
God's first choice had been the physical house of Israel. They refused to accept Jesus. This "taking light of it"
just meant that they did not take God seriously. They only thought of the world, not the everlasting life to come.
Matthew 22:7 "But when the king heard [thereof], he was wroth: and he sent forth his armies, and
destroyed those murderers, and burned up their city."
“But when the king heard”: This doubtless refers to the Jews and to Jerusalem. They were murderers, having
slain the prophets; and God was about to send forth the armies of the Romans under his providential direction,
and to burn up their city. and he sent forth his armies.
Not the angels, who are the armies and hosts of heaven; nor desolating judgments only, as pestilence and
famine, though the latter was severely felt by the Jews, but chiefly the Roman armies are here meant; called
"his", because they came by the Lord's appointment and permission; and were used by him, for the destruction
of these people:
And destroyed those murderers; of Christ and his apostles, as their fathers had been of the prophets before them:
and burnt up their city; the city of Jerusalem, the metropolis of the Jews, and where the principal of these
murderers dwelt; and which was burnt and destroyed by the Roman army, under Titus Vespasian.
Matthew 22:8 "Then saith he to his servants, The wedding is ready, but they which were bidden were not
worthy."
“But they which were bidden were not worthy”: But they were not only unworthy in themselves, as all men are,
of such a blessing and privilege, but they behaved towards it in a very unworthy manner; they were so far from
attending on it in a diligent and peaceable way.
As becomes all such persons that are blessed with the external ministry of it; who when they do so, may be said
to behave worthily, and, in some sense, to be worthy of such a privilege being continued with them.
See Matthew 10:13 compared with Luke 10:6 that they contradicted and blasphemed it, and by their own
outrageous carriage, showed plainly that they were unworthy of it; and were so judged by Christ and his
apostles, who ordered them to turn from them, and go to the Gentiles, and which may be intended in the
following words.
Matthew 22:9 "Go ye therefore into the highways, and as many as ye shall find, bid to the marriage."
“As many as ye shall find, bid to the marriage”: This illustrates the free offer of the gospel, which is extended to
all indiscriminately (Rev. 22:17).
This Scripture was just telling of the message being offered first to the Jews. They totally rejected the message;
it was then offered to the Gentiles. He had given up trying to get the physical Israel, and had now sent
messengers to the Gentiles.
Matthew 22:10 "So those servants went out into the highways, and gathered together all as many as they
found, both bad and good: and the wedding was furnished with guests."
“So these servants went out into the highways”: Turned from the Jews, and went among the Gentiles, preaching
the Gospel to them; particularly the Apostle Paul, with Barnabas, and others, and gathered together all, as many
as they found, both good and bad.
The Gospel ministry is the means of gathering souls to Christ, and to attend his ordinances, and into his
churches; and of these that are gathered by it into churches, and to an attendance on outward ordinances, some
are good and some bad, as the fishes gathered in the net of the Gospel are said to be, in Matthew 13:47.
Which may either express the character of the Gentiles before conversion; some of them being outwardly good
in their civil and moral character, closely adhering to the law and light of nature, doing the things of it. Others
notoriously wicked; or how they proved when gathered in, some being real believers, godly persons.
Others hypocrites and empty professors; having a form of godliness, and nothing of the power of it, destitute of
grace in their hearts, and of holiness in their lives.
“Bad and good”: All descriptions of people. None are good by nature; if they were they would not need the
gospel; but some are worse than others, and they have special need of it. None can be saved without it.
“And the wedding was furnished with guests”: That is, the wedding chamber, or the place where the wedding
was kept, and the marriage dinner was prepared and ate or where the feast was kept; which designs the house
and church of God, into which large numbers of the Gentiles were brought, by the ministry of the apostles; so
that it was filled with persons that made a profession of Christ and his Gospel.
Christianity was offered to everyone; prostitutes, robbers, adulterers, etc. God has offered salvation through
grace to everyone; The Jew first and the Gentile afterward. A person's past is not important. It is what you do
after you are saved that counts.
Matthew 22:11 "And when the king came in to see the guests, he saw there a man which had not on a
wedding garment:"
“Wedding garment”: All without exception were invited to the banquet, so this man is not to be viewed as a
common party-crasher. In fact, all the guests were rounded up hastily from “the streets” and therefore none
could be expected to come with proper attire. That means the wedding garments were supplied by the king
himself.
So this man’s lack of a proper garment indicates he had purposely rejected the king’s own gracious provision.
His affront to the king was actually a greater insult than those who refused to come at all, because he committed
his impertinence in the very presence of the king.
The imagery seems to represent those who identify with the kingdom externally, profess to be Christians,
belong to the church in a visible sense – yet spurn the garment of righteousness Christ offers (Isa. 61:10) by
seeking to establish a righteousness of their own (Rom. 10:3; Phil. 3:8-9).
Ashamed to admit their own spiritual poverty, they refuse the better garment the King graciously offers – and
thus they are guilty of a horrible sin against His goodness.
Matthew 22:12 "And he saith unto him, Friend, how camest thou in hither not having a wedding
garment? And he was speechless."
“He was speechless”: I.e., he had no excuse.
Matthew 22:13 "Then said the king to the servants, Bind him hand and foot, and take him away, and cast
[him] into outer darkness; there shall be weeping and gnashing of teeth.
“Outer darkness”: This would describe the darkness farthest from the light, i.e., outer darkness.
“Weeping and gnashing of teeth”: This speaks of inconsolable grief and unremitting torment. Jesus commonly
used the phrases in this verse to describe hell (13:42, 50; 24:51).
Matthew 22:14 "For many are called, but few [are] chosen."
“Many are called, but few are chosen”: The call spoken of here is sometimes referred to as the “general call” (or
the “external” call) – a summons to repentance and faith that is inherent in the gospel message. This call extends
to all who hear the gospel. “Many” hear it; “few” respond (see the many-few comparison in 7:13-14). Those
who respond are the “chosen,” the elect.
In the Pauline writings, the word “call” usually refers to God’s irresistible calling extended to the elect alone
(Rom. 8:30) – known as the “effectual call” (or the “internal” call). The effectual call is the supernatural
drawing of God which Jesus speaks of in John 6:44. Here a general call is in view, and this call extends to all
who hear the gospel – this call is the great “whosoever will” of the gospel (Rev. 22:17).
Here, then, is the proper balance between human responsibility and divine sovereignty: the “called” who reject
the invitation do so willingly, and therefore their exclusion from the kingdom is perfectly just. The “chosen”
enter the kingdom only because of the grace of God in choosing and drawing them.
The Bible is pretty explicit about Jesus being the way to heaven. Anyone who comes any other way is a robber
and a thief. There is only one garment that is acceptable, and that is our white robe that has been washed in the
blood of the Lamb.
A person can sit on a church pew, and even be baptized, and not be cleansed from all unrighteousness; washed
in the blood of the Lamb. Christianity, that is acceptable to God, is a love affair with the Lord Jesus Christ.
Pretenders will not be acceptable to God. He will say to them, get away from me, I never knew you.
They like professing atheists will be banished to outer darkness.
The Lord invites all of us to come to Him; but to be chosen of God, we must be washed in the blood of the
Lamb, sold out to Jesus, having a brand new heart, and stayed up on the wishes of the Lord. Jesus must not only
be Savior to us, but our Lord, as well.

Verses 15-22: See Mark 12:13-17; Luke 20:20-26. “The Herodians” were a party that favored the dynasty of
Herod and stood for the Roman connection. They cared little or nothing for religion and normally were bitterly
opposed by the Pharisees. The statements recorded in verse 16 are insincere and intended as hypocritical
flattery.
Their question was intended to place the Lord in a dilemma. If He says yes, He can be held up to the people as a
traitor. If He says no, He can be denounced to the Roman authorities.
“Caesar was the Roman Emperor and head of the Roman state. Caesar was the family name of Julius Caesar,
the first man who aspired to autocracy. The name was taken over from him by his adopted son Octavian,
afterwards titled the Emperor Augustus.
For “penny” see 20:2. “Render therefore unto Caesar:” The Lord means that we are to give the civil magistrates
all that is due to them, as long as it does not interfere with the honor due to God.
Jesus had broken the Herodians’ dilemma by making light of the ultimate significance of Caesar’s claim. The
idea is: “if the penny is his, let him have it!” Jesus’ response, render “unto God the things that are God’s,”
exposed the spiritual failure of the Herodians.
In essence, Jesus made light of Caesar’s temporal claim in favor of God’s greater claim over men’s lives.
Matthew 22:15 "Then went the Pharisees, and took counsel how they might entangle him in [his] talk."
“Then went the Pharisees … how they might entangle him”: To entangle means to "ensnare," as birds are taken
by a net. This is done secretly, by leading them within the compass of the net and then suddenly springing it
over them. So to entangle is artfully to lay a plan for enticing; to beguile by proposing a question, and by
leading, if possible, to an incautious answer. This was what the Pharisees and Herodians endeavored to do in
regard to Jesus.
They wanted to deliver him unto the power and authority of the Roman governor Pontius Pilate, should he say
anything against Caesar, which they tried to trap him into by whatever means. They wanted to set the populace
against him, and protect themselves from their resentment.
Their main point was the delivery of him up into the hands of the civil government for treason and sedition, so
they could have him put to death.
Matthew 22:16 "And they sent out unto him their disciples with the Herodians, saying, Master, we know
that thou art true, and teachest the way of God in truth, neither carest thou for any [man]: for thou
regardest not the person of men."
“Herodians”: A party of the Jews who supported the Roman-backed Herodian dynasty. The Herodians were not
a religious party, like the Pharisees, but a political party, probably consisting largely of Sadducees (including
the rules of the temple). By contrast, the Pharisees hated Roman rule and the Herodian influence.
The fact that these groups would conspire together to entrap Jesus reveals how seriously both groups viewed
Him as a threat. Herod himself wanted Jesus dead (Luke 13:31), and the Pharisees were already plotting to kill
Him as well (John 11:53). So they joined efforts to seek their common goal.
Matthew 22:17 "Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?"
“Is it lawful to give tribute unto Caesar, or not?” At issue was an annual fee of one denarius per person. Such
taxes were part of the heavy taxation Rome assessed. Since these funds were used to finance the occupying
armies, all Roman taxes were hated by the people. But the poll tax was the most hated of all because it
suggested that Rome owned even the people, while they viewed themselves and their nation as possessions of
God.
It was therefore significant that they questioned Christ about the poll tax in particular. If He answered no to
their question, the Herodians would charge Him with treason against Rome. If He said yes, the Pharisees would
accuse Him of disloyalty to the Jewish nation, and He would lose the support of the crowds.
They were trying to trap Jesus into saying something that would be punishable by death. If they really believed
that He was the truth, why would they be trying to entangle Him? God is not a respecter of persons, that part of
their statement is true.
If Jesus said "no" to the inquiry about paying taxes, they felt that they would be able to turn Caesar against Him.
There were two opinions about followers of God paying these taxes. If Jesus answered them with a "yes" or
"no", He would offend someone.
If Jesus said to pay the tax, the people would be disappointed. They did not believe God's people should pay.
They believed in the sovereignty of God. If Jesus said not to pay it, He would be an enemy of Rome.
Matthew 22:18 "But Jesus perceived their wickedness, and said, Why tempt ye me, [ye] hypocrites?"
Jesus saw right through their little scheme. He rightly called them hypocrites. They said they believed He taught
truth, but they really did not believe in Him at all.
Matthew 22:19 "Shew me the tribute money. And they brought unto him a penny."
A silver coin was the value of a day’s wage for a Roman soldier. The coins were minted under the emperor’s
authority since only he could issue gold or silver coins. The “denarius” (penny) of Jesus’ day was minted by
Tiberius.
One side bore an image of his face; the other featured an engraving of him sitting on his throne in priestly robes.
The Jews considered such images idolatry, forbidden by the second commandment (Exodus 20:4), which made
this tax and these coins doubly offensive.
Matthew 22:20 "And he saith unto them, Whose [is] this image and superscription?"
“Whose is this image and superscription?” - He knew well enough whose they were; but he showed the
excellency of his wisdom. In making them answer to their own confusion. They came to ensnare our Lord in his
discourse, and now they are ensnared in their own. He who digs a pit for his neighbor often falls into it himself.
Matthew 22:21 "They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar
the things which are Caesar's; and unto God the things that are God's."
“Caesar’s … God’s”: Caesar’s image is stamped on the coin; God’s image is stamped on the person (Gen. 1:26-
27). The Christian must “render” obedience to Caesar in Caesar’s realm (Rom. 13:1-7; 1 Peter 2:13-17), but
“the things that are God’s” are things that do not belong to Caesar and should be given only to God.
Christ thus acknowledged Caesar’s right to assess and collect taxes, and He made it the duty of Christians to
pay them. But He did not suggest (as some suppose) that Caesar had sole or ultimate authority in the social or
political realms.
Ultimately, all things are God’s (Rom. 11:36; 2 Cor. 5:18; Rev. 4:11) – including the realm in which Caesar or
any other earthly ruler exercises authority.
In distinguishing obedience to God from obedience to Caesar, Jesus identified the underlying principle of two
different kingdoms: church and state. Both are divinely ordained institutions, but ought to remain separate, since
they have two distinct purposes. When church and state are united, the integrity of each institution is often
called into question.
This separation does not prohibit the involvement of Christians in areas of social responsibility. A government
of the people, by the people and for the people is an anarchy unless governed by eternal, self-evident principles,
which are reflected in Scripture.
Jesus taught us not only to “render unto God” but also to “render unto Caesar.” Christians are therefore
responsible for obeying laws, paying taxes, praying for those in authority, and actively speaking out and
standing for God and His laws in government.
The example of Christians involved in the political system demonstrates how God uses them to be both salt and
light to the world (Matt. 5:13-14).
Matthew 22:22 "When they had heard [these words], they marvelled, and left him, and went their way."
This is not telling you to pay taxes to Caesar, or to abstain from paying taxes. When Jesus had them show a
coin, and the coin had Caesar's picture on it, it just meant the Roman government was the ruling influence there.
Jesus was not about to get into a political battle.

He just said, if you owe any tax to Caesar, pay it. If you owe God anything, pay Him. When they saw that they
could not trap Him, they just left. You see, with whatever thing they tried to trap Jesus, they wound up being
trapped themselves.
 Matthew Chapter 22 Questions
1. With what did he compare the Kingdom of heaven?
2. Who is the king symbolic of?
3. Why would most of the invited not come?
4. When He sent forth the servants the second time, what did He tell them?
5. What did the invited do when they got the second invitation?
6. Who were the servants representative of?
7. Who was God's first choice?
8. When the king became angry, what did he do?
9. When He decided that the first group was not worthy, who did He invite?
10. How was the wedding furnished with guests?
11. When the king came in to the guests, what did he notice was wrong?
12. What did the king tell the servant to do with this person?
13. "For many are called, but few are_________."
14. What is the only acceptable garment?
15. If Christianity is not a formality, what is it?
16. Jesus must not be just Savior, but ________.
17. The Herodians and Pharisees came together to do what?
18. What hypocritical statement did they make to Jesus?
19. What question did they ask Jesus?
20. If Jesus said do not pay taxes, whose enemy would He be?
21. What did Jesus rightfully call them?
22. What did Jesus ask them to show Him?
23. Whose picture was on it?
24. They left when they had heard what words?
25. Who was the ruling government there?
Verses 23-29: The Sadducees make the next attempt to discredit Jesus and are even more severely humiliated.
As the liberal party within first century Judaism, they rejected belief in the supernatural, especially angels and
the resurrection of the dead (see Paul’s encounter in Acts 23:8-10).
“Moses said” is a reference to (Deuteronomy 25:5), where the practice of levirate marriage called for an
unmarried brother to take his brother’s widow to be his own wife (Gen. 38:8). The absurd hypothetical case that
follows represents another theological dilemma, this time attempting to discredit the legitimacy of the
resurrection, which the Sadducees rejected.
This extreme example must have been thought by them to be the ultimate proof of the foolishness of the
doctrine of resurrection. All seven brothers had been married to her, “Therefore in the resurrection whose wife
shall she be of the seven?”
Jesus replies, “Ye do err, not knowing the scriptures. Jesus had contempt for the Sadducees because they made
light of the Bible and the “power of God (i.e., His resurrection power, Phil. 3:10). This is His strongest recorded
rebuke of the Jewish party.
Matthew 22:23 "The same day came to him the Sadducees, which say that there is no resurrection, and
asked him,"
There were about 6,000, legalistic sect of the Jews who were known for their rigid adherence to the ceremonial
fine points of the law. Their name means “separated one.” Jesus’ interaction with the Pharisees was usually
adversarial. He rebuked them for using human tradition to nullify Scripture.
The Sadducees were known for their denial of things supernatural. They denied the resurrection of the dead
(22:23), and the existence of angels (Acts 23:8). Unlike the Pharisees, they rejected human tradition and
scorned legalism. They accepted only the Pentateuch as authoritative. They tended to be wealthy, aristocratic
members of the priestly tribe, and in the days of Herod their sect controlled the temple, though they were fewer
in number than the Pharisees.
Pharisees and Sadducees had little in common. Pharisees were ritualists; Sadducees were rationalists. Pharisees
were legalists; Sadducees were liberals. Pharisees were separatists; Sadducees were compromisers and political
opportunists. Yet they united together in their opposition to Christ (22:15-6, 23-24, 35). John publicly addressed
them as deadly snakes.
Matthew 22:24 "Saying, Master, Moses said, If a man die, having no children, his brother shall marry his
wife, and raise up seed unto his brother."
“His brother shall marry his wife”: This refers to the law of levirate marriage, found (in Deut. 25:5-10). This
was a provision to ensure that family lines were kept intact and widows were cared for.
The Levitical law said, if a married man died without a son, the brother of the deceased was to marry the
widow; and the first child born from that union would actually belong, in name, to the deceased. The
inheritance, if there was any would go to this child.
Any other children born of this union would go to the physical father.
In Acts we read:
Acts 23:8 "For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees
confess both."
You see, these Sadducees were trying to prove that there was no resurrection. They, like so many of our
religious people of today, would not believe anything that they could not see with their physical eyes. (They
missed the whole message of faith). Anything that is fact is not faith.
If you are standing on Mt. Ararat looking at Noah's Ark, it would take no faith to believe there was a Noah's
Ark. These people had to have physical proof of something that was spirit.
Matthew 22:25 "Now there were with us seven brethren: and the first, when he had married a wife,
deceased, and having no issue, left his wife unto his brother:"
“There were with us seven brethren”: It is probable that they stated a case as difficult as possible; and though no
such case might have occurred, yet it was supposable, and in their view, it presented a real difficulty.
The difficulty arose from the fact, that they supposed that the same state of things must take place in the next
world as here; that if there is such a world, husbands and wives must be there reunited; and they professed not
to be able to see how one woman could be the wife of seven men.
Matthew 22:26 "Likewise the second also, and the third, unto the seventh."
“Likewise the second also”: The eldest of the surviving brethren, having married his brother's wife, then died
also without children, and left her to his next brother to marry her. And then the third brother accordingly did
marry her, and in process of time died likewise, leaving no issue behind him.
Thus they went on in unto the seventh: the fourth, fifth, and sixth, married her in turn, and so did the seventh;
and all died in the same circumstances, having no children by her.
Matthew 22:27 And last of all the woman died also."
“And last of all the woman died also”: A widow and childless, having never married another person but these
seven brethren; and the case same the same for all of them, none having any child by her, upon which any
peculiar claim to her could be formed.
Matthew 22:28 "Therefore in the resurrection whose wife shall she be of the seven? for they all had her."
"Therefore in the resurrection": As asserted by the Pharisees and by Christ, supposing that there will be such a
thing, though not granting it; for these men denied it. The Ethiopic version reads it hypothetically, "if therefore
the dead will be raised"; upon such a supposition, whose wife shall she be of the seven?
“For they all had her”: Or were married to her. By putting this question, they thought to have got some
advantage against Christ, and in favor of their belief. They hoped, either that he would give into their way of
thinking, and relinquish the doctrine of the resurrection upon this, and join with them against the Pharisees, and
so there would be no need of an answer to the question.
Or they judged, that if he returned an answer, it would be either that he did not know whose wife she should be,
and then they would show him among the common people, as weak and ignorant; or should he say, that she
would be the wife of one of them only, naming which of them, or of them all, or of none of them.
They fancied that such absurd consequences would follow on each of these, as would expose the doctrine of the
resurrection to ridicule and contempt. But they missed their aim, and were sadly disappointed by Christ's answer
and reasoning which follow.
These Sadducees had set up a hypothetical situation, first of all, to try to catch Jesus in error. They really did not
want an answer to their question. They were just trying to prove by Jesus, that there could not possibly be a
resurrection.
They remind me so much of people of our day who know the letter of the word, but do not comprehend it
spiritually. These Sadducees were trying to fit the laws of this physical earth into the heavenly.
Matthew 22:29 "Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the
power of God."
“Jesus answered and said unto them”: The Sadducees: as idle and impertinent as the case they put may seem to
be and really was, our Lord thought fit to return an answer to them, thereby to expose their ignorance, and put
them to silence and confusion.
“Ye do err”: not only in that they denied the immortality of the soul and the resurrection, but that supposing that
there would be a resurrection, things in that state would be just as they were in this; for instance, that there
would be the same natural relation of husband and wife, which their question supposes.
Jesus went right to the question these Sadducees had asked. They were thoroughly convinced of this one thing.
Jesus' reprimand of them was twofold (you do not know and understand the Scriptures, and you under estimated
God).
Matthew 22:30 "For in the resurrection they neither marry, nor are given in marriage, but are as the
angels of God in heaven."
“As the angels of God in heaven”: The Sadducees did not believe in angels, so here Jesus was exposing another
of their false beliefs. Angels are deathless creatures who do not propagate and therefore have no need for
marriage. “In the resurrection,” the saints will have those same characteristics.
Jesus then explained that “in the resurrection” men do not “marry” but are asexual “as the angels.” The infantile
illustration of the Sadducees shows that they had no confidence in the power of a glorious resurrection to a new
life. They thought that a resurrection would be the some kind of life as on earth.
Jesus teaches neither that glorified men become angels, nor that all earthly family relationships are lost in
heaven. All resurrected believers will be in a state of perfect glorification and fellowship.
Angels are ministering spirits, not flesh and blood beings like here on this earth. I am not saying we shall not
have a body. We shall have a heavenly body (changed in the twinkling of an eye).
Angels (spirit beings) do not marry. Marriage is an earthly relationship and has no part in heaven. It is a
function of the earth to populate the earth. Without death being in the picture, there is no need for birth.
Mankind will be an eternal being in heaven.

Verses 31-34: Jesus further attacks the Sadducees’ major belief in no resurrection at all, by quoting (Exodus
3:6), a statement from the only part of the Old Testament that the Sadducees unquestioningly accepted (the
Pentateuch). He related the eternal “I AM of God to the patriarchs (Abraham, Isaac and Jacob), to demonstrate
that they were “of the living,” or immortal (a fact unlikely to be denied by the Sadducees in a public dispute).
“God is not the God of the dead” does not mean that He has no relationship to those who have departed; it
means that the departed are not really dead, and are thus still responsible to the living God (Heb. 10:31). Thus
the crowd is “astonished” and the Sadducees are “put … to silence.”
Matthew 22:31 "But as touching the resurrection of the dead, have ye not read that which was spoken
unto you by God, saying,"
“Have ye not read”: This quotation is taken from (Exodus 3:6, Exodus 3:16); and as the five books of Moses
were the only part of Scripture which the Sadducees acknowledged as Divine, our Lord, by confuting them
from those books, proved the second part of his assertion, "Ye are ignorant of those very scriptures which ye
profess to hold sacred."
Matthew 22:32 "I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the
God of the dead, but of the living."
“God is not the God of the dead”: Jesus’ argument (taken from the Pentateuch), because the Sadducees
recognized only Moses’ authority, was based on the emphatic present tense “I am” (of Exodus 3:6). This subtle
but effective argument utterly silenced the Sadducees (verse 34).
This does not mean that God is just God of this earth. This means there is life after death, as we know it here on
earth. God called Himself "I AM" to Moses. This was a special name showing His eternity. Jesus is Lord of the
dead (to this earth), and the living.
In fact, a person truly never dies. We choose where we will spend this eternity either in heaven or hell, but we
never die. We have a new body suited for all of eternity. A body that does not age and does not function exactly
like our body of flesh and blood that we use here on earth.
Matthew 22:33 "And when the multitude heard [this], they were astonished at his doctrine."
This wise and full answer of Christ to the posing question of the Sadducees, with which perhaps they had
puzzled many. And never had met with their match before, were astonished at his doctrine; concerning the pure,
perfect, and angelic state of the righteous in the world to come.
How strongly and he proved the immortality of the soul, and the resurrection of the dead, which were both
denied by the Sadducees; and who were so confounded with his answer, proof, and reasoning, that Luke says:
"After that they durst not ask him any question at all": and the Scribes were so pleased therewith, that certain of
them applauded him, saying, "master, thou hast well said".
Jesus at that time, had not risen from the grave, as an example of how we will also rise. This was very confusing
to people who could not accept anything that they could not see with their physical eyes. The only thing that the
Pharisees and the Sadducees could agree on was that they both were trying to discredit Jesus.
Matthew 22:34 "But when the Pharisees had heard that he had put the Sadducees to silence, they were
gathered together."
"But when the Pharisees had heard": Either with their own ears, (they being some of them present), or from the
telling of others; from the Scribes, who expressed their approbation of Christ's answer to the Sadducees; or the
Pharisees, with the Herodians, in a body had left him, and were gone to their respective places of abode. Or to
them that sent them, being baffled and confounded by him.
But now hearing that he had put the Sadducees to silence, or stopped their mouths, they having nothing to reply,
which itself was not disagreeable. For they were as opposite as could be to them in the doctrine of the
resurrection, and in other things, and were their sworn and avowed enemies.
Yet it sadly greatly concerned them, that Christ should be too hard for, and get the victory over all sects among
them. Wherefore, considering that should he go on with success in this manner, his credit with the people would
increase yet more and more. And therefore, though they had been so shamefully defeated in two late attempts,
yet they were gathered together in great hurry upon this occasion.

Verses 35-40: “A lawyer,” an expert expounder of the Old Testament Law and equivalent to a doctor of
theology today, asks Him, “which is the great commandment in the law?” The phrase “tempting him”, implies
that he is trying to draw Jesus into an argument regarding the Pharisees’ extensive interpretations of over 600
laws. Instead, Christ summarizes the two tables of the law.
1. Responsibility to God;
2. Responsibility to man, by paraphrasing (Deuteronomy 6:5 and Leviticus 19:18), “love the Lord thy
God” and “love thy neighbor as thyself.”
The phrase “with all thy heart,” indicates the total being of a man in Hebrew thought and is part of the “Shema,”
the Jewish confession of faith consisting of (Deuteronomy 6:4-9; 11:13-21); and (Numbers 15:37-41). As the
greatest commandment, it was of supreme importance and priority. No Pharisee could fault such an answer.
Matthew 22:35 "Then one of them, [which was] a lawyer, asked [him a question], tempting him, and
saying,"
“Lawyer”: This was a scribe whose specialty was interpreting the law.
It seems that one group gave up, and another came. In this particular case, the cross examination was done by a
very learned fellow of the law. This was no ordinary man. He had studied the Scriptures in their best schools.
Surely he would be able to trip Jesus up.
It seemed there were so many laws, that perhaps this lawyer learned in the law, would be able to trip Jesus up.
Maybe the lawyer, himself, really did not want to know.
Matthew 22:36 "Master, which [is] the great commandment in the law?"
“Which is the greatest commandment in the law”: The rabbis had determined that there were 613
commandments contained in the Pentateuch, one for each letter of the Ten Commandments. Of the 613
commandments, 248 were seen as affirmative and 365 as negative. Those laws were also divided into heavy and
light categories, with the heavy laws being more binding that the light ones.
The scribes and rabbis however, had been unable to agree on which were heavy and which were light. This
orientation to the law led the Pharisees to think Jesus had devised His own theory. So the Pharisees asked this
particular question to get Jesus to incriminate Himself by revealing His unorthodox and unilateral beliefs.
Matthew 22:37 "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind."
“Heart … soul … mind”: (Mark 12:30), adds “strength.” The quote is from (Deut. 6:5), part of the Shema
(Hebrew for “hear”; Deut. 6:4). That verse says “heart … soul … strength.” Some LXX manuscripts added
“mind.” The use of the various terms is not meant to delineate distinct human faculties, but to underscore the
completeness of the kind of love that is called for.
Matthew 22:38 "This is the first and great commandment."
This one Scripture tells so much. If we could truly do this one, if we could truly give all our love to God, make
the desires of our hearts be His will for us, keep our minds stayed upon Him rather than on things of the world;
we would have our relationship with Him pleasing unto Him.
We would then follow all of His instructions about all of the other things, because we would be seeking to
please Him. This is the great commandment. If God is first in our lives, we have our lives in order.
Matthew 22:39 "And the second [is] like unto it, Thou shalt love thy neighbor as thyself."
“Love thy neighbor as thyself”: This is a quotation from (Lev. 19:18). Contrary to some contemporary
interpretations, it is not a mandate for self-love. Rather it contains in different words the very same idea as the
golden rule. It prompts believers to measure their love for others by what they wish for themselves.
Matthew 22:40 "On these two commandments hang all the law and the prophets."
“The law and the prophets”: I.e., the whole Old Testament. Thus Jesus subsumes man’s whole moral duty under
two categories: love for God, and love for one’s neighbors. These same two categories differentiate the first 4
commandments of the Decalogue from the final 6.
This Scripture rounds the first out. We would do no murder, steal, lie, bear false witness, or covet if we loved
our neighbor as our self rounds out the final six. If we truly love God and want to please Him, we will love our
neighbor; because He commands us to do just that. Just as Jesus said, these two cover all the commandments.
Take notice here, that it is natural for us to love ourselves as well.

Verses 41-46: Jesus then counter questions the Pharisees: “What think ye of Christ? Whose son is he?” By
asking them who is the Messiah, He gave them a clear opportunity to acknowledge Him. The question is similar
to that asked of the disciples earlier in 16:15, where they gave the correct answer.
The Pharisees’ response, “the son of David,” was the common teaching of the scribes who accepted the Davidic
lineage of the Messiah (Mark 12:35). Jesus then calls their attention to (Psalm 110), which they already
recognized as messianic. This psalm, whose Davidic authorship Jesus affirms, was given “in spirit,” that is, by
inspiration of the Holy Spirit; in it David refers to the Messiah as his Lord.
Jesus totally stumps the Pharisees, who wanted to believe in a human Messiah but not a divine Messiah. So no
one “was able to answer him,” that is to say, defeat Him by question or debate, and therefore, no one dared ask
Him “any more questions.”
Matthew 22:41 "While the Pharisees were gathered together, Jesus asked them,"
“While the Pharisees were gathered together”: Jesus asks a question in his turn, utterly to confound them, and to
show the people that the source of all the captious questions of his opponents was their ignorance of the
prophecies relative to the Messiah.
Matthew 22:42 "Saying, What think ye of Christ? whose son is he? They say unto him, [The son] of
David."
“What think ye of Christ?” A phrase often used by Christ to introduce a question designed to test someone
(verse 17; 17:25; 18:12; 21:28; 26:66). Here, the Pharisees, Herodians, Sadducees, and scribes had all put Him
to the test. He also had a test for them.
“The son of David” was the most common messianic title in the usage of Jesus’ day. Their answer reflected
their conviction that the Messiah would be no more than a man, and Jesus’ reply was another assertion of His
deity.
This is really the problem in our churches today. Most do not realize who the person of Jesus is. Just like the
Pharisees thought Jesus was the descendant of man, is what many believe today.
The problem with believing in miracles is that we have decided that Jesus was man walking around on this
earth; when, in fact, He was God the Word, who took on the form of flesh and dwelt among us.
We limit Jesus, because we do not truly understand who He is. We know that we are limited in what we can do,
so we, believing that Jesus was man, have reduced Him to the point that we believe that he is limited as we are.
Just His name (Emmanuel), tells us that He was God with us.
Matthew 22:43 "He saith unto them, How then doth David in spirit call him Lord, saying,"
“How then”: How is this doctrine that he is "descended" from David consistent with what David says when he
calls him "lord?" How can your opinion be reconciled with that? That declaration of David is recorded in
(Psalm 110:1). A "lord" or master is a superior. The word here does not necessarily imply divinity, but only
superiority.
David calls him his superior, his lord, his master, his lawgiver, and expresses his willingness to obey him. If the
Messiah was to be merely a descendant of David, as other men descended from parents if he was to have a
human nature only if he did not exist when David wrote, with what propriety could he then, call him his lord?
“In spirit” By the inspiration of the Holy Spirit.
As a prophet (Acts 2:30; Acts 1:16; 2 Samuel 23:2).
Matthew 22:44 "The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy
footstool?"
“The Lord said”: This is the language of David. "Yahweh said to my lord the Messiah, sit thou”. This was a
prediction respecting the exaltation of Christ. To be raised to the right hand of a king was significant of favor,
trust, and power. This was done respecting Christ (Mark 16:19; Acts 7:55; Romans 8:34; Ephesians 1:20;
Hebrews 1:3; 8:1; 10:12).
"Thine enemies thy footstool": A footstool is that which is under the feet when we are sitting implying that we
have it under subjection, or at our control. So Christ shall put all enemies under his feet, all his spiritual foes, all
that rise up against him (Psalm 2:9, Psalm 2:12; Hebrews 10:13; 1 Corinthians 15:25).
Psalm 110:1 "The LORD says to my Lord: "Sit at my right hand until I make your enemies a footstool for your
feet."
Matthew 22:45 "If David then call him Lord, how is he his son?"
“If David then call him Lord”: David would not have addressed a merely human descendant as “Lord.” Here
Jesus was not disputing whether “Son of David” was an appropriate title for the Messiah; after all, the title is
based on what is revealed about the Messiah in the Old Testament (Isa. 11:1; Jer. 23:5), and it is used as a
messianic title in (1:1).
But Jesus was pointing out the title “son of David” did not begin to sum up all that is true about the Messiah
who is also “son of God” (Luke 22:70). The inescapable implication is that Jesus was declaring His deity.
You see, the Spirit of Jesus Christ is eternal. He has used many different names from time to time, but they are
all the same Spirit. The only time He used the name Jesus Christ, was for His short stay on the earth. When He
returns, we will know Him as Lord of lords and King of kings.
One of His names in heaven was the Word of God. You see, whatever name He uses describes the job He is
fulfilling at the moment. He is the second person of the Godhead. Even though He was counted in the line of
David, He was David's Lord.
We cannot comprehend, as well as we should, all of this until it is revealed to us by the Holy Spirit of God. Just
as we can't answer every little aspect of this until we learn the secret of God. Neither could these Pharisees, as
you can readily see in the next verse.
Matthew 22:46 "And no man was able to answer him a word, neither durst any [man] from that day
forth ask him any more [questions]."
“And no man was able to answer him a word”: They saw the dilemma they were reduced to, either to
acknowledge the deity of the Messiah, or confess their ignorance. And neither of them they cared to do, and
therefore judged it to be the wisest part to be silent.
“Neither durst any man from that day forth ask him any more questions”: Neither Pharisees nor Sadducees, for
the same is observed by (Luke 20:40), of the Sadducees particularly, and was true of all sorts, and every sect, of
men among them. And thus our Lord was freed from a caviling, captious, and troublesome generation of men.
From this time forward, to the time of his sufferings, which was not very long after; for this was the third day
before the Passover, as appears from (Matthew 26:1).
Jesus' answers were so complicated, that they were beyond their comprehension. Instead of them trapping Jesus,
He trapped them at every question.
Matthew Chapter 22 Continued Questions
1. What was the Sadducees' belief about the hereafter?
2. What did they remind Jesus about what Moses told them concerning men who die without a son?
3. Anything that is fact is not ________?
4. These people wanted what kind of proof?
5. By Levitical law, if a man's brother marry the deceased's wife and bears a child, who does the first child
belong to?
6. How many brethren are in this story they told to Jesus?
7. What question did they have for Jesus?
8. What were they really trying to prove?
9. How does this remind us of people today?
10. What two ways did Jesus say they err?
11. In the resurrection, what is the state of the married?
12. Why was marriage established on the earth?
13. What three Old Testament patriarchs were used as examples to prove that God is God of the living?
14. This does not mean that God is God just here on the earth, what does it mean?
15. What was the multitude astonished at?
16. What was the only thing that the Sadducees and the Pharisees could agree on?
17. What question did the lawyer ask Jesus?
18. What is the first and great commandment that Jesus gave him in answer?
19. What one thing puts our life in order?
20. What was the second commandment He gave?
21. Jesus said this covered all of what?
22. What question did they give?
23. What answer did they give?
24. Relate that to our modern churches?
25. Why is it hard for most people to believe in miracles today?
26. What one word tells us who He is?
27. What question did Jesus ask them that they had no answer for?
28. Who is Jesus, really?
29. Why did they stop asking Him questions?
30. Who trapped who in the end?

Matthew Chapter 23

Verses 1-2: Jesus’ last condemnation of the Pharisees fills chapter 23 entirely. This now represents His final and
official rejection of them at the temple, their own stronghold of influence and security. See parallel passages (in
Mark 12:38-40 and Luke 20:45-47).
“Sit in Moses’ seat” (Greek kathedra, “seat of authority”): This represents the synagogue chair, which
symbolizes the origin and authority of their teaching.
Matthew 23:1 "Then spake Jesus to the multitude, and to his disciples,"
To the common people that were about him in the temple. The high priests and elders, Scribes, Pharisees, and
Sadducees, having left him, being all silenced by him. And now, lest on the one hand, the people seeing the
ignorance and errors of these men detected by Christ, should be tempted to conclude there was nothing in
religion. And to neglect the word and worship of God, on account of the concern these men had in it.
On the other hand, because of their great authority and influence, being in Moses's chair, lest the people should
be led into bad principles and practices by them (Scribes, Pharisees, etc.). He directs them in what they should
observe in them and what not.
That they were not altogether to be rejected, nor in everything to be attended to. And warns them against their
ostentation, pride, hypocrisy, covetousness, and cruelty. And, at the same time, removes an objection against
himself, proving that he was no enemy to Moses, and the law, rightly explained and practiced.
He said this “to his disciples”; not only the twelve, but to all that believed in him, and were followers of him.
Matthew 23:2 "Saying, The scribes and the Pharisees sit in Moses' seat:"
“In Moses’ seat”: The expression is equivalent to a university’s “chair of philosophy.” To “sit in the chair of
Moses”, was to have the highest authority to instruct people in the law. The expression here may be translated
“(they) have seated themselves in Moses’ seat”. Stressing the fact that this was an imaginary authority they
claimed for themselves.
There was a legitimate sense in which the priests and Levites had authority to decide matters of the law (Deut.
17:19). But the scribes and Pharisees had gone beyond any legitimate authority and were adding human
tradition to the Word of God (15:3-9). For that Jesus condemned them (verses 8-36).

Verses 3-6: “They make broad their phylacteries:” A phylactery was an amulet consisting of a strip of
parchment, inscribed with certain portions of the Pentateuch, which was rolled and placed in a small metal
cylinder inside a square leather case. The cases were attached by the Jews with straps to their foreheads and to
the back of their right hands, following a strictly literal interpretation of (Deuteronomy 6:8-9).
They were normally worn only during prayer, but the Pharisees appear to have worn them always and to have
made them especially conspicuous. “The borders of their garments” were the fringes worn in obedience to
(Numbers 15:38-39). “Uppermost rooms” might be better said “chief places.”
Matthew 23:3 "All therefore whatsoever they bid you observe, [that] observe and do; but do not ye after
their works: for they say, and do not."
“Observe … and do not”: I.e., insofar as it accords with the Word of God. The Pharisees were prone to bind
“heavy burdens” (verse 4), of extra biblical traditions and put them on others’ shoulders. Jesus explicitly
condemned that sort of legalism.
This is very interesting. These scribes and Pharisees knew the letter of the law. They have learned the Law of
Moses with no exceptions. They are quick to preach that everyone had to keep the law. There was just one catch
to all of this. They preached against the very things they did themselves.
They were without excuse, because they sinned with full knowledge that it was wrong. Jesus said it was okay to
listen to them, but don't pattern your life after theirs.
Matthew 23:4 "For they bind heavy burdens and grievous to be borne, and lay [them] on men's
shoulders; but they [themselves] will not move them with one of their fingers."
"They bind heavy burdens": This phrase is derived from the custom of loading animals. The load or burden is
bound up and then laid on the beast. So the Pharisees appointed weighty burdens, or grievous and heavy
precepts, and insisted that the people should obey them, though they lent no assistance.
The "heavy burdens" refer not here to the traditions and foolish customs of the Pharisees, for Jesus would not
command the people to observe them. But they clearly mean the ceremonies and rights appointed by Moses,
which Peter says neither.
Acts 15:10 "Now then, why do you try to test God by putting on the necks of the disciples a yoke that neither
we nor our fathers have been able to bear?"
Those rites were numerous, expensive, requiring much time, much property, and laborious. The Pharisees were
rigid in requiring that all the people should pay the taxes, give of their property, comply with every part of the
law with the utmost rigor, yet they indulged themselves, and bore as little of the expense and trouble as
possible. So that where they could avoid it, they would not lend the least aid to the people in the toils and
expense of their religious rites.
“With one of their fingers”: In the least degree. They will not render the least aid.
Matthew 23:5 "But all their works they do for to be seen of men: they make broad their phylacteries, and
enlarge the borders of their garments,"
“Phylacteries”: Leather boxes containing a parchment on which they are written in 4 columns. These are worn
by men during prayer, one on the middle of the forehead and one on the left arm just above the elbow. The use
of phylacteries was based on an overly literal interpretation of passages like (Exodus 13:9-10; Deut. 6:8).
Evidently the Pharisees would broaden the leather straps by which the phylacteries were bound to their arms
and foreheads, in order to make the phylacteries more prominent.
“Enlarge the borders of their garments”: Jesus Himself wore them, so it was not the tassels themselves that He
condemned, only the mentality that would lengthen the tassels to make it appear that one was especially
spiritual.
These scribes and Pharisees were much like the leaders of many religions today. They put needless burdens on
others and bare no burdens themselves. With them, their religion was just a formality. It really had no real
meaning to them. It really was just a front put up to make others conform to the way they wanted things.
You really could not call this true belief, it is just religion. This religion that they were practicing was just so
others could see them. In the Sermon on the Mount, this type of religion was described as; they loved the glory
of men more than the glory of God.
This religion had much pomp and show. They were more eager for the praises of men, than of God.
Matthew 23:6 "And love the uppermost rooms at feasts, and the chief seats in the synagogues,"
"The uppermost rooms at feasts": The word "rooms," here, by no means expresses the meaning of the original.
It would be correctly rendered the uppermost "places or couches" at feasts. To understand this, it is necessary to
remark that the custom among the Jews was not to eat sitting, as we do, but reclining on couches.
The table was made by "three" tables, raised like ours and placed so as to form a square, with a clear space in
the midst, and one end open. Around these tables were placed cushions capable of containing three or more
people. On these the guests reclined, leaning on their left side, with their feet extended from the table, and so
lying that the head of one naturally reclined on the bosom of another.
To recline near to one in this manner denoted intimacy, and was what was meant by lying "in the bosom" of
another (John 13:23; Luke 16:22-23). As the feet were extended "from" the table, and as they reclined instead of
sitting, it was easy to approach the feet behind, and even unperceived.
Thus (in Luke 7:37-38), while Jesus reclined in this manner, a woman that had been a sinner came to his feet
"behind him," and washed them with her tears, and wiped them with the hair of her head. She stood on the
outside of the couches.
So our Savior washed the feet of his disciples as they reclined on a couch in this manner (John 13:4-12).
Whenever we read in the New Testament of "sitting" at meals, it always means reclining in this manner, and
never sitting as we do.
The chief seat, or the "uppermost" one, was the middle couch at the upper end of the table. This the Pharisees
loved, as a post of honor or distinction.
“Chief seats in the synagogues”. The seats usually occupied by the elders of the synagogue, near the pulpit. The
meaning is, they love a place of distinction (see the notes at Matthew 4:23).

Verses 7-12: “Rabbi” is from a Hebrew word (literally, “my great one” or “my teacher”). Christ’s disciples are
to “call no man your father” meaning in a spiritual sense. “Masters” (verse 10), is literally “guides” “leader,” or
“teachers”. “Servant” means “minister” or “attendant.”
Matthew 23:7 "And greetings in the markets, and to be called of men, Rabbi, Rabbi."
“Rabbi" means my master. These positions in the community and at special occasions were fought over,
because if you sat in this position, you were thought of as someone with great authority. Jesus told us in another
Scripture, to not think of ourselves too highly.
“To be called of men, Rabbi, Rabbi”, this word literally signifies great. It was a title given to eminent teachers
of the law among the Jews; a title of honor and dignity, denoting authority and ability to teach. They were
gratified with such titles, and wished it given to themselves as denoting superiority.
Every time it was given to them it implied their superiority to the persons who used it, and they were fond,
therefore, of hearing it often applied to them. There were three titles in use among the Jews, Rab, Rabbi, and
Rabban, denoting different degrees of learning and ability, as literary degrees do among us.
Pride and arrogance have been the downfall of many. This attitude of wanting the community to look up to you,
like they wanted position here, had nothing to do with worshipping God. Most people who go to church for this
reason get very little out of church.
God loves a humble spirit. In many cases, people who want great positions in churches are not in church to
worship God. They are there to be seen by their neighbors.

Verses 8-10: “Rabbi … father … masters”: Here Jesus condemns pride and pretense, not titles per se. Paul
repeatedly speaks of “leaders” in the church, and even refers to himself as the Corinthians “father” (1 Cor.
4:15). Obviously, this does not forbid the showing of respect either (1 Thess. 5:11-12; 1 Tim. 5:1).
Christ is merely forbidding the use of such names as spiritual titles, or in an ostentatious sense that accords
undue spiritual authority to a human being, as if he were the source of truth rather than God.
Matthew 23:8 "But be not ye called Rabbi: for one is your Master, [even] Christ; and all ye are
brethren."
"But be not ye called Rabbi": Do not be ambitious of any such title or be elated with it, should it be given you;
nor look upon yourselves as men of power and authority over others. As having the dominion over men's faith
or a power to make laws for others and impose them in a magisterial way. Nor bind and loose men's
consciences at pleasure, as these men do.
For one is your master, even Christ; meaning himself, the true Messiah, the head of the church, King of saints,
and Lord of all. Who had all power in heaven and in earth, to make laws, appoint ordinances, and oblige men to
receive his doctrines, and obey his commands.
And all ye are brethren; not merely as the descendants of Adam, but as being in a spiritual relation. The children
of God and Disciples of Christ and so have no superiority one over another. The same as regarding the
disciples; both as believers and Christians. Partakers of the same grace; and standing in the same relation to
God, Christ, and one another.
Matthew 23:9 "And call no [man] your father upon the earth: for one is your Father, which is in
heaven."
“And call no man your Father”: This does not, of course, forbid us to apply the term to our real father. Religion
requires all proper honors to be shown to Him (Exodus 20:12; Matthew 15:4; Ephesians 6:1-3). But the word
"father" also denotes "authority, eminence, superiority, a right to command, and a claim to particular respect."
In this sense, it is used here.
In this sense, it belongs eminently to God, and it is not right to give it to people. Christian brethren are equal.
Only God has supreme authority. He only has a right to give laws; to declare doctrines that shall bind the
conscience; to punish disobedience. The Jewish teachers affected that title because they seem to have supposed
that a teacher formed the man, or gave him real life, and sought, therefore, to be called father.
Christ taught them that the source of all life and truth was God, and they ought not to seek or receive a title
which properly belongs to him.
Matthew 23:10 "Neither be ye called masters: for one is your Master, [even] Christ."
“Neither be ye called masters”: That is leaders or guides, for this is the literal meaning of the word. It refers to
those who go before others; who claim therefore, the right to direct and control others. This was also a title
conferred on Jewish teachers.
Neither of these commands forbids us to give proper titles of civil office to men, or to render them the honor
belonging to their station (Matthew 22:21; Romans 13:7; 1 Peter 2:17). They prohibit the disciples of Jesus
from seeking or receiving mere empty titles, producing distinctions among themselves, implying authority to
control the opinions and conduct of others, and claiming that others should acknowledge them to be superior to
them.
Here again, we see that we should not try to elevate ourselves to the position of God the Father, or God the Son.
We must not try to bring them down to our level or try to push ourselves up to their level.
Matthew 23:11 "But he that is greatest among you shall be your servant."
“But he that is greatest among you”: Either who really is so, having more grace, and greater gifts bestowed
upon him, than others. Which doubtless was the case of some of the disciples, or who desired to be the greatest,
was ambitious of, and affected a superiority over others, and to be in the highest post and place, as it is certain
some of them did.
This was what they were often contending about among themselves, who should be greatest: and Christ here
seems to have regard to that vain spirit, which appeared among them; and his view is, to check and restrain it:
"shall be your servant"; or "let him be your servant".
Service is the way to honor; he that would be most esteemed ought to do the most work; and the man that has
the most grace, and the greatest gifts, ought to employ them for the use and benefit of others (see Matthew
20:27).
Matthew 23:12 "And whosoever shall exalt himself shall be abased; and he that shall humble himself
shall be exalted."
“Whosoever shall exalt himself”: The way to arrive at the highest degree of dignity, in the sight of God, is by
being willing to become the servant of all. Nothing is more hateful in His sight than pride; to bring it into
everlasting contempt, God was manifest in the flesh. He who was in the likeness of God took upon him the form
of a servant, and was made in the likeness of man, and humbled himself unto death.
1 Peter 5:6 “Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time.”
After this, can God look upon any proud man without abasing him? Spiritual lordship and domination,
ecclesiastical luxury, pomp, and pride, must be an abhorrence in the sight of that God who gave the above
advices to his followers.
But he gives us more grace. That is why Scripture says: "God opposes the proud but gives grace to the humble"
James 4:6).
Another lesson, which our blessed Lord teaches here is, that no man is implicitly to receive the sayings,
doctrines, and decisions of any man, or number of men, in the things which concern the interests of his
immortal soul.
Christ, his Spirit, and his word, is the only infallible teacher. Every man who wishes to save his soul must
search the Scriptures, by prayer and faith. Reader, take counsel with the pious; hear the discourses of the wise
and holy: but let the book of God ultimately fix thy creed.
A good example of the above is that the head, or pastor, of the church is called a "minister". they are to minister
to the needs of the people. It is a little bit like a balloon. If you blow yourself up too much, the balloon will
burst.
That is what happens to people as well. Let someone else build you up. Do not get to thinking too highly of
yourself. When you do you are riding for a fall.

Verses 13-15: “Ye shut up the kingdom of heaven against men” is another way of saying, “you put stumbling
blocks in the way of the sinner coming to repentance and conversion.”
“Devour widows’ houses” means extort money from the helpless and bring them into debt and bondage, while
making an outward show of religion.
“The greater damnation,” that is, a more severe sentence. “Proselyte:” The Pharisees often sought proselytes for
the sake of their own gain, under the guise of religion.
Matthew 23:13 "But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of
heaven against men: for ye neither go in [yourselves], neither suffer ye them that are entering to go in."
“Neither suffer ye them”: The Pharisees, having shunned God’s righteousness, were seeking to establish a
righteousness of their own (Rom. 10:3). And teaching others to do so as well. Their legalism and self-
righteousness effectively obscured the narrow gate by which the kingdom must be entered.
Matthew 23:14 "Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for
a pretense make long prayer: therefore ye shall receive the greater damnation."
“Long prayer”: Their prayers are said to have been often three hours in length. One rule among them, was to
meditate an hour, then pray an hour, and then meditate another hour, all of which was included in their "long
prayers or devotions" which they continued sometimes (three hours).
They claimed a very exact knowledge of the law and a perfect observance of it. They pretended to extraordinary
justice toward the poor, friendship for the distressed, and willingness to aid those who were in embarrassing
circumstances.
“For ye devour widows' houses”: “That is, the goods in the houses of such as were left with fatherless children,
and but little to support them. Who being left alone, and none to advise them and being weak, and prone to
superstition; these greedy dogs, as Isaiah calls them, who could never have enough, easily imposed upon them.
They wormed them out of all their substance, stripped them bare of the necessaries of life, prevailed on them to
sell their houses and goods, and bestow them on them. Or got their little estates into their hands, pretending to
take care, and dispose of them for them, to their advantage.
This verse does not appear in the earliest available manuscripts of Matthew, but does appear in Mark.
Matthew 23:15 "Woe unto you, scribes and Pharisees, hypocrites! For ye compass sea and land to make
one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves."
“Proselyte”: A Gentile convert to Judaism. “Child of hell”: I.e., someone whose eternal destination is hell.
A hypocrite is someone who says one thing, and does something totally different. He shows the world one face,
and lives an entirely different life at home. This perhaps, could be why so many preachers' children turn away
from the church. They see their parent showing the church world one face, and they are totally different with the
family.
“Twofold more the child of hell”: That is, twice as bad. To be a child of hell was a Hebrew phrase, signifying to
be deserving of hell, to be awfully wicked. The Jewish writers themselves say that the proselytes were "scabs of
Israel," and "hindered the coming of the Messiah" by their great wickedness.
The Pharisees gained them either to swell their own numbers, or to make gain by extorting their money under
various pretenses. And when they had accomplished that, they took no pains to instruct them or to restrain them.
They had renounced their superstition which had before somewhat restrained them, but the Pharisees had given
them no religion in its place to restrain them, and they were consequently left to the full indulgence of their
vices.

Verses 16-22: These verses illustrate the Pharisees’ false teaching in regard to oaths. “Temple” (Greek naos,
“sanctuary”): Our Lord teaches that all oaths are equally binding, and no man can expect to escape their
consequences before God by making distinctions such as these.
Matthew 23:16 "Woe unto you, [ye] blind guides, which say, Whosoever shall swear by the temple, it is
nothing; but whosoever shall swear by the gold of the temple, he is a debtor!"
“It is nothing”: This was an arbitrary distinction the Pharisees had made, which gave them a sanctimonious
justification for lying with impunity. If someone swore “by the temple”, or by the altar (verse 18, or heaven,
verse 22), his oath was not considered binding, but if he swore “by the gold of the temple,” he could not break
his word without being subject to the penalties of Jewish law.
Our Lord makes it clear that swearing by those things is tantamount to swearing by God Himself.
Matthew 23:17 "[Ye] fools and blind: for whether is greater, the gold, or the temple that sanctifieth the
gold?"
“The temple that sanctifieth the gold”: To sanctify is to make holy. The gold had no holiness but what it derived
from the temple. If in any other place, it would be no more holy than any other gold. It was foolish then, to
suppose that that was more holy than the temple, from which it received all the sanctity which it possessed.
Matthew 23:18 "And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the
gift that is upon it, he is guilty."
“The altar”: The altar of burnt-offerings, in the court of the priests. It was made of brass, about 30 feet in length
and breadth, and 15 feet in height (2 Chronicles 4:1). On this altar were offered all the beasts and bloody
oblations of the temple.
The gift that is upon it - The gift or offering made to God, so called because it was devoted or "given" to him.
The gift upon this altar was always beasts and birds.
Matthew 23:19 "[Ye] fools and blind: for whether [is] greater, the gift, or the altar that sanctifieth the
gift?"
“The altar that sanctifieth the gift”: The altar, dedicated to God, gave all the value or holiness to the offering,
and must therefore be the greatest or of the most importance. If therefore, either bound to the fulfillment of an
oath, it must be the altar.
Exodus 29:37 “For seven days make atonement for the altar and consecrate it. Then the altar will be most holy,
and whatever touches it will be holy.”
Matthew 23:20 "Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon."
“Whosoever therefore shall swear by the altar”: Not that Christ allowed of swearing by the altar, or by the
temple, or by heaven, or by any creature, animate or inanimate; for such swearing is elsewhere disapproved of
by him, and forbid, but if a man did swear by the altar, he ought to know, and consider that he not only sweareth
by it, but by all the gifts, and offerings that are brought, and laid upon it,
And by all things thereon. Whatever gifts and sacrifices are offered upon it; which, by being put there, become
holy, as the altar itself. So that he that swears by the altar, swears also by the gifts of the altar; and consequently,
according to their own traditions, such oaths must be binding.
Matthew 23:21 "And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein."
“Him that dwelleth therein”: That is, God. The temple was his house, his dwelling. In the first, or Solomon's
temple, he dwelt between the cherubim in the most holy place. He manifested himself there by a visible symbol,
in the form of a cloud resting on the mercy-seat, (1 Kings 8:10, 1 Kings 8:13; Psalm 80:1).
Matthew 23:22 "And he that shall swear by heaven, sweareth by the throne of God, and by him that
sitteth thereon."
“The throne of God”: Heaven is His throne (Matthew 5:34). It is so called as being the place where he sits in
glory. Jesus says, here, that all who swear at all do in fact, swear by God, or the oath is good for nothing. To
swear by an altar, a gift, or a temple is of no force unless it be meant to appeal to God himself.
Matthew Chapter 23 Questions
1. Jesus stated the scribes and Pharisees sat where?
2. Should the multitude listen to them?
3. Should the multitude follow them? Why?
4. What was the catch to their preaching?
5. What did the scribes and Pharisees lay on men's shoulders?
6. What was Phylacteries associated with?
7. Whose praise were they seeking?
8. What does "Rabbi" mean?
9. Why did they want the chief seats?
10. What two things have been the downfall of many?
11. What kind of spirit does God love?
12. Who alone should be called Father?
13. Who is our master?
14. Why is the leader of the church called a minister?
15. When you get to thinking too highly of yourself, what is about to happen?
16. Besides calling the scribes and Pharisees hypocrites, what did He call them?
17. When you swear by heaven, what are you really swearing by?

Matthew Chapter 23 Continued

Matthew 23:23 "Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and
cummin, and have omitted the weightier [matters] of the law, judgment, mercy, and faith: these ought ye
to have done, and not to leave the other undone."
Mint, anise, and cummin are various spices. Some of them were used for fragrance from time to time. They
were also ground up and used for medicine. This really was not what God had in mind when He spoke of the
tithe, but they had gotten so technical with their performance they had forgotten the purpose behind it.
“Pay tithe of:” A tithe or tenth of all produce was, by the Mosaic Law, to be given for the use of the priests and
Levites (Lev. 27:30). Several species of “mint” grow in Palestine. “Anise” (Greek anethon) is better rendered
“dill.” It grew both wild and cultivated, its fruits being used for medicine. The seeds of “cumin,” which
resemble caraway, were used as spice in seasoning.
“Tithe of mint and anise and cummin”: Garden herbs, not really the kind of farm produce that the tithe was
designed to cover (Lev. 27:30). But the Pharisees fastidiously weighed out a tenth of every herb, perhaps even
counting individual dill seeds. Jesus’ point, however, was not to condemn their observance of the law’s fine
points.
The problem was that they “neglected the weightier provisions” of justice and mercy and faith, the moral
principles underlying all the laws. They were satisfied with their focus on the incidentals and externals but
willfully resisted the spiritual meaning of the law. He told them they should have concentrated on those large
issues “without neglecting the others.”
In such little matters the Pharisees were most careful to keep the law, yet they had completely overlooked its
more important precepts.

Verses 24-26: “Strain at a gnat,” better “strain out a gnat”: The Jews strained (Greek diulizo), wine before
drinking it so as to avoid touching or swallowing anything unclean. “But within they are full of extortion and
excess:” The “of” should be read “from.” The Pharisees’ living was obtained by extorting wrongfully from
others.
Matthew 23:24 "[Ye] blind guides, which strain at a gnat, and swallow a camel."
“Strain at a gnat and swallow a camel”: Some Pharisees would strain their beverages through a fine cloth to
make sure they did not inadvertently swallow a gnat, the smallest of unclean animals (Lev. 11:23). The camel
was the largest of all the unclean animals (Lev. 11:4).
Matthew 23:25 "Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the
cup and of the platter, but within they are full of extortion and excess."
“Ye make clean the outside”: The Pharisees’ focus on external issues lay at the heart of their error. Who would
want to drink from a cup that had been washed on the outside but was still filthy inside? Yet the Pharisees lived
their lives as if external appearance were more important that internal reality. That was the very essence of their
hypocrisy, and Jesus rebuked them for it repeatedly.
Matthew 23:26 "[Thou] blind Pharisee, cleanse first that [which is] within the cup and platter, that the
outside of them may be clean also."
“Thou blind Pharisee”: Well might Christ call such a one a blind Pharisee, who was so scrupulously careful to
cleanse his cup and platter; and yet made no conscience of filling them with what was gotten in an unjust way,
and so defiled himself and them.
Cleanse first that which is within the cup and platter, that the outside of them may be clean also. Get food and
drink in an honest way, remove all extortion and oppression out of thine hands, and luxury and intemperance
from thy table. And so shall the outward cleanness of thy cup and dish, be no reproach unto thee, or testimony
against thee, of thine hypocrisy.
So the great concern of all men should be inward purity; that their hearts be purified by faith in the blood of
Christ, and sprinkled from an evil conscience by the same. That principles of grace and holiness be formed in
them by the Spirit of God. And then their outward lives and conversations being influenced thereby will be
honorable and agreeable to their professions.
Otherwise an external reformation or an outward show of holiness and pretense to it, without internal grace, will
never be of any avail in the sight of God.
Here Jesus was speaking of cleaning up the heart of man. His heart must be washed in the blood of the Lamb,
and cleansed from all unrighteousness.
These Pharisees appeared from the outside to be living for God, but their hearts and spirits were not in it.

Verses 27-33: “Whited sepulchers:” Since contact with a dead body rendered a person unclean according to the
Mosaic Law, graves were customarily painted white to make them conspicuous and give the opportunity of
avoiding contact with them.
“The children of them which killed” means literally “those who murdered.”
“Generation” denotes “offspring.”
“The damnation of hell” might be translated “being judged worthy of Gehenna.”
Matthew 23:27 "Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers,
which indeed appear beautiful outward, but are within full of dead [men's] bones, and of all
uncleanness."
“Whited sepulchers”: “Tombs” were regularly whitewashed to make them stand out. Accidentally touching or
stepping on a grave caused ceremonial uncleanness (Num. 19:16). A freshly white washed tomb would be
brilliantly white and clean looking, and sometimes spectacularly ornate. But the inside was full of defilement
and decay. Contrast Jesus’ words here and (in Luke 11:44).
Once a year, about the fifteenth of the month of Adar, the Jews painted their tombs with whitewash to denote
where the dead bodies were. Jesus, in this statement, was accusing these scribes and Pharisees to be dead
inwardly, but whitewashed on the outside.
Probably from the world's point of view (the outside), they were super religious, but it was all on the outside.
Inside there were dead men's bones. They were covering up their lust of the flesh with this whitewash.
To whitewash something today means, to attempt to cover up something very evil. In our society today, we see
this in preachers who lead two lives; one for the public to view, and another private life that cannot stand up
under the light. It is explained (in verse 28).
Matthew 23:28 "Even so ye also outwardly appear righteous unto men, but within ye are full of
hypocrisy and iniquity."
“Even so ye also … appear righteous unto men”: But what will this appearance avail a man, when God sits in
judgment upon his soul?
But their outward show and appearance of righteousness, was only "unto men", not unto God: they did not
appear so to him, who is the searcher of hearts, and knows what is in man, and knew all the secret wickedness
that was in them. For though they imposed upon, and deceived men, they could not deceive God.
Nor was their iniquity hidden from Christ, who adds, "but within ye are full of hypocrisy and iniquity": which
was evident from their ambition and vain glory, in desiring the uppermost rooms at feasts, the chief places in
the synagogue, greetings in the markets, and titles of honor and grandeur.
And their greed and cruel oppression of the widows and fatherless using a pretense of long prayers. Also from
their neglecting the weightier matters of the law: judgment, mercy, and faith, and practicing extortion and
excess.
Matthew 23:29 "Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the
prophets, and garnish the sepulchers of the righteous,"
“Woe unto you Scribes and Pharisees, hypocrites”: This is the seventh and last time, in which these words are
delivered in this exact form by our Lord, in this chapter; and expresses the certainty, both of their sin and
punishment.
This shows the hypocrisy of these persons, and supports the character given of them and also furnishes a
sufficient reason, why a woe is denounced upon them,
Because ye build the tombs of the prophets, and garnish the sepulchers of the righteous; meaning the prophets,
and also other righteous men besides them.
Now our Lord must not be understood as blaming them for barely building the tombs of the prophets, and
garnishing the sepulchers of the righteous, which they might have done without blame. But because they did all
this, that they might be thought to be very innocent and holy men, and far from being guilty of the crimes their
forefathers were.
Especially when they were of the very selfsame blood thirsty, persecuting spirit; and did, and would do the
same things to the prophets and apostles of the New Testament, their fathers had done to the prophets of the
Old.
Matthew 23:30 "And say, If we had been in the days of our fathers, we would not have been partakers
with them in the blood of the prophets."
“We would not have been partakers”: A ridiculous claim to self-righteousness when they were already plotting
the murder of the Messiah (John 11:47-53).
Matthew 23:31 "Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed
the prophets."
"Ye be witnesses unto yourselves": The emphasis, here, lies in the words "to yourselves." It is an appeal to their
conscience. It was not by their building the tombs that they were witnesses that they were the children of those
who killed the prophets.
That in spite of all this pretense of piety, under all this cloak of profession, they knew in their consciences and
were witnesses to themselves, that it was mere hypocrisy, and that they really approved the conduct of those
who slew the prophets.
“Children of them”: Resembling them; approving their conduct; inheriting their feelings. They not only showed
that they were descended from them, but that they possessed their spirit, and that, in similar circumstances, they
would have done as they did.
Matthew 23:32 "Fill ye up then the measure of your fathers."
“Fill ye up, then”: This is a prediction of what they were about to do. He would have them act out their true
spirit, and show what they were, and show to all that they had the spirit of their fathers. This was done by
putting him to death, and persecuting the apostles.
“The measure”: The full amount, so as to make it complete. By your slaying me, fill up what is lacking of the
iniquity of your fathers until the measure is full; until the national iniquity is complete. Until as much has been
committed as God can possibly bear, and then shall come upon you all this blood, and you shall be destroyed
(Matthew 23:34-35).
It seems that these scribes and Pharisees made large graves and mausoleums to say to the world that they were
opposed to the killing of the prophets. In essence they were saying had they been living instead of their
ancestors, they would not have killed them. They lied.
These scribes and Pharisees had not only rejected the prophets, but they had gone even further and had rejected
the very Son of God. It is so easy to say what you would do, if you do not have the decision facing you.
These scribes and Pharisees were quick to criticize, but they would make a much more serious denial when they
participated in the crucifixion of Jesus the Christ the Son of God. Their cup of iniquity would be more than full.
Matthew 23:33 "[Ye] serpents, [ye] generation of vipers, how can ye escape the damnation of hell?"
“Ye serpents”: This name is given to them on account of their pretending to be pious, and very much devoted to
God, but being secretly evil. At the heart, with all their pretensions, they were filled with evil designs, as the
serpent was (Genesis 3:1-5).
“Damnation of hell”: This refers, beyond all question, to future punishment. So great was their wickedness and
hypocrisy, that if they persevered in this course, it was impossible to escape the damnation that should come on
the guilty. This is the sternest language that Jesus ever used to wicked people. But it by no means authorizes
ministers to use such language to sinners now.
Christ knew that this was true of them. He had an authority which none now have. It is not the province of
ministers to denounce judgment, or to use severe names, least of all to do it on pretense of imitating Christ. He
knew the hearts of people. We know them not. He had authority to declare certainly that those whom he
addressed would be lost. We have no such authority. He addressed persons; we address characters.
Verses 34-39: “That upon you may come:” The generation to which these words are addressed represents the
climax of the whole sinful history of the nation, beginning with the murder of “Abel” by his brother Cain (see
Gen. 4; Heb. 11:4), and going on to the murder of “Zechariah son of Barachias.”
In (2 Chronicles 24:20-21), we find the account of the murder of Zechariah son of Jehoiada “in the court of the
house of the Lord.” Since the books of Chronicles closed the Hebrew order of the Old Testament canon, if this
is the incident here referred to, the mention of Abel and Zechariah may be intended to cover the whole Old
Testament revelation.
This passage is also recorded (in Luke 11:49-51), and was evidently understood by His listeners. Jesus’
statement that they would “not see me henceforth” foreshadows His death, resurrection, and ascension.
Matthew 23:34 "Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of
them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute
[them] from city to city:"
“Prophets, and wise men and scribes”: I.e., the disciples, as well as the prophets, evangelists and pastors who
followed them (Eph.4:11).
Matthew 23:35 "That upon you may come all the righteous blood shed upon the earth, from the blood of
righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the
altar."
“Abel … Zacharias”: The first and last Old Testament martyrs, respectively.
“Son of Barachias”: (Zech. 1:1). The Old Testament does not record how he died. However, the death of
another Zechariah, son of Jehoiada, is recorded (in 2 Chron. 24:20-21). He was stoned in the court of the
temple, exactly as Jesus describes here. All the best manuscripts of Matthew contain the phrase “Zechariah, son
of Berechiah” (though it does not appear in Luke 11:51).
Some have suggested that the Zechariah (in 2 Chron. 24), was actually a grandson of Jehoiada, and that his
father’s name was also Berechiah. But there is no difficulty if we simply take Jesus’ words at face value and
accept His infallible testimony that Zechariah the prophet was martyred between the temple and the altar, in a
way very similar to how the earlier Zechariah was killed.
Remember, these were the religious people of their day, but it was an outward religion for show. They had
nothing good going on inside them. They (as a whole), would not accept Jesus.
In not accepting Him, who was the perfect Lamb of God, the perfect sacrifice, it was as if they themselves had
killed the prophets that led up to Jesus. Their message was of His coming. In not accepting Him, they did not
accept their message as well.
Matthew 23:36 "Verily I say unto you, All these things shall come upon this generation."
“This generation”: Historically, this was the generation that experienced the utter destruction of Jerusalem and
the burning of the temple in A.D. 70. Jesus’ lament over Jerusalem and His removal of the blessing of God from
the temple (verses 37-38), strongly suggest that the sacking of Jerusalem in A.D. 70 was the judgment He was
speaking about (22:7; 24:2; Luke 19:43).
Jesus here, was speaking of them rejecting the Savior of the world (Jesus Christ).
Matthew 23:37 "O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are
sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her
chickens under [her] wings, and ye would not!"
“Would I have … ye would not”: God is utterly sovereign and therefore fully capable of bringing to pass
whatever He desires (Isa. 46:10), including the salvation of whomever He chooses (Eph. 1:4-5). Yet, He
sometimes expresses a wish for that which He does not sovereignly bring to pass (Gen. 6:6; Deut. 5:29; Psalm
81:13; Isa. 48:18).
Such expressions in no way suggest a limitation on the sovereignty of God or imply any actual change in Him
(Num. 23:19). But these statements do reveal essential aspects of the divine character: He is full of compassion,
sincerely good to all, desirous of good, not evil, and therefore not delighting in the destruction of the wicked
(Ezek. 18:32; 33:11).
While affirming God’s sovereignty, one must understand His pleas for the repentance of the reprobate as well
meant appeals, and His goodness toward the wicked as a genuine mercy designed to provoke them to
repentance (Rom. 2:4).
The emotion displayed by Christ here (and in all similar passages, such as Luke 19:41), is obviously a deep,
sincere passion. All Christ’s feelings must be in perfect harmony with the divine will (John 8:29), and therefore
these lamentations should not be thought of as mere exhibitions of His humanity.
Jesus' desire was that the Hebrews would accept His free gift of salvation. They were the chosen of God. Jesus;
like a hen that sees a storm coming and gathers her little chickens and covers them with her wings to protect
them, wanted to protect them by covering them with His shed blood.
They would not accept Him. They went so far as to crucify the Son of God. Jesus knew this when He made this
statement and mourned for Jerusalem. "O Jerusalem."
Matthew 23:38 "Behold, your house is left unto you desolate."
“Your house is left unto you desolate”: A few days earlier, Christ had referred to the temple as His Father’s
“house” (21:13). But the blessing and glory of God were being removed from Israel (see 1 Sam. 4:21). When
Christ “came out from the temple” (24:1), the glory of God went with Him.
(Ezekiel 11:23), described Ezekiel’s vision of the departure of the Shekinah glory in his day. The glory left the
temple and stood on the Mt. of Olives (24:3; Luke 19:29), exactly the same route Christ followed here (24:3).
Jesus' foreknowledge helped Him see the desperate thing they would do and become totally separated from
God.
Matthew 23:39 "For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed [is] he that
cometh in the name of the Lord."
“You shall not see me”: Christ’s public teaching ministry was over. He withdrew from national Israel until the
time yet future when they will recognize Him as Messiah (Rom. 11:23-26). Then Christ quoted from (Psalm
118:26).
This verse 39, I believe, means that Jesus did not appear to these particular people after the resurrection. I
believe at the second coming of Christ (when every knee shall bow and every tongue confess that Jesus Christ is
Lord), these people will realize that Jesus is Messiah.
The Israelites have always looked for a Messiah that would be a physical king and save them from their
neighbors. Jesus will be LORD OF LORDS and KING OF KINGS when He returns to earth. They truly will
say, "Blessed is He that cometh in the name of the Lord:
Matthew Chapter 23 Continued Questions
1. These woes were spoken to whom?
2. By whom?
3. What were they tithing?
4. What were they omitting?
5. What did Jesus call them when He said they strain at a gnat and swallow a camel?
6. These people had gotten caught up in what?
7. What did Jesus mean when He said they cleaned the outside of the cup but inside was full of extortion and
excesses?
8. What did He tell them to do about it?
9. What was Jesus really telling them to cleanse?
10. What were they likened to in verse 27?
11. Inward they were full of what?
12. How often did the Jews whitewash the tombs?
13. What does whitewash mean today?
14. How did these scribes and Pharisees think they were better than their ancestors?
15. What was worse about the scribes and Pharisees?
16. What two names did Jesus call them, when He asked them how they could miss hell?
17. Jesus said they would be guilty of the blood of two men that covered the Old Testament, who were they?
18. What did Jesus compare His desiring to protect them with?
19. What 3 words indicate Jesus mourning for this people?
20. What did verse 39 mean about when they would see Jesus again?
21. What name would they call Him?
22. What will they do to show that they recognize Him?

Matthew Chapter 24

Verses 1-4: This section forms Jesus’ last major discourse and His most prophetic and apocalyptic message of
the coming of the end of the world (or the present age). While the message includes a prediction of the
imminent fall of Jerusalem, it also goes far beyond to point us to the distant future during which the “times of
the Gentiles” will continue until the end of the Great Tribulation.
Jesus then left the city, crossed the Kidron Valley, and went east of Jerusalem to the “mount of Olives” from
which He could look down on the temple courtyard. Here His disciples asked Him three questions:
1. “When shall these things be?” the destruction of the temple;
2. “What shall be the sign of thy coming?” Greek parousia, technical term for the coming of the King;
3. “And of the end of the world?” Greek aion, “the age”.
Therefore the entire discourse must be looked upon as answering all three of these questions.
Matthew 24:1 "And Jesus went out, and departed from the temple: and his disciples came to [him] for to
shew him the buildings of the temple."
“Buildings of the temple”: This temple was begun by Herod the Great in 20 B.C. and was still under
construction when the Romans destroyed it in A.D. 70. At the time of Jesus’ ministry, the temple was one of the
most impressive structures in the world, made of massive blocks of stone bedecked with gold ornamentation.
Some of the stones in the temple complex measured 40x12x12 feet and were expertly quarried to fit perfectly
against one another. The temple buildings were made of gleaming white marble, and the whole eastern wall of
the large main structure was covered with gold plates that reflected the morning sun, making a spectacle that
was visible for miles.
The entire temple mount had been enlarged by Herod’s engineers, by means of large retaining walls and vaulted
chambers on the South side and Southeast corner. By this means the large courtyard area atop the temple mount
was effectively doubled.
The whole temple complex was magnificent by any standard. The disciples’ conversation here may have been
prompted by Jesus’ words (in 23:38). They were undoubtedly wondering how a site so spectacular could be left
“desolate.”
Matthew 24:2 "And Jesus said unto them, See ye not all these things? verily I say unto you, There shall
not be left here one stone upon another, that shall not be thrown down."
“Not be left here one stone … upon another”: These words were literally fulfilled in A.D. 70. Titus, the Roman
general, built large wooden scaffolds around the walls of the temple buildings, piled then high with wood and
other flammable items, and set them ablaze.
The heat from the fires was so intense that the stones crumbled. The rubble was then sifted to retrieve the
melted gold, and the remaining ruins were “thrown down” into the Kidron Valley.
Jesus was speaking prophetically of the destruction of the temple that He loved so well. This was the temple
where He had driven the money changers out. He had taught reverence in the house of God, that it should be a
House of Prayer.
When Jesus (the Lord of the temple), left, it was desolate. The outward magnificence was gone when the
holiness was gone. In less than 40 years, this temple would be destroyed in a bloody battle.
Matthew 24:3 "And as he sat upon the mount of Olives, the disciples came unto him privately, saying,
Tell us, when shall these things be? and what [shall be] the sign of thy coming, and of the end of the
world?"
The “Mount of Olives (Olivet),” is a small range of several summits (highest elevation 2,723 feet), running
north-south for two and one half miles. The range overlooks Jerusalem from the east, across the Kidron Valley.
Jesus often went to the Mount of Olives to teach (Matt. 24:3), to pray (Luke 23:39-40), and to rest (Luke 21:37).
On the western slope, near the base, is a spot known as the Garden of Gethsemane where Jesus agonized in
prayer on the night before His crucifixion (Luke 22:39-46; Mark 14:32). Jesus fittingly used Olivet to deliver
one of His major prophetic discourses (Matt. 24 – 25), since from it He ascended into heaven (Acts 1:9-12), and
to it He will return at His second coming (Zech. 14:4).
These disciples had all the things grouped together. One question, when will the temple be destroyed? The
physical temple would be destroyed in less than 40 years. The temple of His body would be destroyed in just a
few days.
“What will be the sign of thy coming”: (Luke 19:11), records that the disciples still “supposed that the kingdom
of God was going to appear immediately.” The destruction of the temple (verse 2), did not fit the eschatological
scheme they envisioned, so they asked for clarification.
Jesus addressed their questions in reverse order, describing the prophetic sign of His coming (actually a series
of signs in verses 4-35), and then addressing their question about the timing of these events beginning (in verse
36). When they asked about His coming (Greek, Parousia; literally “presence”), they did not envision a second
coming in the far-off future.
They were speaking of His coming in triumph as Messiah, an event which they no doubt anticipated would
occur presently. Even if they were conscious of His approaching death, which He had plainly prophesied to
them on repeated occasions, they could not have anticipated His ascension to heaven and the long intervening
church age. However, when Jesus used the term Parousia in His discourse, He used it in the technical sense as a
reference to His second coming.
Matthew 24:4 And Jesus answered and said unto them, Take heed that no man deceive you."
“Take heed”: Jesus, in reply to their question, first gives them a caution to beware of deception. They were to be
constantly on their guard, because many would arise to deceive the people.
Many shall come in my name, not in the name or by the authority of Jesus, or claiming to be His followers, and
to be sent by him, but in the name of the Messiah, or claiming to be the Messiah.
Jesus warned them, the very first thing, that there would be deceivers. His first answer: "Take heed that no man
deceive you". There were even deceivers then and now, but not the magnitude that there will be in the end days.

Verses 5-14: “Many shall come” refers to the parade of false messiahs who have now spanned the centuries of
church history and have led many astray into false religious cults. “Wars and rumors of wars” refers to peace
being taken from the earth and the constant wars that have continually marked the “age of the Gentiles.”
“Famines, and pestilences:” These events mark only the “beginning of sorrows” (Greek odin), “birth pangs.”
This is followed by martyrdom and the rise of “false prophets and the abounding of “iniquity.”
The “gospel of the kingdom” refers to the missionary expansion of the church “in all the world.” The gospel
shall be preached in all the world (Greek oikoumene), the inhabited world, and unto “all nations” (Greek
ethnos), “Gentile nations,” as contrasted with the Jews. “Then shall the end come” would then refer to the end
of the church age.
Matthew 24:5 "For many shall come in my name, saying, I am Christ; and shall deceive many."
“For many shall come in my name”: By his orders, or with delegated powers and authority from him; but should
assume the name of the Messiah, which was peculiarly his, to themselves. And take upon them his office, and
challenge the honor and dignity which belonged unto him.
“Saying, I am Christ, and shall deceive many”. This is the first sign, preceding the destruction of the city and
temple of Jerusalem; as there was a general expectation among the Jews of a Messiah. That is, of one that
should arise and deliver them from the Roman yoke, which was the common idea tacked to that word.
In this period of time, many set up themselves to be deliverers and redeemers of the people of Israel: who had
each of them their followers in great numbers, whom they imposed upon, and brought to destruction.
Even during the time of John, John spoke of antichrists being in the earth. These were not "the" Antichrist, but
types of antichrists (those who were opposed to Christ's teachings). Paul spoke of heretical seducers. There were
also others like Mohammed, that were worshiped instead of Messiah.
In our day, there are many people claiming to be Christ. Worse than that, people have begun to deny that Jesus
is God the Son. They are bringing Him down to the level of mankind, and they are also trying to elevate
themselves to the level of Jesus.
The deception of false religion is rampant. There are more false gods than ever before.
Matthew 24:6 "And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all [these
things] must come to pass, but the end is not yet."
“But the end is not yet”: False prophets, as well as wars and rumors of wars, characterize the whole of the
present age, but will escalate toward the end (2 Tim. 3:13).
There have been wars raging ever since Jesus made this statement. Wars have been on the increase in the last
few years, and especially in the Middle East. Right now, there is conflict going on, on every continent. Young
people are being killed every day in Israel. The Arabs and the Jews have been in constant conflict.
There is conflict in many of the streets in major cities in many countries of the world. The whole world is like a
stick of dynamite about ready to explode. There are enough bombs already made to blow the whole world up. It
is possible for some maniac to push a button and start an (all out), nuclear war. So certainly, this part of the
prophecy is already fulfilled.
Matthew 24:7 "For nation shall rise against nation, and kingdom against kingdom: and there shall be
famines, and pestilences, and earthquakes, in divers places."
"Nation shall rise against nation, and kingdom against kingdom": At Caesarea, the Jews and Syrians contended
about the right to the city, and twenty thousand of the Jews were slain. Sedition and civil war spread throughout
Judea. Italy was also thrown into civil war by the contests between Otho and Vitellius for the crown.
“And there shall be famines”: There was a famine foretold by Agabus (Acts 11:28), which is mentioned by
Tacitus, Suetonius, and Eusebius, and which was so severe in Jerusalem. Josephus says, that many people
perished for want of food. Four times in the reign of Claudius (41-54 A.D.), famine prevailed in Rome,
Palestine, and Greece.
Pestilences - Raging epidemic diseases. The plague, sweeping off multitudes of people at once. It is commonly
the attendant of famine, and often produced by it. A pestilence is recorded as raging in Babylonia, 40 A.D.
(Josephus, Antiq. xviii. 9. 8); in Italy, 66 A.D. (Tacitus 16. 13). Both of these took place before the destruction
of Jerusalem.
“Earthquakes” - In prophetic language, earthquakes sometimes mean political commotions. Literally, they are
tremors or shakings of the earth, often shaking cities and towns to ruin. The earth opens, and houses and people
sink indiscriminately to destruction. Many of these are mentioned as preceding the destruction of Jerusalem.
Tacitus mentions one in the reign of Claudius, at Rome, and says that in the reign of Nero the cities of Laodicea,
Hierapolis, and Colossae were overthrown, and the celebrated Pompeii was overwhelmed and almost destroyed
by an earthquake.
Others are mentioned as occurring at Smyrna, Miletus, Chios, and Samos. Luke adds, "And fearful sights and
great signs shall there be from heaven," (Luke 21:11). Josephus, who had probably never heard of this
prophecy, and who certainly would have done nothing designedly to show its fulfillment, records the prodigies
and signs which He says preceded the destruction of the city.
And then in the 20th and 21st century, things are getting much worse.
Even in World War II, many people believed that this was the fulfillment of this "nation shall rise against
nation".
I saw a movie not too long ago, and it discussed how many thousands die every day from the famines around
the world, Ethiopia and India are both plagued with famine right now. It seems that the countries with the
famine are those who are worshipping cows and other objects of the Creator, and not the Creator, Himself.
You don’t know what to do in these cases. Is this God attempting to change them? Should we go in and stop
this problem? There are many thoughts on the subject. It hurts to see the pictures of the starving children. We
would surely have to say that the famines are already happening.
Pestilence is another problem. Even here in the United States, pests are producing at an alarming rate. There
have been tremendous amounts of insecticide used to stop pests. Some insecticides have been banned, because
they have gotten into the water system, and humans have a great amount of them in their blood.
We cannot say for sure, but many believe that so much use of insecticide has brought on large percentages of
cancer incidents today. This too, seems to have been fulfilled.
Earthquakes have been on the increase. Everyone in the United States has been concerned about a large one
hitting around the St. Andreas fault that goes through California. Here again, we could say that this part of the
prophecy has been fulfilled.
Matthew 24:8 "All these [are] the beginning of sorrows."
“Beginning of sorrows”: Famines, earthquakes and conflicts have always characterized life in a fallen world;
but by calling these things “the beginning” of labor pains, He indicated that things will get totally and
remarkably worse at the end of the era as these unique tribulations signal the soon arrival of Messiah to judge
sinful humanity and set up His millennial kingdom (1 Thess. 5:3; Rev. 6:1-17; 8:1 – 9:21; 16:1-21).
As I said, it seems that all of the above are already happening. So we can assume from that we are already in the
beginning of sorrows.
Matthew 24:9 "Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of
all nations for my name's sake."
“Deliver you up”: This is a technical word, in this context, used for delivering a prisoner for punishment.
Persecution of believers has often been the official policy of governments. Such persecutions give opportunity
for testifying to the truth of the gospel (John 16:1-4; 2 Tim. 4:16).
The account of this in Luke adds "before all these things". We do know that many of the disciples were
delivered up and were martyred for the cause of Christianity. I believe that this Scripture covers Christians and
Jews. Jews, even in recent years, have been persecuted and martyred.
Hitler killed about 1/6 of the Jewish people in World War II. We hear of religious atrocities in Russia today.
Many are feeling the hand of persecution. I believe it goes even farther than the physical death of those who
stand for true Christianity.
In our society today, if a person truly loves God and tries to do something to further the kingdom, he is labeled
as a fanatic.
Our nation, which is classified as a Christian nation, (and certainly did start out as a Christian nation), is hated
around the world. The blessings from God have been on the United States, because of the stand we have taken
toward Christianity. However, now that so many false religions have entered, it seems that the blessings from
God are being lifted.
After World War II, many Far East religions crept into the country. Eastern mysticism is even infiltrating the
main line Protestants churches. Mind control is being practiced and called faith. We see a watered down
Christianity that is without power.
(2 Timothy 3:5), calls it: "having a form of Godliness, bur denying the power thereof".
Even inside the church world there is bickering, fighting, and back biting. The message of Christianity has been
so watered down, that our ancestors would not even recognize our services as having church. Even in our own
ranks, some of the new messages have removed the deity of Christ.
If you take a stand against these false teachings, then you are classified as being disturbed. If you truly love
Jesus, it is time to be "disturbed." You can see, with no problem, that surely this part of the prophecy has been
fulfilled, as well. This is the case in the next verses.
Matthew 24:10 "And then shall many be offended, and shall betray one another, and shall hate one
another."
“Many be offended”: Literally “cause to stumble”, suggesting professing believers who fall away, and even turn
against “one another in shocking acts of spiritual treachery”. Those who fall away in such a manner give
evidence that they never were true believers at all.
Matthew 24:11 "And many false prophets shall rise, and shall deceive many."
“And many false prophets shall rise”: Out of from among the churches of Christ; at least under the name of
Christians. For false teachers are here meant, men of heretical principles, pretending to a spirit of prophecy, and
to new revelations, and a better understanding of the Scriptures.
And others shall deceive many: as they all of them had their followers, and large numbers of them, whose faith
was subverted by them. And who followed their pernicious ways, being imposed upon and seduced by their fair
words, specious pretenses, and licentious practices.
In many churches, very little praying is going on. It is very difficult to separate the activities that are going on in
the church with the activities of the world. The world has been brought into the church. Very few churches
really have services where you can feel the presence of God. We have gotten so worldly that God really doesn't
feel very welcome.
True repentance and commitment are hardly even part of the function of the church, anymore. Some churches
go months and months without one single conversion.
False prophets, preachers, and other officers have brought such a watered down version of Christianity into the
church that, except for the fact you are in a church house, you would believe you were at some form of world
entertainment.
The messages and services are appealing to the flesh. Many are being deceived. The only way not to be
deceived is to know what the Bible says yourselves. Read it every day. Ask God to help you. Ask the Holy
Spirit to teach you and help you to discern right from wrong.
Satan is clever, and he is out to destroy Christianity and the Christians. The only weapons that we have to fight
him with are the name of Jesus Christ, the blood of Jesus, and the Word of God. Do not be deceived; learn the
warnings in the Bible.
Be wise in Jesus. Truly, this part of the prophecy has been fulfilled as well.
Matthew Chapter 24 Questions
1. When Jesus went out from the temple, who came to Him.
2. Why did they come?
3. When Jesus showed them the temple, what did He say about it?
4. Was this prophecy fulfilled? How soon?
5. What questions did the disciples ask Jesus on the Mount of Olives.?
6. What two temples were meant here?
7. Is the end of the world and the end of the age the same thing?
8. What was Jesus' first warning to them?
9. What would these proclaim?
10. What did John have to say about this?
11. What did Paul call them?
12. In verse 6, He said there would be what?
13. Name 2 groups that have never stopped?
14. Describe the whole world at this moment?
15. In verse 7, who is the conflict with?
16. Where are most of the famines? Why?
17. What is the side effect of the pestilence?
18. In verse 8, Jesus said all these signs were what?
19. What begins to happens to Christians everywhere?
20. What two groups have suffered martyrdom?
21. If you love God today, you are labeled as what?
22. Where did the false religious in the U.S. come from?
23. What is one practice of eastern religion that is being passed off as faith?
24. In 2 Timothy 3:5, what is the description given our watered down religion?
25. In our ranks, what has been done to Christ?
26. What does the Scripture say will happen among the brethren?
27. Who will arise and deceive many?
28. What is one of the most damaging messages being taught in churches today?
29. Jesus said the church was to be called what?
30. Modern messages and activates in most churches appeal to the what?
31. What is the only way not to be deceived?
32. Have all these prophecies been fulfilled?

Matthew 24:12 "And because iniquity shall abound, the love of many shall wax cold."

"And because iniquity shall abound": Meaning, either the malice and wickedness of outrageous persecutors,
which should greatly increase. Or the treachery and hatred of the apostates; or the errors and heresies of false
teachers; or the wickedness that prevailed in the lives and conversations of some, that were called Christians.
The consequence of which would be, “the love of many shall wax cold”. This would be the case of many, but
not of all; for in the midst of this abounding iniquity, there was some whose love to Christ, to his Gospel, and to
the saints, did not abate. But then there were many, whose zeal for Christ, through the violence of persecution,
was greatly damped. And through the treachery of false brethren, were afraid of the saints themselves.
Not knowing who to trust; and through the principles of the false teachers, the power of godliness, and the vital
heat of religion, were almost lost; and through a love of the world, and of carnal ease and pleasure, love to the
saints grew very chilly.
And they left; as the instances of Demas, and those that forsook the Apostle Paul, at his first answer before
Nero, show. This might be true of such, who were real believers in Christ; who might fall under great decays,
through the prevalence of iniquity. Since it does not say their love shall be lost, but wax cold.
Matthew 24:13 "But he that shall endure unto the end, the same shall be saved."
“Shall endure unto the end … be saved”: The ones who persevere are the same ones who are saved, not the ones
whose love grows cold (verse 12). This does not suggest that our perseverance secures our salvation. Scripture
everywhere teaches precisely the opposite: God, as part of His saving work, secures our perseverance.
True believers “are protected by the power of God through faith for … salvation” (1 Pet. 1:5). The guarantee of
our perseverance is built into the New Covenant promise. God says: “I will put the fear of Me in their hearts so
that they will not turn away from Me” (Jer. 32:40).
Those who do fall away from Christ give conclusive proof that they were never truly believers to begin with (1
John 2:19). To say that God secures our perseverance is not to say that we are passive in the process, however.
He keep us “through faith” (1 Pet. 1:5), our faith.
Scripture sometimes calls us to hold fast to our faith (Heb. 10:23; Rev. 3:11), or warns us against falling away
(Heb. 10:26-29). Such admonitions do not negate the many promises that true believers will persevere (1 John
10:28-29; Rom. 8:38-39; 1 Cor. 1:8-9; Phil. 1:6).
Rather, the warnings and pleas are among the means God uses to secure our perseverance in the faith. Notice
that the warnings and the promises often appear side by side. For example, when Jude urges believers, “keep
yourselves in the love of God” (Jude 21), he immediately points them to God, “who is able to keep you from
stumbling” (Jude 24).
We see the words "he that shall endure until the end". You see, unlike what some ministers would have you
believe, there is a terrible time of testing. Many ministers have their congregations believing that there will not
be problems, if you have your life right with God.
What about that part of verse 13 that said you must endure to the end, if you are to be saved? God will bless His
own, and if you pray and believe, He will help you through the rough times; but trials and tribulations will come
to all of us. How we handle the problems is what really counts. When the going gets rough, do we run or stand?
Endure does not mean good times. Endure means hang on in the face of adversity. If we are to be saved, that
seems to be our lot. No one knows for sure how soon the end of this struggle will be. Our job is to hang on and
give everything we have to God. He will help us, if we will resist the enemy.
Matthew 24:14 "And this gospel of the kingdom shall be preached in all the world for a witness unto all
nations; and then shall the end come."
“Preached in all the world”: Despite all the tribulations that would come, the deception of false teachers, the
wars, persecutions, natural disaster, defections from Christ, and all the obstacles to the spread of the gospel, the
message ultimately penetrates every part of the globe. God is never without a witness, and He will proclaim the
gospel from heaven itself if necessary (Rev. 14:6).
“Then shall the end come”: “The end” refers to the final, excruciating birth pangs. This is how Christ
characterizes the time of Great Tribulation described in the verses that follow.
The good news (gospel), of Jesus Christ is now being preached throughout the world. Satellite television has
carried the message around the world. In the remote areas that do not have television, God has sent
missionaries. Everyone has an opportunity to either accept or reject Jesus as his Savior.
If there is one sign more than all others, I believe this is it. The end of the Gentile age is near. The "end" spoken
of here, is the end of the age.
Matthew 24:15 "When ye therefore shall see the abomination of desolation, spoken of by Daniel the
prophet, stand in the holy place, (whoso readeth, let him understand:)"
“Abomination of desolation”: This phrase originally referred to the desecration of the temple by Antiochus
Epiphanes, king of Syria in the second century B.C. He, Antiochus, invaded Jerusalem (in 168 B.C.), made the
altar into a shrine to Zeus, and even sacrificed pigs on it. However, Jesus clearly was looking toward a yet-
future “abomination of desolation.”
Some suggest that this prophecy was fulfilled in A.D. 70 when Titus invaded Jerusalem and destroyed the
temple. However, the Apostle Paul saw a still-future fulfillment (2 Thess. 2:3-4), as did John (Rev. 13:14-15),
when the Antichrist sets up an image in the temple during the future tribulation.
Christ’s words here therefore look beyond the events of A.D. 70 to a time of even greater global cataclysm that
will immediately precede His coming (verses 29-31).
“Ye” must be taken generically, since the disciples would not live to see this take place. The “abomination of
desolation” refers to (Daniel 9:27; 11:31; 12:11); where Antiochus Epiphanes’ profanation of the Jewish temple
worship would foreshadow a similar and more severe act by the eschatological Antichrist.
Whereas Antiochus offered a pig on the sacred altar of the temple, the Antichrist will present himself (2 Thess.
2:4).
The action of desecration by Antiochus, which Daniel had predicted, will now be repeated in the future by the
Antichrist as the signal of the beginning of the Great Tribulation and the braking of the covenant “in the midst
of the week” (Dan. 9:27), that is, the Seventieth Week of Daniel’s prophecy, whose length is 42 months (Rev.
11:2), 1260 days (Rev. 12:6), or “time, and times, and half a time” (Dan. 7:25; Rev. 12:14).

Verses 16-28: The warning to “flee into the mountains” eschatologically looks beyond the first century to the
Jews’ flight from the persecution of the Antichrist (Rev. 12:6-14). The reference to the “Sabbath day” indicates
that these events will occur in a Jewish area where such restrictions would be observed.
“Then shall be great tribulation” makes our Lord’s reference to (Daniel 12:1), clearly evident as taking place
just prior to the resurrection (in Daniel 12:2). The terrible “days” of that time shall “be shortened” by the sudden
return of Christ to destroy the Wicked One (2 Thess. 2:8).
The phrase “if it were possible … shall deceive the very elect”, clearly indicates that those who have been truly
saved cannot be deceived and fall away. For even if it were humanly possible; the Lord will stop it by hastening
His coming.
The exclamation “Behold, I have told you before” indicates Jesus’ belief in the predictive nature of this
prophecy. The “lightning” shining from “the east … even unto the west” refers to the final aspect of Christ’s
return (not the Rapture), in judgment upon the earth. In (1 Thessalonians chapter 4), He comes in the clouds for
the church. In (2 Thessalonians chapters 1 and 2), He comes to the earth with the church to judge the world.
Matthew 24:16 "Then let them which be in Judaea flee into the mountains:"
The "abomination", spoken of here, has to do with the evil one who is set up in the temple in the end days.
(Daniel 11, verses 36 and 37), spoke of this abominable one.
Daniel 11:36-37 "And the king shall do according to his will; and he shall exalt himself, and magnify himself
above every god, and shall speak marvelous things against the God of gods, and shall prosper till the
indignation be accomplished: for that is determined shall be done." "Neither shall he regard the God of his
fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all."
The "abomination", or the abominable one, truly will set himself up in place of God, in the same place where
the temple of God sat. There is a Temple sitting there today that is a Moslem temple. Somehow, sometime, in
the future, this temple will be destroyed, and the temple of the true God will be restored.
To say specifically what this exact abomination of desolation is would be presumptuous. It appears to be when
the antichrist sets himself up as God at about the middle of the tribulation period, and requires all to bow to him
instead of God. (In chapter 12 of Daniel), we read about when this will happen.
Daniel 12:6-7 "And [one] said to the man clothed in linen, which [was] upon the waters of the river, How long
[shall it be to] the end of these wonders?" "And I heard the man clothed in linen, which [was] upon the waters
of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever
that [it shall be] for a time, times, and a half; and when he shall have accomplished to scatter the power of the
holy people, all these [things] shall be finished."
The one clothed in linen would be the High Priest of God. It is pretty obvious that this "time, times, and half"
means three and one half years. My own personal belief is that I believe just before the wrath of God occurs, the
Christians will be carried away into heaven to meet Jesus in the clouds.
“The mountains”: Probably a reference to the region southeast of Jerusalem, particularly the Dead Sea area,
where there are many caves and places of refuge. David hid from Saul in this area (1 Sam. 23:29). This would
also include the hills of Moab and Edom.
Matthew 24:17 "Let him which is on the housetop not come down to take any thing out of his house:"
“Him which is on the house-top”: The roofs of the houses in Eastern countries were made flat, so that they were
favorable places for walking and retirement. The meaning here is, that he who should be on the housetop when
this calamity came upon the city "should flee without delay;" He should not even take time to secure any article
of apparel from his house. So sudden would be the calamity, that by attempting to do this He would endanger
his life.
Matthew 24:18 "Neither let him which is in the field return back to take his clothes."
“Return back to take his clothes”: His clothes which, in "working," he had laid aside, or which, in fleeing, he
should throw off as an encumbrance. "Clothes" here means the "outer" garment, commonly laid aside when
men worked or ran.
These directions were followed as it is said that the Christians, warned by these predictions, fled from Jerusalem
to Pella, and other places beyond the Jordan; so that there is no evidence that a single "Christian" perished in
Jerusalem (Eusebius, Hist. Eccl., lib. 3 chapter 6).
Those in the field, were not to return for personal items, but were to flee for their lives. This is an emergency
situation probably, like it would be in the large cities, if a tornado or bomb alert were to go off. The main idea is
to get away as fast as they can, not worrying about anything left behind.
Matthew 24:19 "And woe unto them that are with child, and to them that give suck in those days!"
"And woe unto them that are with child": Not that it should be criminal for them to be with child, or a judgment
on them; for it was always esteemed a blessing to be fruitful and bear children: but this expresses the miserable
circumstances that one would be in, who, by reason of their heavy burdens, would not be able to make so
speedy a flight. As the case would require; or would be obliged to stay at home, and endure all the miseries of
the siege.
So that these words, as the following are not expressive of sin, or punishment, but of pity and concern for their
misery and distress: and to them that give suck in those days. Whose tender affection to their infants will not
suffer them to leave them behind them. And yet such their weakness, that they will not be able to carry them
with them. At least, they must be great hindrances to their speedy flight.
Matthew 24:20 "But pray ye that your flight be not in the winter, neither on the sabbath day:"
“But pray ye that your flight be not in the winter”: When days are short, and unfit for long journeys. And roads
are bad, and sometimes not passable, through large snows, or floods of water; and when to dwell in desert
places, and lodge in mountains, would be very uncomfortable.
Therefore, Christ directs to pray to God, who has the disposal of all events, and of the timing of them, that he
would so order things in the course of his providence, that their flight might not be in such a season of the year,
when travelling would be very difficult and troublesome.
“Neither on the Sabbath day”: For the Jews thought it unlawful to walk above two thousand paces (two miles)
on the Sabbath day.
Matthew 24:21 "For then shall be great tribulation, such as was not since the beginning of the world to
this time, no, nor ever shall be."
“Great tribulation”: The words “such as was not since the beginning” and “nor ever shall be” along with the
description that follows. Identify this as the yet-future time in which God’s wrath shall be poured out upon the
earth. Jesus’ descriptions for the cataclysms that follow closely resemble the outpouring of divine wrath
described in the bowl judgments of (Rev. 16), and His subsequent appearing in (Rev. 19).
In no other period of history (past or future), of the world will there be so much suffering and universal
destruction as during the seven years called the Great Tribulation. These years are fraught with wrath (Ezek.
7:19), judgment (Rev. 14:7; 15:4; 16:5, 7), darkness (Joel 2:2; Amos 5:18, 20), indignation (Isa. 26:20-21; 34:1-
3), and sorrow.
The scriptural representations of the Great Tribulation are wholly negative with no attempt to minimize the
severity of human suffering in that time. During the Great Tribulation, God will pour out His wrath on mankind
and will judge all of creation, just before the peace of the Millennium is ushered in.
If Christians do not realize that they will be taken out of the world before the Great Tribulation begins, they
could become very discouraged looking forward to those years. The realization of what awaits the unsaved
following the Rapture ought to motivate every believer to win souls before it is too late.
In this verse, you can easily see why the rush to get out. If this was the siege that took place when Jerusalem fell
to the Romans, then close to a million were estimated to die. I tend to believe that this Scripture was not only
for that terrible time, but is also speaking of another terrible time that will come when the antichrist begins his
rule in the Tribulation period.
Matthew 24:22 "And except those days should be shortened, there should no flesh be saved: but for the
elect's sake those days shall be shortened."
“Those days shall be shortened”: If the afflictions of this time were to continue, “no life would have been
saved,” i.e., no one would survive. But “for the sake of the elect” (so that redeemed people do not suffer more
than they can bear), the time is “cut short”, i.e., held short of total destruction. Both (Dan. 7:25 and Rev. 12:14),
suggest that the actual length of time the Beast will be permitted to terrorize the world is fixed at 3-1/2 years.
These "elect" had been praying for Jerusalem and her people, and God heard their prayers and answered. God
will not allow total annihilation; He will always save a remnant.
Matthew 24:23 "Then if any man shall say unto you, Lo, here [is] Christ, or there; believe [it] not."
"Then if any man shall say unto you": Either at the time when the siege shall have begun, and the abomination
of desolation standing in the holy place; or during the days of tribulation, while the siege lasts. Or after those
days were shortened, and the city destroyed, and the Roman army was gone with their captives. Or when some
that was in the country; would insinuate to their countrymen, that the Messiah was in such a place.
They would say: “lo! here is Christ, or there, believe it not”: for both during the time of the siege, there were
such that sprung up, and pretended to be Messiahs, and deliverers of them from the Roman power, and had their
several accomplishes.
One would say he was in such place and another that he was in such a place; and so they stirred up the people
not to leave, nor to deliver up the city; after the city was taken and destroyed.
Matthew 24:24 "For there shall arise false Christs, and false prophets, and shall shew great signs and
wonders; insomuch that, if [it were] possible, they shall deceive the very elect."
“They shall deceive the very elect”: This clearly implies that such deception is not possible (John 10:4-5).
Here, “very elect” is definitely speaking of the Christians. These false christs are all around us today. Some of
them are openly proclaiming to be Christ; others are just subtly suggesting that they are.
False prophets are doing even more damage to the Christians. At least, if someone proclaims he is Christ, those
of us that know the Scriptures recognize right off that he is not. False prophets are another thing, they come in
with a message so close to the truth, and many times doing miracles.
The only way you can tell the difference is to listen carefully to every word, and check it out with the Bible.
Any message that does not elevate the name of Jesus is a suspect right off. God the Father is to be reverenced.
Christians must be a peculiar, separated people.
You might ask, separated from what? The answer is, "the world and its ways". As I have said before, if it
pleases the flesh, there is something wrong with it generally. God will not be mocked. He wants His people holy
and righteous (without spot or wrinkle). We cannot have one foot in earth and the other foot in heaven.

We have to make up our minds who we will follow, God or Satan. The only way that it is not possible to
deceive the very elect is, because they have studied and understood, (through the Holy Spirit), the Scriptures.
Just one wrong word will trigger a red flag in their brains. Pharaoh's magicians could do signs and wonders. Just
be careful and check out everything with the Bible.

Matthew Chapter 24 Continued Questions

1. Why shall the love of many wax cold?
2. Who shall be saved?
3, What should we focus our lives on?
4. What must we do in verse 13 to be saved?
5. What is our duty toward other Christians?
6. What must happen before the end comes?
7. What does gospel mean?
8. The one sign, more than all the rest, that we are near the end, is what?
9. Where does Jesus say this "abomination" is spoken of in the Old Testament?
10. What is this abomination?
11. This "abominable" has one statement made of him that indicates he has no involvement with women, what
is it?
12. The temple sitting in the Holy Place today, is what?
13. What will happen to this temple?
14. When does the "abomination" show itself?
15. What does the man clothed in linen indicate?
16. What does the time, times, and a half indicate?
17. When does the author believe the Christians shall be caught away into heaven?
18. Why will the Israelites in Judaea need to flee?
19. Verses 17 and 18 remind us of what other flight?
20. In verse 19, what is the "woe" spoken?
21. Jesus told them to pray to God that their flight would not be in __________ or on the __________.
22. How is this tribulation described?
23. For whose sake will the days be shortened?
24. If someone told you that Christ is somewhere you have to go looking for, what should you tell them?
25. Even more dangerous than the false christs are whom?
26. Why are they most dangerous?
27. How is the only way we can tell the difference?
28. What kind of a message is a suspect right off?
29. In what two conditions, does God want His people?
30. Why can the very "elect" not be easily fooled?

Matthew Chapter 24 Second Continued

Matthew 24:25 "Behold, I have told you before."

“Behold, I have told you before”: Meaning not before in this discourse, though he had (in Matthew 24:5),
signified also, that false christs, and false prophets should arise, but before these things came to pass; so that
they had sufficient notice and warning of them, and would be inexcusable if they were not upon their guard
against them.
Which when those things came to pass; it would furnish a considerable argument in proof of him as the true
Messiah, against all these false ones showing him to be omniscient. And so would serve to establish their faith
in him, and be a means of securing them from such deceivers.
Matthew 24:26 "Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold,
[he is] in the secret chambers; believe [it] not."
“Believe it not”: No one should consider the claims of self-styled messiahs because all of them are false. When
Christ returns, no one will miss it (verses 27-28).
Matthew 24:27 "For as the lightning cometh out of the east, and shineth even unto the west; so shall also
the coming of the Son of man be."
“For as the lightning cometh out of the east”: This is not designed to denote the quarter from which he would
come, but the manner. He does not mean to affirm that the "Son of man" will come from the "east," but that he
will come in a rapid and unexpected manner, like the lightning.
Many would be looking for him in the desert, many in secret places; but he said it would be useless to be
looking in that manner. It was useless to look to any particular part of the heavens to know where the lightning
would next flash.
In a moment, it would blaze in an unexpected part of the heavens, and shine at once to the other part. So rapidly,
so unexpectedly, in so unlooked for a section would be his coming (see Luke 10:18; Zechariah 9:14).
There will be a magnificent Light that, in appearance, looks like lightning. When Jesus (Son of man), comes
back, it will not be a secret. The Light will be so bright everyone will know.
Matthew 24:28 "For wheresoever the carcase is, there will the eagles be gathered together."
“There will the eagles be gathered”: The location of a carcass is visible from great distances because of the
circling carrion birds overhead (Job. 39:27-30). Similarly, Christ’s return will be clearly evident to all near and
far. The same point is made by the lightning in verse 27. The vulture and dead body imagery here also speaks of
the judgment that will accompany His return (Rev. 19:21).

Verses 29-31: The reference to the events “immediately after the tribulation;” Such as the sun being darkened
and the stars falling, refer to the cataclysmic events that will accompany Christ’s millennial kingdom on earth.
His return will be marked by the “sign of the Son of man in heaven,” which will identify His coming to the
tribes of the earth. The “clouds of heaven” indicate that Christ will come from heaven to the earth (Dan. 7:13-
14; 2 Thess. 1:7-9).
The “angels” are the same agents of judgment as (in 13:39). The “elect” are the saved who have come to faith in
Christ by the grace of God and are gladly anticipating their Lord’s return.
Matthew 24:29 "Immediately after the tribulation of those days shall the sun be darkened, and the moon
shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be
shaken:"
“The sun be darkened”: Such phenomena are a common feature of the Day of the Lord prophecy (see Isa. 13:9-
10; Ezek. 32:7-8; Joel 2:10, 31; 3:15; Amos 8:9). The ultimate fulfillment of these prophecies takes place during
the time of the Beast’s reign (Rev. 6:12-13; 8:12).
Matthew 24:30 "And then shall appear the sign of the Son of man in heaven: and then shall all the tribes
of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and
great glory."
“The sign of the Son of man”: I.e., the Son of man Himself is the sign. The events described here precisely
parallel the description (in Dan. 7:13; Rev. 19:11-21).
“All the tribes of the earth mourn”: I.e., over their own rebellion. Israel in particular, will mourn over their
rejection of the Messiah (Zech. 12:10-12).
Jesus went to heaven on a cloud, and the angels told the disciples that were looking on, that He will come back
the same way He went. Here is the fulfillment of that prophecy. He truly will come back in the clouds. Then He
will not be as of one of us, but in Power and Great Glory. This is when we will see Him in all of His heavenly
attire.
We will know for sure who it is with His eyes like flaming fire, white flowing hair, feet like burning brass. Then
He will be King of Kings and Lord of Lords. Of course, He has always been that, but then we recognize Him as
that.
Matthew 24:31 "And he shall send his angels with a great sound of a trumpet, and they shall gather
together his elect from the four winds, from one end of heaven to the other."
“From one end of heaven to the other”: All the “elect” from heaven and earth are gathered and assembled
before Christ. This is the culmination of world history, ushering in the millennial reign of Christ (Rev. 20:4).

Verses 32-33: The illustration of the “fig tree” is referred to as a “parable.” The immediate context seems to
refer to the fig tree in a natural (not symbolic), sense. While it is clear in Scripture that Israel is symbolized at
times by the fig tree (Chapter 21), the usage here simply seems to be that as these events reach the apex of their
fulfillment, the actual and ultimate return of Christ follows immediately.
Matthew 24:32 "Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth
leaves, ye know that summer [is] nigh:"
“Parable of the fig tree”: When the fig branch “puts forth its leaves,” only a short time remains until summer.
Likewise, when the final labor pains begin, Christ’s return is near, “even at the door” (verse 33).
Matthew 24:33 "So likewise ye, when ye shall see all these things, know that it is near, [even] at the
doors."
Signs are indications that Christ is about to return to earth. Technically, they refer to the revelation of Christ,
and not the Rapture. There are obvious signs during the seven year Tribulation before the revelation, but there
are no signs that precede the Rapture.
However, there are conditions that suggest the Rapture will happen soon. No one will ever know the date of
Jesus’ return until He comes. Still there are certain things happening in our world to suggest that His return may
be very close. These are:
1. Israel’s return to the Promised Land;
2. The obvious accelerations of lawlessness;
3. Increase of apostasy (1 Tim. 4:1);
4. The socio-religious climate preparing for the one world church; and
5. The rapid acceleration of life-threatening conditions – such as potential atomic annihilation,
population explosion, and pollution, that require Christ’s return before events run their natural course and
terminate the world.
Paul listed certain conditions which, though true in every age, appear to be more prevalent today (2 Tim. 3:1-5).
The Christians in Thessalonica lived in expectation of Christ’s imminent return, just as all Christians ought to
live today.
The "fig tree" is symbolic of the house of Israel. You remember that was what was meant when Jesus cursed the
fig tree. So this was talking about when Israel lives again. The "blooming" means to me is when Israel became a
nation in 1948.
Here this Scripture is saying, when you see Israel reunited and become a nation again, know that the coming of
the Lord is near. In fact, even at the door.
Matthew 24:34 "Verily I say unto you, This generation shall not pass, till all these things be fulfilled."
“This generation”: This cannot refer to the generation living at that time of Christ, for “all these things”, the
abomination of desolation (verse 15), the persecutions and judgments (verses 17-22), the false prophets (verses
23-26), the signs in the heavens (verses 27-29), Christ’s final return (verse 30), and the gathering of the elect
(verse 31), did not “take place” in their lifetime.
It seems best to interpret Christ’s words as a reference to the generation alive at the time when those final hard
labor pains begin. This would fit with the lesson of the fig tree, which stresses the short span of time in which
these things will occur.
This is speaking of the generation in whose lifetime all these signs occur. That generation will not pass away
until “all these things be fulfilled.” In other words, the previously listed signs will continue to multiply
throughout the church age and reach their ultimate climax at the end of the age in the generation of those who
will live to see the entire matter fulfilled in their lifetime.

Verses 35-38: Verses 35 and 36 warn against attempts to set an exact date for Christ’s return at the end of the
church age. To speculate that “day” and “hour” do not eliminate “year” is a gross oversimplification. The
“Father only” knows the time of Christ’s return since it has been set by His authority (Acts 1:7).
However, we are given a comparison to the “days of Noah” (and the Flood), which illustrate and prefigure the
condition of humanity at the time of Christ’s return. The last generation, like the one of Noah’s day, is pleasure-
oriented and self-gratifying by “eating and drinking.”
The reference to “marrying and giving in marriage” may refer to carrying on the normal course of life without
heeding the impending judgment.
Matthew 24:35 "Heaven and earth shall pass away, but my words shall not pass away."
“Heaven and earth shall pass away”: The “heaven” refers to the physical universe. Some scripture
interpretations include the words “with a roar”. The “roar” connotes a whistling or a crackling sound as of
objects being consumed by flames. God will incinerate the universe, probably in an atomic reaction that
disintegrates all matter as we know it (see 2 Peter 3:10).
The elements will be destroyed with intense heat. The “elements” are the atomic components into which matter
is ultimately divisible, which make up the composition of all the created matter. This means that the atoms,
neutrons, protons, and electrons are all going to disintegrate.
Then the whole of the physical, natural earth in its present form, with its entire universe will be consumed (Isa.
24:19-20; 34:4).
This is called “the Day of the Lord” which is a technical term pointing to the special intervention of God in
human history for judgment. It ultimately refers to the future time of judgment whereby God judges the wicked
on earth and ends this world system in its present form.
The Old Testament prophets saw the final Day of the Lord as unequaled darkness and damnation, a day when
the Lord would act in a climactic way to vindicate His name, destroy His enemies, reveal His glory, establish
His kingdom and destroy the world (Isa. 2:10-21; 13:6-22; Joel 1, 2; Amos 5; Obadiah 15; Zech. 14; Mal. 4; 2
Thess. 1:7; 2:2).
It occurs at the time of the tribulation on earth (Rev. 6:17), and again 1,000 years later at the end of the
millennial kingdom before the creation of the new heavens and new earth (verse 13; Revelation 20:1 - 21:1).
We know that somewhere in the future, the heaven and earth will pass away, because we read we shall have a
new heaven and a new earth. Jesus is the Word of God. He is also, eternal. By this, we know the Word is
eternal.
Matthew 24:36 "But of that day and hour knoweth no [man], no, not the angels of heaven, but my Father
only."
“Day and hour”: The disciples wanted to fix the precise time, but this was not for them to know (Acts 1:7). No
one knows for sure the hour or the days that the Lord shall return to the earth.
We read (in Luke chapter 21 verses 34-36): "And take heed to yourselves, lest at any time your hearts be
overcharged with surfeiting, and drunkenness, and cares of this life, and [so] that day come upon you
unawares." "For as a snare shall it come on all them that dwell on the face of the whole earth." "Watch ye
therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass,
and to stand before the Son of man."
What in the world is surfeiting in verse 34? This is about over indulgence, and how it can cloud our senses to
the point where we miss God and become ensnared in the things of this world.
Even though we do not know the day or hour, we can see all around us the signs. We have an expectancy in our
hearts, if we truly love Jesus. We must not grow lax and fall back in sin as the Scriptures above are saying in
Luke.
Jesus recommended that we use that time to pray. The moment we are not expecting Him, is when Jesus will
return. We must be ready. The Jewish bride waits at her home, until the groom builds her a home approved by
his father. The groom does not even know the time. When the father is satisfied that the house is ready, he sends
his son for the bride.
The groom stands on a hill just outside the city and blows the trumpet. The bride must be ready, and when she
hears the trumpet, goes to meet her groom. They steal away together.
Matthew Chapter 24 Second Continued Questions
1. What are we to do, if we hear that Jesus is in the desert?
2. What shall the coming of the Son of man be like?
3. What do you think V-28 means?
4. When will the sun be darkened?
5. When the sun turns dark, what powers shall be shaken?
6. The great tribulation covers how many years?
7. What subdivisions of it are there?
8. When shall the sign of the Son of man appear in heaven?
9. When shall the tribes mourn?
10. How had Jesus gone to heaven before?
11. When shall we see Him in His heavenly attire?
12. What will Jesus be called when He comes back?
13. What is His purpose in coming?
14. In V-32, the fig tree was what?
15. When did Israel become a nation?
16. What should we know when we see these signs?
17. What two things, that we classify as permanent, shall pass away?
18. What will we not know?
21. What are we warned against?
20. What are we to do to prepare?
21. What Jewish custom reminds of the second coming of Christ?

Matthew Chapter 24 Third Continued

Matthew 24:37 "But as the days of Noah [were], so shall also the coming of the Son of man be."
“As the days of Noah”: Jesus’ emphasis here is not so much on the extreme wickedness of Noah’s
day (Gen. 6:5), but on the people’s preoccupation with mundane matters of everyday life (“eating
and drinking, marrying and giving in marriage” (verse 38), when judgment fell suddenly.
They had received warnings, in the form of Noah’s preaching (2 Pet. 2:5), and the ark itself, which
was a testimony to the judgment that was to come. But they were unconcerned about such matters
and therefore were swept away unexpectedly in the midst of their daily activities.
Matthew 24:38 "For as in the days that were before the flood they were eating and drinking, marrying
and giving in marriage, until the day that Noah entered into the ark,"
"For as in the days that were before the flood": Not all the days before the flood, from the creation
of the world; but those immediately preceding it, a century or two before it. They were eating and
drinking, marrying and giving in marriage: not that these civil actions of life were criminal in
themselves, had care been taken that they were not abused.
It is lawful to eat and drink, provided it be in moderation, and not to excess; and to marry, and give
in marriage, when the laws, rules, and ends thereof, are observed: and therefore this must be
understood, either of their wholly giving themselves up to the pleasures of life, and lusts of the
flesh, without any concern about the affairs of religion, the worship and glory of God, the welfare
of their souls and their approaching danger, of which Noah had given them warning.
Or of their luxury and intemperance, in eating and drinking, and of their libidinous and unlawful
marriages; for the word here used for eating, signifies eating after the manner of brute beasts. They
indulged themselves in a brutish way, in gluttony and drunkenness; and it is certain from the
account given of them (in Genesis 6:2), that they entered into unlawful marriages, and unclean
copulations.
Wherefore these things may be spoken of them, as what were really sinful and wicked, and denote
a course of sinning. A constant practice of these sins of intemperance and lust, and which is still
more fully expressed, until the day that Noah entered into the ark.

Verses 39-42: The observation that the people of Noah’s day “knew not” the severity and
suddenness of the coming destruction indicates that this last generation will be totally unprepared
for the “coming of the Son of man,” the return of Christ to judge the world (see 2 Thess. 1:7-8).
The reference to “two” being in the field or at work at the time of Christ’s return implies the
suddenness of His coming to separate the lost and the saved.
Matthew 24:39 "And knew not until the flood came, and took them all away; so shall also the coming of
the Son of man be."
“They knew not”: That is, they knew not the exact time until it came upon them. So says he, it shall
be when the Son of man shall come. They shall not know "the precise time" until he comes, and
then once again they will be found engaged in the ordinary business of life unconcerned.
There are several comparisons we should note here. Noah knew the flood was coming and was
preparing as God had told him to do. He did not know what hour it was coming, but he did know
that it was very soon. He especially knew it was soon, when God sealed him and his family in the
Ark.
The world around him did not believe that it would rain. It had never rained before, why would it
rain now? You see, that is just like worldly people of our day. They do not believe that the second
coming of Christ is near. If you try to tell them, they laugh at you like the worldly people of Noah's
day. They were going on about everyday life, just as people are today.
When Jesus returns, it will be too late to decide to accept Him. It was too late for the people of
Noah's day, after it started raining. We have some friends, who sing a song about Noah. It goes like
this; "It wasn't raining when Noah built the Ark."
You know, if people could look up in the eastern sky and see Jesus in the clouds, they would
believe. Jesus doesn't want us to believe in our minds in something we can see. Faith is what He
wants from us, faith is believing something we cannot see.
Noah and his family were in the Ark of safety, and the people around were left for the punishment
that lay ahead for them. In the case of the people of Noah, they were drowned. In the case of the
people left when Jesus takes the Christians away, the wrath of God will fall.
Terrible war, and pestilence, and famine await those who are left. In all, 21 plaques are mentioned
in the book of Revelation. It is certainly not a rosy picture. The thing to do is be prepared to go with
Jesus and escape the horrors that await those left.

Verses 40-41: One shall be taken”: I.e., taken in judgment (verse 39). This is clearly not a reference
to the catching away of believers described (in 1 Thess. 4:16-17).
Matthew 24:40-41 "Then shall two be in the field; the one shall be taken, and the other left." "Two
[women shall be] grinding at the mill; the one shall be taken, and the other left."
Life will go on with the routine until it's too late, and then instant devastation. And so, that
generation will be like Noah's generation, Warned and warned many, many times. That generation
was warned for 120 years as the ark was built.
The strongest reason to take the separation depicted in this passage as a reference to ones taken
away in judgment is the context. It appears that (verses 40- 41), are illustrating that which preceded
it (in verses 36- 39), namely that those who were not prepared in the days of Noah were taken away
in judgment by the flood.
Verse 39 ends by saying, "so shall the coming of the Son of Man be." Clearly the emphasis in this
verse is on unbelievers being taken away in the judgment of the flood. Therefore (verses 40- 41),
drive that point home by giving a couple examples of the coming separation that will occur at this
time of judgment.
Now Jesus gets very specific (in verses 40-41). "Then shall two be in the field; the one shall be
taken, and the other left". "Two [women shall be] grinding at the mill; the one shall be taken, and
the other left."
What do we mean "taken"? I've heard people say this means the Rapture. You can't bring in the
Rapture here. This is long after that. This is talking about taken in judgment.
Look again at verse 39. "And knew not until the flood came, and took them all away". It's based on
that imagery. It's based on that picture of the flood sweeping men away into death. Two are going
to be in the field when that final devastating flood of fire comes. And one is taken in judgment.
Two at the mill and one is taken in judgment and the other left. what are they left for?
They're left to go into what, into the Kingdom. And they become those who populate the Millennial
Kingdom. They are the redeemed. So you'll have people on the job. Some will be believers and
some will be unbelievers. The unbelievers will be swept away and the believers will be preserved.
That separation process is described in detail in the judgment of the sheep and goats (in Matt. 25:31
to 46), where He takes the goats on the one hand and sends them into everlasting punishment. His
sheep on the other hand and gives them the Kingdom. So they are left. Very important, they are left
for the Kingdom. So it is this that we have to keep in mind.
The future generation will be warned for three and a half years. And the fact is they're being
warned right now. They've been warned ever since the New Testament was written whatever
generation it is that will be alive when that happens, and that could be this one. But they're not
going to awake to it until they're taken away in judgment.
Matthew 24:42 "Watch therefore: for ye know not what hour your Lord doth come."
"Watch therefore": Be always on your guard, that you may not be taken unawares, and that you
may be properly prepared to meet God either of judgment or mercy, whenever he may come. This
advice the followers of Christ took, and therefore they escaped; but the miserable Jews rejected it,
and were destroyed. Let us learn wisdom by the things which they suffered.
This will be an individual calling. You cannot hang on to someone and take them with you. Each
individual will be judged, whether they will rise to meet Jesus or be left. You see, in these passages,
that someone you work with every day may not make it.
We should witness to everyone we come in contact with; especially to our families and friends.
Time is running out. We must get them saved now before the trumpet blows. We should be
anticipating His coming and praying.

Verses 43-51: The parable of the two servants follows to illustrate the seriousness of Christ’s
second coming, a fact that Jesus never allegorized or spiritualized, but spoke of in the most serious
terms: “cut him asunder … weeping and gnashing of teeth.
Matthew 24:43 "But know this, that if the goodman of the house had known in what watch the thief
would come, he would have watched, and would not have suffered his house to be broken up."
“The thief”: As no one knows what hour the thief will come, no one knows the hour of the Lord’s
return or the Day of the Lord that accompanies His coming (1 Thess. 5:2; 2 Pet. 3:10). But the
believer is to be ready at all times.
Christians must watch for the Lord. We must not decide that He is delaying His coming and get lax
in our worship. Some so called Christians today are falling away pretty rapidly. Some are still
sitting on the pews of the church building, but just in form only. They are looking for entertainment
in the church.
Worship should be reverently seeking the will of God in everything. God wants our love, but He
also wants us to revere Him and to be obedient to Him as well.
Matthew 24:44 "Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh."
“In such an hour as ye think not”: The parables that follow teach Christ’s followers to be ready in
case He comes sooner than anticipated (verses 43-51); and also, to be prepared in case He delays
longer than expected (25:1-13).
Be ready when the trumpet blows. Do not let salvation wait until tomorrow. It might be too late.
Just when we think He is not coming is just the hour He will.

Verses 45-51: The evil slave represents an unbeliever who refuses to take seriously the promise of
Christ’s return (2 Pet. 3:4). Though he is an unbeliever (as demonstrated by his punishment), he is
nonetheless accountable to Christ for the stewardship of his time. Jesus was teaching that every
person in the world holds his life, natural abilities, wealth, and possessions in trust from God and
must give account of how these things are used.
Matthew 24:45 "Who then is a faithful and wise servant, whom his lord hath made ruler over his
household, to give them meat in due season?"
This passage is in fact, "a parable," though it is not expressly so called. The design is to show that
his disciples should act as if they were each moment expecting his return. This he illustrates by the
conduct of a servant who did not expect his master soon to return, who acted with great
impropriety, and who was accordingly punished.
"Who then, is a faithful and wise servant": By the conduct of a faithful and wise servant Jesus
intends to denote a faithful Christian, a servant of God, or a teacher of religion.
"Whom his lord": His master. The word here has no reference to God. It means the "lord" or master
of the servant. Applied to Christian teachers, in the spiritual meaning of the parable, it refers to
"Christ," who has appointed them as teachers, and who is their Lord and Master (John 13:13-14).
"Over his household": His family. Christian ministers are the servants of God appointed over the
church, the family of Christ (1 Thess. 5:12-13; 1 Cor. 3:5; 4:1:2; 12:28).
"Meat in due season": The word "meat" here means food of all kinds. When the Bible was
translated into English, the word included, as the original does, all kinds of provisions requisite to
support and nourish life.
"In due season": As they need it, or in the accustomed times. This was the office of a steward.
Among the ancients this office was often filled by a "slave", one who had shown himself trusty and
faithful. The duty was to have a general superintendence over the affairs of the family.
Applied to Christian ministers, it means that they are to feed the flock of God, to "minister" to their
needs, and to do it as they need it (John 21:15-17; Acts 20:28; 1 Cor. 4:1-2).
Matthew 24:46 "Blessed [is] that servant, whom his lord when he cometh shall find so doing."
"Blessed is that servant whom his Lord, when he cometh": Whether in a way of judgment, as
against Jerusalem; or at death, when he comes to remove him out of this time, into eternity. Or at
the day of judgment, when he, the righteous judge, will give the crown of righteousness to him.
That he will be found doing and acting the faithful and wise part, ruling the household of God well;
giving to all wholesome food, a proper portion of it, and that in the right time.
Jesus will reward those who are faithful. Jesus said the person who is a servant is the greater. A
wise servant is one who does not weaken in the faith. This type of faith will stand up in famine or
any other catastrophe that might come.
Matthew 24:47 "Verily I say unto you, That he shall make him ruler over all his goods."
“Verily I say unto you”: Nothing is a greater truth, more certain or to be depended on than this; all
such wise, faithful, diligent, and industrious servants may expect it.
He, shall make him ruler over all his goods; will honor him with greater gifts, bestow a larger
degree of Gospel light and knowledge on him, make him more useful in the church. And will cause
him to inherit all things in the other world; all glory, happiness, and bliss.
Matthew 24:48 "But and if that evil servant shall say in his heart, My lord delayeth his coming;"
"But and if that evil servant": An evil servant unwise and faithless one who though he may have
gifts and talents, yet destitute of the grace of God. And though he may be in the highest post and
office in the church of God (for sometimes wicked and graceless men are in such places) thinks;
“My Lord delayeth his coming”: Then begins to think that either he will not come at all to call him
to an account for the use of his time, gifts, and talents. Or will not return in a long time; or, and
with pleasure to his mind, perhaps may not return at all.
Matthew 24:49 "And shall begin to smite [his] fellow servants, and to eat and drink with the drunken;"
"And shall begin to smite his fellow servants": By abusing the power given him, usurping a
dominion over their faith, and imposing on their consciences things which Christ has never
commanded.
This servant was vexing and burdening them with trifling rites and ceremonies, and other
unnecessary things; that was wounding, grieving, and offending weak minds by his conduct and
example. And persecuting the saints, as of them as cannot come into everything in his way of
believing and practicing.
“Eat and drink with the drunken“: giving himself up to luxury and intemperance. Feeding himself
instead of the family; serving his own belly, and not his Lord and Master Christ. Living an ungodly
and licentious life, altogether unbecoming the Gospel of Christ.
Such servants and stewards have been, and are in the church of God; but sad will be their case,
when their Lord comes, as follows. Respect seems to be had either to the ecclesiastical rulers
among the Jews, who went under the name of the servants of the Lord, but persecuted the apostles,
and those that believed in Christ. Or the "Judaizing" Christians, and false teachers, that were for
imposing the ceremonies of the law upon believers.
Here is where we see the church people, and especially the ministers of God, compromising with
the world. They actually are losing the holy reverence and fear that we all should have. The bible
says the beginning of knowledge is fear of the Lord. The Bible is very plain as well, about not
fellowshipping with the worldly.
Matthew 24:50 "The lord of that servant shall come in a day when he looketh not for [him], and in an
hour that he is not aware of,"
“The lord of that servant”: Not by redemption and grace, but by creation and profession, shall come
in a day when he looked not for him, and in an hour that he is not aware of: suddenly and
unexpectedly. Such was his coming in wrath and vengeance on the Jewish nation; and such is his
coming oftentimes by death; and such will be his coming at the day of judgment.
Matthew 24:51 "And shall cut him asunder, and appoint [him] his portion with the hypocrites: there
shall be weeping and gnashing of teeth."
"Shall cut him asunder": This kind of punishment was anciently practiced. Sometimes it was done
by the sword, sometimes by saws. It was practiced among the Chaldeans (Daniel 2:5; Daniel 3:29),
and among the Hebrews (2 Samuel 12:31; 1 Samuel 15:33; 1 Kings 3:25; Hebrews 11:37). It was
also practiced by the Egyptians and Romans. It is not perhaps here to be taken literally, but
signifies that the wicked servant should be severely punished.
Hypocrites - They are spoken of here as the worst of people.
"Weeping and gnashing of teeth": These are those who shall be cast out into outer darkness. This is
an image of future punishment. It is not improbable that the image was taken from Roman
dungeons or prisons. They were commonly constructed underground. They were shut out from the
light of the sun. They were of course, damp, dark, and unhealthy, and probably most filthy.
Masters were in the habit of constructing such prisons for their slaves, where the unhappy prisoner,
without light, or company, or comfort, spent his days and nights in weeping from grief, and in
vainly gnashing his teeth from indignation. The image expresses the fact that the wicked that are
lost will be shut out from the light of heaven, and from peace, and joy, and hope.
They will weep in hopeless grief, and will gnash their teeth in indignation against God, and
complain against his justice. What a striking image of future woe! Go to a damp, dark, solitary, and
squalid dungeon; see a miserable and enraged victim; add to his sufferings the idea of eternity. And
then remember that this, after all, is but an image, a faint image of hell!
Matthew Chapter 24 Third Continued Questions
1. Whose days will the coming of the Son of man be compared to?
2. What were the people doing then, as now?
3. What comparison can be made to Noah and the believer?
4. When did Noah know for certain the flood was near?
5. What comparison of the world, then and now, could be made?
6. Give one line of the song about Noah.
7. What is our faith?
8. What can the people, who are not raptured, expect?
9. How does Jesus make it clear that salvation is individual?
10. Who would have been prepared, had he known the exact time the thief would come?
11. Besides our love, what does God want from us?
12. Why should we not wait for salvation till tomorrow?
13. Who is the servant in verse 45?
14. Who will be made ruler over the people?
15. What does the evil servant say?
16. What specific sin does he get into?
17. How is compromise coming in the church?
18. What is the beginning of knowledge?
19. We may witness to the lost, but what must we not do with them?

Matthew Chapter 25

Verses 1-13: The parable of the 10 virgins explains the place of Israel’s true converts of the Great Tribulation
period in relation to the church. These “virgins” (Greek parthenos, 1:23) are the attendants at the wedding, not
multiple brides. The one bride of Christ is the church, John the Baptist is the best man (John 3:29), friend of the
Bridegroom, and the prepared virgins are the saved of the Great Tribulation.
The parable of the 10 virgins is given to underscore the importance of being ready for Christ’s return in any
event, even if He delays longer than expected. For when He does return, there will be no second changes for the
unprepared.
While all share as the people of God, the church is accorded a unique relationship to the Master. The “lamps”
seem to refer to their lives which are either prepared or unprepared. The “oil” refers to that which prepares them
to give forth light and may properly be illustrative of the regeneration of the Holy Spirit.
The fact that they all slept “while the bridegroom tarried” implies a period of Jewish inactivity during the
church age, while the bride is gathered.
The symbolism of the parable is: The groom is symbolic of Jesus. The arrival of the groom is the rapture. The
10 virgins are symbolic of the church. The wise were ready to meet him, the foolish were not. The oil is
symbolic of the Holy Spirit. When a person is born again, they receive the Holy Spirit, thus will have oil in their
lamp. This is a believer who understands that they can do nothing on his own but is totally dependent upon God
for His righteousness and anointing and on God’s word for truth, comfort and strength.
Jesus told the 5 foolish virgins that He knew them not. Many claim to know Christ but are not obedient and do
not live their lives for Christ. They remain in the world living in the flesh, claiming to know Christ, but in
reality, their knowledge was head knowledge only and not heart knowledge. Read (Matthew 7:21-23), for what
Jesus told them.
Matthew 25:1 "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps,
and went forth to meet the bridegroom."
We know that the Lord is coming back for a church that is a chaste virgin. This means they have no other Gods.
So we see by this, that all these girls were part of the church, because all ten were virgins.
We know that the number ten has to do with the world. All ten of them were in the world. It appears that they
had light because they "took their lamps." We also see that all ten were looking for Jesus ("went forth to meet
the bridegroom").
Matthew 25:2 "And five of them were wise, and five [were] foolish."
The virgins who are wise; not in their own conceits; which is the case of a natural man and empty professors.
But are such who are wise unto salvation. Who not only know the scheme of it, but are sensible of their need of
it and apply to Christ for it. Who commit their souls to Him.
They trust in his righteousness for justification; in his blood for pardon; in his sacrifice for atonement; in his
fullness for daily supplies; in his grace and strength to perform every duty; and expect eternal life in and from
him. They know him, prize him, and value him as their Savior; rejoice in him, and give him all the glory. They
hold fast without wavering.
And the five who were foolish; not in their own minds, in which they might be wise enough. Nor in the
judgment of others; nor in natural knowledge; or with respect to the things of the world; nor in speculative
notions of the Gospel.
Every unconverted man being a foolish man as all are who build their hopes of it on birth privileges; on a carnal
descent from good men; on a religious education; on their own righteousness; or on the absolute mercy of God;
and not on Christ, the one only, and sure foundation.
They are such who know not themselves; the impurity of their hearts, and nature; their impotency to that which
is spiritually good; and the imperfection and insufficiency of their own righteousness. They know not Christ,
and his salvation, neither the worth, nor want of him, and are altogether strangers to the power of godliness and
spiritual experience.
They are also as foolish in the affair of a profession, which they take up without a work of the Spirit of God
upon their souls, and without considering the cost and charge of it. And either in a little time wholly drop it, or,
if they hold it, they foolishly depend upon it, or lead lives unsuitable to it.
Matthew 25:3 "They that [were] foolish took their lamps, and took no oil with them:"
Sincere Christians are the wise virgins, and hypocrites the foolish ones.
As Christians, we profess to attend upon Christ to honor him, also to be waiting for his coming. Those are the
truly wise.
The foolish are so in the affairs of their souls. Many have a lamp of profession in their hands, but have not, in
their hearts, sound knowledge and settled resolution, which are needed to carry them through the services and
trials of the present state.
Their hearts are not stored with holy dispositions, by the new creating Spirit of God. Our light must shine before
men in good works; but this is not likely to be done by them. Unless there is a fixed active love in the heart; of
faith in Christ and love to God and our brethren.
Matthew 25:4 "But the wise took oil in their vessels with their lamps."
“But the wise took oil”: They were concerned for the true grace of God, being enlightened by the Spirit of God.
They saw their need of the grace of God, and being directed by him where it was to be had, went to Christ for it.
And having received it from him, through the power of the Holy Ghost, exercised it on him; and herein lay their
wisdom: for a stock of this, in the heart.
Daily renewed by Christ, will supply the lamp of a profession well. This they had in their vessels, their oil
vessels; by which are meant their hearts.
We see a division. Remember, all ten were believers in Christ. It seems the extra oil that they took was what
created a separation of the two. The Holy Spirit is the oil. It seems that the wise Christians had the Holy Spirit,
and the foolish did not.
We know in Acts, that the Disciples of Christ were instructed to go to the upper room and tarry until they be
endued with power from on high. These same disciples, before they were baptized in the Holy Spirit, could not
understand what the parables of Jesus meant. They were so weak, that one of them denied Jesus, and all but one
of them ran when He was crucified.
You can easily see that even though they had walked with the Light (Jesus), they had no power until they
received power on Pentecost (when they received the power of the Holy Spirit). I believe that this was the secret
of the ten virgins. The other five had the Holy Spirit (oil), which gave them power.
This supply of oil then, representing that inward grace which distinguishes the wise, must denote more
particularly, that "supply of the Spirit of Jesus Christ," which, as it is the source of the new spiritual life at the
first, is the secret of its enduring character. Everything short of this may be possessed by "the foolish"; while it
is the possession of this that makes "the wise" to be "ready" when the Bridegroom appears, and fit to "go in with
Him to the marriage."
Just so in the parable of the Sower, the stony-ground hearers, "having no deepness of earth" and "no root in
themselves" (Matt. 13:5; Mark 4:17), though they spring up and get even into ear, never ripen.
Matthew 25:5 "While the bridegroom tarried, they all slumbered and slept."
“The bridegroom tarried”: That is, while they waited for him. It was uncertain at what time he would come. He
delayed longer than they expected.
“All slumbered and slept”: Waiting until near midnight, they fell asleep. This circumstance is not to be pressed
to prove that all Christians will be asleep, or cold and careless, when the Lord Jesus shall come. "Many" may
be, but many also, will be looking for his coming. This circumstance is designed simply to show more clearly
the "duty of being ready" (Matthew 25:13).
Matthew 25:6 "And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet
him."
This verse 5 doesn't speak too highly of the church. It shows a church that was asleep. All ten were asleep. I am
sorry to say this is a true description of the Spirit filled, as well as the salvation purchased churches today. You
can hardly even tell that some of them are churches.
They mostly are making people comfortable enough that they go to sleep (oblivious to the things going on). In
the middle of this sleep of the church, the Lord comes back at "midnight". It is midnight in most churches today.
There are very few salvations, healings, true deliverances, or raising the spiritually dead.
The churches as a whole, have a form of godliness, but deny the power, as we read (in 2 Timothy 3:5). There
are a few exceptions, but not nearly enough. Some churches for years, preached the return of Jesus. Now they
have despaired that He has not come, and they have gone to sleep.
They are saying, well if He is not coming, at least we can have a good time in the church. Now, their services
are appealing to the flesh rather than building up the Spirit.
Matthew 25:7 "Then all those virgins arose, and trimmed their lamps."
"Then all these virgins arose": Not out of their graves; for the righteous and wicked will not rise together; the
dead in Christ will rise first. And this first resurrection will not be till Christ is comes. This is the rapture.
1 Thess. 4:13-17 "Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the
rest of men, who have no hope." "We believe that Jesus died and rose again and so we believe that God will
bring with Jesus those who have fallen asleep in him." "According to the Lord’s own word, we tell you that we
who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen
asleep." "For the Lord himself will come down from heaven, with a loud command, with the voice of the
archangel and with the trumpet call of God, and the dead in Christ will rise first." "After that, we who are still
alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will
be with the Lord forever."
For the foolish virgins, it is sometimes midnight with them, and they are fallen fast asleep, but they shall be
awaked, and arise; which arising here, as it respects them, signifies, that they were thoroughly awaken. That
they quitted their former place and posture, were upon their feet, and ready to meet the bridegroom.
The foolish virgins also arose; which may intend some awakenings of conscience, and reformation of life, and a
more diligent attendance on duties and ordinances; all which they did to make them fit for Christ, and to obtain
salvation. But after all it appears, they were destitute of the oil of grace.
Matthew 25:8 "And the foolish said unto the wise, Give us of your oil; for our lamps are gone out."
“And the foolish said unto the wise, give us of your oil”: A graceless person may be able to see the grace of
God in others, be convinced of it, and acknowledge it, as these foolish virgins did. They saw that the wise
virgins had oil, that is, grace. This they knew by the bright burning of their lamps, by their readiness in
trimming them, and that in a different way from them; by their sedate composure of mind, and confidence of
soul, notwithstanding the midnight cry. And by their ardent and affectionate desire to meet the bridegroom.
A graceless person may also see a need of grace: these foolish virgins had no such sense. When they first took
up their profession; they went a long time in a course of religion, without any thoughts of it. And the sense they
had now was not of the need of it, in the vessels of their hearts, but in their lamps only. Nor was it from the
Spirit of God, but through the surprise and terror of the midnight cry.
Had they asked advice from the wise virgins in this their distress, it would have been wisely done. Or had they
desired their prayers from them; or that they would impart some spiritual instructions to them. But to ask their
grace of them was exceeding foolish; when grace only comes from God.
He is the God of all grace, through Christ as mediator, in whom the fullness of it dwells, and by the Spirit, who
is a Spirit of grace and of supplication; but is never to be had from men, nor from the angels in heaven.
These foolish virgins now saw, when too late, that their lamps availed them nothing; they were gone out, and
had become useless and unprofitable, because they had not the oil of grace with them; or what they had was
only counterfeit grace.
Or only an appearance of it; a mere form of godliness, without its power; or only gifts which are perishable, and
now failed, ceased, and were vanishing away. Wherefore this is no instance of the loss of true grace, nor at all
militates against the perseverance of the saints.
Here too is a sad situation describing of the falling away in the church. Their light (Jesus), had gone out of their
lives. They had gotten caught up in the world and overlooked the more important thing of walking daily in their
salvation.
When they saw the coming of Christ, they hurriedly wanted to get back in good standing with their Lord. They
wanted to meet the bridegroom (Jesus), because of their association (membership), with the righteous. The five
foolish wanted to hang on to the coat-tails of the five wise virgins, but it was too late.
Matthew 25:9 "But the wise answered, saying, [Not so]; lest there be not enough for us and you: but go ye
rather to them that sell, and buy for yourselves."
“Lest there be not enough for us and you”: These had all been companions in the Christian course, and there
was a time when they might have been helpful to each other; but that time is now past forever. None has a
particle of grace to spare, not even to help the soul of the dearest relative!
The grace which every man receives is just enough to save his own soul; he has no merits to bequeath to the
Church; no work of supererogation which can be placed to the account of another.
Psalm 49:7 "No man can redeem the life of another or give to God a ransom for him"
“Go ye ... and buy for yourselves”: The advice is the best possible. Everyone had to procure for himself the
needful grace and piety.
Salvation is an individual thing. Even if we wanted to, we could not share our salvation or Holy Spirit with
anyone else. We can tell them where to get it, and how to get it, but they must get it for themselves.
Matthew 25:10 "And while they went to buy, the bridegroom came; and they that were ready went in
with him to the marriage: and the door was shut."
"While they went to buy, the bridegroom came": What a dismal thing it is, not to discover the emptiness of
one's heart of all that is good, till it is too late to make any successful application for relief! God alone knows
how many are thus deceived.
“And they that were ready”: They who were prepared, who had not only a burning lamp of an evangelical
profession, but had oil in their vessels, the faith that works by love in their hearts, and their lives adorned with
all the fruits of the Spirit.
“The door was shut”: Sinners on a death-bed too often meet with those deceitful merchants, who promise them
salvation for a price which is of no value in the sight of God. Come unto me, says Jesus, and buy: there is no
salvation but through his blood, no hope for the sinner but that which is founded upon his sacrifice and death.
The door was shut, dreadful and fatal words! No hope remains. Nothing but death can shut this door. But death
may surprise us in our sins, and then despair is our only portion.
When the trumpet blows in the sky, those who have been expecting Him, and have lived their lives accordingly,
will enter in with the Lord. There is just one call. If you do not make the call, the door will be shut.
What a sad thing. Many churches teach salvation, but do not teach their people that they must walk in that
salvation every day. The only way that it is possible to walk in our salvation daily is through the power of the
Holy Spirit of God.
Matthew 25:11 "Afterward came also the other virgins, saying, Lord, Lord, open to us."
“Afterwards came also the other virgins”: They were different from the wise, they were foolish ones; they were
the unprepared ones. They were without and were now separated from the company of the wise virgins, with
whom they had been so long. And what was worst of all, they were to be so forever.
These "also came" from buying oil. They came just as they went without any oil. They came to the door of the
bridechamber, being desirous to be let in, and hoping to partake of the marriage feast, and join in the
celebration. But alas, they came too late, they came after the bridegroom was come, after those who were ready
had entered in, and after the door was shut.
Then they cried out saying, “Lord, Lord, open to us”. They gave him that bare title, without having yielded their
obedience, which was due unto him. They double the word, to show their importunity, earnestness, sense of
danger, and confusion.
Their request to him is, that he would "open" the door unto them, and let them in. They were sensible that the
door was shut, and that none but Christ could open it. But they did not at once conclude that their case was
desperate, but were willing to hope the door might be opened, through their entreaties, and what they had to say
for themselves; for though no pleas or arguments are here mentioned.
Yet, as elsewhere, such as these will be made by the foolish virgins. Namely, prophesying in the name of Christ,
casting out devils in his name, doing many wonderful works in his name, hearing his word preached, and eating
and drinking in his presence; but all in vain, and to no purpose.
Matthew 25:12 "But he answered and said, Verily I say unto you, I know you not."
“I know you not”: You were not in the company of those who attended me to the marriage-feast, and are
unknown to me. These virgins had only a profession of religion, but no real piety. This is saying, I do not know
or acknowledge you as Christians. I do not approve of you, or delight in you, or admit that you are my friends.
The word "know" is often used in the sense of approving, loving, and acknowledging as real friends and
followers (see Matthew 7:23; Psalm 1:6; 2 Timothy 2:19; 1 Thessalonians 5:12).
This is the same cry that we read about in a few lessons back, when they stood before Jesus and said, Lord,
Lord, have I not cast out demons, healed the sick, (etc.). He said depart from me; I never knew you.
You see, it is very dangerous to have a form of religion without having a love relation to the Lord Jesus. He not
only wants to be our Savior, but He wants to be our Lord, if we are His. Not some watered down religion of
"dos and don’ts", but a true love relation with Him. He must be everything to us. We should be happy as any
bride who is waiting for her Groom.
Matthew 25:13 "Watch therefore, for ye know neither the day nor the hour wherein the Son of man
cometh."
“Watch therefore”: To watch or to employ ourselves chiefly about the business of our salvation. Alas, how few
of those who are called Christians are there who do watch, who slumber, who are asleep? How many seized
with indifference? How many quite dead?
The "coming" of the Savior is certain. The precise time "when" he will come is not certain. As the virgins
should all have watched and been ready, so should we. They who are Christians should be ever watchful; and
they who are not should lose no time to be ready, for in such an hour as they think not the Son of man shall
come.
"Watch" means to stay on your toes and don't be caught up with others whose relation with God has waned
away. The Christians will be able to recognize the signs and know that His second coming is near, but no one
knows the exact day or hour. We just need to live in anticipation of His coming.
Let’s take one more quick look at all of this before we go on. All ten of these virgins are symbolic of people
who proclaim to be Christians in this world. What is wrong? He (Jesus), is coming back for a church that is
without spot or wrinkle. Where is this bride without spot or wrinkle to be found?
There is such irreverence in Church today that if Jesus was to visit, the first thing He would do, is clean house.
He did that with the money changers and the dove sellers once before, because they were defaming the temple.
Jesus explained to them then that the church is a House of Prayer. First of all, you cannot purchase the Spirit.
No one can teach you the things of God.
The Holy things of God are an out-pouring from Him. Some minister can pray, lay hands on you, and you
receive from God, the Holy Spirit. If you have to repeat what someone else has received from God, that is their
gift from God, not yours. If you desire the Holy Spirit truly, He (God), will give it to you. It will be yours and
yours alone.
On the day of Pentecost, each person was filled individually.
Acts 2:1-3 "And when the day of Pentecost was fully come, they were all with one accord in one place." "And
suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they
were sitting." "And there appeared unto them cloven tongues like as of fire, and it sat upon each of them."
There were different languages spoken that day, as we read (in Acts 2:6). "Now when this was noised abroad,
the multitude came together, and were confounded, because that every man heard them speak in his own
language."
You see, God knows every language in the world. Things of God do not have to be taught (just received). One
more statement before we close this lesson. Search the Scriptures daily for yourself. Pray and ask the Holy
Spirit to teach you. Get in a good "Bible believing" Bible study and make the study of your Bible part of your
daily living.
God is easily found by those who diligently seek Him. Ask God to baptize you in the Holy Spirit and walk in
the Light, every day until Jesus appears in the sky to call us to Him.
Matthew Chapter 25 Questions
1. In this parable, what is the kingdom of heaven likened to?
2. What does "virgin" indicate here?
3. What does the fact that there were "ten" indicate?
4. What do the "lamps" indicate?
5. Who is the bridegroom?
6. What kind of a church is the Lord coming for?
7. How many were wise?
8. Why were the others classified as foolish?
9. What does the "oil" symbolize?
10. Why were the disciples to wait in the upper room until they were baptized in the Holy Spirit?
11. What weaknesses did they have before they received the Holy Spirit?
12. What did these virgins do while the bridegroom tarried?
13. What time did He come?
14. Why does this not speak too highly of the church?
15. What description in 2 Timothy 3:5 describes most churches today?
16. What are churches doing today instead of building the spirit?
17. What did the virgins do as soon as they knew the bridegroom was here?
18. What did the foolish ask the wise for?
19. What did the wise tell them to do?
20. Explain salvation.
21. When the five foolish went to buy, who came?
22. Who went with Him?
23. What happened next?
24. What is the only way we can walk in our salvation every day?
25. What did the five foolish virgins cry out to Jesus?
26. Who else have we heard cry this?
27. What two things will the believer not know about His coming?
28. If Jesus were to visit our churches today in person, what would He do with most of them?
29. On the day of Pentecost, how were they filled?
30. Who did the cloven tongues of fire sit on?
31. How did every man from all these different countries hear them?
32. What are four things we should practice to be ready?

Matthew Chapter 25 Continued

Verses 14-23: The parable of the talents further emphasizes the need for personal preparation and
faithful service to the Master (see also Luke 19:11-28). The “talents” represent large units of money
and are distributed according to “ability” (verse 15). “Far country” indicates the time during which
Jesus is in heaven, between His first coming and His final return.
The three “servants” are typical of three types who are entrusted with various tasks in accordance
with their own ability. Not all are expected to produce the same results, but all are to be faithful
with what they have had entrusted to them. Thus, the first two double their money, while the last
one hides the “one … in the earth.”
The phrase “after a long time” gives a veiled indication of the length of Christ’s session in heaven
during the present age. Each of those producing results is commended by the Master. “Well done
… good and faithful servant”, and is promised to be a “ruler over many things,” with a view to
continued service in the millennial kingdom.
Verses 14-30: The parable of the talents illustrates the tragedy of wasted opportunity. The man who
goes on the journey represents Christ, and the slaves represent professing believers given different
levels of responsibility. Faithfulness is what he demands of them, but the parable suggests that all
who are faithful will be fruitful to some degree. The fruitless person is unmasked as a hypocrite and
utterly destroyed (verse 30).
Matthew 25:14 "For [the kingdom of heaven is] as a man travelling into a far country, [who]
called his own servants, and delivered unto them his goods."
“For the kingdom of heaven is as a man travelling”: Our Lord adds another parable to illustrate the
Gospel dispensation, or its visible church state; or the state of things respecting the church of
Christ, before and at his second coming. And during the interval between his ascension and that the
man here, is meant Christ.
Who in the everlasting covenant agreed to become man, was prophesied of as such, frequently
appeared in human form, under the Old Testament dispensation; and in the fullness of time, really
became man. Though he was not a mere man, but was God as well as man; having all the
perfections and fullness of the Godhead dwelling bodily in him.
This man is said to travel into a far country; by which heaven is designed, and is so called, not only
because of its great distance from the earth, and which is very great indeed; but because the better
country and land afar off, is out of sight. And what views we have of it, are very distant ones. And
is far off, in respect of our state of pilgrimage in this world, in which, whilst Christ was here.
He was a pilgrim and a stranger too; who might be said to be as a "man travelling", whilst he was in
it, and when going out of it, and ascending to heaven. He came from thence, and stayed here a
while, walking up and down, and doing good. And when he had finished what he came for, He
ascended on high, went to His God and Father and entered into heaven, where he is received until
the times of the restitution of all things.
Who called his own servants before he took his journey, to entrust them with Talents. These were
not wicked, slothful, graceless, which is not true of anyone of the elect: but ministers of the word
are here meant. Who are eminently the servants of Christ, his own, whom he has called, qualified,
commissioned, and sent forth.
For the ministers of the word, whether faithful or slothful, good or bad, are in a very lively manner
described in this parable, which is a distinct one from the former.
“And delivered unto them his goods”: The Gospel, that rich treasure of divine truths, the
dispensation of it, and gifts to preach it; all which are Christ's goods and his gifts, and not man's.
Which in a very eminent manner was done; when Christ ascended on high and received gifts and
gave them unto men.
Just before He was ready to go, He gathered his disciples together; and renewed and enlarged their
commission to preach the Gospel. And quickly after that, gave them greater and larger gifts of the
Spirit than before; and has been ever since giving ministerial gifts to men, to some more, others
less, and which are signified by the talents following.
Here, the master is going on a trip and He had called his servants together to take care of the
kingdom until he returned. You see, Jesus has gone away into heaven, and is now sitting at the right
hand of God. He has left His church in the care of His ministers (servants), until He returns.
Matthew 25:15 "And unto one he gave five talents, to another two, and to another one; to
every man according to his several ability; and straightway took his journey."
“Talents”: A talent was a measure of weight, not a specific coin, so that a talent of gold was more
valuable than a talent of silver. A talent of silver (the word translated “money” in verse 18, is
literally silver), was a considerable sum of money. The modern meaning of the word “talent,”
denoting a natural ability, stems from the fact that this parable is erroneously applied to the
stewardship of one’s natural gifts.
The very first thing that we must note about this is that they were given talents according to their
ability to handle money. Some people cannot handle large sums of money. God cannot trust some
people with money. God knows where their ability lies.
The problem is not to have money; the problem lies in what you do with it. This Scripture is not
only in having money, but in the spiritual sense, is speaking of the congregations of the people God
entrusts to the pastors. Some have large congregations, some medium, some have very few.
Matthew 25:16 "Then he that had received the five talents went and traded with the same,
and made [them] other five talents."
"Then he that had received the five talents": the largest measure of gifts. An account is first given
of him, how he behaved, and conducted in his Lord's absence, and what use he made of the gifts
bestowed upon him. This must be understood, not of a single man, but of that sort of the servants of
Christ, who have the greatest ministerial gifts.
He went, denotes immediate application to business, and signifies that such servants went
according to their commission, preached the Gospel to every creature, and administered the
ordinances to proper subjects. They went directly, as soon as they had their talents; they did not
stay to consult with flesh and blood.
Whether it would be for their interest and credit or not; they were not stuck at any difficulties and
discouragements; nor were they deterred by the cross, reproaches, and persecutions. But went forth
with courage and boldness, not in their own name and strength, but in the name and strength of
Christ, who sent them, and promised them his presence and assistance, on which they depended.
The ministers of the Gospel are traders; not in their own name, nor on their own stock, and for
themselves, but for Christ, and for the good of immortal souls that they closely attend unto, and
worked at. By constant reading and diligent search into the word of God.
And by studious meditation on it; by frequent prayer; and continual preaching the Gospel, and
administering ordinances; and their success.
“And made them other five talents”: that is, increased in spiritual knowledge; gifts were improved
and enlarged. A greater stock of divine things were laid in; and many souls gained to Christ: such
are they whom Christ has ordained to go forth, and bear and bring forth fruit in their ministry, and
whose fruit remain.
Matthew 25:17 "And likewise he that [had received] two, he also gained other two."
“And likewise he that received two”: Talents, or a lesser measure of ministerial gifts: he also
gained other two; he worked and labored, and traded, in proportion to the gifts he had received; and
his improvements and success, under a divine blessing, were answerable.
Matthew 25:18 "But he that had received one went and digged in the earth, and hid his lord's
money."
"But he that received one": Talent, or the least degree of gifts, for the ministry of the word.
“Went and digged in the earth, and hid his Lord's money”: He buried it; that is, he neglected the gift
that was in him, he made no use of it, either to his own advantage, or to the good of others, and the
interest of his Lord.
He either never went into the ministry, or if he did, he left it as Demas did, having too great
affection for the world, and the things of it. He minded earth and earthly things, and employed
himself in them, and not in his master's work and service.
The phrase seems to point out the earthly mindedness of the man, his worldly disposition, and his
eager pursuit after the things of life; which were the reason why he disregarded his talent, and made
no use of his ministerial gifts. He could not deny worldly self, nor leave all to follow Christ; but
rather than drop the world, he chose to bury his talent in it.
It was his Lord's money and not his own, and he was accountable to him for it, and should have
used it in another manner.
The fellow who received the five talents had enough faith, that he went and made another five
talents to go with the five that he had been entrusted with. The same happened to the one who had
received two. He doubled his, also. Any master in the world would be pleased with these two
servants.
They were not fearful. Fear is not of God. They had faith, and did what they had, probably, already
been doing when their master was handling the money; and so, they increased what the master had
entrusted them with. The servant, who received just one talent, had probably already shown his
master that he was fearful and had no faith.
This money hidden in the ground was of no use to anyone, just as it is today. For God to be pleased
about our finances, we must be using them to gain for Him. We must not hoard them up just for
ourselves. Riches are to be used not abused. If you are blessed of God and have a little more than
your neighbor, you must be quick to distribute as we read in Timothy.
1 Timothy 6:17-19 "Charge them that are rich in this world, that they be not highminded, nor trust
in uncertain riches, but in the living God, who giveth us richly all things to enjoy;" "That they do
good, that they be rich in good works, ready to distribute, willing to communicate;" "Laying up in
store for themselves a good foundation against the time to come, that they may lay hold on eternal
life".
You see, it is not the riches that are evil. It is our attitude toward the riches and what we do with
them.
Matthew 25:19 "After a long time the lord of those servants cometh, and reckoneth with
them."
"After a long time": By the return of the lord of those servants to reckon with them is denoted the
return of Christ to call people to an account for the manner in which they have improved their
talents (See Romans 14:12; 2 Corinthians 5:10; 1 Thessalonians 4:16; Acts 1:11; Acts 17:31).
“Reckoneth with them” To reckon is to settle accounts. Here it means to inquire into their
faithfulness, and to reward or punish them accordingly.
Matthew 25:20 "And so he that had received five talents came and brought other five talents,
saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five
talents more."
"And so he that had received five talents": Or the greatest gifts: as this man is the first to whom his
Lord gave any talents, and the first that went and traded with them. He is also the first that is
reckoned with. Who came and brought five more talents. He came freely and cheerfully, with a
holy confidence and intrepidity of mind, and gave in his account, both of what he had received, and
of what he had gained.
“Saying, Lord, thou deliveredst unto me five talents, behold I have gained besides them five talents
more”: True ministers of the Gospel frankly own, that what gifts they have are delivered to them by
Christ; and such are willing that he should have all returned to him, principal and increase.
It is not to be imagined that this will be said in so many words by them, nor will there be any need
thereof; for Christ will not be ignorant of what they have been doing. And of what use they have
been of; but the sense is, that as all will be manifest to Christ the searcher of hearts, with whom
they have to do.
So the account will stand fair and open; and it will be seen and known by all, that such and such
faithful ministers of Christ have behaved in this agreeable manner, and have been thus and thus
serviceable in his interest.
Matthew 25:21 "His lord said unto him, Well done, [thou] good and faithful servant: thou
hast been faithful over a few things, I will make thee ruler over many things: enter thou into
the joy of thy lord."
“Ruler over many things”: I will promote thee to greater honors and to more important trusts.
“Joy of thy lord”: In the meantime, share the pleasures and enjoyments of his palace; be his
companion, and receive the rewards which he has promised thee. “The joy of thy lord" may mean
either the festivals or rejoicings at his return, or the rewards which his lord had prepared for his
faithful servants.
Applied to Christians, it means that they who rightly improve their talents will, at the return of
Christ, be promoted to great honors in heaven, and be partakers of the joys of their Lord in the
world of glory (see Matthew 25:34; also 1 John 2:28).
You see, we all know it has been a long time since our Master came and checked on us, close to
2,000 years. There is going to be a day of reckoning. A day will come when we and our works will
be judged of Jesus. Just the fact that we belong to Him will get us into heaven.
Our faithfulness to the task that He has left us to do will determine what we will do when we reign
with Him here on earth.
Life is pretty much like a monopoly game. Some people get Baltic and Mediterranean, and others
get Boardwalk and Park Place. You can be a winner just as easily with Baltic, as you can with
Boardwalk. It is how you play the game that is important.
These men trusted God and worked, and tried, and they were rewarded for their faithfulness and
hard work. God is a rewarder of those who seek to please Him.
Matthew 25:22 "He also that had received two talents came and said, Lord, thou deliveredst
unto me two talents: behold, I have gained two other talents beside them."
“He also that had received two talents”: A lesser degree of ministerial gifts; and who as he received
next to the other, and was the next, who in proportion to what he had received, had traded and
gained, he is mentioned next.
“Giving his account; he came and said, Lord, thou deliveredst unto me two talents, behold I have
gained two other talents besides them”: his account, abating the sum and gains is given in, in the
same form as the other.
Matthew 25:23 "His lord said unto him, Well done, good and faithful servant; thou hast been
faithful over a few things, I will make thee ruler over many things: enter thou into the joy of
thy lord."
“The joy of thy Lord”: Both the man with five talents and the man with two received exactly the
same reward, indicating that the reward is based on faithfulness, not results.
Notice here, that his lord was just as pleased with his four as he was with the other servants ten. To
whom much is given, much is required. His faith was just as great as the other servant; he just had
less to work with. The reward was the same, because he had worked hard and was faithful and did
what he could do with what he had been entrusted with.
You see, again this servant was not concerned with the fact that the other servant had more than he
did. He just did his best with what he had. His Lord was pleased the same as God will be pleased
with us; if we do the very best we can with what we have to work with (through faith).

Verses 24-25: The great mistake of the unfaithful servant is in misjudging the character of his
Master: “thou art a hard man.” He could not have known the Master well to assume him to be
severe and merciless. He fails to understand the real generosity of his Master, who wanted him to
experience the joys of service.
Whereas the parable of the 10 virgins emphasizes personal preparation for the coming of Christ, the
parable of the talents stresses the importance of faithful service during His present absence.
Matthew 25:24 "Then he which had received the one talent came and said, Lord, I knew thee
that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast
not strewed:"
“A hard man”: His characterization of the master maligns the man as a cruel and ruthless
opportunist, “reaping and gathering” what he had no right to claim as his own. This slothful servant
does not represent a genuine believer, for it is obvious that this man had no true knowledge of the
master.
Matthew 25:25 "And I was afraid, and went and hid thy talent in the earth: lo, [there] thou
hast [that is] thine."
“I was afraid”: I feared lest, by some accident, thy talent would be lost if I put it out to trade, and
that I should be severely punished by a hard master. I therefore kept it laid up safely, and hid it
where it could not be lost.
“That is thine”: There is what properly belongs to thee. There is the original talent that thou gave
me, and that is all that can be reasonably required. Observe here:
1. This expresses exactly the feelings of all sinners. God, in their view, is hard, cruel, and
unjust.
2. All the excuses of sinners are excuses for indolence and sin, and the effect is to cheat
themselves out of heaven. The effect of this excuse was that the reward was lost, and such will
always be the result of the excuses of sinners for not doing their duty.
3. Sinners grudge everything to God. They are never willing to be liberal toward him but are
stinted and close; and if they give, they do it with hard feelings, and say that that is all that he
can claim.

Verses 26-30: The fact that the latter Man is called “wicked and slothful” and an “unprofitable
servant” (verse 30), who is cast into “outer darkness,” indicates that he is not a true disciple of the
Master.
Matthew 25:26 "His lord answered and said unto him, [Thou] wicked and slothful servant,
thou knewest that I reap where I sowed not, and gather where I have not strewed:"
“Thou knewest that I reap where I sowed not”: In repeating the servant’s charge against him, the
master was not acknowledging that it was true. He was allowing the man’s own words to condemn
him.
If the servant really believed the master to be the kind of man he portrayed, that was all the more
reason for him not to be slothful. His accusation against the master, even if it had been true, did not
justify his own laziness.
Matthew 25:27 "Thou oughtest therefore to have put my money to the exchangers, and [then]
at my coming I should have received mine own with usury."
“The exchangers”: Were persons who were in the habit of borrowing money, or receiving it on
deposit at a low rate of interest, to be loaned to others at higher interest. They commonly sat by
"tables" in the temple, with money ready to exchange or loan (see Matthew 21:12).
This money was left with the servant, not to exchange, nor to increase it by any such idle means,
but by honest industry and merchandise. But since he was too indolent for that, he ought at least to
have loaned it to the exchangers, that his master might have received some benefit from it.
“With usury”: With interest, increase, or gain. The word "usury," in our language, has a bad
signification, meaning unlawful or exorbitant interest. This was contrary to the law (Exodus 22:25;
Leviticus 25:36). The original means "gain," increase, or lawful interest.
Matthew 25:28 "Take therefore the talent from him, and give [it] unto him which hath ten
talents."
"Take therefore the talent from him": This shows it was not special grace, which is intended by the
talent; for the gift and calling of special grace are without repentance, and are that good part which
shall not be taken away. But gifts may fail, cease, and vanish; they may be taken away from men
and men from them.
And he said give it unto him “which hath ten talents”: For to diligent and laborious ministers of the
word, more spiritual light and knowledge is given. But this is not to be understood, as though other
men's gifts are, properly speaking, taken away from them, and bestowed on them. But that their
gifts appear the more illustrious through the slothfulness of others.
The Lord of this servant was very angry with him. He called him just what he was, wicked and
lazy. When the Lord comes back, He wants to find us working for him. These people that say God
has told them not to do anything are in for a rude awakening. The Bible says no work no eat (2
Thess. 3:10).
Hebrews 6:12 "That ye be not slothful, but followers of them who through faith and patience inherit
the promises."
Work never hurt anyone. When Jesus comes back, we must be found working, not sitting around
wringing our hands in fear. Some are so afraid they will do something wrong, that they are not
doing anything at all. FEAR IS NOT OF GOD.
In the story above, this man's lord told him that it did no good hidden in the ground. If nothing else,
he could have drawn interest on it at the bank. The man was not trustworthy, so his lord took this
talent from him and gave it to someone who put it to use. Now, the five talent man had eleven,
because of his faithfulness.
Matthew 25:29 "For unto every one that hath shall be given, and he shall have abundance:
but from him that hath not shall be taken away even that which he hath."
“For unto every one that hath shall be given” (see 13:12). The recipients of divine grace inherit
immeasurable blessings in addition to eternal life and the favor of God (Rom. 8:32).
But those who despise the riches of God’s goodness, forbearance, and longsuffering (Rom. 2:4),
burying them in the ground and clinging instead to the paltry and transient goods of this world, will
ultimately lose everything they have (6:19; John 12:25).
Matthew 25:30 "And cast ye the unprofitable servant into outer darkness: there shall be
weeping and gnashing of teeth."
“Outer darkness … weeping and gnashing of teeth”: This would describe the darkness farthest from
the light, i.e., outer darkness.
“Weeping and gnashing of teeth”: This speaks of inconsolable grief and unremitting torment. Jesus
commonly used the phrases in this verse to describe hell (13:42, 50; 24:51).
You see, poverty does not insure you that you will go to heaven. Neither does the fact that you have
money insure you that you will go to hell. Many believe just this. The parable of the talents proves
how much in error this is. It is not how much you have that counts; it's what you do with what you
have.
God has no respect for the faithless. Faith in Jesus Christ is what saves us. Without faith, it is
impossible to please God. You can easily see what happens to those who have no faith in the 30th
verse above. They are cast into hell; the place of torment.
What can we retain from all of this?
1. Have faith in God.
2. Use whatever God has entrusted to you to the very best of your ability. Do whatever you do
in His will.
3. Do not be lazy. Do what you can.
4. There will be great rewards for those who have faith in God and work to bring others into the
kingdom of God.
Matthew Chapter 25 Continued Questions
1. In this parable, what is the kingdom of heaven likened unto?
2. When the man left, who did he leave his goods with?
3. How many talents did he give each servant?
4. Why did he give them different amounts?
5. The problem with money is not having it, but in what?
6. From a spiritual standpoint, what is another message here?
7. What did the servant do that had five talents?
8. What did the servant that had two do?
9. What does "talent" mean?
10. Why would their master be pleased?
11. For God to be pleased with our finances (whatever they are), what must we be doing with
them?
12. What is a requirement, if we have been blessed with money, if we intend to please God? Four
things.
13. What makes having money evil?
14. What did the lord of these servants say to the one with the five talents and to the one with two
talents?
15. Just our faith in Jesus will get us to heaven, but what will determine what we will do when we
reign with Him?
16. What game is life very similar to?
17. What difference was made between the man with ten and the man with four talents?
18. What description of the lord did the man with one talent give?
19. What did the man with one talent do with it?
20. What description did his lord have of him? Two things.
21. What did his lord say the least thing he could have done was?
22. What did his lord do with his one talent?
23. Where did he cast this unfaithful servant?
24. What mistaken information do many have about poverty? About being rich?
25. It is not how much you have, but what you ___ _____ _____ ____ ______.
26. Without what, it is impossible to please God?
27. What four things should we retain from all of this?

Verses 31-46: The judgment of the nations concludes our Lord’s prophetic discourse. This judgment of “all
nations” must be distinguished from the Great White Throne judgment at the end of the Millennium. The
nations (Greek ethnos), are those peoples living through the Great Tribulation on earth at the time of Christ’s
return. This is a judgment of separation: “sheep on his right … goats on the left.”
At this judgment, all nations (better, “all Gentiles”), stand before Christ who then separates the sheep (the
saved), from the goats (the lost), in a manner reminiscent of the wheat and tares parable. Note that these are
living nations, whereas the Great White Throne judgment is one of the wicked dead whose bodies are
resurrected to face the final judgment of the lost.
Thus, the saved are invited to come into and share the blessings of His kingdom: “Come, ye blessed of my
Father, inherit the kingdom.” The basis of their acceptance seems to be their treatment of the “least of these my
brethren,” the saved of the Great Tribulation.
Matthew 25:31 "When the Son of man shall come in his glory, and all the holy angels with him, then shall
he sit upon the throne of his glory:"

“Then shall he sit upon the throne of his glory”: This speaks of the earthly reign of Christ described (in Rev.
20:4-6). The judgment described here (in verses 32-46), is different from the Great White Throne judgment of
(Rev. 20:11-15).

This judgment precedes Christ’s millennial reign, and the subjects seem to be only those who are alive at His
coming. This is sometimes referred to as the judgment of the nations, but His verdicts address individuals in the
nations, not the nations as a whole (verse 46).
This Scripture is speaking of Jesus' return to the earth when He will be King of kings and Lord of Lords. He
will rule with an iron hand.

Verses 32-33: “Sheep”: I.e., believers (10:16; Psalm 79:13; Ezek. 34). They are given the place on “His right”,
the place of favor.
“Goats”: These represent unbelievers, consigned to the place of dishonor and rejection.
Matthew 25:32 "And before him shall be gathered all nations: and he shall separate them one from
another, as a shepherd divideth [his] sheep from the goats:"
“And before him”: At his coming to judgment the world will be burned up (2 Peter 3:10, 2 Peter 3:12;
Revelation 20:11). The dead in Christ that is, all true Christians, will be raised up from their graves (1
Thessalonians 4:16). The living will be changed - i.e., will be made like the glorified bodies of those that are
raised from the dead (1 Corinthians 15:52-54; 1 Thessalonians 4:17). All the wicked will rise and come forth to
judgment (John 5:28-29; Daniel 12:2; Matthew 13:41-42; Revelation 20:13). Then shall the world be judged,
the righteous saved, and the wicked punished.
“And he shall separate”: Shall determine respecting their character, and shall appoint them their doom
accordingly.
Matthew 25:33 "And he shall set the sheep on his right hand, but the goats on the left."
"Shall set the sheep" The sheep are denoted here as the righteous. The name is given to them because the sheep
is an emblem of innocence and harmlessness (See John 10:7, John 10:14-16, John 10:27; Psalms 100:3; 74:1;
23:1-6).
"On the right hand": The right hand is the place of honor, and denotes the situation of those who are honored, or
those who are virtuous see (Ecclesiastes 10:2; Ephesians 1:20; Psalm 110:1; Acts 2:25, Acts 2:33).
The goats are the wicked (see Ezekiel 34:17).
“The left”: That is, the left hand. This was the place of dishonor, denoting condemnation (see Ecclesiastes
10:2).
Jesus is Judge of the earth. Every individual shall stand before Jesus to be judged. There are only two kinds of
people; the saved and the lost. The sheep belong to God, and the goats belong to Satan. The right hand side is
for God's people, and the left is Satan's side.
Matthew 25:34 "Then shall the King say unto them on his right hand, Come, ye blessed of my Father,
inherit the kingdom prepared for you from the foundation of the world:"
“Prepared for you”: This terminology underscores that their salvation is a gracious gift of God, not something
merited by the deeds described in verses 35-36. Before “the foundation of the world”, they were chosen by God
and ordained to be holy (Eph. 1:4). Predestined to be conformed to Christ’s image (Rom. 8:29).
Ephesians 1:4-5 "For he chose us in him before the creation of the world to be holy and blameless in his sight.
In love" "Having predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure
and will"
Romans 8:29 "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son,
that he might be the firstborn among many brethren."
So the good deeds commended (in verses 35-36), are the fruit, not the root of their salvation. The deeds are not
the basis for their entrance into the kingdom, but merely manifestations of God’s grace in their lives. They are
the objective criteria for judgment, because they are the evidence of saving faith (James 2:14-26).
Jesus in this verse, calls Himself "King" for the very first time. That will be His title when He returns to the
earth. Messiah, Jesus, Lord, Word, now King. He is inviting the saved to come and reign with Him. We
Christians, will be joint-heirs with Jesus.
You see, God did predestinate us to be saved, but God knew (had foreknowledge), that we would accept the
grace that Jesus provided us. This kingdom has truly been prepared from the foundation of the world. God knew
that we would be saved even then.
Matthew 25:35 "For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was
a stranger, and ye took me in:"
“I was an hungered”: The union between Christ and his people is the most tender and endearing of all
connections. It is represented by the closest unions of which we have knowledge (John 15:4-6; Ephesians 5:23-
32; 1 Corinthians 6:15).
This is a union, not physical, but moral. A union of feelings, interests, plans, destiny; or, in other words, he and
his people have similar feelings. They love the same objects, share the same trials, and inherit the same
blessedness (John 14:19; Revelation 3:5, Revelation 3:21; Romans 8:17).
Hence, he considers favors shown to his people as shown to himself, and will reward them accordingly
(Matthew 10:40, Matthew 10:42).
They show attachment to him, and love to his cause. By showing kindness to the poor, the needy, and the sick,
they show that they possess his spirit, for he did it when on earth; they demonstrate an attachment to him. For
he was poor and needy; and they show that they have the proper spirit to outfit them for heaven (1 John 3:14, 1
John 3:17; James 2:1-5; Mark 9:41).
Was a stranger. The word "stranger" means a foreigner or traveler in our language, one unknown to us. To
receive such to the rites of hospitality was, in Eastern countries, where there were few or no public houses, a
great virtue (see Genesis 18:1-8; Hebrews 8:2).
“Took me in”: Into your house, you received me kindly.
Matthew 25:36 "Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came
unto me."
“Naked”: Poorly clothed. Among the Jews they were called "naked" who were clad in poor raiment, or who had
on only the "tunic" or inner garment, without any outer garment.
For in such a condition sometimes are the dear children of God, and members of Christ (see 1 Corinthians
4:11). When others, who like Dorcas have made coats and garments for them, and clothed them with them. And
which will be shown another day, or taken notice of as the fruits, and so evidences of the grace of God in them.
I was sick, and ye visited me, or "looked after me", or visits paid to sick persons in a Christian manner, relieving
them with their substance, giving good advice, or speaking comfortable words to them. And attending them, and
waiting on them, and doing such things for them which, in their weak state, they are not capable of doing for
themselves.
“I was in prison, and ye came unto me”: Which has been often the lot of the saints, as it was frequently of the
Apostle Paul. Who had this respect shown him by many of the people of God, as by the house of Onesiphorus,
and by Epaphroditus, who brought him a present from the Philippians, when he was in bonds; and which will be
remembered another day.
Matthew 25:37 "Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and
fed [thee]? or thirsty, and gave [thee] drink?"
“Lord, when saw we thee an hungered”: This barbarous expression, "an hungered", should be banished out of
the text, where ever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ's sake
is done through Christ's grace; and he who does the work attributes to Jesus both the will and the power by
which the work was done.
And seeks and expects the kingdom of heaven not as a reward, but as a gift of pure unmerited mercy. Yet, while
workers together with his grace, God attributes to them that which they do through his influence, as if they had
done it independently of him. God has a right to form what estimate he pleases of the works wrought through
himself: but man is never safe except when he attributes all to his Maker.
Matthew 25:38 "When saw we thee a stranger, and took [thee] in? or naked, and clothed [thee]?"
When saw we thee a stranger, and took thee in?” As they had never seen Him hungry and thirsty, in His own
person, though He was both in the days of His flesh, and were ministered to. Both by angels, and by good
women out of their substance.
They had never seen Him a stranger, and took Him into their houses; yet they had, seen Him hungry and thirsty,
and as a stranger in his members, and had done these good deeds to Him in them, and to them for His sake.
“Or naked, and clothed thee?” For so Christ in person never was, until stripped of his raiment by the soldiers,
and officers. But they had seen many of His poor saints without clothing, and had covered their nakedness.
Matthew 25:39 "Or when saw we thee sick, or in prison, and came unto thee?"
“Or when saw we thee sick, or in prison, and came unto thee?” For though he bore the sicknesses of his people,
yet we never read of his being sick himself, nor was he ever cast into prison. But this has been the case of many
of his servants, such as John the Baptist, Peter, and Paul, and multitudes of others, who have been tenderly and
affectionately used by their fellow Christians.
These are valid questions. They had never literally fed Jesus, or visited Him, or given Him water to drink, or
clothed Him. They could not understand what Jesus was saying, because they could only think of literally doing
these things for Jesus and not His brethren.
Matthew 25:40 "And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye
have done [it] unto one of the least of these my brethren, ye have done [it] unto me."
“Unto one of the least of these my brethren”: This refers in particular to other disciples. Some would apply this
to national Israel; others to needy people in general. But here Christ is specifically commending “those on His
right” (verse 34), for the way they received His emissaries.
You see, when we do anything to help someone else, Jesus counts it as we doing these things for Him. We
cannot directly do these things for Him, but everything, regardless of how small it is, that we do for our
fellowman is counted as being done for Jesus. God really smiles on those who help women and children who
cannot help themselves.
We read love your neighbor as yourself. This is not a principle that the world understands. But besides getting a
reward stored up in heaven for the good things we do, doing good makes you feel good about yourself.
Matthew 25:41 "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into
everlasting fire, prepared for the devil and his angels:"
“Depart from me, ye cursed”: These words are from the king to the sinners; and contain the reason why they are
to be separated from blessedness. Ye are cursed, because ye have sinned, and would not come unto me that ye
might have life. No work of piety has proceeded from your hand, because the carnal mind, which is enmity
against me, reigned in your heart; and ye would not have me to reign over you.
“Depart!”: Into everlasting fire. This is the punishment of sense. Ye shall not only be separated from me, but ye
shall be tormented, awfully, everlastingly tormented in that place of separation.
“Prepared for the devil and his angels”: The devil and his angels sinned before the creation of the world, and the
place of torment was then prepared for them. It never was designed for human souls; but as the wicked are
partakers with the devil and his angels in their iniquities, in their rebellion against God, so it is right that they
should be sharers with them in their punishment.
We see here plainly, why sinners are destroyed, not because there was no salvation for them, but because they
neglected to receive good and do good. As they received not the Christ who was offered to them, so they could
not do the work of righteousness which was required of them.
They are cursed, because they refused to be blessed; and they are damned, because they refused to be saved.
As I said before, there are only two destinies that we can choose from. The right leads to heaven, and the wrong
(left), leads to hell. Hell has been prepared from the foundation of the world, as well. God does not want anyone
to go there, but He is just. If that is the choice one makes, that will be one's home for eternity.
We make the choice. We cannot blame God. It is our choice to make. He just carries out our decisions.
Matthew 25:42 "For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no
drink:"
‘For I was an hungered, and ye gave me no meat”: Hence it appears, that these were such as dwelt among
Christians, and professed the Christian name, and yet disregarded the poor members of Christ in distress, when
it was in the power of their hands to help them. But when they were hungry and ready to starve for want of
food, these professing to be Christians did not communicate to them for Christ's sake.
Which showed that they had no true faith in him, and love to him. Therefore, are justly condemned by him;
whereas such who never knew Christ, or any of his people, or any obligation they were under to regard any for
Christ's sake, these will never be condemned for the non-performance of these things.
“I was thirsty, and ye gave me no drink”; as not the least morsel of bread to eat, so not so much as a cup of cold
water to drink. Which with what follows, are manifest tokens and evidences, that they did not belong to Christ,
were not true believers in him, nor had they any real love to him.
The grace of God was not in them, and therefore had neither right unto, nor fitness for, the kingdom of heaven.
But were righteously banished from the presence of the Lord, and sent to dwell among everlasting burnings. For
righteous it was, that such as they who would not show any love to him here, should not dwell with him forever
hereafter.
Matthew 25:43 "I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in
prison, and ye visited me not."
"I was a stranger": If men were sure that Jesus Christ was actually somewhere in the land, in great personal
distress, hungry, thirsty, naked, and confined, they would no doubt run unto and relieve him.
Now Christ assures us that a man who is hungry, thirsty, naked, etc., is his representative, and that whatever we
do to such a one he will consider as done to himself. Yet this testimony of Christ is not regarded! Well, he will
be just when he judges, and righteous when he punishes.
Matthew 25:44 "Then shall they also answer him, saying, Lord, when saw we thee an hungered, or
athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?"
"Then shall they also answer him": As well as the righteous, being likewise astonished at what he had said, but
on a different account. Saying, Lord, when did we see thee an hungry or thirsty, or a stranger, or naked, or sick,
or in prison, and did not minister to thee?
Hence it is clear again, that these men were nominal Christians, who had made a profession of Christ: they own
him as Lord; and suggest that they had seen him, and known him, though never in such circumstances.
For if they had, such was their love to him, and great respect and veneration for him, as they pretend, they
would, to be sure, have ministered unto him; and if ever they had seen him in such a case, which they could not
call to mind, they could not believe, but they must have supplied him with all things necessary and convenient.
You see, they too never saw Jesus in person, so they did not understand this statement. This is the picture of a
very selfish person. Someone who has no feeling for the infirmities of others. This person lives just for himself,
not caring what destitute condition their neighbors are in.
This person is caught up in self, and has gone so far as to make a God of Himself alone. What a pitiful sight.
Then in the next verse, Jesus told them of their error.
Matthew 25:45 "Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did [it] not to
one of the least of these, ye did [it] not to me."
“Then shall he answer them’: With a stern countenance, in great resentment, as one highly offended, and with
the authority of a judge. “Saying, verily I say unto you, inasmuch as ye did it not to one of the least of these, ye
did it not unto me”. Since they had given no food not to the least of his brethren and friends that stood at his
right hand, no not to anyone of them.
Not so much as the least bit of bread to them when hungry, or a drop of water to them when thirsty. They had
not taken them into their houses, nor provided any lodging for them, when they were exposed in the streets to
the inclemency of the weather, and insults of men.
Nor gave them the least rag to cover them, when they were almost naked, and ready to perish. Nor did they
minister to their wants, either physical, or food, or give attendance, when on sick beds, and in prison houses.
Therefore, he reckoned this neglect of them, and want of compassion to them, all one as if he himself in person
had been so treated.
And if then judgment will righteously proceed against men for sins of omission, much more for sins of
commission. And if such will be dealt with in this manner, who have taken no notice, and shown no respect to
the members of Christ; what will the end be of those, who are injurious to them, their persons, and properties,
and persecute and kill them?
Of course, anyone who saw Jesus in person would do all these things for Him. Jesus was speaking here, of the
condition of this person's heart. The heart will be judged even more than the deeds, because it is actually what a
person is.
If someone in this kind of need cannot prick your heart, then you are definitely not right with God. We are
responsible to help those who are before us, if they cannot help themselves. These are opportunities that come
to see what we really are inside.
Matthew 25:46 "And these shall go away into everlasting punishment: but the righteous into life
eternal."
‘And these shall go away into everlasting punishment”: No appeal, no remedy, to all eternity! No end to the
punishment of those whose final impenitence manifests in them an eternal will and desire to sin. By dying in a
settled opposition to God, they cast themselves into a necessity of continuing in an eternal aversion from him.
But the righteous into life eternal; such as are justified by the righteousness of Christ, and who, though they
have done works of righteousness under the influence of the Holy Spirit, and by the assistance of the grace of
God, yet have not depended upon them, but upon Christ, for life and salvation. These shall go into heaven, the
place appointed for them.
To enjoy that eternal life in soul and body; which is the free gift of God, through Christ. And will be a life free
from all the sorrows of the present one; a life of perfect holiness and knowledge, and inconceivable pleasure. A
life of vision of God, and communion with him, and which will continue forever.
And which guarantees the eternity of the punishment of the wicked: for as the happiness of the righteous will be
eternal, the punishment of the wicked will be so too. For no reason can be given why the word which is the
same in both clauses, should be taken in the one for a limited time, and in the other for an eternal duration.
You see, the things you do, tell what you really are. This method that Jesus used to determine the ones in right
standing with Him and the lost is a good one. This happened when this person thought none of the church group
was watching, so he did not have to make it look good.
The things that are done in secret will be made manifest, whether they be good or bad. Jesus knows without a
doubt from this who should inherit eternal life, and who should be condemned to hell.
1. When shall Jesus sit on His throne here?
2. What will be His title then?
3. Who will be gathered before Him?
4. For what purpose are they gathered?
5. Which side are the sheep on? Which side are the goats on?
6. Who is the Judge of all the earth?
7. What shall the King say to those on the right?
8. How long has the preparation been made?
9. What is the King inviting the Christians to do?
10. Is the knowing of God predestination or foreknowledge?
11. Who sits at the right hand of the Father in heaven?
12. Who is the Right Hand of God?
13. Why do those on the right deserve heaven? Besides their faith, what did they do? Five things
14. Finish this; "Verily I say unto you, inasmuch ye have done it unto one of the least of these my brethren, ye
have done unto ______."
15. Besides getting a reward in heaven, what is great about helping others?
16. What does Jesus say to those on the left?
17. Who is responsible for us going to heaven or hell?
18. What is this a picture of?
19. Where do the righteous go forever?

Matthew Chapter 26

Verses 1-2: (see also Mark 14:1-2; Luke 22:1-2). Jesus makes a final prediction of His death two days before
Passover, which was eaten on the evening of Nisan 14. Thus the prediction was made on the twelfth of the
month (April). The “feast of the Passover” was the first feast on the Jewish yearly calendar and was kept in
commemoration of the national deliverance from Egypt in the Exodus under Moses.
Passover takes its name from the Hebrew term related to the death angel passing over those who had applied the
blood to their homes (Exodus 12). Passover time was a great high day among the Jews and thousands of
pilgrims flocked to Jerusalem each year to observe it.
Verses 2-5: Jesus also predicts His betrayal. “Son of man” is His favorite designation of Himself. “Betrayed”
(Greek paradidomi) is better translated here as “delivered up” or “handed over.” The assemblage of the
Sanhedrin takes place at the “palace” (Greek aule, “the courtyard of his residence”), just before Christ’s earthly
ministry began.
Matthew 26:1-2 "And it came to pass, when Jesus had finished all these sayings, he said unto his
disciples," "Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to
be crucified."
“Passover”: This was God’s chosen time for Christ to die. He was the antitype to which the Passover Lamb had
always referred. Christ had always avoided His enemies’ plots to kill Him (Luke 4:29-30; John 5:18; 10:39), but
now it was His time. The true Lamb of God would take away the sin of the world (John 1:29).
The authorities coming to get Jesus and crucifying Him would be no surprise to Him. He was fully aware that
He, Himself was the Passover Lamb for all believers. He had finished teaching the public. After His crucifixion
and after He had risen from the grave, He would continue to teach His disciples.
The feast of the Passover was done in remembrance of a night long ago when the death angel came through the
streets in Egypt to kill the firstborn in every family. The only ones who were spared were the Hebrews who
killed a male lamb and put the blood over their door. Everyone in the house was spared when the blood was
over their door.
This Passover had been celebrated on the fourteenth of Nisan, in remembrance that God had spared their lives
so many years ago. Just as the lamb spared the Hebrew, Jesus, our Passover Lamb, will save all believers from
death.
Jesus knew He was to be betrayed and even knew who it was that would betray Him. Jesus came into the world
for this very purpose. He would not run. He would willingly go through all this for His own.
Matthew 26:3 "Then assembled together the chief priests, and the scribes, and the elders of the people,
unto the palace of the high priest, who was called Caiaphas,"
“Caiaphas”: Caiaphas served as High-Priest from A.D. 18 – 36, an unusually long tenure for anyone in that role.
His longevity suggests he had a close relationship with both Rome and the Herodian dynasty. He was son-in-
law to his predecessor, Annas (John 18:13).
He controlled the temple and no doubt personally profited from the corrupt merchandising that was taking place
there. His enmity against Jesus seems intensely personal and especially malevolent; every time he appears in
Scripture, he is seeking Jesus’ destruction.
Caiaphas was the officially appointed high priest from about 18 A.D. to 36 A.D. (during Christ’s ministry and
the early years of the church). A problem arises in that Matthew 26:3 names Caiaphas as high priest, Acts 4:6
names Annas, and Luke 3:2 names both as high priest.
John seems to explain the historical situation best. John 18:13 records that Jesus, after His arrest, was led “to
Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year.”
Yet the verses that follow immediately refer to Annas also as high priest (verses 15, 19, 22). Later, Jesus is led
to Caiaphas, the official high priest. Annas had served as high priest until he was deposed by Rome in 15 A.D.
Yet his influence and power continued over the high priestly office, with five of his sons occupying that
position.
Hence, Annas could also be properly identified high priest responsible for Christ’s death and the severe
persecution of the early church (Acts 5:17; 9:1).
Matthew 26:4 "And consulted that they might take Jesus by subtlety, and kill [him]."
The very time that Jesus was telling the disciples about His coming crucifixion, the chief priests, scribes and
elders were plotting trying to capture Jesus and kill Him. These chief priests were of the Sanhedrin. This high
priest, whose home they met in, was Caiaphas.
He was really a "go between" for the Romans who had given him this job. They planned to get Jesus as quietly
as possible and do away with Him the same way, so they would not start a fight with His followers.
Matthew 26:5 "But they said, Not on the feast [day], lest there be an uproar among the people."
“Not on the feast” means “not during the feast.” Since many of Jesus’ supporters from Galilee would be in
Jerusalem during this time, the leaders did not want to upset the crowd, whose emotions were already high.
The Jewish leaders, who had been eager to kill Him for so long, decided to postpone their plot until a more
politically opportune time. But they could not; God’s chosen time had come. Jesus ultimately foiled their plan
and died at the very hour of the slaying of the Passover lambs.
The Passover celebration actually lasted eight days, and many Galileans would be there. The Jewish leaders
were trying not to have a confrontation with Jesus' people.

Verses 6-16: The anointing at Bethany (Mark 14:3-9; John 12:1-8) is related by John as taking place six days
before Passover, indicating the one version is topical and the other chronological, since neither Matthew nor
Mark dates the event. “Simon the leper” is mentioned only here and in the parallel at Mark 14:3. By comparison
with John 12:1-8, a reasonable deduction is that he was the father of Lazarus, Martha, and Mary.
“She did it for my burial:” The point seems to be that the action was appropriate in view of His burial which
was soon to take place, and that it might be regarded as symbolic or prophetic of the burial.
“This gospel,” the Good News of the Lord’s death and resurrection (see also Mark 14:10-11; Luke 22:3-6)
“Judas Iscariot” (see Mark 3:19) … and they covenanted with him for thirty pieces of silver:” Actually, they
counted out the amount to him, representing about a month’s wages or the price of a common slave.
These words are substantially from the Greek Septuagint version of Zechariah 11:12. “Betray him,” that is,
hand Him over: The same verb is translated “deliver” in verse 15. The Last Supper is also related in Mark
14:12-16; Luke 22:7-13; and John 13:1-29).
Matthew 26:6 "Now when Jesus was in Bethany, in the house of Simon the leper,"
“Simon the leper”: Simon was almost certainly someone whom Jesus had healed of leprosy, for lepers were
deemed unclean and therefore not permitted to socialize or even live in cities.
Bethany was the home of Jesus' friends Mary, Martha, and Lazarus. This time Jesus was in Simon the leper's
home. Probably, he had been one of the leper's that Jesus healed. This is not known for sure. Simon could have
been a relative or close friend of Mary and Martha. It seems they were here in Simon's house.
Matthew 26:7 "There came unto him a woman having an alabaster box of very precious ointment, and
poured it on his head, as he sat [at meat]."
“An alabaster box of very precious ointment”: Mark set the value at “over three hundred denarii nearly a year’s
wages - very costly indeed. Even the expensive flask was broken (Mark 14:3), making the act that much more
costly. “Alabaster” was a fine variety of marble, quarried in Egypt, which could be carved into delicate
containers for storing costly perfumes.
John tells us this woman was Mary, sister of Martha and Lazarus (John 12:3); thus Martha and Mary were
evidently serving the meal for Simon the leper. Matthew and Mark mention that she anointed his head
John adds that she anointed His feet and wiped them with her hair. A similar act of worship is related in Luke
7:36-38, but the differences in timing, location and other details make it clear that the two occasions were
different.
John identified her as this Mary. Why her name was omitted here we do not know. This "alabaster box" was
used for expensive perfume or ointment. This "Ointment" which Mary poured on His head was like anointing.
Mary loved Jesus, and this was no sacrifice to her. Mary, on several occasions, called Him Master.
Matthew 26:8 "But when his disciples saw [it], they had indignation, saying, To what purpose [is] this
waste?"
“His disciples saw it, they had indignation”: John says Judas was the spokesman who voiced the complaint, and
that he did it for hypocritical reasons (John 12:4-6). Evidently the other disciples, being undiscerning, were
quick to voice sympathy with Judas’ protest.
Matthew 26:9 "For this ointment might have been sold for much, and given to the poor."
In another book, it was mentioned that Judas complained. Of course, Judas was the one that carried the purse.
This perfume was worth about 300 days' wages. Mary was a very wealthy woman and could well afford this. It
was hers, and no one else really should have a say in what she was to do with it.
This was her Lord; nothing was too good for Him. You hear so much today, even from the ones who usually
give very little to God, that there is too much spent on beauty in the church and should be used to feed the poor.
I wonder how God feels about that.
The tabernacle in the wilderness and the temple in Jerusalem were very expensive places of worship by
Almighty God's directions. It is easy to take your place of worship too lightly. We truly must help the poor, but
we must give into God's house, as well.
Sometimes, I think the magnificence of a particular church makes you feel the greatness of God. We must not
take God too lightly.
Matthew 26:10 "When Jesus understood [it], he said unto them, Why trouble ye the woman? for she hath
wrought a good work upon me."
The pouring ointment upon the head of Christ was a token of the highest respect. Where there is true love in the
heart to Jesus Christ, nothing will be thought too good to bestow upon him. The more Christ's servants
complain, the more he manifests his acceptance.
This act of faith and love was so remarkable, that it would be reported, as a memorial of Mary's faith and love,
to all future ages, and in all places where the gospel should be preached. This prophecy is fulfilled.
Matthew 26:11 "For ye have the poor always with you; but me ye have not always."
“For ye have the poor always with you”: Jesus certainly was not disparaging ministry to the poor, especially so
soon after the lesson of the sheep and goats judgment (25:35-36). However, He revealed here that there is a
higher priority than any other earthly ministry, and that is worship rendered to Him.
This would be an utter blasphemy for anyone less than God, so yet again He was implicitly affirming His deity
(8:27; 12:6, 8; 21:16; 22:42, 45).
Matthew 26:12 "For in that she hath poured this ointment on my body, she did [it] for my burial."
“She did it for my burial”: This does not necessarily mean that Mary was consciously aware of the significance
of her act. It is doubtful that she knew of His approaching death, or at least how close it was. But this was an act
of pure worship, her heart having been moved by God to perform a sacrificial and symbolic act.
It seems as though the disciples still did not understand what was about to take place, even though Jesus had
told them several times. Jesus took up for Mary and told the disciples to leave her alone.
He told them one more time that He would not be with them very long in body form. Mary showed her
reverence for Jesus' body. She had realized what Jesus had been telling them, and the disciples did not.
Matthew 26:13 "Verily I say unto you, Wheresoever this gospel shall be preached in the whole world,
[there] shall also this, that this woman hath done, be told for a memorial of her."
“For a memorial of her”: This promise was guaranteed by the inclusion of this story in the New Testament.
Jesus was appreciative of this unselfish act of Mary's, and He told them that this pouring of this ointment on His
head for burial would never be forgotten. It shall be remembered, and shall also be remembered who did this.
Matthew 26:14 "Then one of the twelve, called Judas Iscariot, went unto the chief priests,"
“Judas Iscariot” was the apostle infamous for his betrayal of Christ. The gospel writers do not permit the reader
to forget this fact, repeating it in about half of the total references to Judas. Though the significance of the name
“Iscariot” is uncertain, many believe it means “man of Kerioth”, a town in southern Palestine.
This would make Judas the only non-Galilean among the Twelve. Judas’s reasons for betraying Jesus are not
explicitly stated, but two are probable. First, greed played some part. When Mary anointed Jesus’ feet with very
expensive spikenard, Judas objected, saying it should have been given to the poor. John comments on this,
stating: “This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare (took)
what was put therein” (John 12:6).
Second, and more likely, Judas was disillusioned over the way Christ’s kingdom was headed. He had been
seeking personal gain, perhaps through political power, and his disappointment turned to spite and revenge.
Though Matthew (27:3-7) and Luke (Acts 1:18) describe the events of his death differently, they can be
harmonized several ways. One simple explanation may be found in the principle that, whereas Luke records all
events as acts of Judas, Matthew distinguishes between what Judas did and what the priests did.
Just as Judas bought the field only in that he paid for it, so he fell only in that he was thrown down upon the
rocks after he had hanged himself. It does not state that he jumped. Judas hanged himself and later was cut
down and thrown into a rocky ravine.
Matthew 26:15 "And said [unto them], What will ye give me, and I will deliver him unto you? And they
covenanted with him for thirty pieces of silver."
“Thirty pieces of silver”: This was the price of a slave (Exodus 21:32).
Matthew 26:16 "And from that time he sought opportunity to betray him."
There were but twelve called apostles, and one of them was like a devil; surely we must never expect any
society to be pure on this side of heaven. The greater profession men make of religion, the greater opportunity
they have of doing mischief, if their hearts be not right with God.
Observe, that Christ's own disciple, who knew so well his doctrine and manner of his life, and was false to him,
could not charge him with anything criminal, though it would have served to justify his treachery. What did
Judas want? Was not he welcome wherever his Master was? Did he not fare as Christ fared?
It is not the lack, but the love of money, that is the root of all evil. After he had made that wicked bargain, Judas
had time to repent, and to revoke it; but when lesser acts of dishonesty have hardened the conscience men do
without hesitation that which is more shameful.
Here, we are told that Judas, one of the original twelve chosen by Jesus, would be the one who would betray
Him. Probably, the reason Judas name was given, was so he would not be confused with another Judas who
joined in with the disciples later and helped them.
Whether Judas was angry about the expensive perfume, and that prompted him to do this terrible thing, we are
not told. Whatever the reason, he did it. I believe that Judas' greed for money prompted this act. Greed is a
terrible thing when it goes unchecked.
 Matthew Chapter 26 Questions
1. How many days was it to Passover when Jesus finished talking to the people and came to the disciples?
2. What two things did Jesus tell them would happen to Him?
3. Who is the Passover Lamb for the believers?
4. What was Passover in remembrance of?
5. When was it celebrated?
6. Who assembled together to plot a way to kill Jesus?
7. Who were these chief priests?
8. Why did they not want to do this on feast day?
9. How long did Passover celebration last?
10. Whose house was Jesus in at Bethany?
11. Who was the woman who poured ointment on Jesus?
12. What did the disciples say about this?
13. Were they really interested in the poor?
14. Who was the disciple who carried the purse?
15. About how much was the ointment worth?
16. What did Jesus say about Mary?
17. Why did Jesus say she poured the ointment on His head.
18. What did Jesus say about Mary?
19. Which disciple went to see the chief priests?
20. How much did the priests agree to pay Judas for Jesus?
21. Explain the spiritual meaning of the price.
22. Why did they give Judas' full name?

Matthew Chapter 26 Continued

Verses 17-22: “The first day … of unleavened bread,” or the fourteenth of Nisan (Mark 14:12; Luke 22:7).
While Jesus said, “I will keep the Passover,” the cross-reference (in Luke 22:16), notes He added, “I will not
any more eat thereof,” implying an interruption.
Only Jesus and the 12 disciples were present. At this crucial time Jesus announced “one of you
shall betray me.” For the first time, Jesus had clearly indicated that the betrayer would be one of
His closet followers.
They were “exceeding sorrowful,” indicating their grief over such an announcement. In the original language,
the question “Lord, is it I?”, suggests that a negative answer was cautiously expected by each one, “It is not I, is
it?”
Matthew 26:17 "Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying
unto him, Where wilt thou that we prepare for thee to eat the passover?"
“The first day of the feast of unleavened bread”: The Passover lambs were killed (Mark 14:12), on 14 Nisan
(Mar/Apr). That evening, the Passover meal was eaten. The Feast of Unleavened Bread followed immediately
after Passover (from 15-21 of Nisan).
The entire time was often referred to either as “Passover” (Luke 22:1), or as the Feast of Unleavened Bread.
Therefore the first day refers to (14 Nisan).
Jesus said over and over that He came not to do away with the law, but to fulfill it. He also observed the
Passover. The room where the Passover was to be observed had to be prepared ahead. There was quite a
cleansing that had to go on before the celebration to remove the leaven (sin).
Matthew 26:18 "And he said, Go into the city to such a man, and say unto him, The Master saith, My
time is at hand; I will keep the passover at thy house with my disciples."
“To such a man”: (Mark 14:13 and Luke 22:10), say they would be able to identify the man because he would
be “carrying a pitcher of water,” a chore normally reserved for women. He was evidently someone they did not
know, probably a servant of whoever owned the house with an “upper room”, where the Passover meal was to
be eaten (Mark 14:15; Luke 22:12).
Jesus had evidently made these arrangements clandestinely, in order to prevent His premature betrayal. Had
Judas known ahead of time where the meal was to be eaten, he would surely have alerted the chief priest and
elders. But none of these things were to happen until the “time” was “near”. All of this reveals how Jesus
Himself was sovereignly in control of the details of His own crucifixion.
In Luke's writings, he said that Jesus sent Peter and John. The "where" was Jerusalem. The place, that is said to
be the place of the Passover feast in Jerusalem today, is still a magnificent building. If this truly was the home
of the man, this had to be a very wealthy man. The upper room is unbelievably preserved.
"My time is at hand" just means the crucifixion of Jesus was near. At this Passover, Jesus was the sacrificial
Lamb. There is no mention of a lamb being served at this meal with the disciples. The lamb could not be killed
until the fourteenth. This was actually a remembrance of Jesus.
The Lamb the disciples ate, was when Jesus told them "This is my body" "This is my blood" speaking of the
bread and wine which symbolized His body and blood. This, commonly called "The Last Supper", was with just
His twelve; not even the master of the house dined with them.
This large upper room is believed to be the same room where over fifty days later these same disciples (except
for Judas), would come for the infilling of the Holy Spirit of God. The group would have grown to 120, but this
room was plenty large to accommodate that many.
Matthew 26:19 "And the disciples did as Jesus had appointed them; and they made ready the passover."
“And the disciples did as Jesus had appointed them”: They went into the city of Jerusalem; they met the man
carrying a pitcher of water home; they followed him into the house he entered; they addressed the master of the
house, in the manner Christ directed, who showed them a large upper room, prepared with all proper furniture
for such an occasion, as Christ had foretold.
“And they made ready the Passover”: They went and bought a lamb; they carried it to the temple to be slain in
the court, where it was presented as a Passover lamb for such a number of persons. They had it flayed, cut up,
the fat taken out, and burnt on the altar, and its blood sprinkled on the foot of it.
Then they brought it to the house where they were to eat it; here they roasted it, and provided bread, and wine,
and bitter herbs, and a sauce called "Charoseth", into which the herbs were dipped. And, in short, everything
that was necessary.
Matthew 26:20 "Now when the even was come, he sat down with the twelve."
“When the even was come”: The lamb was killed "between the evenings" (Exodus 12:6). In Hebrew, that is
between three o'clock, p. m., and nine in the evening. The Jews reckoned two evenings, one from three o'clock
p. m. to sunset, the other from sunset to the close of the first watch in the night, or nine o'clock p. m. The
paschal supper was commonly eaten after the setting of the sun, and often in the night, Exodus 12:8.
“He sat down”: At first the supper was eaten standing, with their loins girded and their staff in their hand,
denoting the haste with which they were about to flee from Egypt. Afterward, however, they introduced the
practice of partaking of this as they did of their ordinary meals.
The original word is, "he reclined", that is, he placed himself on the couch in a reclining posture, in the usual
manner in which they partook of their meals.
Matthew 26:21 "And as they did eat, he said, Verily I say unto you, that one of you shall betray me."
“As they did eat”: The account contained in these verses is also recorded (in Mark 14:18-21; Luke 22:21-23;
John 13:21-22). John says that before Jesus declared that one of them should betray him, "he was troubled in
spirit, and testified;" that is, he "felt deeply" in view of the greatness of the crime that Judas was about to
commit. And to the sufferings that He was to endure, and "testified," or gave utterance to his inward feelings of
sorrow.
The thing that stands out to me over and over, and this alone should have told the disciples who Jesus was, is
that there was no hassle in finding the man to whom Jesus sent them and the ease of finding the room. This
meal of bread, wine, and bitter herbs was to be Jesus' last meal with the disciples before His crucifixion.
Here again, Jesus was speaking prophetically when He said that there was one of His own who would betray
Him. Remember now, Jesus knew exactly what would befall Him in Jerusalem, but He came anyhow. He knew
what His mission was, and He is willing to perform it. Don't you know how this saddened the disciples?
Matthew 26:22 "And they were exceeding sorrowful, and began every one of them to say unto him, Lord,
is it I?"
“They were exceeding sorrowful”: John says, (John 13:22). "They looked one on another, doubting of whom he
spake", that is, they anxiously looked one at another, consciously that each one, except Judas, had no such
intention, and each one beginning to examine himself to find whether he was the person intended.
This showed their innocence, and their attachment to Jesus. It showed how sensitive they were to the least
suspicion of the kind. It showed that they were willing to know themselves, thus showing the spirit of the true
Christian. Judas only was silent, and was the last to make the inquiry, and that after he had been plainly pointed
out (Matthew 26:25), thus showing:
1. That guilt is slow to suspect itself;
2. That it shrinks from the light;
3. That it was his purpose to conceal his intention; and,
4. That nothing but the consciousness that his Lord knew his design could induce him to make inquiry.
The guilty would, if possible, always conceal their crimes. The innocent are ready to suspect that they may have
done wrong. Their feelings are tender, and they inquire with solicitude whether there may not be something in
their bosoms, unknown to themselves, that may be a departure from right feeling

Verses 23-26: Jesus’ reply “thou has said” means “yes.”: The statement “He that dippeth” reveals the personal
and intimate nature of the betrayal. “Jesus took bread:” The head of the Jewish household was accustomed to
doing this during the Passover feast.
Matthew 26:23 "And he answered and said, He that dippeth [his] hand with me in the dish, the same
shall betray me."
Jesus gave a completely new significance to the action. “This is my body:” During the Passover feast the Jewish
householder took bread in his hand and said, “This is the bread of affliction which our fathers ate in the land of
Egypt,” meaning, of course, that the one represented the other.
By His words the Lord changed the whole significance and emphasis of the feast from looking back to the
typical redemption from Egypt to faith in the redemption from sin accomplished by His death.
The bread and wine were only outward symbols of our Lord’s death. Nothing in the Gospels indicates that these
were to be viewed as a means of grace, sacraments, or that they were physically necessary for one’s salvation.
Matthew 26:24 "The Son of man goeth as it is written of him: but woe unto that man by whom the Son of
man is betrayed! it had been good for that man if he had not been born."
It is almost as if each disciple began to question Himself. Jesus really did not tell them who it was. When He
said one who dipped with Him, because they all did. Of course, Judas knew who it was. There are so many
schools of thought on Judas. I personally believe that Judas fell to the desire of the flesh.
Judas loved money more than anything else, even more than He loved Jesus. I believe Judas was a free agent of
his own will, the same as we are. The reason Jesus knew who it would be was because Jesus, as well as the
Father, had foreknowledge of what would be done.
Jesus was looking ahead to Judas' killing himself and all of eternity, when He said, it would have been better
had he not been born.
Matthew 26:25 "Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him,
Thou hast said."
Judas, probably, had not asked Jesus before; He was, probably, afraid Jesus might expose him to the others. In
the answer Jesus gave, He did not just say, yes it is you. The rest of the disciples would have suddenly realized
if He had said that, but He answered in such a way that Judas alone would be aware that He knew.
Matthew 26:26 "And as they were eating, Jesus took bread, and blessed [it], and brake [it], and gave [it]
to the disciples, and said, Take, eat; this is my body."
“Take, eat; this is my body”: Jesus thus transformed the last Passover into the first observance of the Lord’s
Supper. He is the central antitype in both ceremonies, being represented symbolically by both the paschal lamb
of the Passover and the elements in the communion service.
His statement, “this is My Body” could not possibly have been taken in any literal sense by the disciples present
that evening.
Jesus is the Bread of life. When He took this bread and blessed it, it was like a wave offering. This bread had to
be unleavened bread, free of sin to symbolize the body of the Passover Lamb. This unleavened bread, we call
Matzah, is full of holes and stripes. The stripes are symbolic for the whipping Jesus received.
The showbread in the Temple was symbolic of Jesus, and so was the bread (Manna), which fell from heaven.
Jesus was born in Bethlehem (house of Bread), He was and is the Bread of life. Without Him, there is no life.
This must have been a shock to the disciples, for at this time, they had not been filled with the Holy Spirit and
did not truly discern His body.

Verses 27-30: “The cup:” Three cups were passed around by the Jewish householder during the Passover meal;
the third, which is probably the one referred to here, being known as “the cup of blessing.”
Matthew 26:27 "And he took the cup, and gave thanks, and gave [it] to them, saying, Drink ye all of it;"
“And he took the cup”: That is, the cup of wine which was used at the feast of the Passover, called the cup of
"Hallel," or praise, because they commenced then repeating the ("Psalms"), with which they closed the Passover
(see Matthew 26:30).
This cup, Luke says, he took "after supper" - that is, after they had finished the ordinary celebration of "eating"
the Passover. The "bread" was taken "while" they were eating, the cup after they had done eating, and gave
thanks.
Drink ye all of it - That is, "all of you, disciples, drink of it;" not, "drink all the wine."
Matthew 26:28 "For this is my blood of the new testament, which is shed for many for the remission of
sins."
“My blood of the new testament” taken from the Greek Septuagint version of (Exodus 24:8), with allusions to
(Jeremiah 31:31 and Zechariah 9:11). The covenant (in Exodus 24:8), was sealed with blood. The word
testament (Greek diatheke), can also mean “a covenant.”
“Shed for many for the remission of sins:” Here is a clear statement that the death of Jesus was necessary to
enable God to forgive sins. It, in fact, made it right or morally justifiable for Him to do so.
The word "remission" is interesting, it means freed from or pardon. You see, we were bound down by sin, until
we accept the sacrifice of Jesus' blood which freed us from sin. This cup that Jesus raised was probably, the
most important part of salvation, for without the shedding of blood, there is no remission.
"New Testament" is an interesting statement as well. This is the last will and testament of Jesus Christ, and we
are the heirs or beneficiaries. Jesus purchased our salvation, healing, happiness and very lives with His shed
blood. We should never take the communion cup lightly. We must take it reverently with a pure heart,
remembering His great sacrifice.
We must never take it with hate for our brother in our hearts, or we might become sick or even die. This cup
taken properly with a pure heart can bring many blessings of God. This blood was shed for whosoever will. It is
offered universally to old and young, rich and poor, male and female.
(1 Corinthians chapter 11 verses 24 thru 31): "And when he had given thanks, he brake [it], and said, Take, eat:
this is my body, which is broken for you: this do in remembrance of me." "After the same manner also [he took]
the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink
[it], in remembrance of me." "For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death
till he come." "Wherefore whosoever shall eat this bread, and drink [this] cup of the Lord, unworthily, shall be
guilty of the body and blood of the Lord." "But let a man examine himself, and so let him eat of [that] bread,
and drink of [that] cup." "For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself,
not discerning the Lord's body." "For this cause many [are] weak and sickly among you, and many sleep." "For
if we would judge ourselves, we should not be judged."
Matthew 26:29 "But I say unto you, I will not drink henceforth of this fruit of the vine, until that day
when I drink it new with you in my Father's kingdom."
“That day” refers to the time when He comes again in glory.
“My Father’s kingdom”: I.e., the earthly millennial kingdom (Luke 22:18, 29-30).
Jesus was telling them of His close departure from the earth. Here, He was speaking of the future marriage
supper of the Lamb, in the Father's kingdom.
Matthew 26:30 "And when they had sung an hymn, they went out into the mount of Olives."
The Mount of Olives was Jesus' favorite place to go and commune with God. The garden of Gethsemane is on
the Mount of Olives.
Matthew Chapter 26 Continued Questions
1. When did the disciples come to Jesus and ask where they would celebrate Passover?
2. Jesus came, not to do away with the law but to ________it.
3. Why was it necessary for them to clean up for Passover?
4. How could the disciples find the place for Passover?
5. What name did Jesus call Himself here?
6. Who would celebrate with Jesus?
7. St. Luke said what two disciples went to get the room?
8. What city was this in?
9. What can we learn about this man by his house?
10. Why were they secretive about where it should be held?
11. What does "my time is at hand" mean?
12. Who was the sacrificial Lamb for this Passover?
13. What would this room be used again for fifty days after resurrection?
14. In verse 21, what bad news did Jesus give the twelve?
15. In reply to this, what did the disciples ask Jesus?
16. What statement was made of Judas when Jesus spoke the woe on him?
17. The author's personal belief is that Judas fell to what?
18. When did Jesus take bread and break it?
19. What did Jesus say the Bread was?
20. What did the wine symbolize?
21. What are three symbolic things we find in Matzah? Explain.
22. Why was Jesus' blood shed?
23. What is the New Testament?
24. When a person takes communion unworthily, what is he guilty of?
25. What are two things that might happen to you, if you take communion unworthily?
26. When Jesus said He would not drink the cup again until His Father's kingdom, what does it mean?
27. What did they do last before they went to mount Olives?
28. What garden was located on the Mount of Olives?

Matthew Chapter 26 Second Continued

Matthew 26:31 "Then saith Jesus unto them, All ye shall be offended because of me this night: for it is
written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad."
“Be offended” (see verse 56). The Greek word is the same word Jesus used (in 24:10), describing the falling
away and spiritual treachery that would occur in the last days. Here however, Jesus spoke of something less
than full and final apostasy. In a moment of fleshly fear they disowned Christ (verse 34), but He prayed that
their faith would not fail (Luke 22:32; John 17:9-11), and that prayer was answered. The verse Jesus quotes here
is (Zech. 13:7).
This is an interesting Scripture. Judas was not now with them, he had already gone to do his deceptive work.
Jesus was speaking to the remaining eleven. He told them that for a time they too, would lose their faith and
some would sin
Jesus is the Shepherd. The Shepherd leads His sheep. When the Shepherd is not there to lead them, the sheep
scatter. Fear would grip the disciples and cause them to flee as we see (in verse 56).
Matthew 26:32 "But after I am risen again, I will go before you into Galilee."
This does not mean they would not see Him until then, He was seen by the apostles several times before they
saw Him in Galilee (Luke 24:15, 24, 36; John 20:19, 26). But His supreme post- resurrection appearance was in
Galilee, where “He appeared to more than five hundred brethren at once” (1 Cor. 15:6).
Jesus continued to promise that He would rise again. The disciples seemed to just ignore this, or else they did
not believe Him. He was even telling them that He would come to them in Galilee.
Matthew 26:33 "Peter answered and said unto him, Though all [men] shall be offended because of thee,
[yet] will I never be offended."
Peter was brave at this point, because Jesus had not yet been taken by the authorities. Pretty soon he would be
put to the test. We will see in the face of death, and a cruel death at that, if he would still feel as brave. Peter
was saying in essence, they may all run, but I won't.
Matthew 26:34 "Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou
shalt deny me thrice."
“Before the cock crow”: The rooster would begin crowing about 3:00 a.m. (Mark 13:35). Though Peter and all
the disciples insisted that they would never deny Christ (verses 33, 35), they were only a few hours away from
fulfilling this prophecy (verses 74-75; Mark 14:66-72).
Jesus again had foreknowledge of Peter and his actions when he was frightened. He said, Peter, you will not
only deny me, but it will be tonight, and you won't deny me once, but three times.
Matthew 26:35 "Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise
also said all the disciples."
When Jesus had spoken of the denial, Peter knew that the desire of his heart was to stand with Jesus. He said
over again, I will not fail you; I will stand, and he had every intention of doing just that. It would not be many
hours until this would be tested.
“Though I should die with thee, yet will I not deny thee”: He does not take the warning which his Lord gave
him, he trusts in the warm, sincere attachment to Christ which he now feels, not considering that this must
speedily fail, unless supported by the power of God.

Verses 36-39: “Gethsemane” means “Olive Press” and was a lush garden east of the city near the slopes of the
Mount of Olives. Jesus often resorted there for peace and quiet. He took the same inner circle as at the
Transfiguration (Peter, James and John), further into the garden.
“My soul is exceeding sorrowful” is found in the Greek Septuagint version of (Psalm 43:5). The prayer for the
“cup” to “pass” is not due to Jesus’ fear of death. Jesus questions the “will” of the Father as to the necessity of
drinking the cup.
While this may refer to death (“he tasted death”), it is more likely that the cup represents the wrath of God
against sin, the divine wrath Christ would incur on the cross as man’s sin-bearer. In the awful anguish of that
moment, the sin of the world was poured on Christ and He became “sin for us” (2 Cor. 5:21). Thus, the
Righteous One dies a substitutionary death for guilty mankind.
Matthew 26:36 "Then cometh Jesus with them unto a place called Gethsemane, and saith unto the
disciples, Sit ye here, while I go and pray yonder."
“Gethsemane” is the garden spot on the western slope of the Mount of Olives where Jesus frequently went
(John 18:1-2; Luke 22:39-40). The temple lay directly opposite it across the Kidron Valley. It was the place of
Christ’s agonizing prayer, Judas’s betrayal, and Christ’s arrest (Luke 22:39-54).
A garden of ancient olive trees is there to this day. Judas’ familiarity with Jesus’ patterns enabled him to find
Jesus there, even though Christ had not previously announced His intentions.
Jesus, while He was housed in His body here on the earth, from time to time went aside to pray to the Father.
He wanted to be alone with the Father, so He asked the disciples to wait at the bottom of the hill.
Matthew 26:37 "And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and
very heavy."
“And he took with him Peter and the two sons of Zebedee”: That is, James and John (Matthew 10:2). On two
other occasions, he had favored these disciples in a particular manner, suffering them to go with him to witness
his power and glory, namely at the healing of the ruler's daughter (Luke 8:51), and at his transfiguration on the
mount (Matthew 17:1).
“Sorrowful”: Affected with grief.
“Very heavy”: The word in the original is much stronger than the one translated "sorrowful." It means to be
pressed down or overwhelmed with great anguish. This was produced, doubtless by a foresight of his great
sufferings on the cross in making an atonement for the sins of people.
Matthew 26:38 "Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here,
and watch with me."
“Sorrowful, even unto death”: His anguish had nothing to do with fear of men or the physical torments of the
cross. He was sorrowful because within hours the full cup of divine fury against sin would be His to drink.
Jesus again, had taken Peter, James and John with Him. They were carried closer to where He would go and
pray than the others, but they did not go all the way. Jesus was living in a body of flesh, and He would feel pain
as any other person; so this was a sorrowful time. What He was really asking these three to do was to pray and
watch with Him.
John was John the beloved. He loved Jesus so dearly. Peter and James had been with Jesus on so many special
occasions, and they too loved Jesus. These three seemed to have a special closeness with Him.
Matthew 26:39 "And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it
be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt]."
“This cup”: A cup is often the symbol of divine wrath against sin in the Old Testament (Isa. 51:17, 22; Jer.
25:15-17, 27-29; Lam. 4:21-22; Ezek. 23:31-34; Hab. 2:16). The next day Christ would “bear the sins of many”
(Heb. 9:28), and the fullness of divine wrath would fall on Him (Isa. 53:10-11; 2 Cor. 5:21). This was the price
of the sin He bore, and He paid it in full. His cry of anguish (in 27:46), reflects the extreme bitterness of the cup
of wrath He was given.
Jesus was not looking forward to the pain and humiliation of the cross. He was in the flesh and knew there
would be great pain involved in this type of death. But I believe more than the pain, He dreaded becoming sin
itself and having the Father turn His back to Him, if even for a moment.
Matthew 26:40 "And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What,
could ye not watch with me one hour?"
“And findeth them asleep”: It may seem remarkable that in such circumstances, with a suffering, pleading
Redeemer near. Surrounded by danger, and having received a special charge to watch, that is not to sleep, they
should so soon have fallen asleep.
It is frequently supposed that this was proof of wonderful stupidity, and indifference to their Lord's sufferings.
The truth is however, that it was just the reverse; "it was proof of their great attachment, and their deep
sympathy in his sorrows."
Luke has added that he found "them sleeping" for sorrow, that is "on account" of their sorrow; or their grief was
so great that they naturally fell asleep. Multitudes of facts might be brought to show that this is in accordance
with the regular effects of grief.
This was very disappointing to Jesus. These three trusted disciples, after Jesus had asked them to watch and
wait, had gone to sleep.
The flesh part of Jesus needed their caring. What a time to let Him down. Peter had just bragged that he never
would. I do not know whether the hour was a real hour, or just a span of time. At any rate, these three disciples'
human weakness was showing.
Matthew 26:41 "Watch and pray, that ye enter not into temptation: the spirit indeed [is] willing, but the
flesh [is] weak."
“The flesh is weak”: The tenderness of this plea is touching. Christ Himself was well acquainted with the
feeling of human infirmities (Heb. 4:15), yet without sin. At that very moment He was locked in a struggle
against human passions which, while not sinful in themselves, must be subjugated to the divine will if sin was
to be avoided.
As God, He knew the needs of the people and was willing to go through with this terrible death to save the
world.
Matthew 26:42 "He went away again the second time, and prayed, saying, O my Father, if this cup may
not pass away from me, except I drink it, thy will be done."
“He went away again the second time”: To the same place as before, or at some little distance; after he had
reproved his disciples for their sleeping. And had exhorted them to watchfulness and prayer, suggesting the
danger they were liable to, and the condition they were in.
“And prayed, saying, O my Father, if this cup may not pass away from me except I drink it, thy will be done”:
The sense of this prayer to his God and Father is, that if his sufferings and death could not be dispensed with; if
it was not consistent with the decrees of God, and the covenant of grace, that he should be excused from them.
Or if the glory of God and the salvation of his people required it, that he must drink up that bitter cup, he was
content to do it. Desiring in all things to submit unto, and to fulfill his Father's will, though it was so irksome
and disagreeable to nature.
Matthew 26:43 "And he came and found them asleep again: for their eyes were heavy."
"And he came and found them asleep again": For they were aroused and awaked, in some measure, by what he
had said to them. But no sooner was he gone but they fell asleep again, and thus he found them a second time.
For their eyes were heavy; with sleep through fatigue, and sorrow.
Mark adds, "neither wist they what to answer him" (Mark 14:40). They were so very sleepy, they knew not how
to speak; or they were so confounded, that he should take them asleep a second time. Especially after they had
had such a reproof, and exhortation from him, that they knew not what answer to give him. Who probably
rebuked them again, or gave them a fresh exhortation.
Matthew 26:44 "And he left them, and went away again, and prayed the third time, saying the same
words."
"And he left them, and went away again": At some little distance from them; they being so overpowered with
sleep, that he could have no conversation with them. And prayed the third time; as the Apostle Paul did, when
under temptation for the thorn in his side. He prayed thrice that it might depart from him (2 Corinthians 12:8).
“Saying the same words”: The Arabic version renders it, "in the words which he before expressed". And
Munster's Hebrew Gospel reads, "he said the same prayer"; not in the selfsame words, or in the express form he
had before delivered it. For it is certain, that his second prayer is not expressed in the same form of words as the
first.
The sense is, that he prayed to the same purpose. The matter and substance of his prayer was the same, namely,
that he might be exempted from suffering. But if that could not be, he was desirous to be resigned to the will of
his heavenly Father, and was determined to submit unto it.
We see here again, that Jesus returned to the Father a third time. Jesus surely felt left alone by His earthly
friends and companions. They (Peter, James, and John), did not feel the urgency that Jesus did, because, really,
they had no idea what was about to take place.
They were exhausted after the recent activities, even though it was not their desire to sleep, they did anyhow.
Matthew 26:45 "Then cometh he to his disciples, and saith unto them, Sleep on now, and take [your] rest:
behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners."
“Sleep on now, and take your rest”: Perhaps it might be better to read these words interrogatively, and
paraphrase them thus: Do ye sleep on still? Will no warnings avail? Will no danger excite you to watchfulness
and prayer? My hour, in which I am to be delivered up, is at hand. Therefore now think of your own personal
safety.
“The Son of man is betrayed into the hands of sinners”: The Gentiles or heathens, who were generally
distinguished by this appellation from the Jews. Here it probably means the Roman cohort that was stationed on
festivals for the defense of the temple. By the Romans he was sentenced to death; for the Jews acknowledged
that they had no power in capital cases.
Here we see that Jesus had lined up His will with the Father's will. There was no more need for prayer. It was
settled. Jesus knew that even though the Father did not remove the cup, He (the Father), would be with Him to
strengthen Him. When we are sure something is the will of the Father, it is easier to bear.
Jesus was fully aware of the urgency of the hour. He knew that Judas was on his way with Roman soldiers and
people from the town to apprehend Him. He had prayed through, and He was ready.
Matthew 26:46 "Rise, let us be going: behold, he is at hand that doth betray me."
"Rise, let us be going": Not to run away from the enemy, but to meet him. This was said, partly to arouse his
sleepy disciples; and partly to show his love to his Father, and his submission to his will. He was free from
those agonies and dreadful apprehensions of things, he was but a little while ago possessed of. And likewise, to
signify his willingness to be apprehended, and to suffer, and die.
“He is at hand that doth betray me”: This shows his omniscience: he not only knew, as he did from the
beginning, who should betray him; but he knew when he would do it; and he knew where the betrayer now was,
that he was just now coming upon him, in order to deliver him into the hands of sinful men.
And this he spoke with intrepidity of soul, with greatness of mind, being no more concerned about it, than when
he gave him the sop, and bid him to do what he did quickly. He does not mention his name; nor did he ever,
when he spoke of him as the betrayer.
Matthew Chapter 26 Second Continued Questions
1. How many of His disciples did Jesus say would be offended that night?
2. When the Shepherd is smitten, what happens to the sheep?
3. How many disciples were still with Jesus?
4. What was Jesus really saying would happen to them?
5. What province would Jesus go into after He had risen?
6. What encouragement was Jesus still giving the disciples?
7. Which disciple quickly said even if the others be offended, he would not?
8. What was Jesus' answer to him?
9. He said though I should _________ ________ ________, yet I will not deny thee.
10. Jesus went to what garden with His eleven disciples?
11. What did He tell them to do while He prayed?
12. What is the proper name for an olive press?
13. What three disciples did Jesus take part way with Him?
14. What two things did He ask them to do?
15. Why was He sorrowful?
16. What did Jesus say in His prayer?
17. More than the pain, what did Jesus dread?
18. When He came back from the three disciples, what were they doing?
19. What did Jesus tell them to watch and pray for?
20. By Jesus praying more than once, what does this tell us?
21. When Jesus came back to the disciples the third time, what did He say to them?
22. Who is the Son of man betrayed into the hands of?
23. Why did Jesus tell them to rise?
24. Who was coming with Judas after Jesus?

Matthew Chapter 26 third Continued

Verses 47-50: The arrest took place in the garden of Gethsemane during the middle of the night as a
mixed mob arrived to take Jesus. There can be little doubt that Jesus saw them approaching as there is
always a full moon at Passover, and they probably carried lighted torches as well.
The Roman soldiers carried “swords” and the Jewish temple police had “staves” (clubs). The “sign” was
necessary to identify Jesus to the Romans to whom He was unknown. Judas “kissed him” as the sign of
betrayal of the One he still glibly called “master” (7:21-23).
Matthew 26:47 "And while he yet spake, lo, Judas, one of the twelve, came, and with him a great
multitude with swords and staves, from the chief priests and elders of the people."
“Judas, one of the twelve” (see verse 14). All 4 evangelists refer to Judas this way (Mark 14:10, 43; Luke
22:47; John 6:71). Only once (John 20:24), is another disciple so described. The gospel writers seem to
use the expression to underscore the insidiousness of Judas’ crime, especially here, in the midst of the
betrayal and he is a traitor, and one of the vilest too that ever disgraced human nature.
“A great multitude with swords and staves”: They did not come as officers of justice, but as a desperate
mob. Justice had nothing to do in this business. He who a little before had been one of the leaders of the
flock of Christ has now become the leader of ruffians and murderers! What a terrible fall
Acts 1:16 "and said, "Brothers, the Scripture had to be fulfilled which the Holy Spirit spoke long ago
through the mouth of David concerning Judas, who served as guide for those who arrested Jesus"
In this lesson, we saw Jesus praying to the Father and then going to the entrance of the garden of
Gethsemane to be there when Judas came. From these that came and the weapons that they brought, you
would think that they had come out for a criminal. Isn't it a shame that the religious (chief priest and
scribes), were involved in this?
Matthew 26:48 "Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same
is he: hold him fast."
“Gave them a sign”: That is, told them of a way by which they might know whom to apprehend, to wit,
by his kissing him.
It was night. Jesus was besides, probably personally unknown to the "Romans", perhaps to the others
also. Judas therefore, being well acquainted with him, to prevent the possibility of mistake, agreed to
designate him by one of the tokens of friendship.
In this part of the world, it was not unusual to greet someone that you had great respect for with a kiss.
Whether Judas did this as a cover up to the other disciples of what treacherous thing he had planned or
not, we do not know.
This kiss was the kiss of death. It was dark, and they might not recognize Him at night. At any rate, even
if these who came to get Jesus had never seen Him before, Judas would point Him out to them by kissing
Him.
Matthew 26:49 "And forthwith he came to Jesus, and said, Hail, master; and kissed him."
“Hail, Master”: The word translated "hail," here, means to "rejoice," to have joy, and also to have
"cause" of joy.
It thus expresses the "joy" which one friend has when he meets another, especially after an absence. It
was used by the Jews and Greeks as a mode of salutation among friends. It would here seem to express
the "joy" of Judas at finding his Master and again being "with him."
Master, In the original, means "Rabbi”.
“Kissed him). Gave him the common salutation of friends when meeting after absence. This mode of
salutation was more common among Eastern nations than with us
He had the audacity to call Him master and betray Him at the very same time.
Matthew 26:50 "And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid
hands on Jesus, and took him."
“And Jesus said unto him, Friend”: It seems strange to us that Jesus should give the endeared name
"friend" to a man that he knew was his enemy, and that was about to betray him.
It should be said however, that this is the fault of our language, not of the original. In the Greek there are
two words which our translators have rendered "friend". One implying "affection and regard," the other
expresses more nearly what we mean by "companion."
It is this "latter" word which is given to the disaffected laborer in the vineyard: "'Friend,' I do thee no
wrong" (Matthew 20:13); to the guest which had not on the wedding-garment, in the parable of the
marriage feast (Matthew 22:12); and to "Judas" in this place.
“Wherefore art thou come?” This was said, not because he was ignorant why he had come, but probably
to fill the mind of Judas with the consciousness of his crime, and by a striking question to compel him to
think of what he was doing.
Jesus was fully aware of why Judas was there. This statement was made for Judas. Jesus was saying,
some friend you are. This was the signal, and the soldiers took Jesus into custody.

Verses 51-56: “One of them” was Peter (John 18:10), who “drew his sword,” probably one of the short
swords referred to (in Luke 22:38). Attempting to defend Jesus; Peter “struck a servant of the high
priest’s, and smote off his ear.” In a typical impetuous move, Peter had struck the one person who could
have embarrassed them the most at the trail.
Luke, a physician (Luke 22:51), tells us that Jesus healed him by replacing the ear (His last miracle
before His crucifixion), and (John 18:10), tells us his name was Malchus. Jesus’ rebuke “Put up again thy
sword” clearly revealed that His kingdom would not be brought in by force before His death.
“They that take the sword shall perish with the sword” is a statement of fact, but cannot be taken by
itself to teach nonviolence in all situations. “Twelve legions of angels” could be called to His aid. Each
Roman legion had six thousand soldiers. Christ’s restraint is due to His willingness to obey the will of the
Father and so fulfill “the scriptures.”
Matthew 26:51 "And, behold, one of them which were with Jesus stretched out [his] hand, and drew his
sword, and struck a servant of the high priest's, and smote off his ear."
“One of them”: John identifies the swordsman as Peter and the victim as Malchus (John 18:10). Clearly,
Peter was not aiming for the ear, but for the head. Only Luke mentions that Jesus healed Malchus’ ear.
Peter was rather impulsive, and he was ready to fight to keep them from taking Jesus.
Matthew 26:52 "Then said Jesus unto him, Put up again thy sword into his place: for all they that take
the sword shall perish with the sword."
“Perish with the sword”: Peter’s action was vigilantism. No matter how unjust the arrest of Jesus, Peter
had no right to take the law into his own hands in order to stop it. Jesus’ reply was a restatement of the
(Gen. 9:6), principle: “Whoever sheds man’s blood, by man his blood shall be shed,” an affirmation that
capital punishment is an appropriate penalty for murder.
Violence and revenge were not what Jesus taught.
Matthew 26:53 "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more
than twelve legions of angels?"
“More that twelve legions”: A Roman legion was composed of 6,000 soldiers, so this would represent
more than 72,000 angels. In (2 Kings 19:35), a single angel killed more than 185,000 men in a single night,
so this many angels would make a formidable army.
Matthew 26:54 "But how then shall the scriptures be fulfilled, that thus it must be?"
“Scriptures be fulfilled”: God Himself had foreordained the very minutest details of how Jesus would die
(Acts 2:3; 4:27-28). Dying was Christ’s consummate act of submission to the Father’s will. Jesus Himself
was in absolute control (John 10:17-18). Yet it was not Jesus alone, but everyone around Him, His
enemies included, who fulfilled precisely the details of the Old Testament prophecies. These events
display His divine sovereignty (1:22; 5:18; 27:50).
They did not really take Him, He went willingly. Jesus was in control of His own destiny. He did not want
to destroy the world. He chose to save it instead. He would fulfill all the Scriptures by dying on the cross
for the sin of the world. They did not take His life, He gave it.
Matthew 26:55 "In that same hour said Jesus to the multitudes, Are ye come out as against a thief with
swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me."
“Against a thief”: Rather a "robber." This was the manner in which they would have sought to take a
highwayman of desperate character, and armed to defend his life.
It adds not a little to the depth of his humiliation that he consented to be "hunted down" thus by wicked
people, and to be treated as if he had been the worst of mankind.
“Daily with you teaching in the temple”: For many days before the Passover, as recorded in the previous
chapter.
Matthew 26:56 "But all this was done, that the scriptures of the prophets might be fulfilled. Then all the
disciples forsook him, and fled."
"Scriptures of the prophets": The "writings" of the prophets, for that is the meaning of the word
"scriptures." He alludes to those parts of the prophetic writings which foretold his sufferings and death.
"Then all the disciples": Overcome with fear when they saw their Master actually taken; alarmed with
the terrific appearance of armed men and torches in a dark night, and forgetting their promises not to
forsake him, they all left their Savior to go alone to trial and to death!
In this, Jesus was willing to go with them, but did not enjoy being treated as a criminal. He said, if you
wanted to arrest me, I was in your temple every day, why didn't you take me then? Of course, Jesus knew
why they did not take Him.
It would not have filled the Scriptures of Him being the Lamb. Jesus must be killed at Passover time. He
must be buried and rise again on first fruits.

Verses 57-68: (see Mark 14:53-72; Luke 22:54-65; John 18:13-27). “Palace:” the open court around
which the main buildings were built. “Servants (Greek hyperetes, “officers,” literally “under-rowers”).
The evidence eventually brought forward (verse 61), was based on the Lord’s words recorded (in John
2:19, 21), nearly three years earlier! “I adjure thee by the living God:” This statement put a man on his
oath and compelled an answer. The high priest was seeking an admission that could be the foundation of
a charge of blasphemy.
“Thou hast said” means “yes,” and “buffeted” means “punched.” (Verse 68), is a sarcastic demand to be
told the names and identities of those who were strangers to Him as a sign of supernatural knowledge.
The incident ends with the charge of “blasphemy” and the indictment that He is “guilty of death.” There
can be no doubt that the Sanhedrin took Him to be claiming to be the Messiah, a claim they violently
rejected.
Matthew 26:57 "And they that had laid hold on Jesus led [him] away to Caiaphas the high priest, where
the scribes and the elders were assembled."
“Caiaphas the high priest”: From (John 18:13), we learn that Christ was taken first to Annas (former
High-Priest and father-in-law to Caiaphas). He then was sent bound to Caiaphas’ house (John 18:24).
The conspiracy was well planned, so that “the scribes and the elders” (the Sanhedrin), were already
“gathered” at Caiaphas’ house and ready to try Jesus.
The time was sometime between midnight and the first rooster’s crowing (verse 74). Such a hearing was
illegal on several counts. Criminal trials were not to be held at night; and trails in capital cases could only
be held at the temple and only in public.
For political reasons, Caiaphas had asked the death of Jesus. These scribes and Pharisees wanted His
death, as well.
Matthew 26:58 "But Peter followed him afar off unto the high priest's palace, and went in, and sat with
the servants, to see the end."
“Peter followed him afar off”: Poor Peter, this is the beginning of his dreadful fall. His fear kept him
from joining the company, and publicly acknowledging his Lord; and his affection obliged him to follow
at a distance that he might see to the end.
“And sat with the servants, to see the end”: When a man is weak in faith, and can as yet only follow
Christ at a distance, he should avoid all dangerous places, and the company of those who are most likely
to prove a snare to him. Had not Peter got to the high priest's palace, and sat down with the servants, he
would not thus have denied his Lord and Master.
Matthew 26:59 "Now the chief priests, and elders, and all the council, sought false witness against Jesus,
to put him to death;"
“All the council”: The great Sanhedrin was the Supreme Court of Israel, consisting of 71 members,
presided over by the High-Priest. They met daily in the temple to hold court, except on the Sabbath and
other holy days. Technically, they did not have the power to administer capital punishment (John 18:3),
but in the case of Stephen, for example, this was no deterrent to his stoning (Acts 6:12-14; 7:58-60).
Roman governors evidently sometimes ignored such incidents as a matter of political expediency. In
Jesus’ case, the men who were trying Him were the same ones who had conspired against Him (John
11:47-50).
Matthew 26:60 "But found none: yea, though many false witnesses came, [yet] found they none. At the
last came two false witnesses,"
“Found they none”: Even though many were willing to perjure themselves, the Sanhedrin could not find
a charge that had enough credibility to indict Jesus. Evidently the “false witnesses” could not agree
between themselves.
“At last two false witnesses came up, saying”: This man said, etc. It is the property of falsity to be ever
inconsistent, and to contradict itself; therefore, they could not find two consistent testimonies, without
which the Jewish law did not permit any person to be put to death.
However, the hand of God was in this business. For the credit of Jesus, and the honor of the Christian
religion, he would not permit him to be condemned on a false accusation. And, therefore, at last they
were obliged to change their ground, and to the eternal confusion of the unrighteous council, he is
condemned on the very evidence of his own innocence, purity, and truth!
Matthew 26:61 "And said, This [fellow] said, I am able to destroy the temple of God, and to build it in
three days."
“Destroy the temple of God” (see John 2:19-21). The witnesses’ account was a distortion of Jesus’
meaning. (Mark 14:58), gives a fuller account of their testimony.
It seems that most of these chief priests and elders were really not interested with the truth. They just
wanted to get rid of Jesus. They were even willing to hire false witnesses to produce enough false evidence
to get the Romans to pronounce sentence on Him.
At first they could not find witnesses to testify against Jesus, and then they finally found two. By their law
two witnesses were enough witnesses to convict Him. The Bible itself, says by two witnesses a thing can be
established. They did not understand that the temple that Jesus had spoken of was His body.
Matthew 26:62 "And the high priest arose, and said unto him, Answerest thou nothing? what [is it which]
these witness against thee?"
“Answerest thou nothing?” The accusation was so completely frivolous that it merited no notice: besides,
Jesus knew that they were determined to put him to death, and that his hour was come. And that
therefore rebuttal or defense would be of no use: he had often before borne sufficient testimony to the
truth.
Caiaphas was trying to make Jesus say something that could be used against Him. He was trying to get
Jesus to accuse the witnesses of lying.
Matthew 26:63 "But Jesus held his peace. And the high priest answered and said unto him, I adjure thee
by the living God, that thou tell us whether thou be the Christ, the Son of God."
“Adjure thee”: Caiaphas was trying to break Jesus’ silence (verse 62), by placing Him under oath. The
oath was supposed to make Him legally obligated to reply. Jesus’ answer (verse 64), implies acceptance of
the oath.
Here, the high priest changed to an entirely different subject. This was the real reason Jesus had been
brought before Caiaphas. Here, if Jesus said He was the Christ the Son of God, and then they would
shout blasphemy, and say that they should kill Him. If He said He wasn't, then they would ask by what
authority had He been preaching and healing.
Matthew 26:64 "Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see
the Son of man sitting on the right hand of power, and coming in the clouds of heaven."
The imagery was taken from (Psalm 110:1 and Dan. 7:13).
Jesus said to him, you said it. Jesus went even further and said He would be sitting at the right hand of
God. Jesus also told him that He would come back in the clouds of heaven. This left no doubt. Jesus had
let Caiaphas know beyond a shadow of a doubt that He (Jesus), was the only begotten of the Father. The
Messiah!
Matthew 26:65 "Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further
need have we of witnesses? behold, now ye have heard his blasphemy."
“Then the high priest rent his clothes”: Normally this was an expression of deep grief (2 Kings 19:1; Job
1:20; Jer. 36:24). The High-Priest was forbidden to tear his clothes (Lev. 10:6; 21:10), but the Talmud
made an exception for High-Priests who witnessed a blasphemy. But Caiaphas’ supposed grief was as
phony as the charge of blasphemy against Jesus; he was gloating over having found something to base his
charges on (verse 67).
Matthew 26:66 "What think ye? They answered and said, He is guilty of death."
“What think ye?” What is your opinion? What sentence do you pronounce? As President of the
Sanhedrin he demanded their judgment. He is guilty of death, This was the form which was used when a
criminal was condemned to die. The meaning is, he is guilty of a crime to which the law annexes death.
This sentence was used before the Jews became subject to the Romans, when they had the power of
inflicting death. After they were subject to the Romans, though the power of inflicting capital
punishment" was taken away, yet they retained the form when they expressed their opinion of the guilt of
an offender.
The law under which they condemned him was that recorded (in Leviticus 24:10-16), which sentenced
him that was guilty of blasphemy to death by stoning. The chief priests however, were unwilling to excite
a popular tumult by stoning him, and they therefore consulted to deliver him to the Romans to be
crucified, "under the authority of the Roman name," and thus to prevent any excitement among the
people.
Matthew 26:67 "Then did they spit in his face, and buffeted him; and others smote [him] with the palms
of their hands,"
"Then did they spit in his face": This, among the Jews, as among us, was significant of the highest
contempt and insult (Numbers 12:14; Isaiah 50:6; Job 30:10).
“And buffeted him”: That is, they struck him with their hands closed, or with the fist.
“Others smote him with the palms of their hands”: The word used in the original here means literally to
strike with rods. It also means to strike the mouth with the open hand, as if to prevent a person's
speaking, or to evince abhorrence of what he had spoken.
Matthew 26:68 "Saying, Prophesy unto us, thou Christ, Who is he that smote thee?"
"Prophesy unto us, thou Christ": Their conduct toward him now was expressly prophesied of, by a man
whose Divine mission they did not pretend to deny (see Isaiah 50:6). It appears that, before they buffeted
him, they bound up his eyes (see Mark 14:65).

Verses 69-72: Peter’s three denials (Mark 14:66-72; Luke 22:54-65), occur during the trial proceedings.
“Peter sat without in the palace” or courtyard. The first denial is prompted by a damsel, or young maid,
and the porters who had admitted him and John. The form of the denial, “I know not what thou sayest,”
is merely a pretense of ignorance on Peter’s part.
Feeling the pressure of the interrogation, Peter goes “into the porch,” a passageway leading to the street.
Then he is confronted by “another maid,” probably the outer gatekeeper, who alerted the men (thus
Luke’s reference to a man as the interrogator) that “this fellow was also with Jesus of Nazareth.”
The terms “Galilean” and “Nazarene” were probably used in a derogatory manner by these Judeans.
This time his denial was stronger, “with an oath,” in spite of Jesus’ earlier warning against oath-taking
(5:34).
Matthew 26:69 "Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also
wast with Jesus of Galilee."
Mark says the first denial took place while Peter was "beneath in the palace." This "palace" was the
large hall or court belonging to the residence of the high priest. The part of it where Jesus and the council
were, was "elevated," probably above the rest for a tribunal.
Peter was "beneath or in the "lower part" of the hall, with the servants at the fire. Yet, as Matthew says,
he sat without in the palace, that is, out of the palace where they were trying Jesus. In other words, in the
lower part of the hall with the servants: both narratives are therefore consistent.
And a damsel came unto him (John 18:17), says that this damsel was one that kept the door.
"Thou also wast with Jesus of Galilee": Probably she suspected him from his being in company with
John. This was in the early part of the trial of Jesus.
Matthew 26:70 "But he denied before [them] all, saying, I know not what thou sayest."
“But he denied before them all”: Which was a very great aggravation of his sin; for, as it is to a man's
commendation to profess a good profession of Christ before many witnesses, so it is to his disgrace, and is
resented by Christ, to deny him before men.
He did not deny that Christ was God, or the Son of God, or that he was come in the flesh, or that Jesus
was the Christ, or that he was the only Savior of sinners; but that he was with him, or one of his disciples.
“I know not what thou sayest”: which was a very great falsehood. He denied that which was most true;
he had been with him from the beginning, and had heard all his discourses, and seen his miracles. He had
been with him at particular times, and in particular places, when and where some others of the disciples
were not admitted, as at the raising of Jairus' daughter, at the transfiguration in the mount, and in the
garden very lately.
He now denies that he had been with him; or that he knew what was meant by such an expression. He
denied that he was a disciple of Christ, which was his greatest character, and highest glory. This denial
did not arise from any diffidence of his being one, or from a sense of his unworthiness to be one, but from
the fear of man, which brought this snare upon him.
And the more his weakness is discovered in it, that he should be intimidated by a servant maid into such
a denial, who but a few hours before had confidently affirmed, that though he should die with Christ, he
would not deny him. And who had so courageously drawn his sword in his master's cause, in the face of a
band of soldiers, and a multitude of armed men with swords and staves. This was his first denial; a
second follows.
Matthew 26:71 "And when he was gone out into the porch, another [maid] saw him, and said unto them
that were there, This [fellow] was also with Jesus of Nazareth."
“And when he was gone out into the porch”: He did not attempt to go out at the door, and run away,
though he could gladly have done it; but he feared to do this, as this could discover him, they should
pursue him, and overtake him, and bring him before the Sanhedrim. He chose rather to keep his ground,
but was very uneasy; and therefore moved into the porch, where he sat very pensive, considering what
was proper for him to do.
“Another maid saw him”: and said unto them that were there, this fellow was also with Jesus of
Nazareth. She speaks of Christ in the same contemptuous manner, as her fellow servant had done. For
this appellation of Christ was commonly, if not always used by way of contempt; and she means the same
thing by his being with him as the other did.
But she is rather more spiteful, and bent on mischief. The other addressed him alone, and what she said,
said to herself; but this directs her speech to the servants and officers that were near at hand, and uses
him in a very scurrilous manner: this sorry fellow, that is sauntering and lurking about here, is certainly
one of this man's disciples.
Matthew 26:72 "And again he denied with an oath, I do not know the man."
“And again he denied with an oath”: He has told a lie, and he swears to support it. A liar has always
some suspicion that his testimony is not credited, for he is conscious to his own falsity, and is therefore
naturally led to support his assertions by oaths.

Verses 73-75: The third denial comes “after a while” (less than an hour), when he is accused because “thy
speech betrayeth thee” or “makes you evident” or “gives you away.” Under the mounting emotional
pressure and fear of being condemned along with Jesus, “began he to curse and to swear.”
After the Resurrection, this outburst of denial was corrected by an emotion-packed reaffirmation of
loyalty to the Savior (John 21:17). “And immediately the cock crew” was probably “cockcrow” (the end
of the Roman watch from midnight to 3 a.m.), “verifying the illegitimacy of the trail which was being
conducted during the middle of the night.
“And Peter remembered,” not because he heard the noise, but as Luke (22:61), records: The Lord turned
and looked upon him with a convicting glance from the balcony of the high priest’s house. Then he
remembered the Savior’s warning and “went out, and wept bitterly.”
All these events related to the betrayal, arrest, and trial of Jesus show that He was completely in control
of each situation even while being in the hands of His captors.
Matthew 26:73 "And after a while came unto [him] they that stood by, and said to Peter, Surely thou also
art [one] of them; for thy speech betrayeth thee."
"And after a while": That is, about an hour after (Luke). Peter by this time had returned into the palace
or hall, and stood warming himself by the fire (John 18:25).
“Thy speech betrayeth thee”: Your language makes it manifest that you are of his company. That is, as
Mark adds, he was a "Galilean," and in this way his speech betrayed him. It is probable that the
Galileans were distinguished for some peculiarity of pronunciation, perhaps some unique rusticity or
coarseness in their manner of speaking, that distinguished them from the refinement of the capital,
Jerusalem.
This charge John says (John 18:26), was supported by the express affirmation of a kinsman of Malchus,
the servant of the high priest, that he had seen him in the garden.
Matthew 26:74 "Then began he to curse and to swear, [saying], I know not the man. And immediately the
cock crew."
“Then began he to curse and to swear”: I.e., calling on God as his witness, Peter declared, “I do not know
the man!” and pronounced a curse of death on himself at God’s hand if his words were untrue. All 4
gospels recorded Peter’s betrayal (verses 31-35).
Matthew 26:75 "And Peter remembered the word of Jesus, which said unto him, Before the cock crow,
thou shalt deny me thrice. And he went out, and wept bitterly."
“And Peter remembered”: (Luke 22:61), records that Jesus made eye contact with Peter at this very
moment, which must have magnified Peter’s already unbearable sense of shame.
“He went out”, evidently departing from Caiaphas’ house, “and wept bitterly.”
The true Peter is seen not in his denial but in his repentance. This account reminds us of not only our
own weakness, but also the richness of divine grace (see also John 21:15-19).
These three denials that had been prophesied by Jesus were progressive in nature. First Peter just denied,
the second time he added an oath, and the third time Peter added cursing. How sad when the cock crows,
and Peter realized what he had done; and worse, who Jesus really was. God the Son, Christ, Messiah.
Matthew Chapter 26 third Continued Questions
1. Who came with Judas to get Jesus?
2. Who sent them?
3. What did they bring with them?
4. What was the sign Judas had given them?
5. What did Judas call Jesus?
6. What did Jesus call Judas?
7. What did Peter do to Malchus?
8. What did Jesus say to Peter?
9. What miracle did Jesus do?
10. If Jesus prayed to the Father, how many angels would come?
11. Jesus could destroy the world, but what did He want to do instead?
12. Where was Jesus daily?
13. Why did they capture Him then?
14. What happened to the disciples?
15. What caused them to do this?
16. To fulfill the Scripture, when must Jesus die?
17. What was the name of the high priest?
18. Which disciple followed at a distance?
19. How many false witnesses did they finally get?
20. What did they say Jesus said?
21. What temple was Jesus speaking of?
22. By how many witnesses is something established?
23. The high priest asked Jesus to tell him if He was _____ _______ _______ _______ _______ ________.
24. How did Jesus answer?
25. What did the high priest do after Jesus answered?
26. What three humiliating things did they do to Jesus?
27. How many accused Peter of knowing Jesus?
28. Explain how Peter's answers progressed into worse sin?
29. When the cock crew, what did Peter do?

Matthew Chapter 27

Verses 1-2: (See also Mark 15:1-15; Luke 23:1-25; John 18:28 – 19:16).
“Pontius Pilate the governor:” Pontius Pilate was the Roman procurator of Judea from 26 to 37 A.D., holding
his office under the prefect of Syria. His usual place of residence was Caesarea, but he was in Jerusalem during
the feast to deal with any insurrection or trouble.
Matthew 27:1 "When the morning was come, all the chief priests and elders of the people took counsel
against Jesus to put him to death:"
“When the morning was come’: The Sanhedrin waited until daybreak to render their official verdict (26:66),
possibly a token nod to the rule against criminal trials at night.
Matthew 27:2 "And when they had bound him, they led [him] away, and delivered him to Pontius Pilate
the governor."
“Delivered him to Pontius Pilate”: Jesus had two trials, one Jewish and religious, the other Roman and secular.
Rome reserved the right of execution in capital cases, so Jesus had to be handed over to the Roman authorities
for execution of the death sentence.
Pilate’s headquarters were in Caesarea, on the Mediterranean coast, but he was in Jerusalem for the Passover
celebrations, so he oversaw the trial. Christ was brought before Pilate (verses 2-14), then was sent to Herod for
yet another hearing (Luke 23:6-12), then returned to Pilate for the final hearing and pronouncing of sentence
(verses 15-26).
Pontius Pilate was the Roman governor of Judea and Samaria during Christ’s ministry. Emperor Tiberius
appointed him as the fifth procurator of Judea (A.D. 26-36). As procurator, he controlled the Judean province,
having an army of from three thousand to five thousand Roman soldiers.
Usually he would govern from Caesarea, but during the Jewish feasts he and his troops would be garrisoned in
Jerusalem just outside the temple area at the fortress of Antonia. Pilate was an insensitive, cruel leader who
needlessly infuriated the Jews and Samaritans (Luke 13:1). This evidently led to his recall to Rome.
Both Jewish and Roman historians make reference to Pilate, and in 1961 an inscription found at Caesarea,
provide the first archaeological evidence of his rule.
They had already decided to kill Jesus. This is not just one person, but the general council. This was the
beginning of Friday, the fourteenth day of Nisan. We call it good Friday. This was Passover and Jesus was the
Passover Lamb, so He must be killed today to fulfill the Scriptures.
They had made their decision, and now they had bound Him and led Him to Pontius Pilate the governor.

Verses 3-8: “When he saw that he was condemned,” which would be evident from seeing Jesus being taken to
Pilate (a move Judas may not have anticipated), he “repented himself” (Greek metamelomai, “to regret”). This
word is different from the term for repentance to salvation (Greek metanoia). His admission:
“I have sinned,” is not necessarily a true confession of faith. Judas then threw the money “in the temple” (Greek
naos, “sanctuary”), and “hanged himself.” His “falling headlong” (Acts 1:18-19), is generally supposed to have
happened while he was attempting to do this. Perhaps, hanging himself over the ledge, he then fell into the
valley below.
Matthew 27:3 "Then Judas, which had betrayed him, when he saw that he was condemned, repented
himself, and brought again the thirty pieces of silver to the chief priests and elders,"
“Repented”: Judas felt the sting of his own guilt, but this was not genuine repentance. There is a godly sorrow
that leads to repentance, but Judas’s remorse was of a different kind, as demonstrated by his suicide (verse 5; 2
Cor. 7:10).
Matthew 27:4 "Saying, I have sinned in that I have betrayed the innocent blood. And they said, What [is
that] to us? see thou [to that]."
Suddenly, Judas felt remorse when he saw that they had condemned Jesus to die. His greed for money had
caused him to do this terrible thing, but he had never dreamed that they would kill Him. He probably did not
even consider what they would do to Jesus. Here, we see someone who had done a terrible sin and was feeling
guilty.
Matthew 27:5 "And he cast down the pieces of silver in the temple, and departed, and went and hanged
himself."
“And he cast down the pieces of silver in the temple”: Upon the ground, in the temple where they were sitting;
in their council chamber. “The paved chamber", where the Sanhedrim used to meet, for it seems they would not
take the money of him; and he was determined not to carry it back with him, and therefore threw it down before
them and left it.
He departed; from the Sanhedrim and went out of the temple. Not to God, nor to the throne of his grace, nor to
his master, to ask pardon of him, but to some secret solitary place, to cherish his grief and black despair, and
hanged himself.
“And went and hanged himself”: The word used in the original here, has given rise to much discussion, whether
it means that he was suffocated or strangled by his great grief, or whether he took his life by suspending
himself. It is acknowledged on all hands however, that the latter is its most usual meaning, and it is certainly the
most obvious meaning.
Peter says, in giving an account of the death of Jesus (Acts 1:18), that Judas, "falling headlong, burst asunder in
the midst, and all his bowels gushed out." There has been supposed to be some difficulty in reconciling these
two accounts, but there is really no necessary difference. Both accounts are true.
Matthew records the mode in which Judas attempted his death by hanging. Peter speaks of the result. Judas
probably passed out of the temple in great haste and perturbation of mind. He sought a place where he might
perpetrate this crime.
He would not, probably, be very careful about the fitness or the means he used. In his anguish, his haste, his
desire to die, he seized upon a rope and suspended himself. And it is not at all remarkable or unusual, that the
rope might prove too weak and break. Falling headlong, that is, on his face, he burst asunder, and in awful
horrors died. A double death, with double pains and double horrors, the reward of his aggravated guilt.
We read in the Bible (in Galatians 3:13), "Christ hath redeemed us from the curse of the law, being made a
curse for us: for it is written, Cursed [is] every one that hangeth on a tree." Here, we see Judas, who hangeth on
a tree.
Matthew 27:6 "And the chief priests took the silver pieces, and said, It is not lawful for to put them into
the treasury, because it is the price of blood."
“It is not lawful”: It was forbidden (Deuteronomy 23:18), to take what was esteemed as an abomination and to
offer it to God. The price of blood, that is, of the life of a man, they justly considered as an improper and
unlawful offering.
“The treasury” was kept in the court of the women. It was composed of a number of small "chests" placed in
different parts of the "courts" to receive the voluntary offerings of the people, as well as the half shekel required
of every Jew. The original word rendered here as "treasury" contains the notion of an "offering to God." What
was given there was considered as an offering made to him.
“The price of blood”: The life is in the "blood." The word "blood" here means the same as "life." The price of
blood means the price by which the life of a man has been purchased. This was an acknowledgment that in their
view Jesus was innocent. They had bought him, not condemned him justly.
It is remarkable that they were so scrupulous now about so small a matter, comparatively, as putting this money
in the treasury, when they had no remorse about "murdering an innocent" man, and crucifying him who had
given full evidence that he was the Messiah. People are often very scrupulous in "small" matters, who stop at
nothing at great crimes.
This one statement should tell us something about not accepting every offering in the church. If the church
knows for sure that it is an ill-gotten gain, they should not accept the offering.
Matthew 27:7 "And they took counsel, and bought with them the Potter's field, to bury strangers in."
"And they took counsel": They consulted among themselves about the proper way to dispose of this money.
“And bought with them” (meaning the 30 pieces of silver). In (Acts 1:18), it is said of Judas that "he purchased
a field with the reward of his iniquity." By the passage in the Acts is meant no more than that he "furnished the
means" or "was the occasion" of purchasing the field. It is not of necessity implied that Judas actually made the
contract and paid down the money to buy a field to bury strangers in.
A thing which would be in itself very improbable; but that it was "by his means", that the field was purchased. It
is very frequent in the Scriptures, as well as in other writings, to represent a man as doing that which he is only
the cause or occasion of another's doing (see Acts 2:23; John 19:1; Matthew 27:59-60).
Matthew 27:8 "Wherefore that field was called, The field of blood, unto this day."
“The field of blood” In vain do the wicked attempt to conceal themselves; God makes them instrumental in
discovering their own wickedness. Judas, by returning the money, and the priests, by laying it out, raise to
themselves an eternal monument. The one of his treachery, the others of their betrayal, and both of the
innocence of Jesus Christ.
As, long as the Jewish government continued, it might be said, "This is the field that was bought from the potter
with the money which Judas got from the high priests for betraying his Master. Which he, in deep moral guilt of
spirit, brought back to them, and they bought this ground for a burial place for strangers: for as it was the price
of the blood of an innocent man.
They did not think proper to let it lay in the treasury of the temple where the traitor had thrown it, who
afterwards in despair, went and hanged himself. What a standing proof must this have been of the innocence of
Christ, and of their treachery.
Matthew 27:9 "Then was fulfilled that which was spoken by Jeremiah the prophet, saying, And they took
the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did
value;"
“Spoken by Jeremiah the prophet”: Actually, the statement paraphrases (Zech. 11:12-13). But the Hebrew
canon was divided into 3 sections, Law, Writings and Prophets (Luke 24:44). Jeremiah came first in the order of
prophetic books, so the Prophets were sometimes collectively referred to by his name.
Zechariah 11:13 “And the LORD said unto me, Cast it unto the potter: a goodly price that I was prized at of
them. And I took the thirty [pieces] of silver, and cast them to the potter in the house of the LORD.”
Matthew 27:10 "And gave them for the Potter's field, as the Lord appointed me."
“And gave them”: In Zechariah, it is, “I gave them”. Here it is represented as being given by the priests. The
meaning is not different; it is that this price "was given" for the potter's field.
“As the Lord appointed me”: That is, "commanded" me. The meaning of the place in Zechariah is this: He was
directed to go to the Jews as a prophet, a pastor of the people. They treated him, as they had done others, with
great contempt. He asks them to give him "his price". That is, the price which they thought he and his pastoral
labors were worth, or to show their estimate of his office.
If they thought it of value, they were to pay him accordingly; if not, they were to "forbear", that is, to give
nothing. To show their "great contempt" of him and his office, and of God who had sent him, they gave him
thirty pieces of silver "the price of a slave."
This God commanded or "appointed him" to give to the potter, or to throw into the pottery to throw away. So in
the time of Jesus the same thing was substantially repeated. Jesus came as the Messiah. They hated and rejected
him. To show their contempt of him and his cause, they valued him "at the price of a slave."
This was thrown down in the temple, taken by the priests, and appropriated to the purchase of a field owned by
a "potter", worn-out land of little or no value. All showing at how low a price, through the whole transaction,
the Son of God was estimated. Though the words quoted here are not precisely like those in Zechariah, yet the
sense and general structure are the same.
This detail of the betrayal is very important. It shows the "men of God" had no problem convicting Jesus, with
no evidence, and condemning Him to death. However, they were sticking to the letter of the law. They would
not use blood money to purchase anything for the church.
Jesus had rightly accused them when He said they swallow a camel and strain at a gnat, ye hypocrites.

Verses 11-31: “Barabbas " means "The Father's Son" in Aramaic and must be seen in contrast with Jesus, the
Fathers Son. Pilate’s question “Why, what evil hath he done?” This comes late in the trial and represents a
personal, though unofficial, acknowledgment of Jesus’ innocence. Pilate thus attempts to shift the blame for
Jesus’ death to the Jews themselves.
The dramatic answer “His blood be on us” eventually brought the wrath of God upon His own people.
Encouraged by their willingness to take responsibility for His death, Pilate then “scourged Jesus” in hope that a
bloody beating would appease them (John 19:1-6.
The scourging was a whipping with a leather whip with sharp pieces of bone and metal embedded in its thongs.
The statement that Pilate “delivered him” means he officially turned Him over to his soldiers for execution.
They took Him “into the common hall” (Greek praitorion from Latin praetorium) or governor’s quarters,
probably in the Fortress of Antonia.
They mocked His claim to be king by clothing Him with a “scarlet robe” (Greek chlamus). It was a military
robe, usually fastened at the shoulder. The “crown of thorns” and the “reed” for a scepter added to their
mockery.
Matthew 27:11 "And Jesus stood before the governor: and the governor asked him, saying, Art thou the
King of the Jews? And Jesus said unto him, Thou sayest."
“And Jesus stood before the governor”: Many things are omitted by Matthew, in the account of this trial, which
are recorded by the other evangelists. A much fuller account is found (in John 18:28-40).
“And the governor asked him”: This question was asked because the "charge" which the Jews brought against
Jesus, "of perverting the nation, and forbidding to give tribute to Caesar" (Luke 23:2). It was on this charge that,
after consultation, they had agreed to arraign him before Pilate.
"They" had condemned him for "blasphemy," but they well knew that Pilate would altogether disregard an
accusation of that kind. They therefore attempted to substitute a totally different accusation from that on which
they had professed to find him guilty. To excite the jealousy of the Roman governor, and to procure his death on
a charge of treason against the Roman emperor if he didn’t find Jesus guilty.
And Jesus said unto him; “thou sayest” which is the same as if he had said, "I am" (see Matthew 26:25
compared with Mark 14:62), and that this was the sense of his answer is clear from (John 18:36). Though, at the
same time, he let him know that his kingdom was not of this world. That he was not a temporal king, nor did he
lay any claim to any earthly dominions; and therefore, neither he nor his master Caesar, had anything to fear
from him.
He was only a king in a spiritual sense, over the Israel of God; such as received him, as the Messiah, and
believed in his name. I do not believe that Pontius Pilate meant this in a way that would trap Jesus. I believe he
truly wanted to know if Jesus truly was the king of the Jews. Jesus, here again, did not give him an answer that
would settle the matter. He just said, you say I am.
Matthew 27:12 "And when he was accused of the chief priests and elders, he answered nothing."
“When he was accused”: To wit, of perverting the nation, and of forbidding to give tribute to Caesar (Luke
23:2, Luke 23:5). Probably this was done in a tumultuous manner and in every variety of form.

“He answered nothing”: He was conscious of his innocence. He knew that they could not prove these charges.
They offered no testimony to prove them, and, in conscious innocence, he was silent.
Isaiah 53:7 He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the
slaughter, and as a sheep before her shearers is silent, so he did not open his mouth.
Matthew 27:13 "Then said Pilate unto him, Hearest thou not how many things they witness against
thee?"
“Then saith Pilate unto him”: Observing he made no reply to the accusations of the chief priests and elders, and
in order to draw something out of him, he said “Hearest thou not how many things they witness against thee?”
Are thou deaf or do you not understand?
Dost thou not consider the nature of these charges? How many, and of what kind the depositions are now made
by persons of such rank and figure? Art thou under no concern to make answer to them?
Matthew 27:14 "And he answered him to never a word; insomuch that the governor marveled greatly."
“To never a word”: That is, not at all. He said nothing. There was no need of his replying. He was innocent, and
they offered no proof of guilt. Besides, his appearance was full evidence in his favor. He was poor, unarmed,
without powerful friends, and alone. His life had been public, and his sentiments were well known, and the
charge had on the face of it the aspect of absurdity. It deserved therefore, no answer.
“Marveled greatly”: Wondered exceedingly, or was much surprised. He was probably more surprised that Jesus
bore this so meekly, and did not return railing for railing, than that he did not set up a defense. The latter was
unnecessary, the former was unusual. The governor was not accustomed to see it, and was therefore greatly
amazed.
Jesus would not defend Himself. Just one word from Jesus and all of this would stop, but He was determined to
carry it through. Criminals who were brought before the governor, and knew their terrible fate would be a cruel
death on the cross, would be begging for mercy about now; but Jesus never said a word. No wonder Pilate
marveled.
Matthew 27:15 "Now at [that] feast the governor was wont to release unto the people a prisoner, whom
they would."
See also the parallel places (in Mark 15:6-14; Luke 23:17-23; John 18:39-40).
“At that feast”: The feast of the Passover, the governor's custom or practice was to release one prisoner. From
where this custom arose, or by whom it was introduced, is not known. It was probably adopted to secure
popularity among the Jews, and to render the government of the Romans less unpleasant.
Any little indulgence granted to the Jews during the heavy oppression by the Romans would serve to conciliate
their favor, and to keep the nation from sedition. It might happen often that when persons were arraigned before
the Romans on charge of sedition, some special favorite of the people, or some leader, might be among the
number.
It is evident that if they had the privilege of recovering such a person, it would serve much to allay their
feelings, and make tolerable the yoke under which they groaned.
Matthew 27:16 "And they had then a notable prisoner, called Barabbas."
“Barabbas” was the criminal whom the Jewish crowd chose instead of Jesus when Pilate offered the release of
one. Barabbas is referred to (in each of the Gospels and in Acts 3:14). He is described as a well-known prisoner
(verse 16), a robber (John 18:40), and as one who had committed murder during an uprising (Mark 15:7).
Jesus’ only political crime was to acknowledge Himself as King, which the Jews pronounce as treason against
Rome, but which Pilate discounted. Since Barabbas was guilty of far more treasonous acts, Pilate had hoped to
free Jesus by offering the release of one of them. Nothing is known of Barabbas after his release.
Matthew 27:17 "Therefore when they were gathered together, Pilate said unto them, Whom will ye that I
release unto you? Barabbas, or Jesus which is called Christ?"
“Therefore when they were gathered together”: Meaning not the chief priests and elders; for these were together
before, but the common people. For it was to them that the release of a prisoner was to be made, and so the
proposal of one; and it was at their option, who should be the person, or it was "whom they would" as (in
Matthew 27:15).
“Pilate said unto them, Whom will ye that I should release unto you? Barabbas, or Jesus which is called
Christ?” He puts it to them, whom they would choose to have released, Barabbas the thief and robber, the
seditious person and murderer, or Jesus, whom some called the Christ, the Messiah, the king of the Jews.
Pilate on purpose proposed such an infamous person along with him, not doubting but they would have
preferred Christ, whatever were their prejudices against him, before such a scandalous person as Barabbas. And
whatever good will they might secretly have to put Jesus to death, and release Barabbas.
He thought they could not, for shame, speak out their sense, and desire Barabbas and not Jesus. His view was
not to reproach Christ, by joining him with so wicked a man, but in order to save him.
Matthew 27:18 "For he knew that for envy they had delivered him."
“For he knew that for envy”: He drew away the people from them. This Pilate understood, probably from his
knowledge of the pride and ambition of the rulers, and from the fact that no danger could arise from a person
that appeared like Jesus. If Pilate knew this, he was bound to release him himself. As a governor and judge, he
was under obligation to protect the innocent, and should, despite all the opposition of the Jews, at once should
have set him free.
Pilate saw in their countenances, and by their charges against him, and by the whole of their conduct, that it was
not out of any regard to Caesar, or to the peace and tranquility of the civil government, or to strict justice. But
from envy, at his popularity, at his fame and credit, the honor, glory, and applause he had among the people,
because his doctrine, and miracles, that they had delivered him up into his hands.
Therefore, Pilate hoped to succeed in this scheme of his to release him. By proposing him with so notorious a
person to the people, when the one, as he might reasonably judge, was abhorred by them, and the other had got
great credit and esteem among many of them. The Persian version here adds the people's answer; "they
answered, release Barabbas, but deliver Jesus to us".
It appears very clear to me that Pilate wanted to release Jesus. Pilate could not understand why his people would
want to kill this innocent man. Since it was a custom to release a prisoner at Passover, what better prisoner to
release than Jesus? Pilate even reminded the people that Jesus was called Christ (the Anointed One).
Barabbas on the other hand, fully deserved to be in prison. His crimes were many and terrible. He was a menace
to society. I believe Pilate's reason for choosing Barabbas was because he was so bad, and Pilate just knew the
people would not want him released. Therefore, Pilate would get his wish and release Jesus.
Jealousy and envy had driven these so called "religious" men to seek the death of Jesus.
Matthew 27:19 "When he was set down on the judgment seat, his wife sent unto him, saying, Have thou
nothing to do with that just man: for I have suffered many things this day in a dream because of him."
“When he was set down on the judgment seat”: This message was probably received when he had resumed his
place on the judgment seat, after Jesus had been sent to Herod.
“His wife sent unto him”: The reason why she sent to him is immediately stated that she had a dream respecting
him. We know nothing more of her. We do not know whether she had ever seen the Savior herself, but it would
seem that she was apprised of what was taking place, and probably anticipated that the affair would involve her
husband in trouble.
“Have thou nothing to do”: That is, do not condemn him. Perhaps she was afraid that the vengeance of heaven
would follow her husband and family if he condemned the innocent.
“That just man”: The word "just," here, has the sense of "innocent," or not guilty. She might have been satisfied
of his innocence from other sources as well as from the dream.
“I have suffered many things”: Dreams were considered as indications of the divine will, and among the
Romans and Greeks, as well as the Jews, great reliance was placed on them. Her mind was probably agitated
with the subject.
She was satisfied of the innocence of Jesus; and, knowing that the Jews would make every effort to secure his
condemnation, it was not unnatural that her mind should be excited during her sleep. Perhaps with a frightful
prospect of the judgments that would descend on the family of Pilate if Jesus was condemned. She therefore
sent to him to secure, if possible, his release.
God speaks to us many times in dreams. Not every dream has a message for us in it, but many times dreams are
a warning to us of impending danger. Sometimes dreams are to encourage us. We certainly should heed
messages that we get from God in dreams.
Here we see that God speaks to women, as well as men. She sent a message to her husband to warn him. Some
women would have been afraid that he would laugh at them, and would not have sent the message. This woman
had done what God intended her to do. Now, her husband had to heed the message.
Matthew 27:20 "But the chief priests and elders persuaded the multitude that they should ask Barabbas,
and destroy Jesus."
“Persuaded the multitude”: The release of a prisoner was to be to the people, not to the rulers.
The rulers, therefore, in order to secure the condemnation of Jesus, urged on the people to demand Barabbas.
The people were greatly under the influence of the priests. Galileans among the citizens of Jerusalem were held
in contempt. The priests turned the pretensions of Jesus into ridicule. Hence, in a popular tumult, among a
flexible and changing multitude, they easily excited those who but a little before, had cried Hosanna, to cry
crucify him.
These chief priests were so determined to kill Jesus, that they would go to any lengths to see this done, even to
release this terrible criminal.
Matthew 27:21 "The governor answered and said unto them, Whether of the twain will ye that I release
unto you? They said, Barabbas."
“They said, Barabbas” What a fickle crowd! A little before they all hailed him as the Son of David, and
acknowledged him as a gift from God; now they prefer a murderer to him! But this it appears they did at the
instigation of the chief priests.
We see here how dangerous wicked priests are in the Church of Christ; when pastors are corrupt, they are
capable of inducing their flock to prefer Barabbas to Jesus, the world to God, and the pleasures of sense to the
salvation of their souls.
The unjust epithet which a certain statesman gave to the people at large was, in its utmost latitude, applicable to
these Jews. They were an insensitive Multitude.
Matthew 27:22 "Pilate saith unto them, What shall I do then with Jesus which is called Christ? [They] all
say unto him, Let him be crucified."
“Pilate saith unto them”: As one astonished at their choice: he could not have thought they would have asked
the life of so vile a person that had been guilty of such capital crimes, crimes to be abhorred by all men.
“What shall I do then with Jesus, which is called Christ?” Surely you would not have me put him to death, and
that for no other reason but this, because he is called either by himself or others, Christ, or the Messiah, or the
king of the Jews!
They all say unto him, let him be crucified; which was a Roman punishment, inflicted on the meanest and worst
of men; as wicked servants, thieves, robbers, and cut-throats. And so was not only a torturing and painful death,
but a very shameful and ignominious one, an accursed one.
“In this they all agreed” being instigated to it by the chief priests and elders.
Pilate had reminded them again, that Jesus was Christ. They chose this criminal over the Savior of the world.
Pilate still wanted to release Jesus; but these men, who were supposed to be pillars of the church, said crucify
Him.
Matthew 27:23 "And the governor said, Why, what evil hath he done? But they cried out the more,
saying, Let him be crucified."
“And the governor said, Why?” Luke informs us that Pilate put this question to them "three times," so anxious
was he to release him. He affirmed that he had found no cause of death in him. He said therefore, that he would
chastise him and let him go.
He expected probably, by causing him to be publicly whipped to excite their compassion, to satisfy "them." And
thus to evade the demands of the priests, and to set him at liberty with the consent of the people.
So weak and irresolute was this Roman governor! Satisfied of his innocence, he should at once have preferred
"justice to popularity," and acted as became a magistrate in acquitting the innocent.
“Let him be crucified”: Luke says they were instant with loud voices demanding this. They urged it. They
demanded it with a popular clamor.
(Acts 13:28), though they found no proper ground for a death sentence, they asked Pilate to have him executed.
Matthew 27:24 "When Pilate saw that he could prevail nothing, but [that] rather a tumult was made, he
took water, and washed [his] hands before the multitude, saying, I am innocent of the blood of this just
person: see ye [to it]."
“Pilate …took water, and washed his hands”: Thus, signifying his innocence. It was a custom among the
Hebrews, Greeks, and Latins, to wash the hands in token of innocence, and to show that they were pure from
any imputed guilt.
In case of an undiscovered murder, the elders of that city which was nearest to the place where the dead body
was found, were required by the law (Deuteronomy 21:1-10), to wash their hands over the victim which was
offered to expiate the crime, and thus make public protestation of their own innocence.
David says, I will wash my hands in innocence, so shall I compass thine altar (Psalm 26:6). As Pilate knew
Christ was innocent, he should have prevented his death. He had the armed force at his command, and should
have dispersed this infamous mob. Had he been charged with countenancing a seditious person, he could have
easily cleared himself, had the matter been brought before the emperor. He therefore, was inexcusable.
These religious people were still completely determined to kill Jesus. Pilate wanted no part of any of this and
washed his hands of the whole matter. Pilate said publicly that Jesus was a just man, guilty of no crime. He said
he would have nothing to do with this murder of an innocent man.
Matthew 27:25 "Then answered all the people, and said, His blood [be] on us, and on our children."
“His blood be on us” The Jews accepted the blame for the execution of Jesus and did not hold the Romans
responsible (21:38-39).
These people (scribes, high priest, and multitude), spoke a terrible curse on their descendants, when they said,
"His blood be on us, and on our children".
Matthew 27:26 "Then released he Barabbas unto them: and when he had scourged Jesus, he delivered
[him] to be crucified."
“Scourged”: The whip used for scourging consisted of several strands of leather attached to a wooden handle.
Each strand had a bit of metal or bone attached to the end. The victim was bound to a post by the wrists, high
over his head, so that the flesh of the back would be taut.
An expert at wielding the scourge could literally tear the flesh from the back, lacerating muscles and sometimes
even exposing the kidneys or other internal organs. Scourging alone was fatal in some cases.
Pilate released Barabbas and turned Jesus over to the soldiers to Crucify Him.
Matthew 27:27 "Then the soldiers of the governor took Jesus into the common hall, and gathered unto
him the whole band [of soldiers]."
“Common hall”: Pilate’s residence in Jerusalem. It was probably located in the Antonia Fortress, adjacent to the
northwest corner of the temple. “The soldiers of the governor” were part of a “cohort”, about 600 soldiers,
assigned to serve the governor (Pilate), during his stay in Jerusalem.
Matthew 27:28 "And they stripped him, and put on him a scarlet robe."
“Scarlet robe” (Mark 15:17 and John 19:2), say “purple,” suggesting that the robe may have been something
between royal purple and scarlet,” the closet thing they could find to the traditional garb of royalty. The word
for “robe” refers to a military cloak undoubtedly belonging to one of the soldiers.
Little did the soldiers know that even in the color of the robe, they had proclaimed Him as King.
Matthew 27:29 "And when they had platted a crown of thorns, they put [it] upon his head, and a reed in
his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!"
“A reed in his right hand”: To imitate a scepter they purposely chose something flimsy looking.
These people were not truly worshipping Jesus. They were ridiculing Him. It was as if they were saying, "So
you say you think you are the King of the Jews."
Matthew 27:30 "And they spit upon him, and took the reed, and smote him on the head."
“They spit upon him”: "I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not
my face from shame and spitting" (Isaiah 50:6).
“Smote him on the head”: A reed long enough to make a mock scepter would be firm enough to be extremely
painful, about like a broom handle. In John 19:3 it says they hit Him with their fists as well.
Matthew 27:31 "And after that they had mocked him, they took the robe off from him, and put his own
raiment on him, and led him away to crucify [him]."
“To crucify him”: Crucifixion was a form of punishment that had been passed down to the Romans from the
Persians, Phoenicians and Carthaginians. Roman crucifixion was a lingering doom, by design. Roman
executioners had perfected the art of slow torture while keeping the victim alive.
Some victims even lingered until they were eaten alive by birds of prey or wild beasts. Most hung on the cross
for days before dying of exhaustion, dehydration, traumatic fever or, most likely, suffocation. When the legs
would no longer support the weight of the body, the diaphragm was constricted in a way that made breathing
impossible.
That is why breaking the legs would hasten death (John 19:31-33), but this was unnecessary in Jesus’ case. The
hands were usually nailed through the wrists, and the feet through the instep or the Achilles tendon (sometimes
using one nail for both feet).
None of these wounds would be fatal, but their pain would become unbearable as the hours dragged on. The
most notable feature of crucifixion was the stigma of disgrace that was attached to it (Gal. 3:13; 5:11; Heb.
12:2).
One indignity was the humiliation of carrying one’s own cross, which might weigh as much as 200 pounds.
Normally a quaternion (4 soldiers), would escort the prisoner through the crowds to the place of crucifixion. A
placard bearing the indictment would be hung around the person’s neck.
It was bad enough to kill Him, but to humiliate Him is unthinkable.
Matthew Chapter 27 Questions
1. At what time did the chief priests and scribes take council to kill Him?
2. Who did they deliver Him to?
3. What day and month was this?
4. What celebration day was this?
5. Why did Jesus have to be killed this specific day?
6. Who was Pilate?
7. What did Judas do with the 30 pieces of silver?
8. What did Judas say when he repented?
9. How did Judas kill himself?
10. Why could the chief priest not put this money in the treasure?
11. What did they decide to do with it?
12. What proved so well that these "men of God" were hypocrites to the core?
13. What did the governor ask Jesus?
14. What did Jesus answer?
15. Why did Pilate marvel at Him?
16. At the feast of the Passover, it was a custom for the governor to do what?
17. What was the wicked prisoner's name?
18. Pilate knew that for ________, they had delivered Him.
19. Who had a terrible dream the night before?
20. What two things should we take note of about the dream?
21. Who persuaded the multitude to choose Barabbas?
22. Who decided the punishment of Jesus?
23. Who said, "Let His blood be on us and our children".
24. Name five things the soldiers did to Jesus?

Matthew Chapter 27 Continued

Verses 32-35: “A man of Cyrene, Simon by name:” Cyrene was a Roman province in North Africa where many
Jews lived. They also had a synagogue in Jerusalem (Acts 6:9). His sons, Alexander and Rufus, later became
well known Christians (Mark 15:21).
“Compelled” (Greek aggareuo, a technical term for “requisitioned”), “to bear his cross.” The cross was
generally carried by the prisoner, which (John 19:17), indicates was at first the case with Christ. Evidently, the
weight was more than He could bear, due to His severe scourging. The transverse piece was usually carried
separately and attached by rope to the vertical pole at the place of execution.
“Golgotha … a place of a skull:” The name is a transliteration of the Aramaic word for skull and is equivalent
to the Latin (calvaria), probably due to the physical appearance of the hill. “They gave him vinegar to drink
mingled with gall,” fulfillment of (Psalm 69:21).
This was customarily given to condemned prisoners to serve as a kind of anesthetic or anodyne. It was literally
a drugged “wine” (Greek onion). The statement that “he would not drink” indicates that Jesus refused any
mitigation of His sufferings on our behalf.
Matthew 27:32 "And as they came out, they found a man of Cyrene, Simon by name: him they compelled
to bear his cross.
Cyrene was associated with Africa, so this means that Simon was a black man. This was not a voluntary act of
Simon, but rather this job was thrust upon him. There was no evidence that he was forced. I believe when they
told him to do this, that he willingly did it.
Evidently the scourging had so weakened Jesus that He was unable to carry the cross. This is another touching
picture of His humanity, beset with all human weaknesses except sin (Hebrews 4:15).
Matthew 27:33 "And when they were come unto a place called Golgotha, that is to say, a place of a
skull,"
“A place of a skull”: “Golgotha” may have been a skull-shaped hill, or it may have been so named because as a
place of crucifixion, its accumulated skulls. None of the gospels mention a hill.
Matthew 27:34 "They gave him vinegar to drink mingled with gall: and when he had tasted [thereof], he
would not drink."
“Wine … mingled with gall”: “Gall” simply refers to something bitter (Mark 15:23), identifies it as myrrh, a
narcotic. The Jews had a custom, based on (Prov. 31:6), of administering a pain-deadening medication mixed
with wine to victims of crucifixion, in order to deaden the pain. Tasting what it was, Christ, though thirsty, “was
unwilling to drink,” lest it dull His senses before He completed His work.
The lessening of physical pain would probably not have diminished the efficacy of His atoning work. But He
needed His full mental faculties for the hours yet to come. It was necessary for Him to be awake and fully
conscious, for example, to minister to the dying thief (Luke 23:43).
Here, Matthew skipped all the details of getting to the hill of Golgotha where Jesus was to be crucified. This hill
was chosen, because it was against Jewish law to kill someone inside the gate.
This spot was on a busy road out of town, so the passerby could see the agony. And perhaps it would be a
deterrent to future crime. You can actually see the form of a skull on the side of this mountain.
Matthew 27:35 "And they crucified him, and parted his garments, casting lots: that it might be fulfilled
which was spoken by the prophet, They parted my garments among them, and upon my vesture did they
cast lots."
“Parted His garments”: The garments of the victim were the customary spoils of the executioners. (John 19:23-
24), gives a fuller account. This action was foretold (in Psalm 22:18).
This robe had no seam, so each one wanted it. There was no way to divide it, so they cast lots to see who would
get it.
Crucifixion was a cruel form of punishment. The victims were nailed, hands and feet, and stood up in view of
everybody to die. This process usually took several days with torturing pain to the victim.

Verses 36-44: Pilate placed a placard over Jesus’ head with the accusation: “This is Jesus the King of the Jews.”
Little did he realize how true this intended mockery of Jesus really was.
Indeed, as Matthew shows, Jesus was the King of the Jews, whom they had rejected. “The thieves (Greek listes)
were robbers, perhaps cohorts of Barabbas. The statement “cast the same in his teeth” means they repeated
similar taunts to Him.
Matthew 27:36 "And sitting down they watched him there;"
That is, the soldiers, after they had crucified Jesus, and parted his garments, sat down on the ground at the foot
of the cross, and there watched him, lest his disciples should take him down. Though there was no need to fear
that, since they were few, and weak, and wanted courage, and were in the utmost dread and consternation
themselves.
Matthew 27:37 "And set up over his head his accusation written, THIS IS JESUS THE KING OF THE
JEWS."
“His accusation”: For a reconciliation of the differences between the various accounts of this inscription (Luke
23:38; Mark 15:26). The fact that the placard was placed “above His head” suggests that this cross was in the
familiar shape with an upright protruding above the transom, and not the T-shaped cross that was also
sometimes used.
This was an accusation as far as they were concerned, but was 100% true. Jesus is not just King of the Jews; He
is King of everyone.
Matthew 27:38 "Then were there two thieves crucified with him, one on the right hand, and another on
the left."
“Two thieves”: Or “robbers”. This word denotes a rebel and brigand who plunders as he steals. Mere thieves
were not usually crucified. These were probably cohorts of Barabbas.
We will see that these two thieves, the one on the left and the one on the right, were very different. The
difference lies not in the sin they committed, but the fact that the one on the right repented and the one on the
left did not.
We read (in Luke 23:43), That Jesus promised the one on the right that He would be with Him in Paradise.
Matthew 27:39 "And they that passed by reviled him, wagging their heads,"
“And they that passed by”: In the road to or from Jerusalem. For it seems, the crosses were placed by the
wayside. Or they who passed by the cross, the populace that came from Jerusalem, on purpose to see the sight,
reviled him, or "blasphemed him":
“Wagging their heads”: In token of derision and insult (see Job 16:4; Psalm 109:25).
They spoke all manner of evil of him they could think of, to which he answered not a word; and which may
teach us patience under the reviling’s of men: this was foretold of him (Psalm 89:51).
Matthew 27:40 "And saying, Thou that destroyest the temple, and buildest [it] in three days, save thyself.
If thou be the Son of God, come down from the cross."
“Destroyest the temple and buildest it in three days” (see 26:61). They had missed His point. “He was speaking
of the temple of His body” (John 2:21. He would not “come down from the cross,” but it was not because He
was powerless to do so (John 10:18). The proof that He was the Son of God came “in three days” when He
returned with “the temple” (i.e., His body), rebuilt.
Again, the temple that Jesus was speaking of was His body. These people were so blinded that they would not
have believed, even if He suddenly were to get down from the cross.
Matthew 27:41-42 "Likewise also the chief priests mocking [him], with the scribes and elders, said," "He
saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross,
and we will believe him."
“Likewise also the chief priests”: Who as they attended at his arrest and in their own council condemned him to
death unanimously, and were very busy at his arraignment, examination, and trial before Pilate. And persuaded
the people to be urgent for his crucifixion.
They follow him to the cross to exult over him, and insult him, and to see that the execution was strictly
performed. And forgetting their character, office, and education; and laying aside all humanity, decent, and
good manners. Instead of rebuking and restraining the populace from using him in an ill and unkind manner,
they themselves stood mocking him. With the Scribes and elders; who composed the whole Sanhedrim of the
nation.
“He saved others”: It does not seem probable that they meant to admit that he had actually saved others, but
only that he "pretended" to save them from death by miracles, or that he claimed to be the Messiah, and thus
affirmed that he "could" save them. This is therefore, cutting irony.
“If he be the King of Israel”: It may seem strange to some that Jesus did not vindicate by a miracle his claims to
be the Messiah, and come down from the cross. But the time had come for him to make an atonement. He had
given full and sufficient proof that he was the Christ.
Those who had rejected him, and who mocked and taunted him, would have been little likely to admit his
claims if he had come down from the cross, since they had set at naught all his other miracles. They said this for
the purpose of insult; and Jesus chose rather to suffer, though his character was assailed, than to work a new
miracle for their gratification.
He had foretold his death, and the time had come; and now, amid revilings, and gibes, and curses, and the
severe sarcasms of an angry and apparently triumphant priesthood, he chose to die for the sins of the world.
To this they added "insult" to God, profanely calling upon him to interpose by miracle and save him, if he was
his friend. And all this when their prophets had foretold this very scene, and when they were fulfilling the
predictions of their own Scriptures (see Isaiah chapter 53:1-12; Daniel 9:24-27). So wonderful is the way by
which God causes His word to be fulfilled.
Matthew 27:43 "He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son
of God."
“He trusted in God”: That is, he pretended to claim an interest in him, to be high in his favor and esteem, and to
have great faith and confidence in him. Let him deliver him now; directly, from the cross, and the death of it:
“If he will have him”: or if he is well pleased with him as his own Son, or delights in him as such, and will
show him any favor and good will (see Psalm 22:8). Where are these very words, and which are predicted
should be said by these men to Christ; and are a wonderful confirmation of the truth of that Psalm and prophecy
belonging to him.
“For he said, I am the Son of God”: not only in his ministry, but he had said so in their grand council, before
them all.
Matthew 27:44 "The thieves also, which were crucified with him, cast the same in his teeth."
“The thieves also”: The robbers, or highwaymen. Luke says (in 23:39), that one of them did it, and that the
other reproved him and was penitent. The account in Luke may, however, easily be reconciled with that in
Matthew by supposing that "at first both" of them reviled the Savior, and that it is of this fact that Matthew
speaks.
Afterward one of them relented and became penitent perhaps from witnessing the patient sufferings of Christ. It
is of this one particularly that Luke speaks.
The evangelists, when for the sake of brevity avoid particularizing, often attribute to many what is said or done
by single persons, meaning no more than that it was done by some one or more of them, without specifying the
one (compare Mark 7:17 with Matthew 15:15; Mark 5:31 with Luke 8:45; Luke 9:13 with John 6:8-9).
“Cast the same in his teeth”: This is a most unhappy translation. It means in the original simply, they upbraided
him or reproached him in the same manner.
What none of these people realized was that Jesus was completely in control of the situation, even though He
was hanging on the cross. No one took His life from Him, He gave it willingly. Just as He did not have to prove
anything to Satan, when Satan tempted Him for forty days and nights, He did not have to prove anything to
these people either.
They already had their chance to believe, and they rejected it. They (these so called religious people), will have
their lot with the devil and his angels on judgment day. Jesus never will show us something physical so that we
will believe. We must believe when we cannot see, from our heart, not fact, but faith is required.

Verses 45-50: “From the sixth hour … unto the ninth hour”, means from noon until 3 p.m. Mark (15:25),
indicates Jesus had been placed on the cross at the third hour (9 a.m.). The “darkness” was evidently
supernatural, since an eclipse of the sun at full noon is impossible.
God’s wrath was poured upon His Son during this time of darkness. At the ninth hour, (3 p.m.), Jesus cried:
“Eli, Eli, lama sabachthani? My God, my God, why hast thou forsaken me?” Here we have the high cost to
Christ of His atonement for our sins, who was accursed of God as our sin-bearer (2 Cor. 5:21; Gal. 3:13), and
suffered the agony of spiritual death for us.
“He … cried … with a loud voice,” as a shout of triumph, and “yielded up” His Spirit. In other words, having
borne the wrath of God’s judgment against sin, He knew He had triumphed over Satan and the curse of sin.
Matthew 27:45 "Now from the sixth hour there was darkness over all the land unto the ninth hour."
“From the sixth hour … unto the ninth hour”: From noon until 3:00 p.m. The crucifixion began at 9:00 a.m.
Jesus hung on the cross for six hours, which are symbolic of the six days we must work. It also has to do with
the six 1,000 year days that will be worked and then a 1,000 year day (millennium), of rest of the believers. God
set the earth on six days work, and one day rest.
Jesus was fulfilling every detail here. In six hours, His work was completed. This darkness from twelve to three
is three hours that were symbolic for the three days in the earth. The darkness symbolized that the Light (Jesus),
had gone out for a while.
Matthew 27:46 "And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama
sabachthani? that is to say, My God, my God, why hast thou forsaken me?"
“Eli, Eli, lama sabachthani”: “Eli” is Hebrew, the rest Aramaic (Mark 15:34 gives the entire wail in Aramaic).
This cry is a fulfillment of (Psalm 22:1), one of many striking parallels between that Psalm and the specific
events of the crucifixion. Christ at that moment was experiencing the abandonment and despair that resulted
from the outpouring of divine wrath on Him as sin-bearer.
You see, at one point of this crucifixion when Jesus took on the sin of the whole world, God turned His head.
God cannot look upon sin that is not covered by the blood. He is pure. God will burn it up. The sacrifice was not
completed yet.
Matthew 27:47 "Some of them that stood there, when they heard [that], said, This [man] calleth for
Elijah."
“Some of them that stood there,”: Near the cross, looking on, and mocking at him, when they heard that; the
words, "Eli, Eli", spoken by Christ,
They said, this man calleth for Elijah. These could not be the Roman soldiers that said so, who had no notion of
Elijah. Rather the Hellenistic Jews, who not so well understanding the Hebrew language, hearing the above
words, and having some notion of the prophet Elijah, fancied he was calling for him.
Though it seems most likely to be the Jews, who either through the nearness of the sound of the words, and
mistake of them, and not near enough to hear and distinguish them, really thought he called for that prophet. Or
rather willfully mistook him, with an intent to banter and ridicule him.
The strange thing was that they had no idea who Jesus really was. Just like most people of our day do not know.
Jesus is Elijah's God. How could they be so blind after all the miracles?
Matthew 27:48 "And straightway one of them ran, and took a sponge, and filled [it] with vinegar, and
put [it] on a reed, and gave him to drink."
"And straightway one of them ran and took a sponge": Which was not far from the cross, where a vessel full of
vinegar was set (John 19:29).
"And filled it with vinegar": dipping it into it, it sucked it up. Some of these sponges had leathern handles to
them.
"And put it on a reed”: A stalk of hyssop.
"And gave him to drink"; not to revive his spirits, or hasten his death, as some have thought, but in contempt of
him, and to mock him, he having signified that he was thirsty.
Matthew 27:49 "The rest said, Let be, let us see whether Elijah will come to save him."
“The rest said, let be”: The others, to whom he belonged, that fetched the sponge, said to him, let him alone,
keep at a distance from him, give him nothing to drink.
“Let us see whether Elijah will come to save him”: Whom the Jews looked upon to be the forerunner of the
Messiah, and therefore suggest, that should he come to save him, they would believe he was the Messiah. And
they had a mighty notion of Elijah appearing to persons frequently, and talking and conversing with them
Matthew 27:50 "Jesus, when he had cried again with a loud voice, yielded up the ghost."
“Yielded up the ghost”: A voluntary act.
Luke 23:46 "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit:
and having said thus, he gave up the ghost."
Jesus dismissed His spirit from His body and told it to go to the Father. Even this was in His control and not
someone else's. The teaching going around that Jesus was taken from the cross by two demons and suffered in
hell for us is blasphemy. He went to hades to take the keys away from the devil, and to preach to those in
hades, and bring them out with him (not to suffer).
Jesus had everything under control all the time. The cross was no defeat, but the greatest victory mankind has
ever known. Jesus is no longer on the cross. He is not the suffering Christ. He is the victorious Christ.

Verses 51-53: The events immediately following Jesus’ death are remarkable indeed. “The veil of the temple”
refers to the curtain separating the Holy Place from the Holy of Holies (Exodus 26:31). This symbolizes the
permanent opening of God’s presence to man and man’s direct access to God through the atoning death of
Christ.
Matthew 27:51 "And, behold, the veil of the temple was rent in twain from the top to the bottom; and the
earth did quake, and the rocks rent;"
“Veil of the temple”: I.e., the curtain that blocked the entrance to the Most Holy Place (Exodus 26:33; Heb.
9:3). The tearing of the veil signified that the way into God’s presence was now open to all through a new and
living way (Heb. 10-19-22). The fact that it tore “from top to bottom” showed that no man had split the veil,
God did it.
Matthew 27:52 "And the graves were opened; and many bodies of the saints which slept arose,"

“Bodies of the saints … arose”: Matthew alone mentions this miracle. Nothing more is said about these people,
which would be unlikely if they remained on earth for long. Evidently, these people were given glorified
bodies; they appeared “to many” (verse 53), enough to establish the reality of the miracle; and then they no
doubt ascended to glory, a kind of foretaste of (1 Thess. 4:16).
Matthew 27:53 "And came out of the graves after his resurrection, and went into the holy city, and
appeared unto many."
“And came out of the graves after his resurrection”: The resurrection of Christ; for he rose as the first fruits, as
the first begotten of the dead, and the firstborn from the dead. For he was the first that was raised to an immortal
life; for though others were raised before him, by himself, and in the times of the prophets, yet to a mortal life.
The narrative of Matthew does not determine whether they came to life before Jesus rose, and remained in the
tombs, or came to life after he died. The latter is probably the correct opinion. There is nothing said of the
reason why they were raised. It is not improbable to suppose that it was, amid the other wonders attending the
death of Jesus, to convince the Jews that he was the Messiah.
What became of them after they had entered into the city whether they again died or ascended to heaven, is not
revealed, and conjecture is vain.
“And went into the holy city; the city of Jerusalem”: Which though now a very wicked city, was so called,
because of the temple, and the worship of God, and his residence in it. The burying places of the Jews were
without the city and therefore these risen saints, are said to go into it.
Here is victory to the utmost. What all the prophets and holy men before Him had not been able to do, Jesus did.
Jesus had opened the way to the Holy of Holies in heaven to His followers. God had torn down the curtain of
partition that had kept the people from getting close to God. All believers have been made perfect by the blood
of the Lamb (His precious Son).
These graves opened when Jesus came out of the earth and brought captivity captive with Him. The Sunday that
Jesus arose is the feast of the firstfruits with the Jews. This is the first of the harvest. Truly these coming from
the graves were the firstfruits of the rapture. These resurrected from the dead were seen of many in Jerusalem,
as Jesus was seen by over 500.

Verses 54-56: “Truly this was the Son of God:” Whether this was an affirmation of genuine faith (based on all
they had witnessed), or merely a pagan appreciation of the awesomeness of the circumstances is not clear.
Certainly, the incident reveals how Jesus’ life and character, even in the face of death, rose above the greatest
qualities of pagan Rome.
The witnesses also included several key women: “Mary Magdalene (Magdala), in Galilee. She is the woman out
of whom Jesus cast seven devils in that region (Mark 16:9).
“Mary the mother of James and Joses” was the wife of Cleophas (John 19:25), the “other Mary” (of verse 61);
the “mother of Zebedee’s children” was Salome (Mark 15:40), and apparently, a sister of the Virgin Mary.
Matthew 27:54 "Now when the centurion, and they that were with him, watching Jesus, saw the
earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God."
“The centurion … they … with him”: These were probably men under his charge. (Mark 15:39), says the
centurion was the one who uttered the words of confession, but he evidently spoke for his men as well. Their
fear speaks of an awareness of their sin, and the word “truly” suggests a certainly and conviction that bespeaks
genuine faith.
These men represent an answer to Jesus’ prayer (in Luke 23:34). Their response contrasts sharply with the
mocking taunts of (verses 39-44).
If anything would make you believe, this would. They had probably, been involved in many crucifixions before
and never saw signs like earthquakes and darkness in middle of the day before. It was time to believe.
Matthew 27:55 "And many women were there beholding afar off, which followed Jesus from Galilee,
ministering unto him:"
“And many women were there”: At the cross of Christ, at some little distance from it. But where was Peter, who
had declared he would never be offended, though all men were. And would die with Christ, rather than deny
him? And where were the rest of the disciples, who said the same things?
None were present excepting John, as can be learnt from the evangelists. But many women, those of the weaker
sex, were there. Which was a rebuke of the former vanity and confidence of the disciples, and of their present
contemptible fearfulness and cowardice.
The women “beholding afar off”; Christ upon the cross, in all his agonies, the chief priests and people mocking
him. The darkness upon the earth, the quaking of it, and the rending of the rocks: they were witnesses of all this.
Being at some little distance, by reason of the crowd of people and soldiers about the cross.
And they beheld with an eye of faith, their bleeding, dying Lord, as crucified for them, and as bearing and
taking away their sins. A sight which at once stirred up their affection and love to Christ, their concern for him,
and sorrow for sin; and yet joy and peace, in believing in him.
They had followed Jesus from Galilee: where they had seen his miracles, heard his doctrines, and had been
saved and converted by him. And therefore, followed him wherever he went, though an hundred miles or more,
and through many difficulties and discouragements. They attended him in his triumphant entry into Jerusalem,
and now at his cross. Nor did they leave him when dead, and in his grave.
“Ministering unto him”: Not now, for he stood in no need of their assistance, nor could they give him any. But
in respect to what they had done heretofore, in their journey with him from Galilee to Jerusalem; when they
ministered to him of their worldly substance, as a token of their affection for him. Which expresses the low
estate and mean condition he was in, and is an instruction to his followers, how to behave toward faithful
preachers of his Gospel (Luke 8:3).
Matthew 27:56 "Among which was Mary Magdalene, and Mary the mother of James and Joses, and the
mother of Zebedee's children."
Mary the mother of Jesus was also present at the cross.
“Mary Magdalene”: Mary of Magdala. She had a special cause of attachment to the Savior, having been
relieved by him of a most dreadful calamity and restored to her right mind, after being possessed by seven
devils.
Mary the mother of James and Joses: the same with the wife of Cleophas, and sister to Mary, the mother of
Jesus. Instead of Joses, the Vulgate Latin and Ethiopic versions read Joseph. "Jose", in Hebrew, is the same with
"Joseph", the last letter being cut off. The Arabic version reads Mary, the mother of James, and the mother of
Joses (John 19:25).
And the mother of Zebedee's children. That is, of James and John (Matthew 10:2). Her name was Salome (Mark
15:40).
These women could not bear to watch His sufferings, but neither could they bear to leave Him.

Verses 57-61: The burial of Jesus’ body was seen to by a “rich man of Arimathea, named Joseph.” In
fulfillment of (Isaiah 53:9), Jesus made His death with the rich. Joseph was a member of the Sanhedrin, who
had become a “disciple.” His wealth enable him to own a tomb at Jerusalem even though he lived nearly 20
miles away.
With help from Nicodemus, a believing Pharisee (John 3), he took the body from the cross and wrapped it in a
“clean linen cloth” or shroud, in the typical burial custom of the day. The body was then placed in Joseph’s
“own new tomb … hewn out in the rock”, and covered with a “great stone,” generally rolled in a groove and
into place securely over the opening of the tomb.
Matthew 27:57 "When the even was come, there came a rich man of Arimathaea, named Joseph, who
also himself was Jesus' disciple:"
“Arimathea”: A town about 15-20 miles northwest of Jerusalem.
“Joseph of Arimathea” was from a small Judean town by that name and a member (counselor), of the
Sanhedrin, the Jewish legislature and high court. Each of the gospel writers provides something distinct
concerning Joseph. Matthew describes him as a wealthy man who possessed a newly hewn tomb. Luke refers to
his character as being good and just.
(Mark 15:43 and Luke 23:50-51), identify him as a member of the Sanhedrin, though Luke says “he had not
consented to their plan and action” in condemning Christ. Joseph and Nicodemus (John 19:39), both being
prominent Jewish Leaders, buried Christ in Joseph’s own “new tomb” (verse 60), thus fulfilling exactly the
prophecy of (Isa. 53:9).
Though he was part of the Sanhedrin he did not consent to the death of Jesus. John notes that he feared the Jews
and remained a secret disciple, whereas Mark observes his boldness following the Crucifixion to take public
action when most others fled.
History is silent concerning Joseph of Arimathea, but several legends are associated with him, including the
carrying of the Holy Grail (the cup used at the Last Supper), to England.
Matthew 27:58 "He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be
delivered."
“He went to Pilate”: Because no one had a right to remove the body but by authority of the magistrate. Jesus
was condemned to be crucified, usually a long and most bitter death, and in common cases it would have been
unlawful to have removed the body so soon.
“Begged the body”: That he might bury it honorably otherwise, by the Jewish customs, he would have either
been burned, or buried in the common place appointed for executed criminals.
Matthew 27:59 "And when Joseph had taken the body, he wrapped it in a clean linen cloth,"
“Wrapped it in a clean linen cloth”: The Jews, as well as the Egyptians, added spices to keep the body from
putrefaction, and the linen was wrapped about every part to keep the aromatics in contact with the flesh. From
(John 19:39, John 19:40), we learn that a mixture of myrrh and aloes of one hundred pounds' weight had been
applied to the body of Jesus when he was buried.
And that a second embalmment was intended, we learn from (Luke 23:56; Luke 24:1), as the hurry to get the
body interred before the Sabbath did not permit them to complete the embalming in the first instance.
Matthew 27:60 "And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a
great stone to the door of the sepulcher, and departed."
“In his own new tomb”: John says (John 19:41), that this was in a garden that was "in" or "near" the place
where he was crucified. This tomb Joseph had prepared for himself, as was not uncommon among the Jews.
Compare the notes at (Isaiah 22:16). In this tomb Luke and John inform us that no man had been laid.
This was so ordered, in the providence of God, doubtless, that there might be no suspicion about his identity
when he rose; that it might not be alleged that another person had risen, or that he was raised by touching the
bones of some prophet, as happened to the corpse that touched the bones of Elisha (2 Kings 13:21).
Farther, by being buried here an important prophecy was remarkably fulfilled.
Isaiah 53:9; "He made his grave … with the rich in his death." The fulfillment of this is the more remarkable,
because during his life he associated with the poor and was himself poor.
"Which he had hewn out in the rock": This was a common way of constructing tombs in Judea. Being cut out of
a rock, there was no way by which the disciples could have access to it but by the entrance, at which the guard
was placed, and consequently it was impossible for them to steal him away.
The sepulcher thus secure, was rendered more so by rolling a great stone at its entrance. All possible
precautions thus being used, in the providence of God, against imposition and deceit.
Notice here, this was late in the evening. Jesus' body being buried now would fulfill the feast of unleavened
bread. Jesus is the Bread of life and He, like the Matzah, had stripes and holes. He was covering this feast as
well.
Notice, there was NO embalming. That is Egyptian, not Hebrew custom. One more thing to notice is that this
rich man was a disciple of Jesus Christ.
Matthew 27:61 "And there was Mary Magdalene, and the other Mary, sitting over against the
sepulcher."
“Mary Magdalene, and the other Mary”: The mother of James and Joses (Matthew 27:56). The mother of our
Lord had probably, by this time, been taken home to the house of John (see John 19:26, John 19:27).
“Sitting over against the sepulchre”: These holy women, filled with that love to their Lord which death cannot
destroy, cleaved to him in life, and in death were not divided. They came to the grave to see the end, and
overwhelmed with sorrow and anguish, sat down to mourn.

Verses 62:66: The “next day … followed the day of the preparation:” There is some question as to whether this
was Saturday (the Sabbath), following a Friday crucifixion. However (John 19:14, 31), indicates that this
“preparation” day was the day before the Passover feast day. This may account for Matthew’s not using the
term Sabbath here. In modern Greek, the word here translated “preparation” (paraskeue) is the word for Friday.
Matthew 27:62 "Now the next day, that followed the day of the preparation, the chief priests and
Pharisees came together unto Pilate,"
“The next day”: The Sabbath.
“That day followed the day of the preparation”: This was on Friday.
Matthew 27:63 "Saying, Sir, we remember that that deceiver said, while he was yet alive, After three
days I will rise again."
"Saying, Sir, we remember that that deceiver said": Meaning Jesus; for no better name could they give him alive
or dead, and they chose to continue it. And the rather to use it before Pilate, who had a good opinion of his
innocence. And to let him see, that they still retained the same sentiments of him: "a deceiver".
"While he was yet alive": So that they believed that he was dead; and therefore could not object this to the truth
of his resurrection, that he was taken down from the cross alive, and did not die.
"After three days I will rise again": now, though he said to his disciples privately (Matthew 16:21), yet not
clearly and expressly to the Scribes and Pharisees.
Wherefore they must either have gotten it from Judas, and lied in saying they remembered it. Or they gathered it
either from what he said concerning the sign of the prophet Jonah (Matthew 12:40).
Or from his words (in John 2:19); and if so they acted a most wicked part, in admitting a charge against him. As
having a design upon their temple, to destroy it, and then rebuild it in three days. When they knew those words
were spoken by him concerning his death, and resurrection from the dead.
They remembered this, when the disciples did not. Bad men have sometimes good memories and good men bad
ones; so that memory is no sign of grace.
Matthew 27:64 "Command therefore that the sepulcher be made sure until the third day, lest his
disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the
last error shall be worse than the first."
“Until the third day”: That is, during two nights and the intervening day. This proves that when the Jews spoke
of "three days," they did not of necessity mean three "whole days," but parts of three days, as was the case in
our Savior’s lying in the grave.
“The last error shall be worse than the first”: That is, the last "deception," or the taking him from the tomb.
Pretending that he rose, will have a wider influence among the people than the first, or his pretending to be the
Messiah.
Matthew 27:65 "Pilate said unto them, Ye have a watch: go your way, make [it] as sure as ye can."
“Ye have a watch”: The Jews had a corps of Roman troops, consisting of several companies, as a guard for the
temple (Acts 4:1). These companies mounted guard by turns (see Luke 22:4). Some of these companies, which
were not then on duty, Pilate gave them leave to employ to watch the tomb.
Matthew 27:66 "So they went, and made the sepulcher sure, sealing the stone, and setting a watch."
“Sealing the stone”: The sepulchre was made sure by affixing the large stone to the entrance in such a way that
it could not be removed without detection. It was sealed. In what way this was done cannot now be certainly
told.
The cave in which Daniel was cast was fastened in the same manner, and sealed with the king's signet (Daniel
6:17), perhaps by fastening the stone in its place with cords, and bringing them together and uniting them with
wax, and impressing on that the seal of the king.
“Setting a watch”: That is, as large a number of soldiers as they judged necessary to secure the tomb.
Pilate was satisfied that that was the fact; they had their own way about his burial. He was buried alone; the
place of his sepulchre was made sure, "expressly to prevent his being removed." And they placed around him a
guard, in their own judgment large enough to prevent his being taken away by force or strength.
His very enemies, therefore, took every possible precaution to place his resurrection beyond the possibility of
suspicion of fraud and imposture. And those precautions were the very means of furnishing the most striking
proof that his death, burial, and resurrection were not impositions, but most affecting, awful, and yet cheering
realities.
These scribes and Pharisees had seen enough that now they knew perhaps, this was the Son of God and perhaps,
He would rise again. They figured out this scheme to secure the tomb. Jesus cannot be held by things of this
earth. They could have had a thousand stones and it would have made no difference.

You see, they knew nothing of the spirit at all, only the physical. So they had set the watch to keep the disciples
from stealing His body. Had they known the Scriptures as well as they pretended, they would have known that
He truly would rise on the third day (Sunday, firstfruits).

Matthew Chapter 27 Continued Questions

1. What country was Simon from?
2. What did they compel him to do?
3. What color was Simon?
4. What are two other names for Calvary?
5. What did they try to give Jesus to drink?
6. Why was this hill chosen for the crucifixion?
7. What did they do with Jesus' garments?
8. What did they cast lots for?
9. What accusation did they put over Jesus' head?
10. How many were crucified with Jesus?
11. If thou be the Son of God, _______ ______ ______ ______ ______.
12. What was different about these two thieves?
13. What temple was Jesus speaking of?
14. The scribes, chief priests, and Pharisees said that they would believe if He did what?
15. What did they accuse Jesus of calling Himself?
16. These religious people turned down Jesus, so they will have their lot with whom?
17. There was darkness, for how long?
18. Why was Jesus on the cross six hours?
19. What does Eli, Eli, lama sabachthani mean?
20. Who did the people think Jesus was calling?
21. When Jesus went to hell, He was _________.
22. What two things did He do there?
23. The temple veil was rent how?
24. What had Jesus done that all the holy men of old could not?
25. Those who came out of the graves with Jesus were ______ ____________ of the rapture.
26. What made the centurion say "Truly this was the Son of God"?
27. Where had the women followed Jesus from?
28. Who was the rich man who came for Jesus' body?
29. What did they wrap the body of Jesus in?
30. Was Jesus embalmed? Why?
31. This rich man was a _________.
32. Who was sitting by the sepulcher?
33. What did the scribes and Pharisees ask Pilate to do? Why?
34. What day would Jesus rise? What other names is it called?

Matthew Chapter 28

Verses 1-7 (see also Mark 16:1-20; Luke 24:1; John 20:1-31). All four Gospels essentially agree in reporting the
facts of the Resurrection. The variety of details in each account supplement rather than contradict one another.
The empty tomb was discovered “in the end” (Greek "opse", used as improper preposition for “after”), “of the
Sabbath,” agreeing with the other evangelists.
By Jewish reckoning the day ended at sunset and the new day began at the same time. Thus, Saturday night by
our reckoning was actually Sunday by their calendar. Accordingly, the Resurrection actually occurred sometime
during the night, for by the time the women arrived “as it began to dawn” He had already risen from the dead.
The “earthquake” and the “angel” (Mark’s “man … in … white”), who rolled the stone away, did not come to
let Jesus out of the tomb, but to reveal that it was empty and that He was already gone.
Matthew 28:1 "In the end of the sabbath, as it began to dawn toward the first [day] of the week, came
Mary Magdalene and the other Mary to see the sepulcher."
“It began to dawn toward the first day of the week”: Sabbath officially ended with sundown on Saturday. At
that time the women could purchase and prepare spices (Luke 24:1). The event described here occurred the next
morning, at dawn on Sunday, the first day of the week.
“Other Mary”: The mother of James the less.
The women were the last of Jesus' followers at the cross, and as we see here, the first at the grave. It appears
that these two Marys’ came to the tomb early Sunday morning. The Jews would call this day firstfruits; the
Christians would come to know it as Easter.
At any rate, this is Resurrection Day. These two women probably, were not aware that the sepulcher had been
sealed. Their love and devotion to Jesus had brought them.
Matthew 28:2 "And, behold, there was a great earthquake: for the angel of the Lord descended from
heaven, and came and rolled back the stone from the door, and sat upon it."
“A great earthquake”: The second earthquake associated with Christ’s death (27:51). This one may have been
confined to the immediate area around the grave, when “an angel” supernaturally “rolled away the stone” not to
let Jesus out. For if He could rise from the dead, He would need no help escaping an earthly tomb, but to let the
women and the apostles in (verse 6).
This is an interesting statement. Jesus would not need the stone removed for Him to come out, but Mary and
Mary Magdalene would need it moved for them to go in. The soldier guards needed a sign as well.
This "earthquake" would certainly awaken them. Earthquakes throughout the Bible, are God dealing with man.
This "angel" sitting on the rock had to be quite a sight to see in itself.
Matthew 28:3 "His countenance was like lightning, and his raiment white as snow:"
“His countenance”: In our language, the word "countenance" refers to the "face only;" in the original it refers to
his "whole person." His "general aspect, or the appearance of the angel himself,"
“Was like lightning”: Peculiarly bright and shining.
“His raiment white as snow”: Celestial beings are usually represented as clothed in white (Acts 1:10; Daniel
7:9; Revelation 3:4-5; 4:4; 7:13-14). White, among the Jews, was the symbol of "purity or innocence."
Matthew 28:4 "And for fear of him the keepers did shake, and became as dead [men]."
“Became as dead men”: This suggests that they were not merely paralyzed with fear, but completely
unconscious, totally traumatized by what they had seen. The word translated “shook”, has the same root as the
word for “earthquake” (in verse 2). The sudden appearance of this angel, at the same time the women arrived,
was their first clue that anything extraordinary was happening.
This angel had to be of great authority. He was probably, the personal angel of Jesus, since he had such a bright
countenance. Jesus is the Light. Those in close contact with Him would have this brightness, as Moses' head
had shone when he came down the mountain.
People, who have seen angels in visions, say that they are enormous. This one moved this huge stone by
himself, so he must have been very large.
Matthew 28:5 "And the angel answered and said unto the women, Fear not ye: for I know that ye seek
Jesus, which was crucified."
“And the angel answered and said”: This was not on the outside of the tomb, for Matthew does not say that the
angel appeared to the "women" there, but only to the keepers. Mark says, "entering into the sepulcher, they saw
a young man sitting on the right side, clothed in a long white garment" (Mark 16:5).
Luke says: Luke 24:3, "they entered in, and found not the body of the Lord Jesus; and as they were much
perplexed thereabout, behold, two men stood by them in shining garments."
Seeing the stone rolled away and the sepulcher open, they of course anxiously entered into it, to see if the body
was there.
They did not find it, and there they saw the vision of the angels, who gave them information respecting his
resurrection. Infidels have objected that there are three inconsistencies in the accounts by Mark and Luke.
That Mark says the angel was sitting, and Luke says they were standing. Answer: The word in Luke does not of
necessity mean that they "stood," but only that they were "present." Or it may be that the one that Mark
mentions was sitting when they entered, and then arose.
The Scripture did not say that the women were afraid. The angel comforted them just the same.
Matthew 28:6 "He is not here: for he is risen, as he said. Come, see the place where the Lord lay."
“Come, see the place where the Lord lay”: (Luke 24:4), says two men, (these were angels). Only Luke
mentioned them both. Mark was concerned only with the one who spoke for the duo. Such minor differences in
the gospel accounts are all reconcilable. Here’s a summary of the event of the resurrection, assembled from all 4
evangelists accounts.
Finding the stone rolled away, the women entered the tomb, but found it empty. While they were still in the
tomb, the angels suddenly appeared (Mark 16:5). The angel who spoke reminded them of Jesus’ promises, then
sent them to find Peter and the disciples to report that Jesus was risen (Matt. 28:7-8; Mark 16:7-8).
The women did as they were told. The disciples were skeptical at first, but ran to where the tomb was. John
arriving first (John 20:4), but Peter actually entering the tomb first (John 20:6). They saw the linen wrappings
intact but empty, proof that Jesus was risen (John 20:6-8). They left immediately (John 20:10).
Meanwhile, Mary Magdalene returned to the tomb, and was standing outside weeping when Christ suddenly
appeared to her (John 20:11-18). That was His first appearance (Mark 16:9). Sometime soon after that, He met
the other women on the road and appeared to them as well (Matt. 28:9-10).
Later that day He appeared to two of the disciples on the road to Emmaus, and to Peter.
The resurrection of Christ included five accomplishments:
1. The physical renewing of His life;
2. The reunion of His body and His spirit;
3. The subjugation of death under Him;
4. The attainment of His new position;
5. His receiving of a transfigured body.
Because of the Resurrection, the Christian receives both eternal life (John 11:25), and spiritual power (Eph.
1:19-20). Christ’s resurrection also provides for the future resurrection of the believer (1 Cor. 15:20), and is the
key to victory in the Christian life because of our union with Christ (Eph. 2:6).
Matthew 28:7 "And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth
before you into Galilee; there shall ye see him: lo, I have told you."
“Tell his disciples”: Mark adds particularly, "tell Peter." This was a kind message to Peter, who had so recently
denied his Lord. It would serve to cheer him in his despondency, and to assure him that his sin had been
forgiven. And it shows the tender love and remembrance of Jesus, even for his unfaithful friends.
These women found out first about Jesus, because they were there. They cared for the Lord whether living or
dead. The eleven disciples were not told first, because they had gone back to their old way of life. Some, as we
will find out later, had stopped fishing for men and had gone back to fishing for fish. The message they were to
tell is still the same today, HE IS RISEN.
“There shall ye see him”: (see verses 10, 16, 26:32; John 21:1-14). This does not mean they would not see Him
until then. He was seen by the apostles several times before they saw Him in Galilee (Luke 24:15; 34; 36; John
20:19, 26). But His supreme post-resurrection appearance was in Galilee, where “He appeared to more than five
hundred brethren at once” (1 Cor. 15:6).
He had promised to go to Galilee, and that was where they would find Him.

Verses 8-15: Running ahead with “fear and great joy” they actually met Jesus and worshiped Him. We cannot
imagine their emotions at this moment when fear and joy gripped them simultaneously. Again, they were
instructed to go before Him into Galilee.
Here Matthew’s account is considerably briefer and less detailed that other Gospels. Where we have specific
accounts of Peter and John running to the tomb; Mary meeting Jesus; the walk to Emmaus; the appearance in
the Upper Room; the appearance to more than five hundred believers at once; and the incident on the seashore
(John chapter 21).
Pilate had put the soldiers at the disposal of the Jewish Sanhedrin, so the soldiers reported first to that body. The
assemblage “gave large money” (a large bribe) to the soldiers to hide the truth of the Resurrection with the lie,
“saying … his disciples came by night, and stole him away while we slept,” a ridiculous statement in view of
the disciples; earlier defection in the Garden of Gethsemane.
Also, the soldiers would have been unable to testify about what happened while they slept!
Matthew 28:8 "And they departed quickly from the sepulcher with fear and great joy; and did run to
bring his disciples word."
“And they departed quickly from the sepulchre”: Or "they went out from it", as it may be rendered, and as it is
in (Mark 16:8). Which shows that they went into the sepulcher upon the invitation of the angel, and saw the
place where the Lord lay. And here it was the angel that gave them their instructions, and errand to the
disciples.
Which as soon as they received the instructions, left the sepulcher in all haste, partly in obedience to the angel's
orders, and partly through surprise and fear. For Mark says, "they fled from the sepulchre" (Mark 16:8), as
persons terrified and affrighted.
And it is added here, with fear and great joy. A mixture of both these; with fear and dread, because of the vision
they had seen, and with joy at the news of Christ's resurrection. And yet in this their faith might not be so
confirmed, as to have no doubt about it: they might fear the body was taken away, and removed to some other
place. And that this they had seen might be a deception and a delusion.
However, between both joy and fear, they set out, and did run to bring his disciples word. As Mary Magdalene
ran to Peter (John 20:2), nor is running unusual for women, or unbecoming them on certain occasions (see
Genesis 24:20). Their fright, as well as their joy, and their regard to the angel's order, might cause them to run,
and make the quicker dispatch.
Male or female, young or old, white or black, the only answer God wants to hear, when He says go and tell, is
"Here am I Lord, send me". This was what these women did. Fear of God is the beginning of wisdom. These
women feared God and all the time were filled with great joy.
They did not just go at their own convenience and dally around, they ran. Be on fire for God. Do what He wants
you to do, and do it NOW.
Matthew 28:9 "And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they
came and held him by the feet, and worshipped him."
“And as they went ... Jesus met them”. This was when they left the sepulcher the "second" time. Jesus first
appeared to Mary Magdalene when alone (John 20:14). "Afterward" he appeared to the other women, as related
by Matthew.
“All hail”: This is a term of salutation. The word "all" has been supplied by the translators. It is not in the
original. The meaning of the word "hail," here, is rejoice;" a term of salutation connected with the idea of joy at
his resurrection, and at meeting them again.
Held him by the feet. Or threw themselves prostrate before him. This was the usual posture of supplication (see
2 Kings 4:37). It does not mean that they took hold of his feet, but only that they cast themselves down before
him.
“And worshipped him”: In this place the word "worship" seems to denote the homage due to the Messiah risen
from the dead. Regarded by them now in a proper light, and entitled to the honor which was due to God,
agreeably to (John 5:23). There was no question now, this was their Lord.
They humbled themselves and bowed down to Him in reverence. These women had pure hearts, and that allows
us to see God. In this instance, He is the Risen Christ, God the Son, Messiah, Lord of Lords. Seek and ye shall
find. They had found their master. Their sorrow had been turned into joy.
Matthew 28:10 "Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee,
and there shall they see me."
“Be not afraid”: They were seized with fear at the sight of the angel; and this was now renewed by this
unexpected appearance of Christ (see the note on Matthew 28:8).
“Go, tell my brethren”: This is the first time our Lord called his disciples by this endearing name. They no
doubt thought that their Lord would reproach them with their past cowardice and infidelity. But, in speaking
thus, he gives them a full assurance, in the most tender terms, that all that was passed was as buried forever.
Jesus called them "brethren" to reassure them that in spite of their fear and abandonment of Him at the cross, He
still loved them. He sent them word so that they would know what He prophesied had happened. He was alive.
He said, meet me in Galilee, and I will show you.
Some of the other books of the Bible have additional information on this, but we will wait until we get to that
book to discuss it. The scene changed in the next verse to the watchmen who had apparently finally awakened.
Matthew 28:11 "Now when they were going, behold, some of the watch came into the city, and shewed
unto the chief priests all the things that were done."
“Shewed unto the chief priests”: The Jewish leaders’ determination to cover up what had occurred reveals the
obstinacy of unbelief in the face of evidence (Luke 16:31).
Matthew 28:12 "And when they were assembled with the elders, and had taken counsel, they gave large
money unto the soldiers,
“They gave large money unto the soldiers”: Literally “silver” (26:15). The bribery was necessary because the
soldiers’ story, if true, could cost them their lives. Since they were charged with guard duty under Pilate’s
personal orders (27:65). The Jewish leaders also promised to cover for the soldiers if the false story they spread
leaked back to Pilate (verse 14).
Matthew 28:13 "Saying, Say ye, His disciples came by night, and stole him [away] while we slept."
“While we slept”: The story was obviously bogus, and not a very good cover-up. They could not possibly know
what had happened while they were asleep.
Matthew 28:14 "And if this come to the governor's ears, we will persuade him, and secure you."
“If this came to the governor's ears”: Pilate, then we will persuade him that it is for his own interest and honor
to join in the deception; and we will render you secure. We will take care that you shalt not suffer that
punishment for this pretended breach of duty which otherwise you might expect.
Matthew 28:15 "So they took the money, and did as they were taught: and this saying is commonly
reported among the Jews until this day."
“So they took the money, and did as they were taught”: Though they had been just now in the greatest fright and
consternation imaginable at the sight of the angel, and knew what was done. Yet being men of no religion or
conscience, were tempted with the money, and took it, and reported everywhere what had been put into their
mouths by the chief priests and elders.
These religious people knew if they got back to the governor, that they would be in danger. He had not wanted
to kill Jesus from the beginning. How in the world they got these people to lie, I do not know. I guess money
was more important to them than their souls.
These high priests, scribes, and Pharisees should have been on their knees repenting, because they knew that
they had been wrong. They wanted earthly power enough to trade their souls for it. Jews sent people
everywhere scattering this lie, and it is still believed by most of them, even today.

Verses 16-17: Now instead of sending His disciples back to the house of Israel, they are sent into all the world.
The kingdom rejected by the Jews will now be offered to the Gentiles in accordance with Jesus’ earlier
parables.
This appearance in “Galilee” is not to be confused with the appearances at Jerusalem and is probably the same
as the appearance to “above five hundred brethren” (1 Cor. 15:6), with the “eleven” being among them.
This is further implied by the statement “they worshiped him: but some doubted,” which would be unlikely of
the Eleven after the earlier appearances and the “doubting Thomas” incident. The Greek verb distazo may also
be translated “hesitated”, in the sense that while they obviously saw Him, they hesitated to offer Him such
unbounded worship.
Matthew 28:16 "Then the eleven disciples went away into Galilee, into a mountain where Jesus had
appointed them."
“The eleven disciples”: This does not mean that only the eleven were present. The fact that some were
“doubtful” (verse 17), strongly suggests that more than the eleven were present. It is likely that Christ arranged
this meeting in Galilee because that was where most of His followers were. This seems the most likely location
for the massive gathering of disciples Paul describes (in 1 Cor. 15:6).
Matthew 28:17 "And when they saw him, they worshipped him: but some doubted."
“But some doubted”: That simple phrase is one of countless testimonies to the integrity of Scripture. The
transparent honesty of a statement like, this shows that Matthew was not attempting to exclude or cover up facts
that might lessen the perfection of such a glorious moment.
The women's message from Jesus to them had been heeded. They met Jesus on a mountain in Galilee of Jesus'
choosing. They worshipped Him. The "some" that doubted was probably, Thomas, who is told of in another
book. There were probably, more than just the eleven here but they were mentioned specifically because of their
following instructions to meet Him.
Verses 18-20: The Great Commission brings the first Gospel to its grand finale. Christianity is not represented
here as the mere reverential devotion of disappointed men who honor their martyred leader. Here is a far
different scene. The triumphant, living Lord sends forth His ambassadors to proclaim His gospel throughout all
the world.
The Great Commission is not just an order but a pronouncement of victory (mundus regium Christi) by the risen
Savior through His disciples. “All power” or authority (Greek exousia), is now in the hands of Christ, in heaven
and on the earth. On the basis of that authority and power the Christian disciple is to carry out the Great
Commission of the church.
“Go ye,” though a participle, conveys the force of a command: “Go.” In other words, the idea expressed is that
you must go and make disciples. “Teach all nations” can be translated “disciple all nations.” Thus, the
converting influence of the gospel is indicated here.
The “all nations” clearly indicates that the commission to the church is a worldwide one encompassing the
entire missionary effort. The church is not to be merely “missionary-minded.” The church is the vehicle of
Christ’s mission to the world.
Matthew 28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and
in earth."
“All power”: (11:27; John 3:35). Absolute sovereign authority, lordship over all, is handed to Christ, “in heaven
and on earth.” This is clear proof of His deity. The time of His humiliation was at an end, and God had exalted
Him above all (Phil. 2:9-11).
Matthew 28:19 "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost:"
“Therefore”: I.e., on the basis of His authority, the disciples were sent to “make disciples of all the nations.”
The sweeping scope of their commission is consummate with His unlimited authority.
“In the name of the Father … Son … Holy Ghost”: The formula is a strong affirmation of Trinitarianism.
“Baptizing” the converted disciples are the first step of outward obedience to the Lord. “Baptize” (Greek
baptizo), is an English transliteration, and means to “dip,” or “immerse,” thus indicating its proper mode.
Nowhere does this term ever indicate “sprinkling” or “pouring.”
These converts are to be baptized “in the name of the Father, and of the Son, and of the Holy Ghost.” The
“name” is singular, followed by an elliptical clause indicating that one name is the name of each person of the
Trinity.
While baptismal references in Acts refer to being baptized in Jesus’ name (emphasizing His deity as Savior),
they in no way eliminate or contradict the significance of this formula given by Christ Himself.
Trinity designates one eternal God in unity, yet existing in three eternal persons. The members of the Trinity are
equal in nature, distinct in person, and subordinate in duties.
As the Son is eternally begotten by the Father, so Jesus is submissive to the work of the Father, yet equal in
nature to Him. The Father is the source of authority; the Son is the channel, and the Holy Spirit the agent
whereby authority is exercised.
Because each member of the Trinity is God and a distinct person; each should be so recognized in worship by
the Christian (Gen. 48:15, Num. 6:24-26; Isa 6:3).
“Holy Ghost”: There is no shortage of biblical evidence for the deity of the Holy Spirit. He is spoken of in
Scripture as God. The attributes of God are assigned to Him, He is engaged in the work of God, and He receives
honor due only to God. Further, He was recognized as God by the early church both in the baptismal formula
(verse 19) and in the apostolic benediction (2 Cor. 13:14). Finally, the words of the Holy Spirit are recognized
as being the words of God.
The apostle Paul recognized the deity of the Holy Spirit in his ministry when he followed the leading of the
Holy Spirit (Acts 16:7). One of the biblical characteristics of believers is that they are led by the Spirit of God
(Romans 8:14).
The controlling purpose of the local church is to make disciples of all kinds of people. Those who are
evangelized and converted should then be baptized, attesting to their identification with Christ and the local
body of believers. The final phase of the Great Commission is to train disciples in Christian knowledge and for
effective service.
A church cannot choose one aspect of its responsibility and neglect the others. The Great Commission is a
simple command with three steps, evangelism, baptism and education.
The Great Commission is the strategy by which the church at Jerusalem saturated its community with the
gospel. Every Christian should determine that his ministry for Christ in the church upholds God’s objectives for
that institution.
Matthew 28:20 "Teaching them to observe all things whatsoever I have commanded you: and, lo, I am
with you alway, [even] unto the end of the world. Amen."
“Teaching them to observe all things whatsoever I have commanded you”: The kind of evangelism called for in
this commission does not end with the conversion of the unbeliever.
“I am with you”: There’s a touching echo of the beginning of Matthew’s gospel here. Immanuel, which is
translated “God with us” (1:23), remains “with” us “even to the end of the age”. I.e., until He returns bodily to
judge the world and establish His earthly kingdom.
The closing promise, though given to the apostles, is transmitted by every generation of believers (John 17:20).
Christ’s promise of His presence, “I am with you always,” guarantees the success of the church’s mission
because it is really His mission carried out by His called out disciples.
The phrase “unto the end of the world” means until the end of the “age” (Greek aion). Therefore, Christ’s
empowerment of the church to evangelize the world is available in every age, even unto the end of the church
age.
In comparing the Great Commission with Jesus’ promise to continually build His church (chapter 18), we must
conclude that He intended His church always to be spiritually militant and evangelistically aggressive as we
take His claims of lordship to the entire world of our generation.
Jesus explained here, that all power was given unto Him. The next statement is the Great Commission given to
all who believe in Jesus and especially those called to minister. Jesus not only told us to teach, but what to teach
and what to do when someone gets saved. The baptism of salvation is in the name of the Father, Son, and Holy
Ghost.
The baptism of the Holy Spirit is in the name of Jesus alone. He not only said to teach what He taught, but He
promised to be with us as we teach. He specifically said to teach the things He commanded us. He didn't say to
twist it around to fit our views. Just give them the pure Word of the Lord Jesus Christ. It is powerful unto
salvation.
Matthew Chapter 28 Questions
1. When did Mary and Mary Magdalene come back to the tomb?
2. Who were the last at the cross and the first at the tomb?
3. What did the Jews call the day we call Easter?
4. What has brought them to the tomb?
5. What natural phenomenon happened?
6. Who rolled back the stone?
7. Who did he roll the stone back for?
8. Describe the angel?
9. What happened to the guards when they saw the angel?
10. What did the angel say to the women?
11. Where was Jesus?
12. Where were the women to tell the disciples to meet Jesus?
13. Where were the disciples?
14. What message were these women to tell? (three words)
15. How did they go?
16. What is the only answer God wants, when He calls us to minister?
17. What is the beginning of wisdom?
18. What did the women do when they saw Jesus?
19. Their sorrow was turned into ________.
20. What did Jesus call the disciples?
21. What did this indicate about His feelings toward them?
22. Who did the watch soldiers go to, to report?
23. What did they tell them to do?
24. How did they get them to do it?
25. Why did they not want the governor to know?
26. How long did this lie continue to be told?
27. Where did Jesus meet the disciples in Galilee?
28. What did they do when they saw Him?
29. Were there any exceptions?
30. What did Jesus say to them?
31. What is this called?
32. How were they to baptize, in whose name?
33. The Word of the Lord is powerful unto_________.