The Gospel According to Matthew
Mat 1:1a generation Luke 3:23-38; cf. Gen. 5:1
Mat 1:11 Jesus
[ par. 1 2 3 4 ]
Mat 1:11 [1] The first name and the last name (Rev. 22:21) in the New Testament is Jesus, proving that Jesus Christ is the subject and content of the New Testament.
Mat 1:11 [2] The Bible is a book of life, and this life is a living person, the wonderful and all-inclusive Christ. The Old Testament gives a portrait, in types and prophecies, of this wonderful person as the Coming One. Now, in the New Testament, this wonderful person has come. The first page of the New Testament, in recommending this wonderful person to us, gives us His genealogy. This genealogy can be considered an abstract of the Old Testament, which in itself is the detailed genealogy of Christ. To understand the genealogy in Matthew, we need to trace the origin and history of every incident.
Mat 1:11 [3] Christ, as the wonderful center of the entire Bible, is all-inclusive, having many aspects. The New Testament at its beginning presents four biographies to portray the four main aspects of this all-inclusive Christ. The Gospel of Matthew testifies that He is the King, the Christ of God prophesied in the Old Testament, who brings the kingdom of the heavens to the earth. The Gospel of Mark tells us that He is the Servant of God, laboring for God faithfully. Mark’s account is most simple, for a servant does not warrant a detailed record. The Gospel of Luke presents a full picture of Him as the only proper and normal man who ever lived on this earth; as such a man, He is the Savior of mankind. The Gospel of John unveils Him as the Son of God, the very God Himself, who is life to God’s people. Among the four Gospels, Matthew and Luke have a record of genealogy; Mark and John do not. To testify that Jesus is the King, the Christ of God prophesied in the Old Testament, Matthew needs to show us the antecedents and status of this King, to prove that He is the proper successor to the throne of David. To prove that Jesus is a proper and normal man, Luke needs to show the generations of this man, to attest that He is qualified to be the Savior of mankind. For the record of a servant, Mark does not need to tell us His origin. To unveil that Jesus is the very God, neither does John need to give us His human genealogy; rather, he declares that, as the Word of God, He is the very God in the beginning.
Mat 1:11 [4] The kingdom, of which Christ is the King, is composed of Abraham’s descendants, including both his descendants in the flesh and those in faith. Hence, the genealogy of Christ in Matthew begins with Abraham, the father of the called race, not with Adam, the father of the created race. God’s kingdom is not built with the created race of Adam but with the called race of Abraham, which includes both the real Israelites (Rom. 9:6-8) and the believers in Christ (Gal. 3:7, 9, 29). To prove by relating His genealogy that Jesus is a proper man qualified to be the Savior of mankind, Luke traces His genealogy back to Adam, the first generation of mankind.
Mat 1:12b Christ Matt. 1:16-17
In the genealogy of Jesus given by Luke, which proves that He is a proper man, the title Christ is not mentioned (Luke 3:23-38). But in the genealogy of Christ given here by Matthew, which proves that He is the King, the Christ of God, the title Christ is emphasized repeatedly (vv. 1, 16-17).
Mat 1:13c son 2 Sam. 7:12-14; Matt. 9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; 22:42, 45; Luke 1:32; John 7:42; Rom. 1:3; Rev. 22:16
Solomon is a type of Christ as the son of David, the One who inherits the throne and kingdom of David (2 Sam. 7:12-13; Luke 1:32-33). Solomon, as a type of Christ, did mainly two things: he built the temple of God in the kingdom (1 Kings 6:2) and spoke the word of wisdom (1 Kings 10:23-24; Matt. 12:42). Christ, in fulfilling this type, is now building the real temple of God, the church, in the kingdom of God and has spoken the word of wisdom.
Mat 1:14d son Gen. 22:18; Gal. 3:16
Isaac is a type of Christ as the son of Abraham, the One who inherits the promise and blessing God gave to Abraham (Gen. 22:17-18; Gal. 3:16, 14). Isaac also, as a type of Christ, did mainly two things: he obeyed his father even unto death and was resurrected from death (Gen. 22:9-10; Heb. 11:19), and he took Rebekah, a Gentile woman, as his wife (Gen. 24:61-67). Christ, in fulfilling this type, was put to death and offered to God and was resurrected from death, and He is taking the church as His bride out of the Gentiles.
Mat 1:21a Isaac Gen. 17:19; 21:3, 12; Rom. 9:7-9
Abraham begot eight sons (Gen. 16:15; 21:2-3; 25:2). Among those eight, only Isaac is counted as the promised seed (Rom. 9:7-8). Hence, Christ is his descendant to fulfill God’s promise given to Abraham and to him (Gen. 22:18; 26:4).
Mat 1:22b Jacob Gen. 25:23-26; Rom. 9:10-13
Isaac begot twin sons, Esau and Jacob (Gen. 25:21-26), but only Jacob was chosen by God (Rom. 9:10-13). Hence, Christ is his descendant to fulfill God’s promise given to Abraham, to Isaac, and to him (Gen. 22:18; 26:4; 28:14).
Mat 1:23c Judah Gen. 29:35; 49:8-10; 1 Chron. 5:2; Heb. 7:14; Rev. 5:5
The birthright of the promised seed consists of the double portion of the land, the priesthood, and the kingship. Reuben, as the firstborn son of Jacob, should have inherited the birthright. But because of his defilement he lost the birthright (Gen. 49:3-4; 1 Chron. 5:1-2). The double portion of the land went to Joseph through his two sons, Manasseh and Ephraim (Josh. 16—17); the priesthood went to Levi (Deut. 33:8-10); and the kingship was given to Judah (Gen. 49:10; 1 Chron. 5:2). Hence, Christ, the King of God’s kingdom, is a descendant of Judah (Heb. 7:14); as such, He inherits the kingdom.
Mat 1:24d brothers Gen. 35:22-26; 37:26; 44:14; 49:2, 28; 50:24; 1 Chron. 5:2
Neither the brothers of Isaac nor the brother of Jacob, but only the brothers of Judah, are mentioned in this genealogy, because only Judah’s brothers were chosen by God.
Mat 1:31a Pharez Gen. 38:6-30; 1 Chron. 2:4
Pharez and Zarah were twins. At the time of delivery Zarah put out his hand, and the midwife marked it with a scarlet thread, indicating that he would be the firstborn. However, Pharez preceded him to be the firstborn (Gen. 38:27-30). Pharez was not chosen by man but was sent by God, proving that it was not by man’s choice but by God’s.
Mat 1:32 Tamar
In the genealogy of Adam no woman is recorded (Gen. 5:1-32), but in this genealogy of Christ five women are mentioned. Only one of these five was a chaste virgin—Mary, a descendant of the chosen race. Of her, Christ was directly born (v. 16). Among the rest—Tamar, Rahab, Ruth (v. 5), and Bathsheba, who had been the wife of Uriah (v. 6)—some were Gentiles, some were remarried, and three were even sinful—Tamar committed incest, Rahab was a prostitute, and Bathsheba committed adultery. This indicates that Christ is related not only to the Jews but also to the Gentiles, even to the sinful people, and is the kingly Savior of typical sinners. Tamar was Judah’s daughter-in-law. Judah begot Pharez and Zarah of her by incest (Gen. 38:6-30). What an evil!
Mat 1:3b Hezron Ruth 4:18-22; 1 Chron. 2:5, 9-12
Mat 1:51a Rahab Josh. 2:1; 6:22-23, 25; Heb. 11:31
Rahab was a prostitute in Jericho (Josh. 2:1), a place cursed by God for eternity (Josh. 6:26). After she turned to God and God’s people (Josh. 6:22-23, 25; Heb. 11:31) and married Salmon, a leader of Judah, the leading tribe (1 Chron. 2:10-11), she brought forth Boaz, a godly man, out of whom Christ came. Regardless of our background, if we turn to God and His people and are joined to the proper person among God’s people, we will bring forth proper fruit and participate in the enjoyment of the birthright of Christ.
Mat 1:52b Boaz Ruth 4:21, 13, 17
Boaz redeemed his kinsman’s inheritance and married the man’s widow (Ruth 4:1-17). By so doing he became a notable forefather of Christ, a great associate of Christ.
Mat 1:53c Ruth Ruth 1:15-17; 2:11-12; 4:10-13; cf. Deut. 23:3
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Mat 1:53 [1] The origin of Ruth was incest, for she belonged to the tribe of Moab (Ruth 1:4), the fruit of Lot’s incestuous union with his daughter (Gen. 19:30-38). Deuteronomy 23:3 forbade the Moabites to enter the assembly of Jehovah, even to the tenth generation. Ruth, however, not only was accepted by the Lord but also became one of the most important ancestors of Christ because she sought God and God’s people (Ruth 1:15-17; 2:11-12). Regardless of who we are and what our background is, as long as we have a heart that seeks God and His people, we are in a position to be accepted into the birthright of Christ.
Mat 1:53 [2] Boaz’s mother, Rahab, was a Canaanitess and a prostitute, and his wife, Ruth, was a Moabitess of incestuous origin and a widow. Both were Gentiles and of low class, yet they are associated with Christ. Christ is joined not only to the Jews but also to the Gentiles, even to those of low estate.
Mat 1:54d Jesse Ruth 4:22; 1 Chron. 2:12; Isa. 11:1, 10
Isaiah 11:1 prophesied that Christ would be “a sprout…from the stump of Jesse, and a branch from his roots.” Christ came out of Jesse. However, Isa. 11:10 says that Christ is the root of Jesse, indicating that Jesse came out of Christ. Jesse was one who brought forth Christ, one who branched out Christ by being rooted in Christ.
Mat 1:61a David 1 Sam. 16:1, 11-13; 17:12; Matt. 22:42-45; Acts 13:22-23; Rom. 1:3; Rev. 22:16
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Mat 1:61 [1] David was the eighth son of his father and was chosen and anointed by God (1 Sam. 16:10-13). The number eight signifies resurrection. That David as the eighth son was chosen by God indicates that his association with Christ was in resurrection. Furthermore, he was a man after the heart of God (1 Sam. 13:14) and brought in God’s kingdom for Christ.
Mat 1:61 [2] David was the last of the generations of the fathers. He was also the first of the generations of the kings. He was the conclusion of one age and the beginning of the next. He became the landmark of two ages because he brought in the kingdom of God and was closely associated with Christ.
Mat 1:62b king Psa. 89:20, 27; 1 Chron. 29:1, 9, 29
In this genealogy, only David is called “the king” because it was through him that the kingdom with the kingship was brought in.
Mat 1:63c Solomon 2 Sam. 12:24-25; 1 Kings 1:17, 33-35, 39; 1 Chron. 29:22-25; cf. Luke 3:31
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Mat 1:63 [1] When David committed murder and adultery, he was rebuked by the prophet Nathan, whom God had sent purposely to condemn him (2 Sam. 12:1-12). When David was condemned, he repented. Psalm 51 is the record of his repentance. He repented and God forgave him (2 Sam. 12:13). Then he begot Solomon (2 Sam. 12:24). Hence, Solomon is the issue of man’s transgression and repentance plus God’s forgiveness.
Mat 1:63 [2] The genealogy in Matthew says that David begot Solomon, but the genealogy in Luke says that Nathan was the son of David (Luke 3:31). First Chronicles 3:5 tells us that Nathan and Solomon were two different persons. Luke’s record is the genealogy of David’s son Nathan, who was Mary’s forefather, whereas Matthew’s record is the genealogy of David’s son Solomon, who was Joseph’s forefather. One genealogy is the line of Mary, the line of the wife; the other is the line of Joseph, the line of the husband. Both Mary and Joseph were descendants of David. Under God’s sovereignty they were joined together by marriage, so that through Mary, Joseph was indirectly associated with Christ. Christ can be counted as a descendant of David through either Solomon or Nathan. Hence, He has two genealogies.
Mat 1:63 [3] Strictly, Solomon was not a direct forefather of Christ. His relationship with Christ was indirect, through the marriage of Joseph, his descendant, to Mary, of whom Christ was born (v. 16). The Old Testament did not say that Christ would be Solomon’s descendant, but it prophesied repeatedly that Christ would be a descendant of David (2 Sam. 7:13-14; Jer. 23:5). Although Christ was not a direct descendant of Solomon, the Old Testament prophecies concerning Christ as a descendant of David were nevertheless fulfilled.
Mat 1:64d wife 2 Sam. 11:2-27; 1 Kings 15:5; cf. Psa. 51 title
Uriah was a Hittite, a heathen, and his wife was Bathsheba (2 Sam. 11:3). David murdered him and took Bathsheba. Hence, she was remarried as a result of murder and adultery (2 Sam. 11:26-27). David, a man after the heart of God, did right in the eyes of the Lord all the days of his life, except for this one evil (1 Kings 15:5). This genealogy does not say “of Bathsheba” but “of her who had been the wife of Uriah,” to emphasize this great sin of David’s, thus showing that Christ as the kingly Savior is related not only to the heathen but also to sinners.
Mat 1:71a Rehoboam vv. 7-10: 1 Chron. 3:10-14
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Mat 1:71 [1] Beginning with Rehoboam, the kingdom of David was divided (1 Kings 11:9-12; 12:1-17). Of the twelve tribes, one was kept for David’s sake (1 Kings 11:13), that is, for Christ. Christ needed the kingdom that belonged to the house of David, because He had to be born as an heir to David’s throne.
Mat 1:71 [2] After being divided, the kingdom of David was in two parts. The northern part was called the kingdom of Israel (a universal name) and was composed of ten tribes of Israel; the southern part was called the kingdom of Judah (a local name) and was composed of two tribes, Judah and Benjamin. Although the kingdom of Israel was more universal than that of Judah, not one of the names of the kings of Israel was included in the genealogy of Christ. The kings of Israel were excluded because they were not associated with Christ. They were for something other than Christ.
Mat 1:81 Joram
The genealogy here records that “Joram begot Uzziah.” However, 1 Chron. 3:11-12 says, “Joram his son, Ahaziah his son, Joash his son, Amaziah his son, Azariah” (who is Uzziah—2 Kings 15:1, 13). Three generations—Ahaziah, Joash, and Amaziah—were omitted. This must have been because of the evil marriage of Joram and the daughter of Ahab and Jezebel, which corrupted Joram’s descendants (2 Chron. 21:5-6; 22:1-4). In accordance with Exo. 20:5, three generations of Joram’s descendants were cut off from the genealogy of Christ.
Mat 1:111 Josiah
The genealogy here records that “Josiah begot Jeconiah.” However, 1 Chron. 3:15-16 says, “The sons of Josiah…the second Jehoiakim…and the son of Jehoiakim: Jeconiah his son.” One generation—Jehoiakim—was omitted from the genealogy of Christ. This must have been because he was made king by Pharaoh of Egypt and collected taxes for Pharaoh (2 Kings 23:34-35).
Mat 1:112a Jeconiah 1 Chron. 3:15-16; Jer. 22:28-30
Jeconiah was not reckoned a king in the genealogy, because he was born during the captivity and was a captive (2 Chron. 36:9-10—Jehoiachin is Jeconiah). According to the prophecy in Jer. 22:28-30, none of Jeconiah’s descendants would inherit the throne of David. If Christ had been a direct descendant of Jeconiah, He would not have been entitled to the throne of David. Although Jer. 22:28-30 says that all the descendants of Jeconiah are excluded from the throne of David, Jer. 23:5 says that God would raise up a Shoot to David, a King who would reign and prosper. This Shoot is Christ. This prophecy confirms that Christ would be the descendant of David, although not a direct descendant of Jeconiah, and would inherit the throne of David.
Mat 1:113 brothers
In this genealogy there is no mention of the brothers of any kings. However, here the brothers of Jeconiah are mentioned, proving that Jeconiah was not reckoned a king in this genealogy of Christ.
Mat 1:114b deportation 2 Kings 24:14-17; 2 Chron. 36:10, 20; Jer. 27:20
Referring to the carrying away of the children of Israel into captivity in Babylon. So in v. 17.
Mat 1:121 deportation
Even those who were carried away as captives to Babylon were included in this sacred record of Christ’s genealogy because they had an indirect relationship with Christ through Mary, the wife of one of their descendants and the mother of Jesus.
Mat 1:12a Salathiel 1 Chron. 3:17; Luke 3:27
Mat 1:122b Zerubbabel Ezra 3:2; 5:1-2; Neh. 12:1; Hag. 1:1; Zech. 4:7-10
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Mat 1:122 [1] “Jeconiah begot Salathiel, and Salathiel begot Zerubbabel.” Compare this record with 1 Chron. 3:17-19, which says, “The sons of Jeconiah…Shealtiel [i.e., Salathiel]…and Pedaiah… and the sons of Pedaiah were Zerubbabel,” showing that Zerubbabel was the son of Pedaiah, Salathiel’s brother. Zerubbabel was not Salathiel’s son but was his nephew, and he became his heir. Perhaps this was a case in accordance with Deut. 25:5-6. Even that word in Deuteronomy is related to the genealogy of Christ.
Mat 1:122 [2] Zerubbabel was one of the leaders who returned to Jerusalem from the captivity in Babylon (Ezra 5:1-2). He was also a leader in the rebuilding of God’s temple (Zech. 4:7-10). The Old Testament predicted that Christ, as a descendant of David, would be born in Bethlehem (Micah 5:2; Matt. 2:4-6). Without the return from captivity, it would not have been possible for Christ to be born in Bethlehem. God’s command that the captives return was not only for the rebuilding of the temple of God but also to prepare for Christ to be born in Bethlehem. Christ needed some people to be in the proper place to bring Him to earth the first time. Similarly, for His second coming Christ needs some of His people to return from their captivity to the proper church life.
Mat 1:161 Jacob
Here the genealogy says that “Jacob begot Joseph,” but Luke 3:23 says, “Joseph, the son of Heli.” Luke’s record was “according to law” (a literal translation of “so it was thought” in Luke 3:23), indicating that Joseph was not actually the son of Heli but was reckoned his son according to the law. Joseph was the son-in-law of Heli, Mary’s father. This may be a case according to Num. 27:1-8 and 36:1-12, in which a regulation was made by God that if any parents had only daughters as heirs, the inheritance would go to the daughters, who would then have to marry a man of their own tribe in order to keep their inheritance within that tribe. Even such a regulation in the Old Testament is related to the genealogy of Christ, showing that all Scripture is a record of Christ.
Mat 1:162a Joseph Luke 1:27; 2:4; Matt. 1:18; cf. Luke 3:23
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Mat 1:162 [1] At this point the record of this genealogy does not say, “Joseph begot Jesus,” which is similar to what is said of all the foregoing persons; it says, “Joseph the husband of Mary, of whom was born Jesus.” Jesus was born of Mary, and not of Joseph, since it was prophesied that Christ would be the seed of the woman and would be born of a virgin (Gen. 3:15; Isa. 7:14). Christ could not have been born of Joseph because Joseph was a man and a descendant of Jeconiah, none of whose descendants could inherit the throne of David (Jer. 22:28-30). However, Mary was a virgin and a descendant of David (Luke 1:27, 31-32); as such, she was the right person of whom Christ should be born. The marriage of Joseph and Mary brought Joseph into relationship with Christ and united into one the two lines of Christ’s genealogy for the bringing in of Christ, as shown in the chart on p. 9 in the printed edition.
Mat 1:162 [2] This chart shows that the generation of Jesus Christ begins from God and continues until it reaches Jesus. It proceeds from God to Adam, from Adam to Abraham, from Abraham through Isaac and Jacob, and on to David. After David it divides into two lines, the first running from Nathan to Mary and the second from Solomon to Joseph. Eventually, these two lines are brought together by the marriage of Mary and Joseph, to bring in Jesus Christ. In this way Christ was apparently a descendant of Jeconiah, who seemed to be in the line of the royal family; actually, He was not a descendant of Jeconiah, Joseph’s forefather, but a descendant of David, Mary’s forefather, so that He could qualify to inherit the throne of David.
Mat 1:163b Mary Luke 1:27, 31-32, 34-35
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Mat 1:163 [1] This genealogy first mentions four women who were either remarried or sinful. In addition, here it mentions a chaste virgin. This indicates that all the persons named in this genealogy were born in sin, except Christ, who was born in holiness.
Mat 1:163 [2] Abraham, David, and Mary were the three persons crucial to the bringing in of Christ. Abraham represents a life by faith; David, a life under the dealing of the cross; and Mary, a life of absolute surrender to the Lord. It was through these three kinds of lives that Christ was brought forth into humanity.
Mat 1:16d Jesus Matt. 1:21, 25
Mat 1:164e Christ Matt. 16:16; 22:42; John 1:41; 7:41-42; 20:31; Acts 2:36
Christ is emphasized here to prove that Jesus is the very Messiah (Christ) prophesied in the Old Testament.
Mat 1:171 all
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Mat 1:171 [1] This genealogy is divided into three ages: (1) from Abraham until David, fourteen generations, the age before the establishing of the kingdom; (2) from David until the deportation to Babylon, fourteen generations, the age of the kingdom; (3) from the deportation to Babylon until the Christ, again fourteen generations, the age after the fall of the kingdom. According to history, there were actually forty-five generations. By deducting from these generations the three cursed generations and the one improper generation, and then adding one by making David two generations (one, the age before the establishing of the kingdom, and the other, the age of the kingdom), the generations total forty-two, being divided into three ages of fourteen generations each. The number fourteen is composed of ten plus four. Four signifies creatures (Rev. 4:6); ten signifies fullness (25:1). Hence, fourteen signifies the creatures in full. Fourteen generations being multiplied by three indicates that the Triune God mingles Himself with the creatures in full.
Mat 1:171 [2] This genealogy is of three sections: the section of the fathers, the section of the kings, and the section of the civilians, which includes the captured ones and the recovered ones. God the Father corresponds with the section of the fathers, God the Son with the section of the kings, and God the Spirit with the section of the civilians. This too indicates the mingling of the Triune God with His human creatures.
Mat 1:171 [3] Three times fourteen is forty-two. Forty is the number for trials, temptations, and sufferings (Heb. 3:9; Matt. 4:2; 1 Kings 19:8). Forty-two signifies rest and satisfaction after trial. The children of Israel traveled through forty-two stations before they entered the good land of rest. The millennial kingdom as a rest will come after the forty-two months of the great tribulation (Rev. 13:5). After all the generations of trials, temptations, and sufferings, Christ came as the forty-second generation to be our rest and satisfaction.
Mat 1:172 until
David is the end of the generations of the fathers and the beginning of the generations of the kings. He was the one person used by God as a landmark to conclude the section of the fathers and to begin the section of the kings.
Mat 1:173 until
At the time of degradation no person was there as a landmark to demarcate the generations as did Abraham and David. Thus, the deportation became a landmark, a landmark of shame.
Mat 1:174 until
Luke’s record begins with Jesus and traces back to God. Matthew’s record proceeds from Abraham to Christ. Luke goes back and up to God; Matthew comes forward and down to Christ. All the generations were directed to Christ and brought in Christ. Christ is the goal, the consummation, the conclusion, the completion, and the perfection of all the generations; as such, He fulfills their prophecies, solves their problems, and meets their needs. When Christ comes, light, life, salvation, satisfaction, healing, freedom, rest, comfort, peace, and joy all come with Him. From this point on, the whole New Testament is a full expounding of this wonderful Christ, who is everything to us. Hallelujah, Christ has come!
Mat 1:181 of
Lit., out of. Although Christ was born of Mary (v. 16), He was a child of the Holy Spirit. The birth of Christ was directly of the Holy Spirit (v. 20). His source was the Holy Spirit and His element was divine. Through the virgin Mary He put on flesh and blood, the human nature, taking the likeness of the flesh (Rom. 8:3), the likeness of men (Phil. 2:7).
Mat 1:191a righteous Phil. 3:6
A righteous man at that time was one walking in all the commandments and ordinances of the Lord (Luke 1:6), i.e., one who was living according to the law of God with the expiation made by the offerings.
Mat 1:19b disgrace cf. Deut. 22:20-21, 23-24
Mat 1:192 send
Lit., release her.
Mat 1:20a angel Luke 1:11, 26; Acts 10:3
Mat 1:20b dream Gen. 20:6; Num. 12:6; Job 33:14-15; Matt. 2:12, 13, 19, 22; 27:19
Mat 1:201 begotten
God was first born into Mary through His Spirit; after the conception was completed, He, with the human nature, was born to be a God-man, possessing both divinity and humanity. This is the origin of Christ.
Mat 1:202 of
Lit., out of.
Mat 1:20c Holy Matt. 1:18
Mat 1:211b Jesus Matt. 1:25; Luke 1:31; 2:21; Acts 4:10, 12; Phil. 2:9-10; 1 Tim. 2:5
Jesus is the Greek equivalent of the Hebrew name Joshua (Num. 13:16), which means Jehovah the Savior, or the salvation of Jehovah. Hence, Jesus is not only a man but Jehovah, and not only Jehovah but Jehovah becoming our salvation. Thus, He is our Savior. He is also our Joshua, the One who brings us into rest (Heb. 4:8; Matt. 11:28-29), which is Himself as the good land to us.
Mat 1:21c save Luke 2:11; Acts 13:23; 1 Tim. 1:15; Titus 2:14
Mat 1:221 prophet
One who is commonly considered a foreteller. But in the Scriptures a prophet is one who speaks for God, speaks forth God, and predicts.
Mat 1:22a fulfilled Matt. 2:15, 17, 23; 8:17; 12:17; 13:35; 21:4; 26:54, 56; 27:9
Mat 1:23a virgin Isa. 7:14; Gen. 3:15; Gal. 4:4
Mat 1:231 son
This son of the virgin is the seed of the woman prophesied in Gen. 3:15.
Mat 1:232b Emmanuel Isa. 8:8, 10
Jesus was the name given by God, whereas Emmanuel, meaning God with us, was the name by which man called Him. Jesus the Savior is God with us. He is God, and He is also God incarnated to dwell among us (John 1:14). He is not only God but God with us.
Mat 1:23c God John 1:14; 1 Tim. 3:16; Matt. 18:20; 28:20
Mat 1:233 with
Christ as the very Emmanuel not only was with us when He was on earth, but also is with us, since His ascension, whenever we are gathered into His name (18:20). Moreover, He will be with us all the days until the consummation of the age (28:20).
Mat 1:251 bore
The birth of Christ was prepared and accomplished by God’s sovereignty. By His sovereignty God brought back to Judea from the captivity in Babylon the ancestors of both Joseph and Mary under the leadership of their forefather Zerubbabel (v. 12; Ezra 5:1-2). Again by His sovereignty God placed both Joseph and Mary in the same city, Nazareth (Luke 1:26; 2:4). Even more, by His sovereignty God brought Joseph and Mary together in marriage so that Christ could be brought in as the legal heir to the throne of David.
Mat 1:25a Jesus Matt. 1:21
Mat 2:11b Bethlehem Matt. 2:5-6
Meaning house of bread.
Mat 2:21a King Jer. 23:5; 30:9; Zech. 9:9; Matt. 27:11; Luke 19:38; 23:38; John 1:49
Luke’s record concerning the youth of Jesus proves that He is a proper man (Luke 2:15-52), whereas Matthew’s record, very different from Luke’s, testifies that Christ is the proper King, the Christ prophesied in the Scriptures.
Mat 2:22b star Num. 24:17; cf. Rev. 22:16
The Jews had the Scriptures concerning Christ. The magi from the east saw Christ’s star (Num. 24:17). The Jews had mental knowledge in dead letters concerning Christ, whereas the magi received a living vision concerning Him. After receiving the living vision, the magi were misled by their human concept and went to Jerusalem, the capital of the Jewish nation, where its king was presumed to be. Their being misled caused many young boys to be killed (v. 16). After the magi were corrected by the Scriptures (vv. 4-6), they went to Bethlehem (vv. 8-9), and the star appeared to them again and led them to the place where Christ was (vv. 9-10).
Mat 2:2c worship Matt. 2:11; 4:10; Rev. 19:10
Mat 2:41a priests Mal. 2:7
The priests were those who taught people the law (Mal. 2:7), and the scribes were those who knew the Scriptures (Ezra 7:6). Both the priests and the scribes had knowledge concerning the birth of Christ (vv. 5-6), but, unlike the magi from the east, they did not see the vision, nor did they have the heart to seek after Christ.
Mat 2:61 princes
Signifying cities.
Mat 2:6b Ruler Gen. 49:10; 1 Chron. 5:2
Mat 2:6c shepherd Isa. 40:11; Ezek. 34:15, 23; 37:24; John 10:11; Heb. 13:20
Mat 2:91a star Matt. 2:2
When the magi were corrected by the Scriptures and restored to the right track, the star appeared to them again. Living vision always accompanies the Scriptures.
Mat 2:111 house
The shepherds found the baby Jesus still in a manger (Luke 2:16); after this, the magi from the east saw the child in the house.
Mat 2:11b Mary Matt. 1:18; 12:46; Luke 2:5-7
Mat 2:112 worshipped
They worshipped Him as they would worship God (4:10).
Mat 2:113c gifts Psa. 72:10
The gifts offered to Christ by the magi were gold, frankincense, and myrrh. In figure, gold signifies the divine nature; frankincense, the fragrance of resurrection; and myrrh, the fragrance of death. The offering of these gifts by the magi was undoubtedly under the inspiration of God’s Spirit, to indicate the worth of Christ’s divine nature and the preciousness of His resurrection and death. In the four Gospels, which are the biographies of Jesus, the things signified by these treasures are seen throughout Jesus’ life. Moreover, these precious treasures offered by the magi might have provided for the Lord’s journeys from Judea to Egypt and from Egypt to Nazareth.
Mat 2:11d gold Psa. 72:15; Isa. 60:6
Mat 2:11e frankincense S.S. 3:6; 4:6
Mat 2:11f myrrh Exo. 30:23; Psa. 45:8; John 19:39
Mat 2:12a dream Matt. 1:20
Mat 2:121 return
Lit., turn back.
Mat 2:122 another
Once we have seen Christ, we never take the same way but always take another way.
Mat 2:13a angel Matt. 1:20
Mat 2:13b dream Matt. 1:20
Mat 2:151a fulfilled Matt. 1:22
This fulfillment of the prophecy concerning Christ in Hosea 11:1 was carried out by God through the magi’s mistake in going to Jerusalem. God is sovereign, even over our mistakes.
Mat 2:15b Out Hosea 11:1; Num. 24:8
Mat 2:152c Son cf. Exo. 4:22
This prophecy joins Christ to Israel.
Mat 2:161 did
This was the first martyrdom in the New Testament related to Christ.
Mat 2:17a fulfilled Matt. 1:22
Mat 2:181 Rachel
Rachel was buried on the way to Bethlehem (Gen. 35:19; 48:7). Ramah, located in the territory of Benjamin (Josh. 18:21-28), the son of Rachel (Gen. 35:15-18), was not far from the site of Rachel’s tomb. The young boys killed by Herod are considered the children of Rachel in this poetic prophecy.
Mat 2:19a dream Matt. 1:20
Mat 2:201 life
Lit., soul.
Mat 2:20a died cf. Exo. 4:19; Acts 12:23
Mat 2:22a dream Matt. 1:20
Mat 2:221b Galilee Luke 2:39; Matt. 3:13; 4:15; John 7:41, 52
Galilee was of the Gentiles (4:15) and was despised by the people (John 7:41, 52). Christ was born in honored Judea but was raised in despised Galilee.
Mat 2:231a Nazareth Luke 1:26; Mark 1:9; John 1:45-46
Under God’s sovereign arrangement Caesar Augustus ordered the first census of the Roman Empire (Luke 2:1-3). It was through that census that Christ was born in Bethlehem (Luke 2:4-7) to fulfill the prophecy concerning His birth (Micah 5:2). He stayed there a short time. Then, because of Herod’s persecution He was taken to Egypt (vv. 13-15), and subsequently He was brought back to the land of Israel (vv. 19-21). Because of Archelaus’s reigning over Judea in the place of his father, Herod, Christ was brought to Nazareth, a despised city of Galilee (vv. 22-23; John 1:45-46), and was raised there. He was born in the esteemed town of Bethlehem but grew up in the despised city of Nazareth. Hence, He was called a Nazarene. To follow Christ requires that we heed not only the Scriptures concerning Him but also the instant leadings, such as those Joseph had in his dreams. Caring only for the Scriptures while neglecting the instant leadings may cause us to miss Christ, as did the Jewish priests and scribes. Heeding the instant leadings requires a seeking heart.
Mat 2:232 prophets
See note 221 in ch. 1.
Mat 2:23b fulfilled Matt. 1:22
Mat 2:233 Nazarene
The word prophets, in plural, indicates that this is not a particular prophecy but a summary of the significance of several prophecies, such as the one in Psa. 22:6-7. The title Nazarene may refer to the branch in Isa. 11:1, which in Hebrew is netzer. The branch there, signifying Christ, is a sprout from the stump of Jesse, the father of David. By the time Jesus was born, the throne of David had been overthrown. This means that the royal stem of David had been cut off. Now a new sprout came forth from the stump of Jesse and grew out of his roots. The emerging and growing of this sprout were in a situation of humiliation. Jesus was not born in a recognized and honored royal home, nor did He grow up in a renowned city such as Jerusalem. Rather, He was born in a poor home and grew up in a despised town. All this made Him a Nazarene, a branch—not a lofty branch of a stately tree, but a seemingly insignificant sprout from the stump of Jesse.
Mat 3:11a John Mark 1:4; Luke 3:2-3; John 1:6-7, 28; 10:40
The dispensation of law was terminated by the coming of John the Baptist (11:13; Luke 16:16). After the baptism by John, the preaching of the gospel of peace began (Acts 10:36-37). John’s preaching was the beginning of the gospel (Mark 1:1-5). Hence, the dispensation of grace began with John.
Mat 3:12b wilderness Judg. 1:16
John the Baptist’s preaching was the initiation of God’s New Testament economy. He did this preaching not in the holy temple within the holy city, where the religious and cultured people worshipped God according to their scriptural ordinances, but in the wilderness, in a “wild” way, not keeping any old regulations. This indicates that the old way of worshipping God according to the Old Testament had been repudiated and that a new way was about to be brought in. Wilderness here indicates that the new way of God’s New Testament economy is contrary to religion and culture. It indicates further that nothing old was left and that something new was going to be built up.
Mat 3:21a Repent Matt. 4:17; Mark 1:15; Luke 3:3; 15:10; 24:47; Acts 2:38; 20:21; 26:20
To repent is to have a change of mind issuing in regret, to have a turn in purpose.
Mat 3:22b kingdom Matt. 4:17; 10:7; cf. Mark 1:15; Matt. 5:3, 10, 20; 7:21; 11:11; 13:24; 25:1; Dan. 2:44; 4:26
In John the Baptist’s preaching, repentance, as the opening of God’s New Testament economy, involved making a turn for the kingdom of the heavens. This indicates that God’s New Testament economy is focused on His kingdom. For this we should repent, change our mind, make a turn in our life-pursuit. The goal of our pursuing has been other things; now our pursuing must turn toward God and His kingdom, which in Matthew (cf. Mark 1:15) is specifically and purposefully called “the kingdom of the heavens.” According to the Gospel of Matthew as a whole, the kingdom of the heavens is different from the Messianic kingdom. The Messianic kingdom will be the restored kingdom of David (the rebuilt tabernacle of David—Acts 15:16), made up of the children of Israel, and will be earthly and physical in nature; whereas the kingdom of the heavens is constituted of regenerated believers and is heavenly and spiritual. (See note 34 in ch. 5.)
Mat 3:23 drawn
This clearly indicates that before the coming of John the Baptist, the kingdom of the heavens was not there. Even after his appearing, during his preaching, the kingdom of the heavens was still not there; it had only drawn near. At the time the Lord began His ministry, and even at the time He sent His disciples to preach, the kingdom of the heavens had still not come (4:17; 10:7). Hence, in the first parable in ch. 13, the parable of the seed (13:3-9), which indicates the Lord’s preaching, the Lord did not say, “The kingdom of the heavens is (or, has become) like…” Not until the second parable, the parable of the tares (13:24), which indicates the establishing of the church on the day of Pentecost, did the Lord say this. Matthew 16:18-19, in which the terms church and kingdom of the heavens are used interchangeably, proves that the kingdom of the heavens came when the church was established.
Mat 3:3a A Isa. 40:3; Mark 1:3; Luke 3:4; John 1:23
Mat 3:31 wilderness
It was according to prophecy that John the Baptist began his ministry in the wilderness. This indicates that John’s introducing of God’s New Testament economy was not accidental but had been planned by God and foretold by Him through Isaiah the prophet. This implies that God intended His New Testament economy to begin in an absolutely new way.
Mat 3:32b Prepare Mal. 3:1; Mark 1:2; Luke 1:76
The way, similar to a street, and the paths, similar to lanes, are a portrait of man’s heart with all its parts. To repent unto the Lord with our whole being and with our whole heart and to let the Lord come in is to prepare the way of the Lord. To allow the Lord to further occupy every part of our heart, including the mind, the emotion, and the will, is to make straight the paths of the Lord. Hence, to prepare the way of the Lord and make His paths straight is to change our mind, to turn our mind toward the Lord and make our heart right, that through repentance every part and avenue of our heart may be straightened by the Lord for the kingdom of the heavens (Luke 1:16-17).
Mat 3:41a camel’s Mark 1:6; Lev. 11:4; Deut. 14:7; cf. Zech. 13:4
John was born a priest (Luke 1:5, 13). According to the regulations of the law, he should have worn the priestly garment, which was made mainly of fine linen (Exo. 28:4, 40-41; Lev. 6:10; Ezek. 44:17-18), and he should have eaten the priestly food, which was composed mainly of fine flour and the meat of the sacrifices offered to God by His people (Lev. 2:1-3; 6:16-18, 25-26; 7:31-34). However, John did altogether differently. He wore a garment of camel’s hair and a leather girdle, and he ate locusts and wild honey. All these things were uncivilized, uncultured, and not according to the religious regulations. For a priestly person to wear camel’s hair was an especially drastic blow to the religious mind, for the camel was considered unclean according to the Levitical regulations (Lev. 11:4). In addition, John did not live in a civilized place but in the wilderness (Luke 3:2). All this indicates that he had wholly abandoned the Old Testament dispensation, which had degraded into a religion mixed with human culture. His intention was to introduce God’s New Testament economy, which is constituted solely of Christ and the Spirit of life.
Mat 3:4b leather 2 Kings 1:8
Mat 3:41c locusts Lev. 11:22
See note 41.
Mat 3:61a baptized Mark 1:5; Luke 3:3; John 1:26
To baptize people is to immerse them, to bury them, in water, which signifies death. John the Baptist did this to indicate that he who repents is good for nothing but burial. Further, this signifies that the old person has been terminated so that a new beginning can be realized in resurrection, to be brought in by Christ as the Life-giver. Hence, after John’s ministry, Christ came. John’s baptism not only terminated those who repented but also ushered them to Christ for life. Baptism in the Bible implies death and resurrection. To be baptized into water is to be put into death and buried. To be raised up from the water means to be resurrected from death.
Mat 3:62b Jordan Josh. 3:15-17; 4:9
The Jordan River was the water in which twelve stones, representing the twelve tribes of Israel, were buried and from which another twelve stones, again representing the twelve tribes of Israel, were resurrected and brought up (Josh. 4:1-18). Hence, to baptize people in the Jordan River implied the burial of their old being and the resurrection of the new. Just as the crossing of the Jordan River by the children of Israel ushered them into the good land, so baptism brings people into Christ, the reality of the good land.
Mat 3:6c confessed Acts 19:18
Mat 3:71a Pharisees Matt. 16:1, 6, 12; 23:13, 15
The Pharisees were the strictest religious sect of the Jews (Acts 26:5). This sect was formed about 200 B.C. They were proud of their superior religious living, devotion to God, and knowledge of the Scriptures. Actually, they had degraded into pretension and hypocrisy (23:2-33).
Mat 3:72b Sadducees Matt. 22:23; Acts 4:1; 5:17; 23:6-8
The Sadducees were another sect within Judaism (Acts 5:17). They did not believe in the resurrection, in angels, or in spirits (22:23; Acts 23:8). Both the Pharisees and the Sadducees were denounced as a brood of vipers by John the Baptist and the Lord Jesus (v. 7; 12:34; 23:33). The Lord Jesus warned His disciples against their doctrines (16:6, 12). The Pharisees were considered orthodox, whereas the Sadducees were the ancient modernists.
Mat 3:7c baptism Luke 3:7; Acts 19:3-4
Mat 3:7d vipers Matt. 12:34; 23:33; Luke 3:7
Mat 3:7e wrath Rom. 2:5; 5:9; 1 Thes. 1:10
Mat 3:8a worthy Luke 3:8; Acts 26:20
Mat 3:9a Abraham John 8:33, 39; Rom. 9:7
Mat 3:9b stones cf. Luke 19:40
Mat 3:91 raise
Because of the impenitence of the Jews, both this word and the word in v. 10 have been fulfilled. God has cut off the Jews and has raised up the believing Gentiles to be descendants of Abraham in faith (Rom. 11:15a, 19-20, 22; Gal. 3:7, 28-29). John’s word in this verse clearly indicates that the kingdom of the heavens preached by him is constituted not of the children of Abraham by birth but of the children of Abraham by faith; thus, it is a heavenly kingdom, not the earthly kingdom of the Messiah.
Mat 3:9c children Gal. 3:7, 29; Rom. 4:16
Mat 3:10a tree Matt. 7:19; Luke 13:6-9
Mat 3:10b fire Matt. 3:12
Mat 3:11a water Mark 1:8; Luke 3:16; John 1:26; Acts 1:5; John 3:5
Mat 3:11b repentance Acts 13:24; 19:4
Mat 3:11c He John 1:15, 30; Acts 13:25
Mat 3:11d sandals Mark 1:7; Luke 3:16; John 1:27
Mat 3:11e Spirit Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 2:4; 10:44-45; 11:15-16; 1 Cor. 12:13
Mat 3:111f fire Matt. 3:10, 12; 25:41; Rev. 20:15
According to the context, the fire here is not the fire in Acts 2:3, which is related to the Holy Spirit, but is the same fire as in vv. 10 and 12, the fire in the lake of fire (Rev. 20:15), where the unbelievers will suffer eternal perdition. John’s word spoken here to the Pharisees and Sadducees means that if the Pharisees and Sadducees would genuinely repent and believe in the Lord, the Lord would baptize them in the Holy Spirit that they might have eternal life; otherwise, the Lord will baptize them in fire, putting them into the lake of fire for eternal punishment. John’s baptism was only for repentance, to usher people to faith in the Lord. The Lord’s baptism is either for eternal life in the Holy Spirit or for eternal perdition in fire. The Lord’s baptism in the Holy Spirit initiated the kingdom of the heavens, bringing His believers into the kingdom of the heavens, whereas His baptism in fire will terminate the kingdom of the heavens, putting the unbelievers into the lake of fire. Hence, the Lord’s baptism in the Holy Spirit, which is based on His redemption, is the beginning of the kingdom of the heavens, whereas His baptism in fire, which is based on His judgment, is the ending of that kingdom. Thus, in this verse there are three kinds of baptisms: the baptism in water, the baptism in the Spirit, and the baptism in fire. The baptism in water by John introduced people to the kingdom of the heavens. The baptism in the Spirit by the Lord Jesus commenced and established the kingdom of the heavens on the day of Pentecost and will carry it on to its consummation at the end of this age. The baptism in fire by the Lord according to the judgment at the great white throne (Rev. 20:11-15) will conclude the kingdom of the heavens.
Mat 3:12b gather Matt. 13:30; Rev. 14:15
Mat 3:121 wheat
Those typified by the wheat have life within. The Lord will baptize them in the Holy Spirit and, by rapture, gather them into the barn in the air. Those typified by the chaff, like the tares in 13:24-30, are without life. The Lord will baptize them in fire, putting them into the lake of fire. The chaff here refers to the impenitent Jews, whereas the tares in ch. 13 refer to the nominal Christians. The eternal destiny of both will be the same—perdition in the lake of fire (13:40-42).
Mat 3:12c fire Isa. 66:24; Matt. 13:49-50; Rev. 20:15
Mat 3:13a Galilee Matt. 2:22
Mat 3:131b baptized vv. 13-17: Mark 1:9-11; Luke 3:21-22; John 1:31-34
As a man, the Lord Jesus came to John the Baptist to be baptized according to God’s New Testament way. Of the four Gospels, only John’s does not give a record of the Lord’s baptism, because John testifies that the Lord is God.
Mat 3:15a fulfill Matt. 5:17-18
Mat 3:151 righteousness
Righteousness is to be right by living, walking, and doing things in the way God has ordained. In the Old Testament, to be righteous was to keep the law that God had given. Now God sent John the Baptist to institute baptism. To be baptized also is to fulfill righteousness before God, that is, to fulfill the requirement of God. The Lord Jesus came to John not as God but as a typical man, a real Israelite. Hence, He had to be baptized in order to keep this dispensational practice of God; otherwise, He would not have been right with God.
Mat 3:161 having
The Lord was baptized not only to fulfill all righteousness according to God’s ordination, but also to allow Himself to be put into death and resurrection that He might minister not in a natural way but in the way of resurrection. By being baptized, He was able to live and minister in resurrection even before His actual death and resurrection three and a half years later.
Mat 3:162 heavens
The Lord’s being baptized to fulfill God’s righteousness and to be put into death and resurrection brought Him three things: the open heavens, the descending Spirit of God, and the speaking of the Father. It is the same with us today.
Mat 3:16a opened Gen. 28:17; Ezek. 1:1; John 1:51; Acts 7:56; Rev. 4:1
Mat 3:163 Spirit
Before the Spirit of God descended and came upon Him, the Lord Jesus was born of the Holy Spirit (Luke 1:35). This proves that at the time of His baptism He already had the Spirit of God within Him. The Spirit’s being within Him was for His birth. Now for His ministry the Spirit of God descended upon Him. This was the fulfillment of Isa. 61:1; 42:1; and Psa. 45:7, and was carried out to anoint the new King and introduce Him to His people.
Mat 3:164b dove John 1:32; cf. S.S. 1:15; 2:14
A dove is gentle, and its eyes can see only one thing at a time. Hence, it signifies gentleness and singleness in sight and purpose. By the descending of the Spirit of God like a dove upon Him, the Lord Jesus ministered in gentleness and singleness, focusing solely on the will of God.
Mat 3:16c upon Isa. 11:2; 42:1; 61:1; Luke 4:18; cf. Judg. 6:34; 1 Sam. 16:13; Ezek. 11:5; Acts 1:8
Mat 3:17a voice Matt. 17:5; 2 Pet. 1:17; John 12:28
Mat 3:171 This
The Spirit’s descending was the anointing of Christ, whereas the Father’s speaking was a testimony to Him as the beloved Son. This is a picture of the Divine Trinity: the Son rose up from the water, the Spirit descended upon the Son, and the Father spoke concerning the Son. This proves that the Father, the Son, and the Spirit exist simultaneously. This is for the accomplishing of God’s economy.
Mat 3:17b Son Matt. 17:5; Mark 9:7; Luke 9:35
Mat 3:17c delight Isa. 42:1; Matt. 12:18
Mat 4:11 Jesus
After being baptized in water and anointed with the Spirit of God, Jesus as a man moved according to the leading of the Spirit. This indicates that His kingly ministry in His humanity was according to the Spirit.
Mat 4:1a wilderness vv. 1-11: Mark 1:12-13; Luke 4:1-13
Mat 4:12b tempted Heb. 2:18; 4:15
First, the Spirit led the anointed King to be tempted by the devil. This temptation was a test to prove that He was qualified to be the King for the kingdom of the heavens.
Mat 4:13c devil Rev. 12:9; 20:10
The Greek word means accuser, slanderer (Rev. 12:9-10). The devil, Satan, accuses us before God and slanders us before men.
Mat 4:2a fasted Matt. 9:15; 17:21
Mat 4:21b forty Exo. 34:28; 1 Kings 19:8; cf. Deut. 8:2; 29:5
Forty days and forty nights is a time of testing and suffering (Deut. 9:9, 18; 1 Kings 19:8). The newly anointed King was led by the Spirit to fast for this period of time that He might enter into His kingly ministry.
Mat 4:2c hungry Mark 11:12
Mat 4:31a tempter 1 Thes. 3:5
The tempter is the devil (v. 1; 1 Thes. 3:5).
Mat 4:32b Son Matt. 4:6; 27:40, 43; 8:29; 3:17; 14:33; 16:16; 27:54; John 1:49; 20:31
The newly anointed King fasted in His humanity, standing on the ground of man. On the other hand, He was also the Son of God, as God the Father had declared at His baptism (3:17). For Him to accomplish His ministry for the kingdom of the heavens, He had to defeat God’s enemy, the devil, Satan. This He had to do as a man. Hence, He stood as a man to confront the enemy of God. The devil, knowing this, tempted Him to leave the standing of man and assume His position as the Son of God. Forty days before, God the Father had declared from the heavens that He was the beloved Son of the Father. The subtle tempter took that declaration of God the Father as the ground from which to tempt Him. If He had assumed His position as the Son of God before the enemy, He would have lost the standing to defeat him. (See note 42.)
Mat 4:33 stones
To make the stones become loaves of bread would certainly have been a miracle. This was proposed by the devil as a temptation. Many times the thought of having a miracle performed in certain situations is a temptation from the devil. The devil’s temptation of the first man, Adam, concerned the matter of eating (Gen. 3:1-6). His temptation here of the second man, Christ, also concerned the matter of eating. Eating is always a trap used by the devil to ensnare man, causing man to be tempted in a personal way.
Mat 4:41 It
The newly anointed King confronted the enemy’s temptation not by His own word but by the word of the Scriptures.
Mat 4:42a Man Deut. 8:3
The tempter tempted the new King to take His position as the Son of God. But He answered with the word of the Scriptures, “Man…,” indicating that He stood in the position of man to deal with the enemy. The demons address Jesus as the Son of God (8:29), but the evil spirits do not confess that Jesus came in the flesh (1 John 4:3), because in confessing Jesus as a man they admit that they are defeated. Although the demons confess Jesus as the Son of God, the devil will not allow people to believe that He is the Son of God, because in so doing they would be saved (John 20:31).
Mat 4:43 bread
This word indicates that the Lord Jesus took the word of God in the Scriptures as His bread and lived on it.
Mat 4:44b word Jer. 15:16; John 6:63; 2 Tim. 3:16
Gk. rhema, the instant word, differing from logos, the constant word. In this temptation all the words quoted by the Lord from Deuteronomy were logos, the constant word in the Scriptures. But when He quoted them, they became rhema, the instant word applied to His situation.
Mat 4:45 mouth
All Scripture is God-breathed (2 Tim. 3:16). Hence, the words in the Scriptures are the words that proceed out through the mouth of God.
Mat 4:5a holy Matt. 27:53; Neh. 11:1, 18; Isa. 52:1; Dan. 9:24; Rev. 11:2
Mat 4:51 wing
The protruding parts, resembling wings, on the left and right sides of the temple’s front portico; these parts were more elevated than the temple itself.
Mat 4:52b temple Matt. 23:17; Luke 2:37
The devil’s first temptation of the new King was regarding the matter of human living. Defeated in this, he turned in his second temptation to religion, tempting the new King to demonstrate that He was the Son of God by casting Himself down from the wing of the temple.
Mat 4:61 cast
There was no need for the Lord Jesus to do this. It was simply a temptation enticing Him to show that as the Son of God He was able to act miraculously. Any thought of doing miraculous things in religion is a temptation of the devil.
Mat 4:62 it
Because the Lord Jesus had defeated him by quoting the Scriptures, the tempter imitated His way and tempted Him by quoting the Scriptures, albeit in a subtle way.
Mat 4:6b To Psa. 91:11-12
Mat 4:71 Again
To quote the Scriptures concerning one aspect of something requires us to take into account the other aspects as well, in order to be safeguarded from the deception of the tempter. This was what the new King did here to counter the tempter’s second temptation. Many times we need to tell the tempter, “Again, it is written.”
Mat 4:7a You Deut. 6:16
Mat 4:72 test
The Greek word means try exceedingly, test thoroughly.
Mat 4:81a kingdoms Rev. 11:15
Defeated in his temptation in the religious sphere, the devil presented his third temptation to the new King, this time in the realm of the glory of this world. He showed Him all the kingdoms of the world and their glory. The sequence of the subtle one’s temptations—first, in regard to human living; second, in regard to religion; and third, in regard to worldly glory—is especially seductive in relation to the practical affairs of human life.
Mat 4:8b world John 12:31; 14:30
Mat 4:91 All
Luke 4:6 says that the kingdoms of the world and their glory were delivered to the devil; hence, to whomever he wills he gives them. Before his fall, Satan as the archangel was appointed by God to be the ruler of the world (Ezek. 28:13-14). Hence, he is called “the ruler of this world” (John 12:31) and holds all the kingdoms of this world and their glory in his hand. Seeking to be worshipped, he presented all these to tempt the newly anointed King. The heavenly King overcame this temptation, but the coming Antichrist will not (Rev. 13:2, 4).
Mat 4:101a Satan Matt. 16:23; 1 Chron. 21:1; Job 1:6; Zech. 3:1; Rev. 12:9
Satan, from Hebrew, means adversary. Satan is not only God’s enemy outside God’s kingdom but also God’s adversary within God’s kingdom, where he rebels against God.
Mat 4:10b You Deut. 6:13
Mat 4:102c only 1 Sam. 7:3
The new King rebuked the devil for his presentation and defeated him by standing on the ground of man to worship and serve only God. To worship or to serve anything other than God for gain is always a temptation from the devil, that he may secure worship.
Mat 4:111 left
The devil’s temptation of the first man, Adam, was a success; his temptation of the second man, Christ, was an absolute failure. This indicates that he will have no place in the new King’s kingdom of the heavens.
Mat 4:112a angels Luke 22:43; Matt. 26:53; Heb. 1:14
The angels came and ministered to the tempted King, who was here a suffering man (cf. Luke 22:43).
Mat 4:12a John Matt. 14:3; Mark 1:14; Luke 3:20; John 3:24
Mat 4:121 withdrew
John the Baptist ministered in the wilderness, not in the holy temple in the holy city; still, his ministry was in Judea, not far from the “holy” things. Because of the people’s rejection of John, the Lord Jesus withdrew into Galilee to begin His ministry, far away from the holy temple and the holy city. This occurred sovereignly to fulfill the prophecy in Isa. 9:1-2.
Mat 4:12b Galilee Mark 1:14; Luke 4:14; John 1:43; 2:11
Mat 4:13a Nazareth Matt. 2:23; John 1:45-46
Mat 4:13b Capernaum Matt. 8:5; 11:23
Mat 4:13c Zebulun Josh. 19:10-16
Mat 4:13d Naphtali Josh. 19:32-39
Mat 4:151 Galilee
Galilee was a place with a mixed population of Jews and Gentiles. Hence, it was called “Galilee of the Gentiles” and was despised by the orthodox Jews (John 7:41, 52). The newly appointed King began His kingly ministry for the kingdom of the heavens in such a despised place, far from the capital of the country, dignified Jerusalem, with its sacred temple, the center of the orthodox religion. This implied that the ministry of the newly anointed King was for a heavenly kingdom that was different from the earthly kingdom of David (the Messianic kingdom).
Mat 4:161 great
The new King’s ministry for the kingdom of the heavens began not with earthly power but with heavenly light, which was the King Himself as the light of life shining in the shadow of death.
Mat 4:16a light Luke 1:78-79; John 1:5, 7-9; 8:12; 9:5; Isa. 60:1-2
Mat 4:171a Repent Matt. 3:2; 10:7; Mark 1:15
The new King continued the preaching of His forerunner, John the Baptist (3:2).
Mat 4:18a beside vv. 18-22: Mark 1:16-20; Luke 5:1-11
Mat 4:181 Sea
The new King’s ministry was not in the capital but beside the sea. His forerunner’s ministry began by the riverside and consisted of burying the religious and terminating their religion. The new King’s ministry began by the seashore and consisted of catching men who were not very religious, men who lived around the sea instead of in the holy place, and making them fishers of men for the establishing of the kingdom of the heavens.
Mat 4:18b Simon John 1:40-42; Matt. 10:2; 16:16
Mat 4:182 casting
When Peter and Andrew were called by the Lord, they were casting a net into the sea. They were made fishers of men (v. 19). Eventually, Peter became the first great fisher for the establishing of the kingdom of the heavens on the day of Pentecost (Acts 2:37-42; 4:4).
Mat 4:183 net
Lit., arc-shaped net.
Mat 4:19a Come Matt. 8:22; 9:9
Mat 4:201a followed Matt. 4:22; Mark 10:28; Luke 18:28
Prior to this time, in the place where John had preached, Andrew, one of the two disciples there of John the Baptist, had brought Peter to the Lord (John 1:35-36, 40-42). That was the first time Andrew and Peter had met the Lord. Here the Lord met them the second time, this time at the Sea of Galilee. They were attracted by the Lord as the great light shining in the darkness of death and followed Him for the establishing of the kingdom of the heavens in the light of life.
Mat 4:21a John cf. John 1:35, 37, 40
Mat 4:211 mending
When James and John were called by the Lord, they were in a boat, mending their nets. Eventually, John became a real mender, mending the rents in the church by his ministry of life. (See his three Epistles and chs. 2 and 3 of Revelation.)
Mat 4:221a followed Matt. 4:20
One of the two disciples of John the Baptist in John 1:40 was John the apostle. Thus, he must have met the Lord before, in the place where Peter first met the Lord. Here at the Sea of Galilee was the second meeting. Like Peter and Andrew, John and his brother were attracted by the Lord and followed Him.
Mat 4:231a synagogues Matt. 9:35; 13:54; Mark 1:39; Luke 4:44; John 6:59
A synagogue is a place where the Jews read and learn the Scriptures (Luke 4:16-17; Acts 13:14-15).
Mat 4:232b gospel Matt. 9:35; 24:14; Mark 1:14-15; Luke 4:43; 8:1; 16:16
Or, good news, glad tidings. In this book the gospel is called “the gospel of the kingdom.” It includes not only forgiveness of sins (cf. Luke 24:47) and the imparting of life (cf. John 20:31) but also the kingdom of the heavens (24:14) with the power of the coming age (Heb. 6:5), the power to cast out demons and heal diseases (Isa. 35:5-6; Matt. 10:1). Both forgiveness of sins and the imparting of life are for the kingdom.
Mat 4:23c healing Matt. 8:16, 17; 9:35; Mark 1:34; 6:55-56; Luke 7:21; Acts 10:38
Mat 4:24a possessed Matt. 8:16; 9:32
Mat 4:251a crowds Mark 3:7, 8
Under the shining of the new King as the great light shining in the darkness, great crowds were attracted to follow Him for the kingdom of the heavens.
Mat 4:252 Decapolis
A district of ten cities.
Mat 5:1a crowds Matt. 4:25
Mat 5:11 went
The new King called His followers by the seashore, but to give them the constitution of the kingdom of the heavens, He went up to the mountain. This indicates that for the realization of the kingdom of the heavens, we need to go higher with Him.
Mat 5:1b mountain Matt. 15:29; 17:1; 24:3; Mark 3:13
Mat 5:12 disciples
When the new King sat down on the mountain, His disciples, not the crowds, came to Him to be His audience. Eventually, not only the believing Jews but also the discipled nations (the Gentiles—28:19) became His disciples. Later the disciples were called Christians (Acts 11:26). Hence, the word the new King spoke on the mountain in chs. 5—7, concerning the constitution of the kingdom of the heavens, was spoken to the believers of the New Testament, not to the Jews of the Old Testament.
Mat 5:2a opening Matt. 13:35
Mat 5:31 Blessed
The Greek word implies happy. It may also be rendered blessed and happy. So in succeeding verses. The word spoken by the new King, being the constitution of the kingdom of the heavens, is a revelation of the spiritual living and heavenly principles of the kingdom of the heavens. It is composed of seven sections. The first section, vv. 3-12, depicts the nature of the people of the kingdom of the heavens, who are under nine blessings. They are people who are poor in spirit, who mourn for the present situation, who are meek in suffering opposition, who are hungry and thirsty for righteousness, who are merciful toward others, who are pure in heart, who make peace, who suffer persecution for righteousness, and who are reproached and evilly spoken of because of the Lord.
Mat 5:32a poor Psa. 51:17; Prov. 16:19; 29:23; Isa. 57:15; 66:2; Luke 6:20
To be poor in spirit is not only to be humble but also to be emptied in our spirit, in the depth of our being, not holding on to the old things of the old dispensation but unloaded to receive the new things, the things of the kingdom of the heavens.
Mat 5:33 spirit
Spirit here refers not to the Spirit of God but to our human spirit, the deepest part of our being, the organ by which we contact God and realize spiritual things. We need to be poor, emptied, unloaded, in this part of our being that we may realize and possess the kingdom of the heavens. This implies that the kingdom of the heavens is spiritual, not material.
Mat 5:34b kingdom Matt. 3:2; 4:17; 5:10
[ par. 1 2 3 ]
Mat 5:34 [1] Kingdom of the heavens is a term used exclusively by Matthew, indicating that the kingdom of the heavens differs from the kingdom of God (see chart on pp. 22-23 in the printed edition), the latter being mentioned in the other three Gospels. The kingdom of God is God’s general reign from eternity past to eternity future. It comprises eternity without beginning before the foundation of the world, the chosen patriarchs (including the paradise of Adam), the nation of Israel in the Old Testament, the church in the New Testament, the coming millennial kingdom (including its heavenly part, the manifestation of the kingdom of the heavens, and its earthly part, the Messianic kingdom), and the new heaven and new earth with the New Jerusalem in eternity without end. The kingdom of the heavens is a specific section within the kingdom of God, a section composed only of the church today and the heavenly part of the coming millennial kingdom. Hence, in the New Testament, especially in the other three Gospels, the kingdom of the heavens, a section of the kingdom of God, is also called “the kingdom of God.” In the Old Testament the kingdom of God, generally, already existed with the nation of Israel (21:43); the kingdom of the heavens, specifically, had still not come, and it only drew near when John the Baptist came (3:1-2; 11:11-12).
Mat 5:34 [2] According to Matthew there are three aspects concerning the kingdom of the heavens: the reality, the appearance, and the manifestation. The reality of the kingdom of the heavens is the inward content of the kingdom of the heavens in its heavenly and spiritual nature, as revealed by the new King on the mountain in chs. 5—7. The appearance of the kingdom of the heavens is the outward state of the kingdom of the heavens in name, as revealed by the King on the seashore in ch. 13. The manifestation of the kingdom of the heavens is the practical coming of the kingdom of the heavens in power, as unveiled by the King on the Mount of Olives in chs. 24—25. Both the reality and the appearance of the kingdom of the heavens are with the church today. The reality of the kingdom of the heavens is the proper church life (Rom. 14:17), which exists in the appearance of the kingdom of the heavens, known as Christendom. The manifestation of the kingdom of the heavens is the heavenly part of the coming millennial kingdom, which is referred to as the kingdom of the Father in 13:43; the earthly part of the millennial kingdom is the Messianic kingdom, which is referred to as the kingdom of the Son of Man in 13:41, and which is the restored tabernacle of David, the kingdom of David (Acts 15:16). In the heavenly part of the millennial kingdom, which is the kingdom of the heavens manifested in power, the overcoming believers will reign with Christ for a thousand years (Rev. 20:4, 6); in the earthly part of the millennial kingdom, which is the Messianic kingdom on earth, the saved remnant of Israel will be the priests and will teach the nations to worship God (Zech. 8:20-23).
Mat 5:34 [3] If we are poor in spirit, the kingdom of the heavens is ours: we are in its reality now in the church age, and we will share in its manifestation in the kingdom age.
Mat 5:41a mourn Isa. 61:2-3; Luke 6:21; John 16:20
The entire situation of the world is negative toward God’s economy. Satan, sin, self, darkness, and worldliness predominate among all people on earth. God’s glory is insulted, Christ is rejected, the Holy Spirit is frustrated, the church is desolate, self is corrupt, and the whole world is evil. God wants us to mourn over such a situation.
Mat 5:42b comforted 2 Cor. 1:7
If we mourn according to God and His economy, we will be comforted by being rewarded with the kingdom of the heavens. We will see God’s heavenly ruling over the entire negative situation.
Mat 5:51a meek Psa. 37:11; Eph. 4:2; Titus 3:2; James 3:13
To be meek means not to resist the world’s opposition but to suffer it willingly.
Mat 5:52b inherit Psa. 37:9; Rom. 4:13; Heb. 2:5-8
If we are meek, willing to suffer the world’s opposition in this age, we will inherit the earth in the coming age, as revealed in Heb. 2:5-8 and Luke 19:17, 19.
Mat 5:6a thirst Psa. 42:1-2; Isa. 55:1; John 7:37
Mat 5:61b righteousness Matt. 5:10, 20; 1 Tim. 6:11; 2 Tim. 2:22
Righteousness here denotes our being right in our behavior. We need to hunger and thirst for this righteousness, to seek after such righteousness, that we may enter into the kingdom of the heavens (vv. 10, 20).
Mat 5:62c satisfied Psa. 22:26; 36:8
If we hunger and thirst for righteousness, God will grant us the very righteousness we seek, that we may be satisfied.
Mat 5:71a merciful Matt. 18:33; James 2:13
To be righteous is to give one what he deserves, whereas to be merciful is to give one what he does not deserve. For the kingdom of the heavens we need to be not only righteous but also merciful.
Mat 5:72 shown
To receive mercy is to receive what we do not deserve. If we are merciful to others, the Lord will give us mercy (2 Tim. 1:16, 18), especially at His judgment seat (James 2:12-13).
Mat 5:81a pure Psa. 24:4; Prov. 22:11; 2 Tim. 2:22
To be pure in heart is to be single in purpose, to have the single goal of accomplishing God’s will for God’s glory (1 Cor. 10:31). This is for the kingdom of the heavens. Our spirit is the organ by which we receive Christ (John 1:12; 3:6), whereas our heart is the ground where Christ as the seed of life grows (13:19). For the kingdom of the heavens we need to be poor in spirit, empty in our spirit, that we may receive Christ. Also, we need to be pure, single, in our heart that Christ may grow in us without frustration.
Mat 5:82b see Job 42:5; Psa. 17:15; 1 John 3:2-3
If we are pure in heart in seeking God, we will see God. Seeing God is a reward to the pure in heart. This blessing is both for today and for the coming age.
Mat 5:91a peacemakers Heb. 12:14; James 3:18
Satan, the rebellious one, is the instigator of all rebellion. For the kingdom of the heavens, under its heavenly ruling, we must be those who make peace among men (Heb. 12:14).
Mat 5:92b sons Rom. 8:14; 1 John 3:1
Our Father is the God of peace (Rom. 15:33; 16:20), having a peaceful life with a peaceful nature. As those born of Him, if we would be peacemakers, we must walk in His divine life and according to His divine nature. In this way we will express His life and nature and be called the sons of God.
Mat 5:101a persecuted 1 Pet. 3:14
The whole world lies in the evil one (1 John 5:19) and is filled with unrighteousness. If we hunger and thirst for righteousness, we will be persecuted for the sake of righteousness. For the sake of the kingdom of the heavens, we need to pay a price for the righteousness that we seek.
Mat 5:10b righteousness Matt. 5:6, 20
Mat 5:102 theirs
If we seek for righteousness at a cost, the kingdom of the heavens becomes ours: we are in its reality now, and we will be rewarded with its manifestation in the coming age.
Mat 5:111a reproach Luke 6:22; Heb. 13:13; 1 Pet. 4:14
When we live a life for the kingdom of the heavens, in the spiritual nature of the kingdom and according to the heavenly principles of the kingdom, we are reproached, persecuted, and evilly spoken of, mostly by the religious people, who hold to their traditional religious concepts. The Jewish religionists did all these things to the apostles in the early days of the kingdom of the heavens (Acts 5:41; 13:45, 50; 2 Cor. 6:8; Rom. 3:8).
Mat 5:11b persecute John 15:20
Mat 5:11c evil 2 Cor. 6:8; Rom. 3:8
Mat 5:112 because
The persecution in v. 10 is for the sake of righteousness, i.e., is due to our seeking for righteousness, whereas the persecution in v. 11 is directly because of Christ, the new King, i.e., because of our following Him.
Mat 5:12a Rejoice Luke 6:23; Acts 5:41; 1 Pet. 4:13
Mat 5:121b reward Matt. 16:27; Heb. 10:35
This reward of the ninth blessing indicates that the results of the foregoing eight blessings also are rewards. This reward is great and is in the heavens; it is a heavenly reward, not an earthly one.
Mat 5:12c persecuted 2 Chron. 36:16; Matt. 23:37; Acts 7:52; 1 Thes. 2:15
Mat 5:122 prophets
See note 221 in ch. 1.
Mat 5:131 You
The second section of the new King’s word given on the mountain, vv. 13-16, concerns the influence of the people of the kingdom of the heavens on the world. They are the salt to the corrupted earth and the light to the darkened world.
Mat 5:132a salt Lev. 2:13; 2 Kings 2:20, 21; Col. 4:6
Salt, by nature, is an element that kills and eliminates the germs of corruption. To the corrupted earth the people of the kingdom of the heavens are such an element, keeping the earth from being fully corrupted.
Mat 5:133b tasteless Mark 9:50; Luke 14:34
For the kingdom people to become tasteless means that they lose their salting function. They become the same as the earthly people and are indistinguishable from the unbelievers.
Mat 5:13c no cf. Gen. 19:26
Mat 5:134d cast Luke 14:35; Matt. 25:30
To be cast out is to be put away from the kingdom of the heavens (Luke 14:35).
Mat 5:135 trampled
To be trampled underfoot by men is to be treated as useless dust.
Mat 5:141a light Phil. 2:15; Eph. 5:8
Light is the shining of a lamp to enlighten those in darkness. To the darkened world the people of the kingdom of the heavens are such a light, effacing the world’s darkness. In nature they are the healing salt, and in behavior they are the shining light.
Mat 5:142b city cf. Rev. 21:10
As the shining light, the kingdom people are like a city situated upon a mountain, a city that cannot be hidden. This will ultimately consummate in the holy city, the New Jerusalem (Rev. 21:10-11, 23-24).
Mat 5:15a lamp Mark 4:21; Luke 8:16; 11:33
Mat 5:151 bushel
A bushel is an instrument for measuring grain. A lighted lamp placed under a bushel cannot shine out its light. The kingdom people as the lighted lamp should not be covered by a bushel, an item pertaining to food, concern for which causes people to be anxious (6:25).
Mat 5:152b lampstand cf. Rev. 1:20
The light as a city on a mountain shines over the outsiders, whereas the lighted lamp on the lampstand shines over those who are in the house. As a city on a mountain, the light cannot be hidden, and as the lamp on the lampstand, the light should not be hidden.
Mat 5:16a shine Isa. 58:8; 60:1, 3
Mat 5:161b good 1 Pet. 2:12
Good works constitute the behavior of the kingdom people; through such works men can see God and be brought to Him.
Mat 5:162c glorify Matt. 9:8; John 15:8
To glorify God the Father is to give Him the glory. Glory is God expressed. When the kingdom people express God in their behavior and good works, men see God and give the glory to God.
Mat 5:163 Father
The title your Father proves that the disciples, who were the new King’s audience, were regenerated children of God (John 1:12; Gal. 4:6).
Mat 5:171 Do
The third section of the King’s word on the mountain, vv. 17-48, concerns the law of the people of the kingdom of the heavens.
Mat 5:17a law Matt. 7:12
Mat 5:172b fulfill Rom. 10:4; 3:31; cf. Rom. 8:4
[ par. 1 2 ]
Mat 5:172 [1] Here for Christ to fulfill the law means (1) that, on the positive side, He kept the law, (2) that, on the negative side, through His substitutionary death on the cross He fulfilled the requirement of the law, and (3) that in this section He complemented the old law with His new law, as repeatedly expressed by the word “But I say to (or, tell) you” (vv. 22, 28, 32, 34, 39, 44). Christ’s keeping of the law qualified Him to fulfill the requirement of the law through His substitutionary death on the cross. Christ’s fulfilling of the requirement of the law through His substitutionary death on the cross brought in the resurrection life to complement the law, to fill the law to the full. The old law, the lower law, with the demand that it be kept and the requirement that man be punished, is over. The kingdom people, as the children of the Father, now need to fulfill only the new law, the higher law, by the resurrection life, which is the eternal life of the Father. The old law was given through Moses, whereas the new law was decreed by Christ personally.
Mat 5:172 [2] Concerning the law there are two aspects: the commandments of the law and the principle of the law. The commandments of the law were fulfilled and complemented by the Lord’s coming, whereas the principle of the law was replaced by the principle of faith according to God’s New Testament economy.
Mat 5:181a heaven Matt. 24:35; Luke 16:17; Heb. 1:11-12; 2 Pet. 3:10; Rev. 21:1
After the millennial kingdom the old heaven and old earth will pass away when the new heaven and new earth come in (Rev. 21:1; Heb. 1:11-12; 2 Pet. 3:10-13). What is covered by the law extends only to the end of the millennial kingdom, whereas what is covered by the prophets extends to the new heaven and new earth (Isa. 65:17; 66:22). This is why both the law and the prophets are referred to in v. 17, but only the law, not the prophets, is mentioned in v. 18.
Mat 5:182 iota
The Greek equivalent of the Hebrew yod, the smallest Hebrew letter, which is shaped like a comma.
Mat 5:183 serif
Gk. keraia, a horn, a projection; referring to a mark used with the Hebrew letters.
Mat 5:19a least James 2:10
Mat 5:191 commandments
Commandments here refers to the law in v. 18. The kingdom people not only fulfill the law but also complement it. Hence, they actually do not annul any commandments of the law.
Mat 5:19b least Matt. 11:11
Mat 5:19d great Matt. 18:1-4
Mat 5:201a righteousness Matt. 5:6, 10; Rev. 19:8
[ par. 1 2 ]
Mat 5:201 [1] Righteousness here does not refer only to objective righteousness, which is the Christ whom we receive when we believe in Him and are thus justified before God (1 Cor. 1:30; Rom. 3:26); it refers even more to subjective righteousness, which is the indwelling Christ lived out of us as our righteousness that we may live in the reality of the kingdom today and enter into its manifestation in the future. This subjective righteousness is obtained not by merely the fulfilling of the old law, but by the complementing of the old law through the fulfilling of the new law of the kingdom of the heavens given by the new King here in this section of the Word. This righteousness of the kingdom people, which is according to the new law of the kingdom, surpasses that of the scribes and Pharisees, which is according to the old law. It is impossible for our natural life to gain this surpassing righteousness; it can be produced only by a higher life, the resurrection life of Christ. This righteousness, which is likened to the wedding garment (22:11-12), qualifies us to participate in the wedding of the Lamb (Rev. 19:7-8) and inherit the kingdom of the heavens in its manifestation, that is, to enter into the kingdom of the heavens in the future.
Mat 5:201 [2] The righteousness of the scribes and Pharisees is the righteousness of letters, which they practiced by their own life according to the old law of letters; the surpassing righteousness of the kingdom people is the righteousness of life, which they live out by taking Christ as their life according to the new law of life. Both in nature and in standard, the righteousness of life far surpasses the lifeless righteousness practiced by the scribes and Pharisees.
Mat 5:202 scribes
See note 41 in ch. 2.
Mat 5:203b enter Matt. 7:21; 23:13; 25:21, 23; Acts 14:22; cf. John 3:5
Entrance into the kingdom of God requires regeneration as a new beginning of our life (John 3:3, 5), but entrance into the kingdom of the heavens demands surpassing righteousness in our living after regeneration. To enter into the kingdom of the heavens is to live in its reality today and to participate in its manifestation in the future.
Mat 5:21a You Exo. 20:13; Deut. 5:17
Mat 5:21b judgment Deut. 16:18; 2 Chron. 19:5-6
Mat 5:221 I
The words that “you have heard” (vv. 21, 27, 33, 38, 43) are the law of the old dispensation, whereas the words that “I say to (or, tell) you” (vv. 22, 28, 32, 34, 39, 44) are the new law of the kingdom, which complements the law of the old dispensation.
Mat 5:222a angry 1 John 3:15; Job 5:2; Psa. 37:8; Prov. 19:19; Eph. 4:26
The law of the old dispensation deals with the act of murder (v. 21), but the new law of the kingdom deals with anger, the motive of murder. Hence, the demand of the new law of the kingdom is deeper than the requirement of the law of the old dispensation. To meet the demand of the new law of the kingdom, the higher life of the new creation is needed.
Mat 5:223 brother
The word brother proves that the King’s word here is spoken to believers.
Mat 5:224b judgment Matt. 5:21
In this verse there are three kinds of judgments. The first is the judgment at the gate of the city, which is the district judgment. The second is the judgment by the Sanhedrin, which is a higher judgment. The third is the judgment by God through the Gehenna of fire, which is the highest judgment. These three kinds of judgments were mentioned here by the new King, who used figures from the Jewish background because His entire audience was Jewish. However, in regard to the kingdom people, the believers of the New Testament, all these judgments refer to the judgment of the Lord at the judgment seat of Christ, as revealed in 2 Cor. 5:10; Rom. 14:10, 12; 1 Cor. 4:4-5; 3:13-15; Matt. 16:27; Rev. 22:12; and Heb. 10:27, 30. This clearly reveals that the New Testament believers, although forgiven by God forever, are still liable to the Lord’s judgment, a judgment not for perdition but for discipline, if they sin against the new law of the kingdom as given here. However, when we sin against the new law of the kingdom, we will be forgiven and cleansed by the blood of the Lord Jesus if we repent and confess our sins (1 John 1:7, 9).
Mat 5:225 Raca
I.e., stupid, good-for-nothing. An expression of contempt.
Mat 5:226c Sanhedrin Matt. 10:17; 26:59; Mark 15:1; Acts 4:15; 5:21, 41
The Sanhedrin was a council composed of the chief priests, the elders, the lawyers, and the scribes. It was the highest court of the Jews (Luke 22:66; Acts 4:5-6, 15; 5:27, 34, 41).
Mat 5:227 Moreh
I.e., fool. A Hebrew expression of condemnation indicating a rebel (Num. 20:10). This expression is more serious than “Raca,” an expression of contempt.
Mat 5:228d Gehenna Matt. 5:29-30; 10:28; 18:9; Luke 12:5
Gehenna, valley of Henna, is equivalent to the Hebrew Ge Hinnom, valley of Hinnom. Also called Tophet, or Topheth (2 Kings 23:10; Isa. 30:33; Jer. 19:13), it is a deep valley near Jerusalem and was the refuse-place of the city, where all kinds of filth and the bodies of criminals were cast for burning. Because of its continual fire, it became the symbol of the place of eternal punishment, the lake of fire (Rev. 20:15). This word is used also in vv. 29-30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; and James 3:6.
Mat 5:231a gift Matt. 8:4; 23:18-19
A sacrifice, such as the sacrifice for sin, is for dealing with sin, whereas a gift is for fellowship with God.
Mat 5:232b altar Exo. 27:1; Lev. 1:9, 12
[ par. 1 2 ]
Mat 5:232 [1] The altar was a piece of furniture (Exo. 27:1-8) in the outer court of the temple (1 Kings 8:64). On the altar all the sacrifices and gifts were offered (Lev. 1:9, 12, 17). In decreeing the new law of the kingdom, the King referred here to the gift and altar of the old dispensation because during the period of His ministry on earth, a transitional period, the ritual law of the old dispensation had not yet come to an end.
Mat 5:232 [2] (In the four Gospels, before His death and resurrection, in matters regarding the outward circumstances, the Lord treated His disciples as Jews according to the old law, whereas in matters concerning spirit and life, He considered them believers, constituents of the church, according to the New Testament economy.)
Mat 5:23c brother Matt. 18:15, 21
Mat 5:233 something
Something against you here must refer to an offense caused by the anger or scolding in v. 22.
Mat 5:241 first
We must first be reconciled to our brother so that our remembrance of the offense can be removed and our conscience can be void of offense. Then we can come and offer our gift to the Lord and fellowship with Him with a pure conscience. The King of the kingdom will never allow two brothers who are not reconciled to each other either to share the kingdom in its reality or to reign in its manifestation.
Mat 5:242 be
Or, placate.
Mat 5:24a reconciled Eph. 4:32; Col. 3:13
Mat 5:251 quickly
Be well disposed quickly, lest you die, your opponent die, or the Lord come back, thus leaving you no opportunity to be reconciled to your opponent.
Mat 5:252a opponent Luke 12:58
I.e., a plaintiff.
Mat 5:253 on
On the way signifies that we are still living in this life.
Mat 5:254 deliver
This will take place at the judgment seat of Christ when He comes back (2 Cor. 5:10; Rom. 14:10). The judge will be the Lord, the officer will be the angel, and the prison will be the place of discipline.
Mat 5:261 come
Come out from there (prison) refers to being forgiven in the coming age, the millennium.
Mat 5:26a pay Luke 12:59; Matt. 18:34
Mat 5:262 quadrans
A Roman quadrans was a small brass coin equal to a quarter of an assarion, which was equal to one cent. The meaning here is that regarding even the smallest matter we need to make a thorough clearance. This shows the strictness of the new law.
Mat 5:27a You Exo. 20:14; Deut. 5:18
Mat 5:28b adultery 1 Cor. 6:9; Gal. 5:19-21; Eph. 5:3-5
Mat 5:281c heart Matt. 15:19
The law of the old dispensation deals with the outward act of adultery, whereas the new law of the kingdom deals with the inward motive of the heart.
Mat 5:29a eye Matt. 18:9; Mark 9:47
Mat 5:291 pluck
The emphasis of the new law of the kingdom in this verse and in v. 30 indicates the seriousness of sin in relation to the kingdom of the heavens and the need to put away the motive of sin at any cost. The actions described in these verses were not meant to be carried out literally; they can be carried out only spiritually, as revealed in Rom. 8:13 and Col. 3:5.
Mat 5:292b Gehenna Matt. 5:22
See note 228. So in the next verse.
Mat 5:30a hand Matt. 18:8; Mark 9:43
Mat 5:30b Gehenna Matt. 5:22
Mat 5:31a Whoever Deut. 24:1, 3; Matt. 19:3-9
Mat 5:311 divorces
Lit., releases. So in the next verse.
Mat 5:321 everyone
What the King decreed in vv. 21-30 as the new law of the kingdom complemented the law of the old dispensation, whereas what the King proclaimed in vv. 31-48 as the new law of the kingdom changed the law of the old dispensation. In the old dispensation the law concerning divorce was ordained because of the people’s hardness of heart; that law was not according to God’s design in the beginning (19:7-8). The King’s new decree recovered marriage back to the beginning, back to God’s design for it (19:4-6).
Mat 5:32a divorces Matt. 19:9; Mark 10:11-12; Luke 16:18; Rom. 7:3
Mat 5:322 fornication
The marriage tie can be broken only by death (Rom. 7:3) or fornication. Hence, to divorce for any other reason is to commit adultery.
Mat 5:331a You Lev. 19:12; Num. 30:2
Or, You shall not swear falsely.
Mat 5:332b render Deut. 23:21; Eccl. 5:4-5
Lit., repay. An oath includes a vow that needs to be repaid. Hence, to repay what is vowed is to render our oaths.
Mat 5:34a not James 5:12
Mat 5:341b heaven Matt. 23:22; Isa. 66:1; Acts 7:49
The new law of the kingdom forbids the kingdom people to swear in any manner—by heaven, by the earth, unto Jerusalem, or by their head—because heaven, the earth, Jerusalem, and their head are not under their control but under God’s.
Mat 5:371a Yes James 5:12; 2 Cor. 1:18-20
The word of the kingdom people should be simple and true: “Yes, yes; No, no.” They should not try to convince others with many words; they should be those who are true and of few words.
Mat 5:372 of
Lit., out of.
Mat 5:373 the
Or, evil.
Mat 5:37b evil Matt. 6:13; 13:19; John 17:15; 1 John 2:13; 5:18-19
Mat 5:38a An Exo. 21:24; Lev. 24:20; Deut. 19:21
Mat 5:39a not Rom. 12:14, 17; Prov. 20:22
Mat 5:39b slaps Luke 6:29; Isa. 50:6; Lam. 3:30; Matt. 26:67
Mat 5:391 turn
Turning to the striker the other cheek also, yielding to the suer the cloak also (v. 40), and going with the compeller the second mile (v. 41) prove that the kingdom people have the power to suffer instead of resisting, and the power to walk not in the flesh or the soul for their own interests but in the spirit for the kingdom.
Mat 5:40a sue 1 Cor. 6:7
Mat 5:401 tunic
A shirt-like undergarment. So throughout the book.
Mat 5:411 mile
An ancient Roman mile, equal to a thousand paces.
Mat 5:421a give Luke 6:30; Deut. 15:7-10
Giving to one who asks and not turning away from a borrower prove that the kingdom people do not care for material things and are not possessed by them.
Mat 5:42b borrow Luke 6:35; Psa. 37:26; 112:5
Mat 5:43a You Lev. 19:18
Mat 5:43b enemy Psa. 41:10-11
Mat 5:44a Love Luke 6:27, 35; Rom. 12:20; Prov. 25:21-22
Mat 5:44b pray Luke 23:34; Acts 7:60
Mat 5:44c persecute Rom. 12:14; 1 Cor. 4:12
Mat 5:451a sons Luke 6:35; Eph. 5:1; Phil. 2:15
The title sons of your Father is a strong proof that the kingdom people, who are the audience here for the new King’s decree on the mountain, are the regenerated believers of the New Testament.
Mat 5:452 sends
The sending of rain on the just and the unjust occurs in the age of grace, but in the coming age, the age of the kingdom, no rain will come on the unjust (Zech. 14:17-18).
Mat 5:45c rain Acts 14:17
Mat 5:461 reward
The kingdom people who observe the new law of the kingdom in the kingdom’s reality will be given a reward in the manifestation of the kingdom. The reward differs from salvation. A person can be saved yet not be rewarded. (See note 351 in Heb. 10.)
Mat 5:462 tax
Those who collected the taxes levied by the Romans. Nearly all of them abused their office by making excessive demands based on false accusation (Luke 3:12-13; 19:2, 8). Paying taxes to the Romans was very bitter to the Jews. Those engaged in collecting taxes were despised by the people and counted unworthy of respect (Luke 18:9-10). Hence, they were classed with sinners (9:10-11).
Mat 5:47a Gentiles Matt. 6:7, 32
Mat 5:481a perfect Matt. 19:21; Phil. 3:12, 15; Col. 1:28; 4:12
For the kingdom people to be perfect as their heavenly Father is perfect means that they are perfect in His love. They are the Father’s children, having the Father’s divine life and divine nature. Hence, they can be perfect as their Father is. The demand of the new law of the kingdom is much higher than the requirement of the law of the old dispensation. This higher demand can be met only by the Father’s divine life, not by the natural life. The kingdom of the heavens is the highest demand, and the divine life of the Father is the highest supply to meet that demand. First, the gospel presents in the Gospel of Matthew the kingdom of the heavens as the highest demand, and last, it affords us in the Gospel of John the divine life of the heavenly Father as the highest supply, by which we can have the highest living of the kingdom of the heavens. The demand of the new law of the kingdom in chs. 5—7 is actually the expression of the new life, the divine life, which is within the regenerated kingdom people. This demand opens up the inner being of the regenerated people, showing them that they are able to attain to such a high level and to have such a high living.
Mat 6:11 But
The fourth section of the King’s decree on the mountain, vv. 1-18, concerns the righteous deeds of the kingdom people.
Mat 6:12 righteousness
Righteousness here denotes righteous deeds, such as giving alms (vv. 2-4), praying (vv. 5-15), and fasting (vv. 16-18).
Mat 6:13 before
Man’s flesh, seeking to glorify itself, always wants to do good deeds before men in order to gain men’s praise. But the kingdom people, who live in an emptied and humbled spirit and walk in a pure and single heart under the heavenly ruling of the kingdom, are not allowed to do anything in the flesh to gain the praise of men, but must do all things in the spirit to please their heavenly Father.
Mat 6:1a gazed Matt. 6:5, 16; 23:5
Mat 6:14 Father
To the kingdom people God is not only their God but also their Father; they are not only created by God but also regenerated by the Father. They have not only the created, natural human life but also the uncreated, spiritual divine life. Hence, the new law of the kingdom, decreed by the King on the mountain, is given to them with the intention that they should keep it not by their fallen human life but by the Father’s eternal, divine life, not to gain man’s glory but to receive the Father’s reward.
Mat 6:2a give Deut. 15:7-8; Psa. 112:9; Rom. 12:8; 2 Cor. 9:9
Mat 6:21 sound
Surely the heaven-ruled spirit of the kingdom people restricts them from such fleshly boasting.
Mat 6:22b hypocrites Matt. 6:5; 7:5; 23:13, 14, 15, 25, 26, 27, 29
A stage actor, an impersonator. It was a custom for Greek and Roman actors to wear large masks with mechanical devices that increased the force of their voice. Hence, a dissembler. So in the succeeding verses.
Mat 6:23 synagogues
See note 231 in ch. 4. So throughout the book.
Mat 6:2c glorified John 5:41, 44; 12:43; 1 Thes. 2:6
Mat 6:31 left
Indicating that, as much as possible, the righteous deeds of the kingdom people should be kept secret. What they do in their spirit under the heavenly rule to please solely their Father must not be interfered with by their flesh in its lusting for man’s glory.
Mat 6:41a secret Matt. 6:6, 18
The kingdom people live by the Father’s divine life and walk according to their spirit. Thus, they are required to do good things in secret, not in public. Public exhibition does not correspond with the mysterious, hidden nature of the divine life.
Mat 6:42 sees
The kingdom people, as children of the heavenly Father, must live in the presence of the Father and care for the Father’s presence. Whatever they do in secret for the Father’s kingdom is seen in secret by the Father, and He will repay them. Their heavenly Father’s seeing in secret must be an incentive to doing their righteous deeds in secret. So in vv. 6 and 18.
Mat 6:43b repay Luke 14:14
This may occur in this age (2 Cor. 9:10-11) or as a reward in the coming age (Luke 14:14).
Mat 6:5b pray Luke 18:11; 20:47
Mat 6:51 their
Prayer that seeks man’s praise may gain a reward from men, but it will not receive an answer from the Father; thus, it is vain prayer.
Mat 6:61 private
The kingdom people must have some experience of praying in their private room, through which they contact their heavenly Father in secret, experience some secret enjoyment of the Father, and receive some secret answer from Him.
Mat 6:6a shut 2 Kings 4:32-33; Isa. 26:20
Mat 6:71 not
This does not mean that we should not repeat our prayer. The Lord repeated His prayer three times in Gethsemane (26:44), the apostle Paul prayed the same prayer three times (2 Cor. 12:8), and the great multitude in heaven praised God repeatedly with hallelujahs (Rev. 19:1-6). It means that we should not repeat empty words, words spoken in vain.
Mat 6:7a multiplicity 1 Kings 18:26-29
Mat 6:8a knows Matt. 6:32
Mat 6:81 ask
Although God our Father knows our need, we still must ask Him, because he who asks receives (7:8).
Mat 6:9a You vv. 9-13: Luke 11:2-4
Mat 6:91 in
In this way does not mean that we should recite this prayer. In the Acts and the Epistles there is no example of such reciting.
Mat 6:9b Father Matt. 6:32
Mat 6:92 Your
In the example of prayer given as a pattern by the Lord, the first three petitions imply the Trinity of the Godhead: “Your name be sanctified” is related mainly to the Father; “Your kingdom come,” to the Son; and “Your will be done,” to the Spirit. This is being fulfilled in this age, and it will be ultimately fulfilled in the coming kingdom age, when the name of God will be excellent in all the earth (Psa. 8:1), the kingdom of the world will become the kingdom of Christ (Rev. 11:15), and the will of God will be accomplished.
Mat 6:9c sanctified Isa. 29:23; Ezek. 36:23; 1 Pet. 3:15
Mat 6:10a kingdom Matt. 3:2; 4:17; Dan. 2:44; Rev. 11:15
Mat 6:10b will Matt. 7:21; 12:50; 26:39, 42; John 6:38; Heb. 10:7, 9
Mat 6:101 earth
After the rebellion of Satan (Ezek. 28:17; Isa. 14:13-15), the earth fell into his usurping hand. Thus, the will of God could not be done on earth as in heaven. Hence, God created man with the intention of recovering the earth for Himself (Gen. 1:26-28). After the fall of man, Christ came to bring the heavenly rule to earth so that the earth could be recovered for God’s interest, so that the will of God could be done on earth as in heaven. This is why the new King established the kingdom of the heavens with His followers. The kingdom people must pray for this until the earth is fully recovered for God’s will in the coming kingdom age.
Mat 6:111 Give
This prayer, as a pattern, cares first for God’s name, God’s kingdom, and God’s will, and second, for our need.
Mat 6:112 today
The King does not want His people to worry about tomorrow (v. 34); He wants them to pray only for today’s needs.
Mat 6:113 daily
Or, bread until tomorrow, bread for this day. Daily bread indicates a living that is by faith. The kingdom people should not live on what they have stored; rather, they should live, by faith, on the Father’s daily supply.
Mat 6:121a forgive Matt. 18:21-35
This prayer, as a pattern, cares, third, for the kingdom people’s failures before God and for their relationship with others. The kingdom people should ask the Father to forgive their debts, their failures, their trespasses, as they forgive their debtors to maintain peace.
Mat 6:131 not
The King had been led by the Spirit to be tempted by the devil (4:1).
Mat 6:13a temptation Matt. 26:41; Luke 11:4; 1 Cor. 10:13
Mat 6:13b deliver 2 Tim. 4:18; Heb. 2:18
Mat 6:132 the
Or, evil. This prayer, as a pattern, cares, fourth, for the kingdom people’s deliverance from the evil one and from evil things. The kingdom people should ask the Father not to bring them into temptation but to deliver them from the evil one, the devil, and from the evil that is out of him.
Mat 6:13c evil Matt. 5:37; John 17:15; 2 Thes. 3:3
Mat 6:133 For
This sentence is omitted in the earliest MSS.
Mat 6:134d kingdom 1 Chron. 29:11; Rev. 11:15; 12:10
The kingdom is the realm in which God exercises His power so that He can express His glory.
Mat 6:13e power Rev. 12:10
Mat 6:13f glory Rom. 16:27; Rev. 5:13
Mat 6:135g Amen Psa. 41:13; 2 Cor. 1:20; Rev. 3:14
Amen, from Hebrew, means firm, steadfast, or trustworthy.
Mat 6:141 For
For indicates that the word in vv. 14-15 is an explanation of why the kingdom people must forgive their debtors (v. 12). If they do not forgive man’s offenses, neither will their heavenly Father forgive their offenses. In such a case, their prayer will be frustrated.
Mat 6:14a forgive Mark 11:25; Luke 6:37; Eph. 4:32; Col. 3:13
Mat 6:15a not Matt. 18:35
Mat 6:161a fast Isa. 58:6-7; Matt. 9:14; 17:21; Acts 13:2
To fast is not to refrain from eating; it is to be unable to eat because of a desperate burden to pray for certain things. It is also an expression of self-humbling in seeking God’s mercy. To give alms is to give what we have the right to possess, whereas to fast is to give up what we have the right to enjoy.
Mat 6:191 Do
The fifth section of the King’s decree, vv. 19-34, concerns the riches of the kingdom people.
Mat 6:19a not Luke 12:15-21; Heb. 13:5
Mat 6:201 store
To store up treasures in heaven is to give material things to the poor (19:21) and to care for the needy saints (Acts 2:45; 4:34-35; 11:29; Rom. 15:26) and the Lord’s servants (Phil. 4:16-17).
Mat 6:20a treasures Matt. 19:21; Luke 12:33; 18:22
Mat 6:20b dig Matt. 24:43; Luke 12:39
Mat 6:211a heart Luke 12:34
The kingdom people must send their treasure to heaven so that their heart also can be in heaven.
Mat 6:22a lamp vv. 22-23: Luke 11:34-36
Mat 6:221 single
Our two eyes can focus on only one thing at a time. If we endeavor to see two things at once, our vision will be blurred. If we focus our eyes on one thing, our vision will be single and our whole body will be full of light. If we store up our treasure both in heaven and on earth, our spiritual vision will be blurred. For our vision to be single, we must store up our treasure in one place.
Mat 6:231 evil
To look at two objects at the same time, not focusing on one object alone, is to make our eye evil (cf. 20:15; Deut. 15:9; Prov. 28:22). In such a case, our whole body will be dark.
Mat 6:232 light
If our heart is fixed on treasure laid up on earth, the light that is in us will become darkness, and great will be the darkness.
Mat 6:23a darkness 1 John 1:6-7
Mat 6:241 serve
Lit., serve as a slave.
Mat 6:24a two Luke 16:13
Mat 6:242 hold
In Greek, hold to one and despise the other means to be devoted to one and be against the other.
Mat 6:243b mammon Luke 16:9, 11, 13
An Aramaic word signifying wealth, riches. Mammon stands in opposition to God, indicating that wealth, or riches, is the opponent of God, robbing God’s people of their service to Him.
Mat 6:25a Do vv. 25-33: Luke 12:22-31
Mat 6:25b anxious Matt. 6:27-28, 31, 34; 13:22; Phil. 4:6; 1 Pet. 5:7
Mat 6:251 life
Lit., soul. Referring to the soul-life, where the desire, the appetite, for food and clothing resides (Isa. 29:8).
Mat 6:252 more
Our life is more than food, and our body is more than clothing. Both our life and our body were brought into existence by God, not by our anxiety. Since God created us with a life and a body, surely He will care for their needs. The kingdom people do not need to be anxious about this.
Mat 6:26a birds Matt. 10:29-31; Job 38:41; Psa. 147:9
Mat 6:271 his
Or, the length of his life (similar to lifetime in Psa. 39:5).
Mat 6:28a anxious Matt. 6:25
Mat 6:28b clothing 1 Tim. 6:8
Mat 6:281c lilies S.S. 2:1-2
Lilies signify people under the care of God (S.S. 2:1-2).
Mat 6:29a Solomon 1 Kings 10:4-7
Mat 6:30a grass Isa. 40:6-8; James 1:10-11
Mat 6:30b clothe Deut. 29:5
Mat 6:30c little Matt. 8:26; 14:31; 16:8; 17:20
Mat 6:31a anxious Matt. 6:25, 28
Mat 6:321 heavenly
The kingdom people have the divine life of their heavenly Father as their strength to keep the new law of the kingdom. They also have their heavenly Father as the One who cares for their material need, so that they do not need to be anxious about it. Their heavenly Father is the source of their strength and supply. Hence, they need not be weak or wanting.
Mat 6:331a kingdom Matt. 5:3, 10, 20; 6:10; 7:21; Luke 12:31-32; Acts 14:22; Rom. 14:17
The Father’s kingdom is the reality of the kingdom of the heavens today, the reality of the church life today, and will be the manifestation of the kingdom of the heavens in the coming age. The Father’s righteousness is the righteousness expressed by the keeping of the new law of the kingdom, as mentioned in 5:20. This righteousness is Christ, who is lived out by the kingdom people. Since the kingdom people seek first the kingdom and the righteousness of their heavenly Father, not only will His kingdom and His righteousness be given to them, but also all that they need will be added to them.
Mat 6:331b righteousness Matt. 5:6, 10, 20; Zeph. 2:3; Rev. 19:8
See note 331.
Mat 6:34a anxious Matt. 6:25
Mat 6:341b tomorrow James 4:13-14
The kingdom people should never live in tomorrow but always in today.
Mat 6:342 evil
Not the same Greek word as for evil in note 132. Evil here denotes trouble and affliction. This indicates that the King of the kingdom has made it clear to the kingdom people that their days on earth for the kingdom will be days of trouble and affliction, not of ease and comfort.
Mat 7:11a Do vv. 1-2: Luke 6:37-38; Rom. 14:3-4, 10, 13; 1 Cor. 4:5; James 4:11-12; 5:9; 2:13
The sixth section of the new King’s decree on the mountain, vv. 1-12, concerns the principles of the kingdom people in their dealings with others.
Mat 7:12 not
The kingdom people, living in a humble spirit under the heavenly ruling of the kingdom, always judge themselves, not others.
Mat 7:21 with
Under the heavenly ruling of the kingdom, the kingdom people will be judged with what they judge others. If they judge others with righteousness, they will be judged with righteousness by the Lord; if they judge others with mercy, they will be judged with mercy by the Lord. Mercy triumphs over judgment (James 2:13).
Mat 7:3a splinter vv. 3-5: Luke 6:41-42; cf. John 8:7
Mat 7:31 consider
As the kingdom people, living in a humble spirit under the heavenly ruling of the kingdom, we must consider the beam in our own eye whenever we look at the splinter in our brother’s eye. The splinter in our brother’s eye must remind us of the beam in our own eye.
Mat 7:51a Hypocrite Matt. 6:2
See note 22 in ch. 6.
Mat 7:52 see
As long as the beam remains in our eye, our vision is blurred and we cannot see clearly.
Mat 7:61 that
That which is holy must refer to the objective truth, which belongs to God; your pearls must refer to the subjective experiences, which are ours.
Mat 7:6a holy cf. Prov. 23:9; Acts 13:45-46
Mat 7:62b dogs Matt. 15:26; Phil. 3:2; 2 Pet. 2:22; Isa. 56:10-11; Rev. 22:15
Dogs do not have hoofs, nor do they chew the cud; hogs have divided hoofs but do not chew the cud. Thus, both are unclean (Lev. 11:27, 7). According to the revelation in 2 Pet. 2:12, 19-22, and Phil. 3:2, dogs and hogs here refer to people who are religious but not clean.
Mat 7:61c pearls Matt. 13:46; Rev. 21:21
See note 61.
Mat 7:62d hogs Lev. 11:7; 2 Pet. 2:22
See note 62.
Mat 7:71a Ask vv. 7-11: Luke 11:9-13; Matt. 18:19; 21:22; Mark 11:24; John 14:13; 15:7, 16; 16:23-24; James 1:5-6; 1 John 3:22; 5:14-15
First ask, then seek, and last knock. To ask is to pray in a common way, to seek is to supplicate in a specific way, and to knock is to demand in the most intimate and most earnest way.
Mat 7:7b seek 1 Chron. 28:9; 2 Chron. 15:2; Prov. 8:17; Jer. 29:13
Mat 7:81 asks
This part of the King’s promise in this verse is applicable to the prayer of the kingdom people concerning their keeping of the new law of the kingdom. They ask for this and will receive it.
Mat 7:82 seeks
This part of the King’s promise is applicable to 6:33. The kingdom people seek the Father’s kingdom and His righteousness and will find them.
Mat 7:83 knocks
This part of the King’s promise can be applied to v. 14. The narrow gate will be opened to the kingdom people as a result of their knocking.
Mat 7:9a loaf Matt. 14:17, 19
Mat 7:10a fish Matt. 14:17, 19; Luke 24:42; John 21:9, 13
Mat 7:11a evil Matt. 12:34
Mat 7:111 how
This is a great promise. Such a promise affirms that the kingdom people are being cared for and supplied by their Father who is in the heavens. Thus, they are well able to fulfill the new law of the kingdom and live in the kingdom’s reality that they may enter into its manifestation.
Mat 7:112b good Psa. 84:11; James 1:17
In the parallel verse, Luke 11:13, it is the Holy Spirit instead of good things, because Luke emphasizes the blessing of the gospel, the center of which is the Spirit (Gal. 3:8, 14). Since Matthew stresses the kingdom of the heavens, good things should refer to the blessings of the reality of the kingdom, as revealed in chs. 5—7, blessings to be given as gifts to the kingdom people.
Mat 7:12a do Luke 6:31; Rom. 13:8-10; Gal. 5:14
Mat 7:121b law Matt. 5:17; 22:40; Gal. 5:14
The new law of the kingdom does not contradict the law and the prophets; rather, it fulfills them and even complements them.
Mat 7:131 Enter
The seventh and last section of the King’s decree, vv. 13-29, concerns the ground of the kingdom people’s living and work.
Mat 7:13a narrow Luke 13:24
Mat 7:132 leads
Lit., leads away. So in the next verse.
Mat 7:133b destruction Heb. 10:39
Destruction here does not refer to the perishing of the person himself, but to the destruction of a person’s deeds and work (1 Cor. 3:15).
Mat 7:141a narrow cf. Matt. 19:24
The gate is narrow and the way is constricted because the new law of the kingdom is stricter and the demand of the kingdom higher than the law and the demand of the old covenant. The narrow gate deals not only with outward conduct but also with inward motive. The old man, the self, the flesh, the human concept, and the world with its glory are all excluded; only that which corresponds with God’s will can enter in. The kingdom people need first to enter in through such a narrow gate, and then to walk on such a constricted way. It is not that they first walk the way and then enter in through the gate. To enter in through the gate is simply to begin walking on the way, a way that is lifelong.
Mat 7:14b gate Psa. 118:19-20
Mat 7:14c way Psa. 16:11; Jer. 21:8; John 14:6; Acts 9:2; 19:9, 23; 24:22
Mat 7:142 life
Life here refers to the ever-blessed condition of the kingdom, which is filled with the eternal life of God. This life is in the reality of the kingdom today and will be in the manifestation of the kingdom in the coming age (19:29; Luke 18:30).
Mat 7:14d few Matt. 22:14
Mat 7:15a false Jer. 14:14; Matt. 24:11, 24; Mark 13:22; Luke 6:26; Acts 13:6; 2 Pet. 2:1; 1 John 4:1; Rev. 16:13; 19:20
Mat 7:151 ravenous
Lit., extortionate.
Mat 7:15b wolves Ezek. 22:27; John 10:12; Acts 20:29
Mat 7:16a fruits Matt. 7:20; 12:33; Luke 6:44
Mat 7:16b figs James 3:12
Mat 7:17a good Matt. 12:33; Luke 6:43
Mat 7:17b good cf. Gal. 5:22-23
Mat 7:17c bad cf. Gal. 5:19-21
Mat 7:19a cast Matt. 3:10; Luke 3:9; John 15:6
Mat 7:20a fruits Matt. 7:16
Mat 7:21a Lord Matt. 25:11; Luke 6:46; 13:25; Rom. 10:13
Mat 7:211b enter Matt. 5:20; Acts 14:22; 2 Pet. 1:11; cf. John 3:5
[ par. 1 2 ]
Mat 7:211 [1] To enter into the kingdom of the heavens, we need to do two things: call on the Lord and do the will of the heavenly Father. To call on the Lord suffices for us to be saved (Rom. 10:13), but to enter into the kingdom of the heavens, we also need to do the will of the heavenly Father. Hence, not everyone who says, “Lord, Lord,” will enter into the kingdom of the heavens; but those who call on the Lord and do the will of the heavenly Father will enter in.
Mat 7:211 [2] Since entering into the kingdom of the heavens requires doing the will of the heavenly Father, it is clearly different from entering into the kingdom of God through regeneration (John 3:3, 5). The latter entrance is gained through being born of the divine life; the former, through the living of that life.
Mat 7:21c does 1 John 2:17
Mat 7:21d will Matt. 12:50; Rom. 12:2; Eph. 5:17; Col. 1:9
Mat 7:221 that
That day refers to the day of the judgment seat of Christ (1 Cor. 3:13; 4:5; 2 Cor. 5:10).
Mat 7:22b works Mark 16:17-18
Mat 7:231a knew Matt. 25:12; Luke 13:25
Knew here means approved. The same word in Rom. 7:15 is translated acknowledge. The Lord never approved those who, in His name, prophesied, cast out demons, and did many works of power (v. 22), but did those things not according to the will of the heavenly Father (v. 21). The Lord did not deny that they did those things, but He considered those things lawlessness because they were not done according to the will of the heavenly Father; they were not done in line with the divine will. Thus, those who do such things, even in the Lord’s name, will not enter into the kingdom of the heavens, but will depart from the Lord, that is, be excluded from the manifestation of the kingdom in the coming age.
Mat 7:23b Depart Luke 13:27; cf. Matt. 25:41
Mat 7:23c lawlessness cf. Matt. 13:41; 24:12; Heb. 1:9
Mat 7:24a Everyone vv. 24-27: Luke 6:47-49
Mat 7:24b does James 1:22-25
Mat 7:24c prudent Matt. 25:2; Prov. 24:3
Mat 7:241d rock cf. Matt. 16:18
Rock does not refer to Christ but to His wise word, the word that reveals the will of His Father who is in the heavens. The living and work of the kingdom people must be founded on the word of the new King for the accomplishing of the will of the heavenly Father. This is to enter in through the narrow gate and walk the constricted way that leads to life.
Mat 7:251 rain
The rain, which descends from the heavens, is of God; the rivers, which come from the earth, are of man; and the winds, which blow from the air, are of Satan. All these will test the living and work of the kingdom people.
Mat 7:252 not
The house built on the rock, a house that does not fall, is like the work that is built with gold, silver, and precious stones, a work that can stand the testing fire (1 Cor. 3:12-13).
Mat 7:26a not Ezek. 33:32
Mat 7:261 sand
Sand refers to human concepts and natural ways. If we live and work according to our human concepts and natural ways, our living and work will be founded on sinking sand. This is to enter in through the wide gate and walk the broad way that leads to destruction.
Mat 7:27a rain Ezek. 13:10-14
Mat 7:271 fell
The house built on sand, a house that falls, is like the work that is built with wood, grass, and stubble, a work that will be burned by the testing fire. However, the builder himself will be saved (1 Cor. 3:12-15).
Mat 7:28a astounded Matt. 13:54; 22:33; Mark 1:22; 6:2; 11:18; Luke 4:32
Mat 7:291b authority Matt. 21:23-24; 28:18
Christ, as the new King of the kingdom of the heavens, spoke with authority in decreeing the new law of the kingdom.
Mat 8:11 came
After decreeing the new law of the kingdom, the new King came down from the mountain to carry on His kingly ministry. The first things He did were to cleanse the unclean, heal the sick, and cast the demons out of the possessed that they might become people of the kingdom of the heavens (vv. 2-17).
Mat 8:1b crowds Matt. 4:25; 5:1
Mat 8:2a And vv. 2-4: Mark 1:40-44; Luke 5:12-14
Mat 8:21b leper Lev. 13:2, 44-46; Num. 12:10, 14-15; 2 Chron. 26:21
The first class of people saved by the kingly Savior to be the people of the kingdom is represented by a leper. According to the examples in the Scriptures, leprosy results from rebellion and disobedience. Miriam became leprous because of her rebellion against God’s deputy authority (Num. 12:1-10). Naaman’s leprosy was cleansed because of his obedience (2 Kings 5:1, 9-14). All fallen human beings have become leprous in the eyes of God because of their rebellion. The kingly Savior came to save men from their rebellion and to cleanse them from their leprosy that they might become His kingdom people.
Mat 8:22c worshipped Matt. 2:11; 9:18; 15:25; 20:20; John 9:38
The leper worshipped the new King and called Him “Lord,” recognizing that He is the Lord God. In reality the new King is Jehovah the Savior—Jesus. (See note 211 in ch. 1.)
Mat 8:31a touched Matt. 8:15; 9:29; 20:34
According to the law, a leper was to be isolated from the people because of his uncleanness. No one was allowed to touch him (Lev. 13:45-46). But the new King, as a man and as the kingly Savior, touched this leper. What mercy and sympathy! By His one touch, his leprosy was immediately cleansed. What wonderful cleansing!
Mat 8:4a no Matt. 9:30; Mark 7:36
Mat 8:41 show
The new King told the cleansed leper that for his cleansing he should continue to do things according to the regulations of the old law, because the transitional period still remained, the old law having not yet been fulfilled by His redeeming death.
Mat 8:4b priest Lev. 13:49; 14:2-9; Luke 17:14
Mat 8:4c gift Lev. 14:10-32
Mat 8:5a And vv. 5-13: Luke 7:1-10
Mat 8:51c centurion Matt. 27:54; Acts 10:1
An officer over one hundred soldiers in the Roman army. The leper in vv. 2-4 represents the Jews, whereas the centurion in vv. 5-13 represents the Gentiles. Before God, the Jews had become leprous, unclean, because of their rebellion and disobedience, whereas the Gentiles had become paralyzed, dead in function, because of their sinfulness. The kingly Savior came first to the Jews and then to the Gentiles (Acts 3:26; 13:46; Rom. 1:16; 11:11). The believing Jews were saved by His direct touch (v. 3), whereas the believing Gentiles are saved through faith in His word (vv. 8, 10, 13).
Mat 8:8a word Psa. 107:20; Matt. 8:16
Mat 8:91 authority
The centurion, a Gentile, recognized the authority of the kingly Savior and realized that His word had the authority to heal. Thus, he believed not only in the kingly Savior but also in His word, asking Him not to go in person but only to speak the word. This was stronger faith, and it was marveled at by the Savior (v. 10).
Mat 8:101 With
Some ancient MSS read, Not even in Israel have I found such great faith.
Mat 8:111a from Luke 13:29; Rom. 15:9-12; Eph. 3:6
This indicates that the Gentiles will participate in the gospel of the kingdom (Eph. 3:6, 8; Gal. 2:8-9; Rom. 1:13-16).
Mat 8:112 kingdom
This refers to the manifestation of the kingdom of the heavens. In the manifestation of the kingdom the overcoming Gentile believers will feast with Abraham, Isaac, and Jacob.
Mat 8:121 sons
The sons of the kingdom are the saved Jews, who are the good seed (13:38) but whose faith is not strong enough to enable them to enter in through the narrow gate and walk the constricted way (7:13-14). They will miss the feast in the manifestation of the kingdom (Luke 13:24-30).
Mat 8:12a cast Luke 13:28; Matt. 22:13; 25:30
Mat 8:122 outer
The outer darkness is the darkness outside the bright glory in the manifestation of the kingdom of the heavens (16:28; 25:30). Being cast out into the outer darkness in the coming kingdom age differs from being cast into the lake of fire after the millennium and for eternity (Rev. 20:15).
Mat 8:123b weeping Matt. 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28
Weeping indicates regret, and gnashing of teeth indicates self blame.
Mat 8:13a done Matt. 9:29
Mat 8:13b hour Matt. 9:22; John 4:53
Mat 8:14a And vv. 14-16: Mark 1:29-34; Luke 4:38-41
Mat 8:141 his
Peter’s mother-in-law in vv. 14-15 represents the Jews living at the end of this age, who will be saved by receiving the kingly Savior (Rom. 11:25-26). At that time, during the great tribulation, the Jews in the eyes of God will be “in a fever” (v. 14), “hot” in things other than God. After the fullness of the salvation of the Gentiles, the kingly Savior will come back to this remnant of the Jews that they may be saved (Rom. 11:25-26; Zech. 12:10). Peter’s mother-in-law was healed in Peter’s house. At the end of this age all the remnant of the Jews will be saved in the house of Israel. Furthermore, they will be saved by the kingly Savior’s direct touch (v. 15), as was the Jewish leper (v. 3).
Mat 8:14b mother-in-law cf. 1 Cor. 9:5
Mat 8:161 many
[ par. 1 2 ]
Mat 8:161 [1] Many who were demon-possessed and all those who were ill represent all the people on earth in the millennium. The millennium is the last dispensation of the old heaven and old earth; thus, it is considered the “evening” of the old heaven and old earth. In the millennium the power to cast out demons and heal illnesses will be manifested to the uttermost. Hence, all the demon-possessed and all the sick will be healed. Such extensive power is the power of the coming age (Heb. 6:5). The casting out of demons and the healing of the sick in this age are only a foretaste of the extensive power of the coming age. The signs recorded in vv. 2-17 bear a dispensational significance and show the coming kingdom in miniature.
Mat 8:161 [2] The order of the four incidents recorded in vv. 2-16 differs from that in Mark 1:29—2:1 and Luke 4:38-41; 5:12-14; and 7:1-10. In Mark’s record, which shows that Jesus is the Servant of God, the order is according to history. In Matthew’s record, which proves that Christ is the King of the kingdom of the heavens, the order is according to doctrine; i.e., Matthew puts certain incidents together to present a doctrine. In Luke’s record, which reveals that Jesus is the proper man to be man’s Savior, the order is according to morality. In John’s record, which testifies that Christ is the Son of God and even God Himself, the order is somewhat according to history.
Mat 8:17a fulfilled Matt. 1:22
Mat 8:171b He Isa. 53:4
All healings accomplished on fallen people are a result of the Lord’s redemption. On the cross He took away our infirmities, bore our diseases, and accomplished full healing for us. However, in this age the application of this divine healing power can be only a foretaste to us; in the coming age we will experience the full taste.
Mat 8:17c bore cf. 1 Pet. 2:24
Mat 8:181 depart
In His ministry as recorded in the four Gospels, the Lord always withdrew from the crowds; He did not want the curious ones to be with Him. He did not care for crowds but cared only for those who sought Him sincerely.
Mat 8:19a And vv. 19-22: Luke 9:57-60
Mat 8:191 follow
In saying this he did not consider the cost. Hence, the King answered in v. 20 in a way that caused him to consider the cost.
Mat 8:192 go
Lit., depart.
Mat 8:201a Son Matt. 9:6; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27, 28; 26:64
In His kingly ministry the new King continually took the standing of the Son of Man, until 16:13-17.
Mat 8:202 nowhere
Even the foxes and the birds have a resting place, but the King of the kingdom did not have a resting place. This proves that the kingdom He was establishing was not material, not of an earthly nature, but was spiritual, of a heavenly nature.
Mat 8:21a permit cf. 1 Kings 19:20
Mat 8:211 go
In so saying, this disciple, who was not a scribe, overly considered the cost of following the King of the heavenly kingdom. Hence, the King answered him by encouraging him to follow Him, to drop his consideration of the cost, and to leave the burial of his father to others.
Mat 8:22a Follow Matt. 4:19, 20, 22; 9:9; John 21:19, 22
Mat 8:221b dead Eph. 2:1, 5; Col. 2:13; John 5:25
The first dead refers to those who are dead spiritually, as mentioned in Eph. 2:1, 5; the second dead refers to the disciple’s father, who was dead physically.
Mat 8:221c dead John 5:28
See note 221.
Mat 8:23a And vv. 23-27: Mark 4:36-41; Luke 8:22-25
Mat 8:241a tempest John 6:18
Lit., quaking, or, shaking.
Mat 8:25a save Matt. 14:30
Mat 8:26a cowardly John 14:27
Mat 8:26b little Matt. 6:30; 14:31; 16:8
Mat 8:261 faith
Faith comes from and depends on the word of the Lord (Rom. 10:17). In v. 18 the Lord gave them a word, telling them to depart to the other side. If they had believed that word, they would not have needed to pray as they did in v. 25. They did not have a full realization concerning the Lord’s word; thus, their faith was little.
Mat 8:262c rebuked Psa. 104:7
A rebuke is not given to lifeless things but to things with personality. The King rebuked the winds and the sea because in the winds were the fallen angels of Satan (Eph. 6:12) and in the sea were the demons (v. 32). The fallen angels in the air and the demons in the water collaborated to frustrate the King from going to the other side of the sea because they knew He would cast out the demons there (vv. 28-32).
Mat 8:263 great
Great is in contrast to little in the first part of this verse.
Mat 8:26d calm Psa. 107:29
Mat 8:271 obey
Actually, it was not the winds and the sea that obeyed the King’s authority but the fallen angels above the winds and the demons under the sea.
Mat 8:28a And vv. 28-34: Mark 5:1-17; Luke 8:26-37
Mat 8:291a What Mark 1:24; Luke 4:34
Lit., What to us and to You? (a Hebrew idiom).
Mat 8:292b Son Matt. 4:3, 6
The King called Himself the Son of Man (v. 20), but the demons called Him the Son of God, tempting Him to deviate from His standing as the Son of Man. (See note 32 in ch. 4.)
Mat 8:293 before
Before the time implies that God has appointed a time for the demons to be tormented and that the demons know that time, which will be after the millennium and for eternity. (See note 131 in Rev. 20.)
Mat 8:29c time Rev. 20:13
Mat 8:311 entreated
This indicates that the demons were under the power and authority of the King.
Mat 8:321 Go
This was the King’s authoritative order, and the demons obeyed it. The King complied with the demons’ entreaty and allowed them to enter into the hogs because hogs are unclean in the eyes of God (Lev. 11:7).
Mat 8:322 rushed
The hogs would not tolerate being possessed by the demons, and they rushed into the sea. The demons consented because the water is their lodging place (12:43-44; see Life-study of Genesis, Message Two).
Mat 8:341a depart Acts 16:39
The people of the city, having lost their hogs, rejected the King. They wanted their unclean hogs but did not want the King of the heavenly kingdom. They probably were Gentiles. (Gadara was on the shore of the Sea of Galilee, across from Galilee of the Gentiles—4:15.) They rejected the heavenly King because of their unclean way of making a living.
Mat 9:11a own Matt. 4:13
Capernaum, where the Lord now dwelt (4:13).
Mat 9:2a And vv. 2-8: Mark 2:3-12; Luke 5:18-26
Mat 9:21 seeing
They dug through the roof of the house where the Lord was (Mark 2:4). By this the Lord saw their faith.
Mat 9:2b faith Matt. 8:10; 9:22, 29; 15:28; Mark 10:52; Luke 7:50; 17:19; Acts 14:9
Mat 9:2c courage Matt. 9:22; 14:27; Mark 6:50; John 16:33
Mat 9:22 sins
This indicates that the paralytic was sick because of his sins.
Mat 9:31 scribes
See note 41 in ch. 2.
Mat 9:32a blasphemes Matt. 26:65; John 10:36
The scribes, confident that they knew the Scriptures, thought that only God had authority to forgive sins and that Jesus, who in their eyes was only a man, had blasphemed God when He said, “Your sins are forgiven.” This indicates that they did not realize that the Lord was God. By uttering such a word they rejected the King of the heavenly kingdom. This was the first rejection by the leaders of the Jewish religion.
Mat 9:41a knowing Matt. 12:25; Mark 12:15; Luke 6:8; John 2:25
Some ancient MSS read, seeing. This was the Lord’s perception in His spirit (Mark 2:8).
Mat 9:42 thoughts
Or, cogitations, inward reasonings. Evil surmisings with strong feeling or passion.
Mat 9:51 easier
The Lord did not ask, “Which is more difficult?” because to Him nothing is difficult. For Him to say, “Your sins are forgiven,” was easier than to say, “Rise and walk.”
Mat 9:52 Rise
In the Lord’s salvation He not only forgives our sins but also causes us to rise and walk. It is not that we first rise and walk and then are forgiven of our sins; such a salvation would be by works. Rather, we first are forgiven of our sins and then rise and walk; such a salvation is by grace.
Mat 9:6a Son Matt. 8:20
Mat 9:61 authority
To forgive sins is a matter of having authority on earth. Only this kingly Savior, who had been authorized by God and who would die to redeem sinners, had such authority (Acts 5:31; 10:43; 13:38). This authority was for the establishing of the kingdom of the heavens (16:19).
Mat 9:6b forgive Luke 7:49; Acts 5:31
Mat 9:62c take John 5:8
The Lord enabled the paralytic not only to walk but also to take up his bed and walk. Formerly, the bed had borne him; now he bore it. This is the power of the Lord’s salvation.
Mat 9:63 go
This paralytic was brought to the Lord by others, but he went home by himself. This indicates that it is not that the sinner can go to the Lord, but that the sinner can go from the Lord by the Lord’s salvation.
Mat 9:71 rose
The paralytic’s rising and going proved that he was healed, and his being healed proved that his sins were forgiven.
Mat 9:8b glorified Matt. 15:31
Mat 9:9a And vv. 9-13: Mark 2:14-17; Luke 5:27-32
Mat 9:91b Matthew Matt. 10:3
Matthew was also called Levi (Mark 2:14; Luke 5:27). He was a tax collector (10:3) who, after being saved, became an apostle by God’s grace (10:2-3; Acts 1:13). He was the writer of this Gospel.
Mat 9:92c Follow Matt. 4:19
Following the Lord includes believing in Him. No one follows Him unless he believes in Him. To believe in the Lord is to be saved (Acts 16:31), and to follow Him is to enter in through the narrow gate and walk the constricted way to participate in the kingdom of the heavens (7:13-14).
Mat 9:93 followed
According to the record in this verse, it seems that this was the first time the Lord met Matthew. There must have been some attracting power, either in the Lord’s word or in His appearance, that caused Matthew to follow Him.
Mat 9:101 house
This was Matthew’s house (Luke 5:29; Mark 2:15). As the writer of this Gospel, Matthew purposely did not say that it was his house or that it was he who had made a great feast for the Lord. This displayed his humility.
Mat 9:102a tax Matt. 5:46; 11:19
See note 462 in ch. 5.
Mat 9:111 Pharisees
See note 71 in ch. 3.
Mat 9:112 Why
This question indicates that the self-righteous Pharisees did not know the grace of God. They thought that God deals with man only according to righteousness. By asking this, they were exposed as dissenting from the heavenly King, and thus as those who had rejected Him. This was a continuation of the rejection of the heavenly King, begun in v. 3, by the leaders of the Jewish religion.
Mat 9:121 physician
In calling people to follow Him for the kingdom, the King of the heavenly kingdom ministered as a Physician, not as a Judge. A judge’s judgment is according to righteousness, whereas a physician’s healing is according to mercy and grace. Those whom He made people of His heavenly kingdom were lepers (8:2-4), paralytics (8:5-13; 9:2-8), the fever-ridden (8:14-15), the demon-possessed (8:16, 28-32), those ill with all kinds of diseases (8:16), despised tax collectors, and sinners (vv. 9-11). If He had visited these pitiful people as a Judge, all would have been condemned and rejected, and none would have been qualified, selected, and called to be the people of His heavenly kingdom. However, He came to minister as a Physician, to heal, recover, enliven, and save them that they might be reconstituted to be His new and heavenly citizens, with whom He could establish His heavenly kingdom on this corrupted earth.
Mat 9:122 ill
The Lord’s word here implies that the self-righteous Pharisees did not realize that they needed Him as a Physician. They considered themselves strong; hence, blinded by their self-righteousness, they did not know that they were ill.
Mat 9:131 learn
The self-righteous Pharisees were confident that they knew all things concerning God. In order to humble them, the Lord told them to learn more.
Mat 9:13a I Hosea 6:6; Matt. 12:7
Mat 9:132 mercy
Mercy is part of the grace that man receives from God. (See note 162 in Heb. 4.) But self-righteous men do not like to receive mercy or grace from God; they prefer to give something to God. This is contrary to God’s way in His economy. Just as God desires to show mercy to pitiful sinners, so He wants us to show mercy in love to others (Micah 6:6-8; Mark 12:33).
Mat 9:13b sacrifice Micah 6:6-8; Mark 12:33; Prov. 21:3; 1 Sam. 15:22
Mat 9:133c righteous Luke 15:7
There is none righteous, not even one (Rom. 3:10). All the “righteous” are self-righteous, as were the Pharisees (Luke 18:9). The kingly Savior did not come to call these, but sinners.
Mat 9:13d sinners 1 Tim. 1:15
Mat 9:14a Then vv. 14-17: Mark 2:18-22; Luke 5:33-39
Mat 9:14b disciples Matt. 11:2; 14:12; Luke 11:1; John 1:35; 3:25
Mat 9:141 Why
Verses 10-13 record the Lord’s dealing with the question from the Pharisees, who were of the old religion. Here in vv. 14-17 the Lord dealt with the problem of John’s disciples, who were of the new religion. John the Baptist had dropped the old religion and had begun his ministry in the wilderness, outside religion. (See notes 12 and 41 in ch. 3.) However, after a short time his disciples formed a new religion that frustrated people from enjoying Christ, just as the Pharisees of the old religion had done. John the Baptist’s ministry was to introduce people to Christ that Christ might become their Redeemer, their life, and their all. However, some of John’s disciples drifted away from his goal, Christ, to some of his practices, and made those practices a religion. To be religious is to do something for God, without Christ. To do anything, even if it is scriptural and fundamental, without the presence of Christ is to be religious. Both John’s disciples, who were of the new religion, and the Pharisees, who were of the old religion, fasted much, but without Christ. Meanwhile, they condemned the disciples of Christ, who did not fast but had Christ with them and lived in His presence.
Mat 9:142c fast Luke 18:12
See note 161 in ch. 6.
Mat 9:143 much
Some ancient authorities omit, much.
Mat 9:14d disciples Matt. 15:2
Mat 9:144 not
The self-righteous Pharisees, who were of the old religion, were bothered when Christ made Himself a companion of tax collectors and sinners, whom the Pharisees condemned (v. 11). The fasting disciples of John, who were of the new religion, were troubled by the feasting of Christ and His disciples (v. 10).
Mat 9:151 sons
The disciples of the Lord. In the transitional period of the Lord’s ministry on earth, His disciples were the sons of the bridechamber. Later, they will become the bride (John 3:29; Rev. 19:7).
Mat 9:152a bridegroom John 3:29
[ par. 1 2 ]
Mat 9:152 [1] In dealing with the self-righteous and dissenting Pharisees, who were of the old religion, the kingly Savior indicated that He was a Physician who had come to heal the sick (v. 12). In dealing with the fasting and dissenting disciples of John, who were of the new religion, He revealed Himself as the Bridegroom who had come to take the bride. John the Baptist had told his disciples that Christ was the Bridegroom who had come to take the bride (John 3:25-29). Now Christ, the kingly Savior, reminded some of them of this. Both a physician and a bridegroom are pleasant persons. The kingly Savior first healed His followers, and then made them the sons of the bridechamber; eventually, He will make them His bride. They should have laid hold of Him not only as their Physician, that their life might be recovered, but also as their Bridegroom, that they might have the enjoyment of living in His presence. They were with Him at a joyful wedding, not without Him at a mournful funeral. How then could they fast and not feast before Him? The dissenting question from John’s disciples indicated that some of them had fallen into a new religion and had rejected the kingly Savior.
Mat 9:152 [2] The question from John’s disciples seemed to relate to doctrine. However, the Lord answered not with a doctrine but with a person, the most pleasant person, the Bridegroom. The religious people always care for their doctrine, asking “why” in a doctrinal way. But Christ cares only for Himself. The living and walk of His followers should be regulated and directed only by Himself and His presence, not by any doctrine.
Mat 9:15b days Luke 17:22
Mat 9:153 taken
This took place when the kingly Savior was taken up from the disciples into heaven (Acts 1:11). After that, they fasted (Acts 13:2-3; 14:23).
Mat 9:15c fast Acts 13:2-3; 14:23
Mat 9:161 unfulled
Or, new, raw, unwrought. The Greek word is formed with not and to card or comb wool. Thus, the word means uncarded, unsteamed and unwashed, unfinished, unfulled, untreated. The unfulled cloth signifies Christ from His incarnation to His crucifixion, as a piece of new cloth, untreated, unfinished; whereas the new garment in Luke 5:36 signifies Christ as a new robe after He was “treated” in His crucifixion. (The Greek word for new in Luke 5:36 is the same as for fresh in Matt. 9:17.) Christ first was the unfulled cloth for making a new garment, and then through His death and resurrection was made a new garment to cover us as our righteousness before God that we might be justified by God and be acceptable to Him (Luke 15:22; Gal. 3:27; 1 Cor. 1:30). A patch of unfulled cloth sewn on an old garment pulls away from the garment because of the strength of its shrinking, thus making the tear worse. To sew a patch of unfulled cloth on an old garment means to imitate what Christ did in His human life on earth. This is what today’s modernists are attempting to do. They only imitate Jesus’ human deeds to improve their behavior; they do not believe in the crucified Jesus as their Redeemer or in the resurrected Christ as their righteousness that they may be justified by God and acceptable to Him. Their imitating of Christ’s human living “pulls away” from their “old garment,” their behavior produced by their old, natural life. The kingdom people would not do this; they take the crucified and resurrected Christ as their new garment to cover them as their righteousness before God.
Mat 9:162 old
The old garment signifies the good behavior, good deeds, and religious practices produced by man’s old, natural life.
Mat 9:171 new
The Greek word for new means new in time, recent, newly possessed. The new wine here signifies Christ as the new life, full of vigor, stirring people to excitement. The kingly Savior is not only the Bridegroom to the kingdom people for their enjoyment but also their new garment for them to be equipped outwardly that they may be qualified to attend the wedding. Furthermore, He is their new life to stir them up inwardly to enjoy Him as their Bridegroom. He, as the heavenly King, is the Bridegroom for the kingdom people’s enjoyment, and His heavenly kingdom is His wedding feast (22:2), at which they will enjoy Him. To enjoy Him as the Bridegroom in the kingdom feast, they need Him as their new garment outwardly and their new wine inwardly.
Mat 9:172a old Josh. 9:4
The old wineskins signify religious practices, such as the fasting maintained by the Pharisees, who were of the old religion, and by the disciples of John, who were of the new religion. All religions are old wineskins. New wine put into old wineskins bursts the wineskins by the power of its fermenting. To put new wine into old wineskins is to put Christ as the exciting life into any kind of religion. This is what the so-called fundamentalists and Pentecostalists are practicing today. They attempt to squeeze Christ into their different modes of religious ritual, formality, and practice. The kingdom people should never do this. They must put the new wine into fresh wineskins.
Mat 9:173b fresh Job 32:19
The Greek word for fresh means new in nature, quality, or form; unaccustomed, unused; hence, fresh. The fresh wineskins signify the church life in the local churches as the container of the new wine, which is Christ Himself as the exciting life. The kingdom people are built into the church (16:18), and the church is expressed through the local churches in which the kingdom people live (18:15-20). They are regenerated persons who constitute the Body of Christ and become the church (Rom. 12:5; Eph. 1:22-23). The Body of Christ as His fullness is also called “the Christ” (1 Cor. 12:12), referring to the corporate Christ. The individual Christ is the new wine, the inward exciting life, and the corporate Christ is the fresh wineskin, the outward container that holds the new wine. With the kingdom people it is not a matter of fasting or any other religious practice, but a matter of the church life with Christ as their content. Christ came to establish not an earthly religion of rituals but a heavenly kingdom of life. He is establishing such a kingdom not with any dead religious practices but with Himself, the living person, as the Savior, the Physician, the Bridegroom, the unfulled cloth, and the new wine to His followers for their full enjoyment, that they may be the fresh wineskin to contain Him and may become the constituents of His kingdom.
Mat 9:181a As vv. 18-26: Mark 5:22-43; Luke 8:41-56
Verses 18-34 give a brief picture of this age and the coming age. Hence, the record in this section has a dispensational significance, as did the record in 8:1-17. The daughter of the ruler of the synagogue represents the Jews, and the woman with the hemorrhage represents the Gentiles. When the daughter died, the woman was healed. After the woman was healed, the daughter was revived. Subsequently, two blind men and one dumb man were healed. This is a type, showing that when the Jews were cut off, the Gentiles were saved, and that after the fullness of the salvation of the Gentiles, the Jews will be saved (Rom. 11:15, 17, 19, 23-26). After that, the millennium will begin, in which all the blind and dumb will be healed (Isa. 35:5-6).
Mat 9:182 ruler
Jairus, a ruler of the synagogue (Mark 5:22; Luke 8:41). His name means he will enlighten, or enlightened, signifying that the Lord will enlighten the Gentiles (Acts 13:46-48) and that the Jews also will be enlightened.
Mat 9:18b worshipped Matt. 8:2
Mat 9:201a hemorrhage Lev. 15:25
A bloody flux, a flow or issue of blood (Lev. 15:25). The life of the flesh is in the blood (Lev. 17:11). Hence, this disease signifies a life that cannot be retained.
Mat 9:202 twelve
The woman had been sick for twelve years, the age of the ruler’s dead daughter (Luke 8:42).
Mat 9:203 approached
The woman here and the centurion in 8:5-10, both representing the Gentiles, came to contact the Lord in the same way—with faith. The woman was healed while the Lord was on the way to the ruler’s house. This signifies that the Gentiles are saved while Christ is on the way to the house of Israel.
Mat 9:204b fringe Matt. 14:36; Num. 15:38-39; Deut. 22:12
Christ’s garment signifies His righteous deeds, and the fringe signifies the heavenly ruling (Num. 15:38-39). Out of Christ’s heaven-ruled deeds issues the virtue that becomes the healing power (14:36).
Mat 9:21a touch Matt. 14:36; Mark 3:10; Luke 6:19
Mat 9:211 I
This was her faith.
Mat 9:212 healed
Or, saved. So in the next verse.
Mat 9:231 house
The daughter here and Peter’s mother-in-law in 8:14-15, both representing the Jews at the end of this age, were healed in a house by the Lord’s coming and His direct touch. This indicates that at the end of this age all the remnant of the Jews will be saved in the house of Israel by the Lord’s coming and His direct touch (Rom. 11:25-26; Zech. 12:10).
Mat 9:24a sleeping John 11:11, 13; 1 Thes. 4:15
Mat 9:251 crowd
In His ministry the Lord never cared to have a crowd. See note 181 in ch. 8.
Mat 9:25b took Mark 9:27; Acts 3:7; 9:41
Mat 9:252 rose
Lit., was roused.
Mat 9:26a report Matt. 4:24; Mark 1:28; Luke 5:15
Mat 9:27a And vv. 27-30: cf. Matt. 20:30-34; Mark 10:46-52; Luke 18:35-43; John 9:1-7
Mat 9:271 blind
Blindness signifies the lack of inward sight, the inability to see God and the things related to Him (2 Cor. 4:4; Rev. 3:18).
Mat 9:272b Son Matt. 1:1
In the millennial kingdom, that is, in the restored tabernacle of David (Acts 15:16), the Messianic kingdom, the Jews will recognize Christ as the Son of David, and their blindness will be healed. This is typified by the two blind men recognizing Christ as the Son of David.
Mat 9:281 house
Like the ruler’s daughter (v. 23) and Peter’s mother-in-law (8:14), the two blind men were healed in the house by the Lord’s direct touch (v. 29).
Mat 9:29c done Matt. 8:13
Mat 9:301a eyes Isa. 35:5; Luke 4:18; Acts 26:18
The opening of the blind men’s eyes signifies the recovery of inward sight, by which we see God and spiritual things (Acts 9:18; 26:18; Eph. 1:18; Rev. 3:18).
Mat 9:30b See Matt. 8:4; 12:16; Mark 5:43; 7:36
Mat 9:31a spread Matt. 9:26; Mark 1:45
Mat 9:321a dumb Matt. 12:22; Luke 11:14
Dumbness caused by demon possession signifies man’s inability to speak for God (Isa. 56:10) and praise God (Isa. 35:6) because of his worshipping of dumb idols (1 Cor. 12:2).
Mat 9:331a spoke Isa. 35:6
The dumb man’s speaking signifies that our speaking and praising ability is recovered by our being filled with the Lord in the spirit (Eph. 5:18-19).
Mat 9:341a ruler Matt. 12:24; Mark 3:22; Luke 11:15
The ruler of the demons is the devil, who was called Beelzebul (12:24). This blaspheming word by the Pharisees was a strong continuation of the rejection of the heavenly King by the leaders of Judaism.
Mat 9:35a villages Mark 6:6; Luke 13:22
Mat 9:35b teaching Matt. 4:23
Mat 9:351 gospel
See note 232 in ch. 4.
Mat 9:352 every
Every disease and every sickness signifies spiritual illness.
Mat 9:36a compassion Matt. 14:14; Mark 6:34
Mat 9:361 harassed
In Greek harassed refers to the sheep’s being skinned by a cruel shepherd and thus suffering pain. Cast away refers to the sheep’s being abandoned by a wicked shepherd and falling into a distressed condition in which they are homeless, wandering from place to place, and helpless. The Lord Jesus’ word here depicts a situation in which the pitiful Israelites were afflicted and in anguish under the hands of the chief priests and scribes, the evil shepherds.
Mat 9:362b sheep Num. 27:17; 1 Kings 22:17; Ezek. 34:5; Zech. 10:2
This indicates that the heavenly King considered the Israelites sheep and Himself their Shepherd. When Christ came to the Jews the first time, they were like lepers, paralytics, the demon-possessed, and all manner of pitiful persons because they had no shepherd to care for them. Now in His kingly ministry for the establishing of His heavenly kingdom, He ministered to them not only as a Physician but also as a Shepherd, as prophesied in Isa. 53:6 and 40:11.
Mat 9:371a harvest Luke 10:2; John 4:35
The heavenly King considered the people not only sheep but also the harvest. The sheep needed shepherding and the harvest needed reaping. Although the leaders of the nation of Israel had rejected the heavenly King, there were still a good number among the people who needed reaping.
Mat 9:381 beseech
First, in His economy God has a plan to accomplish; then there is the need for His people to beseech Him, to pray to Him, concerning it. In answering their prayer, He will accomplish what they have prayed concerning His plan.
Mat 9:382 Lord
The King of the heavenly kingdom considered Himself not only the Shepherd of the sheep but also the Lord of the harvest. His kingdom is established with things of life that can grow and multiply. He is the Lord who owns this crop.
Mat 9:38a workers Matt. 20:1-2
Mat 9:383 into
I.e., to participate in His harvest.
Mat 10:1a And Mark 3:13-15; 6:7; Luke 6:13; 9:1
Mat 10:11 twelve
See note 122 in Rev. 21. So also in v. 2.
Mat 10:12 authority
The authority to cast out unclean spirits and heal diseases is a foretaste of the power of the coming age (Heb. 6:5), that is, of the millennium, in which all demons will be cast out and all diseases will be healed (Isa. 35:5-6).
Mat 10:1b heal Matt. 9:35
Mat 10:2a And vv. 2-4: Mark 3:16-19; Luke 6:14-16; Acts 1:13
Mat 10:21 apostles
An apostle is a sent one. Now the twelve disciples (v. 1) were to be sent; thus they became the twelve apostles.
Mat 10:2b Simon Matt. 4:18
Mat 10:2c James Matt. 4:21
Mat 10:3a Philip John 1:43; 14:9
Mat 10:3b Thomas John 11:16; 14:5; 20:24; 21:2
Mat 10:31c Matthew Matt. 9:9
Mark and Luke listed Matthew before Thomas (Mark 3:18; Luke 6:15), but Matthew, the writer of this book, listed himself after Thomas, showing his humility.
Mat 10:32 tax
Here Matthew specifically designated himself “the tax collector,” perhaps remembering his salvation with gratitude. Even a despised and sinful tax collector could become an apostle of the King of the heavenly kingdom. What a salvation!
Mat 10:33 Thaddaeus
Thaddaeus here is Judas (Luke 6:16; Acts 1:13; John 14:22).
Mat 10:41 Cananaean
From the Hebrew word kanna, meaning zealous; referring not to the land of Canaan but to a Galilean sect known as the Zealots. (See Luke 6:15; Acts 1:13.)
Mat 10:42a Iscariot John 6:71; 13:2, 26; Luke 22:3; Matt. 26:14
This word, probably from Hebrew, means a man of Kerioth. Kerioth was in Judah (Josh. 15:25). Among the apostles, only Judas was from Judea; all the rest were Galileans.
Mat 10:43 betrayed
Lit., delivered Him up. So throughout the book.
Mat 10:5a sent Mark 6:7; Luke 9:2
Mat 10:51b Gentiles cf. Matt. 4:15; Acts 13:46
The Samaritans were a mixture of Gentile and Jewish blood (2 Kings 17:24; Ezra 4:10; John 4:9). The twelve apostles were sent to the house of Israel (v. 6) and were charged not to go to the Gentiles or to the Samaritans.
Mat 10:51c Samaritans 2 Kings 17:24; Ezra 4:10; Luke 17:16; John 4:4, 9; Acts 8:25
See note 51.
Mat 10:6a sheep Psa. 119:176; Isa. 53:6; Jer. 50:6; 1 Pet. 2:25
Mat 10:6b Israel Matt. 15:24; Acts 3:26; 13:46; Rom. 1:16
Mat 10:7a kingdom Matt. 3:2; 4:17
Mat 10:71 drawn
Even by that time the kingdom of the heavens had not yet come but had only drawn near.
Mat 10:8a Heal Mark 6:13; Luke 9:2
Mat 10:8b Freely Rev. 21:6; 22:17
Mat 10:9a Do vv. 9-15: Mark 6:8-11; Luke 9:3-5; 10:4-12; cf. Luke 22:35-36
Mat 10:91 not
The twelve apostles (sent to the house of Israel, not to the Gentiles), as workers worthy of their food, did not need to bring their necessities with them. (However, the Lord’s workers sent to the Gentiles should take nothing from the Gentiles—3 John 7.) This principle was changed after the Lord had been fully rejected by the house of Israel (Luke 22:35-38).
Mat 10:10a worker 1 Cor. 9:7-14; 1 Tim. 5:18
Mat 10:14a shake Acts 13:51
Mat 10:151 more
Indicating that the punishment resulting from God’s judgment is in varying degrees. Rejecting the Lord’s apostles and their words (v. 14) will bring more punishment than will the sin of Sodom and Gomorrah.
Mat 10:15a Sodom Matt. 11:23-24; Gen. 18:20; 19:24, 28; 2 Pet. 2:6; Jude 7
Mat 10:16a sheep Luke 10:3
Mat 10:16b wolves Acts 20:29
Mat 10:161 prudent
As sheep in the midst of wolves, the Lord’s apostles, although not serpents, need to be prudent as serpents to escape being hurt by the wolves, and guileless as doves, not mixed with any evil intention and not hurting others.
Mat 10:16c serpents Gen. 3:1
Mat 10:16d doves S.S. 2:14; cf. John 1:32
Mat 10:17a beware Phil. 3:2
Mat 10:171 deliver
The heavenly King’s prediction here concerning the persecution of His apostles by Judaism indicated that the kingdom He was establishing through His apostles’ preaching would be rejected by Judaism. This too proves that His kingdom is not earthly but heavenly.
Mat 10:172b sanhedrins Mark 13:9; Matt. 5:22
See note 226 in ch. 5.
Mat 10:17c scourge Matt. 23:34; Acts 5:40; 22:19; 26:11
Mat 10:181 governors
The same Greek word as for princes in 2:6.
Mat 10:18a kings Luke 21:12; Acts 9:15; 26:1-2
Mat 10:18b testimony Matt. 24:14
Mat 10:19a But vv. 19-22: Mark 13:11-13; Luke 21:12-19
Mat 10:19b anxious Luke 12:11
Mat 10:201a Spirit Luke 12:12; cf. 2 Sam. 23:2
The apostles have not only the authority of the heavenly King (v. 1) but also the Spirit of their Father. The King’s authority deals with unclean spirits and diseases; the Father’s Spirit deals with the opposers’ persecution.
Mat 10:211 brother
Those who would be the heavenly King’s apostles for the preaching of the gospel of the kingdom must suffer the breaking of the closest human ties.
Mat 10:21a children Matt. 10:35; Micah 7:6
Mat 10:22a hated Matt. 24:9; John 15:18-19; 1 John 3:13
Mat 10:22b endured Matt. 24:13; Heb. 10:36
Mat 10:221 saved
Here, to be saved may mean to be saved from those who hate us; eventually, it will mean to be saved into the manifestation of the kingdom of the heavens, a reward to the overcoming believers. This differs from eternal salvation as revealed in Eph. 2:8.
Mat 10:23a city Matt. 23:34
Mat 10:23b flee Matt. 2:13; Acts 14:6
Mat 10:231 finish
This word was not fulfilled by the twelve apostles’ preaching before Christ’s crucifixion. It will not be fulfilled until the great tribulation (24:21). The prediction in vv. 17-23 is very similar to that in 24:9-13. Here the heavenly King sent the apostles to preach the gospel of the kingdom to the Jews. After His resurrection He sent His apostles to preach the gospel to the Gentiles. After the fullness of the salvation of the Gentiles, He will send His apostles to preach the gospel of the kingdom again to the Jews. At that time, this word will be fulfilled, and He will come.
Mat 10:23c Son Matt. 8:20
Mat 10:24a disciple Luke 6:40
Mat 10:241 above
According to the context, the word here means that in suffering persecution His apostles cannot be above Him, because He was persecuted to the uttermost.
Mat 10:24b slave John 13:16; 15:20
Mat 10:251a Beelzebul Matt. 12:24, 27; Mark 3:22; Luke 11:15
Beelzebub, meaning the lord of flies, was the name of the god of the Ekronites (2 Kings 1:2). It was changed contemptuously by the Jews to Beelzebul, which means the lord of the dunghill, and was used for the ruler of the demons (12:24, 27; Mark 3:22; Luke 11:15, 18-19). In 9:34 the Pharisees, the leading ones of the Jewish religion, reviled the heavenly King by saying that He cast out demons by the ruler of demons. In using this most blasphemous name, they expressed their strongest objection and rejection.
Mat 10:26a Therefore vv. 26-33: Luke 12:2-9
Mat 10:26b covered Mark 4:22; Luke 8:17
Mat 10:26c hidden 1 Tim. 5:25
Mat 10:27a housetops 1 Sam. 9:25; Zeph. 1:5; Matt. 24:17; Acts 10:9
Mat 10:28a fear Psa. 56:4
Mat 10:28b fear Isa. 8:12-13; Heb. 10:31
Mat 10:281 Him
God is the only One who is able to destroy both man’s soul and man’s body in Gehenna. This word implies that if the apostles sent by the Lord fail to suffer persecution, they will be disciplined by God. This discipline will take place in the coming age, after the judgment at the judgment seat of Christ, when the believers will receive reward or punishment (2 Cor. 5:10; Rev. 22:12).
Mat 10:28c destroy James 4:12
Mat 10:282d Gehenna Matt. 5:22
See note 228 in ch. 5.
Mat 10:291 assarion
An ancient Roman coin equal to one-sixteenth of a denarius. See note 71 in John 6.
Mat 10:30a hairs Luke 21:18
Mat 10:31a more Matt. 6:26; 12:12
Mat 10:32a confess Rom. 10:9-10
Mat 10:321 in
Implying his union with the Lord.
Mat 10:32b confess Rev. 3:5
Mat 10:322 in
Implying the Lord’s union with him.
Mat 10:331a deny 2 Tim. 2:12; Mark 8:38; Luke 9:26
This word was spoken by the heavenly King to His apostles, who were sent by Him to preach the gospel of the kingdom. He foretold that they would be persecuted (vv. 17, 21-23). If anyone under persecution denies Him, He will deny him at His coming back (16:27). Their being denied or confessed by Him at that time will determine whether His apostles are worthy to enter the kingdom of the heavens as a reward in the coming age.
Mat 10:34a Do vv. 34-36: Luke 12:51-53
Mat 10:341 come
The whole earth is under Satan’s usurpation (1 John 5:19). The heavenly King came to call some out from that usurpation. This certainly aroused Satan’s opposition. He instigated the people under his usurpation to fight against the heavenly King’s called ones. Thus, His coming did not bring peace but a sword.
Mat 10:35a father Matt. 10:21
Mat 10:36a enemies Micah 7:6
Mat 10:361 household
The fighting instigated by the usurping Satan against the heavenly King’s called ones is waged even in their own household. The heavenly called ones are attacked in their homes by their kindred who remain under the evil one’s usurping hand.
Mat 10:37a father Luke 14:26; cf. Deut. 33:9-10
Mat 10:371 above
Our love for the Lord must be absolute. We should love nothing above Him. He is the One most worthy of our love, and we must be worthy of Him.
Mat 10:381 take
Christ took the Father’s will and was crucified (26:39, 42). When He was baptized, He was counted as crucified, and from that time He bore His cross to do the will of God. His called ones were identified with Him. He asked them to take their cross and follow after Him, that is, to take the will of God by putting themselves aside. This demanded that at any cost they first give their love to Him that they might be worthy of Him.
Mat 10:38a cross Matt. 16:24; Mark 8:34; Luke 9:23; 14:27
Mat 10:38b follow Matt. 4:19
Mat 10:391 finds
To find the soul-life is to allow the soul to have its enjoyment and to escape suffering. To lose the soul-life is to cause the soul to lose its enjoyment and thereby to suffer. If the heavenly King’s followers allow their soul to have its enjoyment in this age, they will cause their soul to suffer the loss of its enjoyment in the coming kingdom age. If they allow their soul to suffer the loss of its enjoyment in this age for the King’s sake, they will enable their soul to have its enjoyment in the coming kingdom age, that is, to share the King’s joy in ruling over the earth (25:21, 23).
Mat 10:39a soul-life Matt. 16:25; Mark 8:35; Luke 9:24; 17:33; John 12:25
Mat 10:401a receives Matt. 18:5; John 13:20; Gal. 4:14
The apostles sent by the heavenly King, having been entrusted with His authority (v. 1) and peace (v. 13), and having been indwelt by the Spirit of the Father and identified with the King in His suffering (vv. 22, 24-25) and death (vv. 21, 34-39), were one with Him. Thus, he who received them received Him. To participate in such an identification with the heavenly King requires us to love Him above all, at any cost, and to follow Him by taking the narrow way of the cross, as revealed in vv. 37-39.
Mat 10:40b receives Mark 9:37; Luke 9:48
Mat 10:411a receives 1 Kings 17:10-15, 20-24; 2 Kings 4:8-17
One who receives a prophet is joined to the prophet’s word, and one who receives a righteous man is joined to the righteousness of the righteous man. Thus, these two will receive the reward of a prophet and of a righteous man, respectively.
Mat 10:412 prophet
A prophet is one who speaks for God and speaks forth God. A righteous man is one who seeks after righteousness, who practices righteousness, and who is persecuted for the sake of righteousness for the kingdom (5:6, 10, 20; 6:1). The heavenly King was such, a Prophet sent by God (Deut. 18:15) and a righteous man (Acts 3:14). His apostles, sent by Him, were identified with Him and thus also were prophets and righteous men. Hence, whoever received them received Him and will receive a reward.
Mat 10:42a little Matt. 25:40
Mat 10:42b cup Mark 9:41
Mat 10:421 reward
This reward will be given in the coming kingdom age (Luke 14:14).
Mat 11:1a teach Matt. 9:35
Mat 11:2a Now vv. 2-19: Luke 7:18-35
Mat 11:2b prison Matt. 4:12; 14:3; John 3:24
Mat 11:2c works John 10:37-38
Mat 11:31 Are
John the Baptist’s word here does not mean that he was in doubt concerning Christ. He questioned Christ in this way in order to provoke Him to deliver him. He knew that Christ was the Coming One, and he had strongly recommended Him to the people (John 1:26-36). After that, John was put into prison (4:12), where he waited, expecting that Christ would do something to deliver him. However, Christ did nothing for him, although He did much to help others. When John heard of this, it might have been that he was about to be stumbled (v. 6). Hence, he sent his disciples with such a question to provoke Christ.
Mat 11:3a Coming Gen. 49:10; Psa. 118:26; John 4:25; 6:14; 11:27
Mat 11:32 another
The Greek word means a different one.
Mat 11:51a blind Isa. 29:18; 35:5-6; Matt. 9:27-30
The Lord mentioned first the blind’s receiving of sight, because there had been no such miracle in the Old Testament. By this He gave clear evidence to John that none other than the Messiah could have done such a miracle (Isa. 35:5). In the spiritual sense also, the blind’s receiving of sight comes first. In the Lord’s salvation, first He opens our eyes (Acts 26:18); then we can receive Him and walk to follow Him.
Mat 11:52 lame
The lame signify those who cannot walk in God’s way. After being saved, they can walk by a new life (9:5-6; John 5:8-9).
Mat 11:53b lepers Matt. 8:2-3
See note 21 in ch. 8.
Mat 11:54 deaf
The deaf signify those who cannot hear God. After being saved, they can hear the Lord’s voice (John 10:27).
Mat 11:55 dead
The dead signify those who are dead in sins (Eph. 2:1, 5), unable to contact God. After being regenerated, they can fellowship with God by means of their regenerated spirit.
Mat 11:56c poor Isa. 61:1; Luke 4:18
The poor signify all who are without Christ and without God and who have no hope in the world (Eph. 2:12). Upon receiving the gospel, they are made rich in Christ (2 Cor. 8:9; Eph. 3:8).
Mat 11:61a stumbled Isa. 8:14-15; Matt. 13:57; 24:10; 26:31; John 6:61; 16:1
This word implies that John the Baptist might have been stumbled because of the Lord, because the Lord did not act on his behalf according to his way. Here the Lord encouraged him to take the way He had ordained for him, that he might be blessed. This blessing is very much related to participation in the kingdom of the heavens.
Mat 11:71 say
The Lord’s reply to John implicitly indicated John’s mistake. However, His words to the crowds concerning John explicitly testified for John.
Mat 11:7a wilderness Matt. 3:1; Luke 1:80
Mat 11:72 look
The Greek word means to view attentively.
Mat 11:73b reed Matt. 12:20
A reed signifies a weak and fragile person (12:20; 1 Kings 14:15). When John the Baptist was testifying for Christ in the wilderness, he was not such a weak person.
Mat 11:81 see
The Greek word means perceive. So in the next verse.
Mat 11:82 man
In the wilderness, while he was boldly testifying for Christ, John the Baptist was not a weak person who wore soft clothing. The Lord testified that he was neither a reed shaken by the wind nor a man arrayed in soft clothing.
Mat 11:8a clothing cf. Matt. 3:4
Mat 11:9a prophet Matt. 14:5; 21:26; Luke 1:76
Mat 11:91 much
The Lord testified that John was much more than a prophet.
Mat 11:10a Behold Mal. 3:1; Mark 1:2
Mat 11:111 least
Lit., less. All the prophets prior to John prophesied only that Christ was coming, but John testified that Christ had come. The prophets were looking forward to Christ, but John saw Christ. Hence, John was greater than all the prophets. Although John saw the incarnated Christ and introduced Him to people, he did not have the resurrected Christ indwelling him. The kingdom people do. John could say only, “Here is Christ,” but the kingdom people can say, “To me, to live is Christ” (Phil. 1:21). Hence, the least in the kingdom of the heavens is greater than he. Whether a person is greater or lesser depends on his relationship to Christ. Christ is the deciding factor. The closer one is to Christ, the greater one is.
Mat 11:112 in
This word indicates that up to that time the kingdom of the heavens had not come and that John the Baptist was not in it.
Mat 11:121a violence Luke 16:16
From the days of John the Baptist until that time, the Pharisees were violently frustrating people from entering the kingdom of the heavens. Hence, those who desired to enter had to do so “by violence.”
Mat 11:13a prophets Luke 16:16
Mat 11:131 until
This proves that the Old Testament dispensation was terminated by the coming of John.
Mat 11:141 it
Or, him.
Mat 11:142a Elijah Mal. 4:5; Luke 1:17; Matt. 17:10-13
Malachi 4:5 prophesies that Elijah will come. When John the Baptist was conceived, it was said that he would go before the Lord in the spirit and power of Elijah (Luke 1:17). Hence, in a sense, John may be considered “Elijah, who is to come” (cf. 17:10-13). However, the prophecy of Mal. 4:5 will actually be fulfilled during the great tribulation, when the real Elijah, one of the two witnesses, will come to strengthen God’s people (Rev. 11:3-12).
Mat 11:15a ears Matt. 13:9, 43; Rev. 2:7
Mat 11:16a generation cf. Psa. 78:8; 95:10-11
Mat 11:171 played
Christ and John the Baptist “played the flute” to preach the gospel of the kingdom, but the Jewish religionists did not “dance” for the joy of salvation; John and Christ “sang a dirge” to preach repentance, but the Jewish religionists did not mourn for the grief of sin. The righteousness of God demanded that they repent, but they would not obey; the grace of God afforded them salvation, but they would not receive it.
Mat 11:181 neither
John, coming to bring men to repentance (Mark 1:4) and to cause them to grieve for sin, had no taste for eating and drinking (Luke 1:15-17); whereas Christ, coming to bring salvation to sinners and to cause them to rejoice in it, had the joy of eating and drinking with them (9:10-11). The kingdom people, who are under no regulation, follow the divine wisdom, concentrating on the indwelling Christ, who is their wisdom (1 Cor. 1:30), not on the outward manner of life.
Mat 11:18a eating cf. Matt. 3:4
Mat 11:18b drinking Luke 1:15
Mat 11:182c demon John 8:48
Because John the Baptist lived in a strange and peculiar way, not eating or drinking in the ordinary way, the opposers said, “He has a demon,” i.e., that he was demon-possessed.
Mat 11:19a Son Matt. 8:20
Mat 11:191b eating Matt. 9:10; John 2:2
See note 181.
Mat 11:192 friend
Christ is not only the Savior but also the Friend of sinners, who sympathizes with their problems and senses their grief.
Mat 11:19c tax Matt. 9:11
Mat 11:193d wisdom 1 Cor. 1:24, 30
Wisdom is Christ (1 Cor. 1:24, 30). Whatever Christ did was done by the wisdom of God, which is Christ Himself. This wisdom was justified, vindicated, by His wise works, His wise deeds.
Mat 11:194 works
Some ancient authorities read, children (see Luke 7:35). The kingdom people are the children of wisdom, who justify Christ and His deeds and follow Him as their wisdom.
Mat 11:20a works Acts 2:22
Mat 11:21a Woe vv. 21-23: Luke 10:13-15
Mat 11:21b Bethsaida Mark 8:22
Mat 11:21c Tyre Isa. 23:1-18; Ezek. 27:32; 28:2-23; Matt. 15:21; Mark 3:8; 7:24
Mat 11:21d sackcloth Jonah 3:5-8
Mat 11:21e ashes Job 42:6
Mat 11:221a more Matt. 11:24; 10:15
See note 151 in ch. 10. So in v. 24.
Mat 11:23a Capernaum Matt. 4:13
Mat 11:23b exalted Isa. 14:13
Mat 11:23c to Isa. 14:15; Ezek. 26:20
Mat 11:231d Hades Matt. 16:18; Luke 16:23; Acts 2:27; Rev. 1:18; 20:14
Hades, equal to Sheol in the Old Testament (Gen. 37:35; Psa. 6:5), is the place where the souls and spirits of the dead are kept (Luke 16:22-23; Acts 2:27).
Mat 11:24a Sodom Luke 10:12; Matt. 10:15
Mat 11:25a At vv. 25-27: Luke 10:21-22
Mat 11:251 answered
While the Lord was rebuking the cities, He fellowshipped with the Father. At that time, answering the Father, He spoke to Him the extolment in vv. 25-26.
Mat 11:252 extol
Lit., acknowledge with extolment. The Lord acknowledged with extolment the Father’s way in carrying out His economy. Although people, instead of responding to His ministry, slandered Him (vv. 16-19) and the leading cities rejected Him (vv. 20-24), He extolled the Father, acknowledging the Father’s will. He did not seek prosperity in His work but sought the Father’s will; His satisfaction and rest were not in being understood and welcomed by man but in being known by the Father (vv. 26-27).
Mat 11:253b Lord Gen. 14:19, 22; Acts 17:24
In the Lord’s extolling address, “Father” refers to the Father’s relationship with Him, the Son, whereas “Lord of heaven and of earth” refers to God’s relationship with the universe. When God’s people were defeated by His enemy, God was called “the God of heaven” (Ezra 5:11-12; Dan. 2:18, 37). But when there was a man standing for Him on the earth, God was called the “Possessor of heaven and earth” (Gen. 14:19, 22). Now the Lord as the Son of Man called the Father “Lord of heaven and of earth,” indicating that the Lord was standing on the earth for God’s interest.
Mat 11:254 these
The things regarding the knowledge of the Son and of the Father (v. 27).
Mat 11:255 wise
The wise and intelligent refers to the people of the three cities condemned in vv. 20-24, people who were wise and intelligent in their own eyes. The Father’s will was to hide the knowledge of the Son and of the Father from such people.
Mat 11:256 infants
Infants refers to the disciples, who were the children of wisdom (see note 194). The Father was pleased to reveal both the Son and the Father to them.
Mat 11:261 in
Lit., before You.
Mat 11:271a All John 3:35; 13:3; 3:27; 6:37, 44, 65; 18:9
All things refers to the remnant whom the Father has given to the Son (John 3:27; 6:37, 44, 65; 18:9). This word implies that the wise and intelligent rejected the Son because the Father was not pleased to give them to the Son.
Mat 11:272b knows John 10:15; Matt. 16:17; Phil. 3:10
Full knowledge, not mere objective acquaintance. Concerning the Son, only the Father has such knowledge, and concerning the Father, only the Son and he to whom the Son reveals Him have such knowledge. Hence, to know the Son requires that the Father reveal Him (16:17), and to know the Father requires that the Son reveal Him (John 17:6, 26).
Mat 11:272c know John 7:29; 8:55; 17:25
See note 272.
Mat 11:27d reveal John 17:6, 26
Mat 11:28a Come John 6:37; 7:37
Mat 11:281b toil Matt. 23:4; Luke 11:46; Acts 15:10
This refers not only to the toil of striving to keep the commandments of the law and religious regulations but also to the toil of struggling to be successful in any work. Whoever toils thus is always heavily burdened. After the Lord extolled the Father, acknowledging the Father’s way and declaring the divine economy, He called this kind of people to come to Him for rest.
Mat 11:282 rest
Rest refers not only to being set free from the toil and burden under the law or religion or under any work or responsibility, but also to perfect peace and full satisfaction.
Mat 11:291 Take
Lit., lift.
Mat 11:292 yoke
To take the Lord’s yoke is to take the will of the Father. It is not to be regulated or controlled by any obligation of the law or religion or to be enslaved by any work, but to be constrained by the will of the Father. The Lord lived such a life, caring for nothing but the will of His Father (John 4:34; 5:30; 6:38). He submitted Himself fully to the Father’s will (26:39, 42). Hence, He asks us to learn from Him.
Mat 11:29a learn Eph. 4:20
Mat 11:293b meek Matt. 21:5; 2 Cor. 10:1
To be meek, or gentle, means not to resist opposition, and to be lowly means not to have self-esteem. Throughout all the opposition the Lord was meek, and throughout all the rejection He was lowly in heart. He submitted Himself fully to the will of His Father, not wanting to do anything for Himself or expecting to gain something for Himself. Hence, regardless of the situation He had rest in His heart; He was fully satisfied with His Father’s will.
Mat 11:29c rest Jer. 6:16; Heb. 4:9
Mat 11:294 souls
The rest that we find by taking the Lord’s yoke and learning from Him is for our souls. It is an inward rest; it is not anything merely outward in nature.
Mat 11:301 yoke
The Lord’s yoke is the Father’s will, and His burden is the work of carrying out the Father’s will. Such a yoke is easy, not bitter, and such a burden is light, not heavy.
Mat 11:302a easy 1 John 5:3
The Greek word means fit for use; hence, good, kind, mild, gentle, easy, pleasant—in contrast to hard, harsh, sharp, bitter.
Mat 12:11a At vv. 1-8: Mark 2:23-28; Luke 6:1-5
At that time joins this chapter to ch. 11. At the time the Lord was calling people to rest from striving to keep the law and religious regulations, He went through the grainfields on the Sabbath, and His disciples began to pick ears of grain and eat, seemingly breaking the Sabbath.
Mat 12:1b Sabbath Matt. 12:5, 10, 11, 12; Luke 13:14; 14:1, 3; John 5:9-10; 9:14, 16
Mat 12:1c ears Deut. 23:25
Mat 12:21a not Exo. 20:10; Isa. 58:13; John 5:10
The Sabbath was ordained so that the Jews would remember the completion of God’s creation (Gen. 2:2), keep the sign of God’s covenant made with them (Ezek. 20:12), and remember God’s redemption accomplished for them (Deut. 5:15). Hence, to profane the Sabbath was a serious matter in the eyes of the religious Pharisees. To them it was not lawful, not scriptural. But they did not have adequate knowledge of the Scriptures. Based on their meager knowledge, they cared for the ritual of keeping the Sabbath, not for the hunger of the people. What folly to observe a vain ritual!
Mat 12:31a read Matt. 12:5; 19:4; 21:16, 42; 22:31
The Pharisees said that it was not lawful for the Lord’s disciples to pick the ears in the grainfields and to eat; thus, they condemned the disciples for acting contrary to the Scriptures. But the Lord answered, “Have you not read…?” pointing out to them another aspect of the Scriptures that justified Him and His disciples. The Pharisees were thus condemned for lacking adequate knowledge of the Scriptures.
Mat 12:32b David 1 Sam. 21:1-6
[ par. 1 2 ]
Mat 12:32 [1] The Lord’s word here implies that He is the real David. In the ancient time David and his followers, when rejected, entered into the house of God and ate the bread of the Presence (v. 4), seemingly breaking the Levitical law. Now the real David and His followers were rejected, and the disciples took action to pick ears of grain and eat, seemingly going against the sabbatical regulation. Just as David and his followers were not held guilty, so Christ and His disciples should not have been condemned.
Mat 12:32 [2] Furthermore, the Lord’s word here implies the dispensational change from the priesthood to the kingship. In the ancient time the coming of David changed the dispensation from the age of the priests to the age of the kings, in which the kings were above the priests. In the age of the priests the leader of the people had to listen to the priest (Num. 27:21-22). But in the age of the kings the priest had to submit to the king (1 Sam. 2:35-36). Hence, what King David did with his followers was not illegal. Now the coming of Christ changed the dispensation again, this time from the age of the law to the age of grace, in which Christ is above all. Whatever He does is right.
Mat 12:4a bread Exo. 25:30; Lev. 24:5-8
Mat 12:4b priests Exo. 29:32-33; Lev. 24:9
Mat 12:51a read Matt. 12:3
Here the Lord pointed out to the Pharisees another case in the Scriptures, exposing how little they knew the Scriptures.
Mat 12:5b Sabbath Num. 28:9-10; cf. John 7:22-23
Mat 12:61a greater Matt. 12:41, 42
The Lord revealed to the Pharisees that He was greater than the temple. This indicated another turn, a type-fulfilling turn from the temple to a person. In the case of David there was a turn from one age to another. In this case, a case concerning the priests, there was a turn from the temple to a person who is greater than the temple. Since the priests were guiltless in acting on the Sabbath in the temple, how could the Lord’s disciples be guilty in acting on the Sabbath in Him who is greater than the temple? In the first case the king broke the Levitical regulation; in the second case the priests broke the sabbatical regulation. According to the Scriptures neither was guilty. Hence, scripturally, what the Lord did here was right.
Mat 12:6b temple 1 Kings 8:27; Isa. 66:1; Hag. 2:9
Mat 12:7a I Hosea 6:6; Matt. 9:13
Mat 12:8a Son Matt. 8:20
Mat 12:81 Lord
Here the Lord indicated the third turn, a right-asserting turn from the Sabbath to the Lord of the Sabbath. As the Lord of the Sabbath, He had the right to change the regulations concerning the Sabbath. Thus, the Lord gave the condemning Pharisees a threefold verdict. He was the real David, the greater temple, and the Lord of the Sabbath. Therefore, He could do whatever He liked on the Sabbath, and whatever He did was justified by Himself. He was above all rituals and regulations. Since He was there, no attention should have been paid to any ritual or regulation.
Mat 12:9a departing vv. 9-14: Mark 3:1-6; Luke 6:6-11
Mat 12:101 hand
This chapter records the Lord’s move on two Sabbaths (Luke 6:1, 6). What He did on the first Sabbath indicates that He cared for Himself as the Head of the Body. As the Head, He is everything—the real David, the greater temple, and the Lord of the Sabbath. What He did on the second Sabbath signifies that He cared for His members. On this Sabbath He healed a man’s withered hand, likening this man to a sheep (vv. 11-12). The hand is a member of the body, and the sheep is a member of the flock. The Lord would do anything for the healing of His members, for the rescue of His fallen sheep. Sabbath or no Sabbath, the Lord is interested in healing the dead members of His Body. To Him, regulations do not matter; the rescue of His fallen sheep means everything.
Mat 12:10a lawful Matt. 12:2, 12; Luke 14:3
Mat 12:10b accuse John 8:6
Mat 12:11a lift Deut. 22:4; Luke 14:5
Mat 12:12a more Matt. 6:26; 10:31
Mat 12:12b lawful Matt. 12:10
Mat 12:131 restored
The Lord gave the man the word, “Stretch out your hand.” In the Lord’s word was the enlivening life. By stretching out his hand the man took the Lord’s life-giving word, and his withered hand was restored by the life in His word.
Mat 12:14a counsel Matt. 22:15; 26:4; 27:1; Mark 3:6; John 11:53
Mat 12:141b destroy John 5:18; 7:1, 25; 8:59
In the eyes of the religious Pharisees, for the Lord to break the Sabbath was to destroy God’s covenant with the nation of Israel, that is, to destroy the relationship between God and Israel. Hence, they took counsel against Him as to how they might destroy Him. The breaking of the Sabbath caused the Jewish religionists to reject the heavenly King.
Mat 12:15a followed Matt. 19:2
Mat 12:16a not Matt. 8:4; 9:30
Mat 12:17a fulfilled Matt. 1:22
Mat 12:18a Behold vv. 18-21: Isa. 42:1-3
Mat 12:181 Servant
The Greek word means boy attendant.
Mat 12:18b Beloved Matt. 3:17; 17:5
Mat 12:18c Spirit Isa. 61:1; Luke 4:18
Mat 12:182 justice
Or, righteousness, (righteous) judgment. So in v. 20.
Mat 12:183 Gentiles
This indicates clearly that because of the Jews’ rejection, the heavenly King with His heavenly kingdom would turn to the Gentiles, and the Gentiles would receive Him and trust in Him (v. 21).
Mat 12:201 bruised
The Jews were accustomed to making flutes of reeds. When a reed was bruised, they broke it. Also, they made torches out of flax, which can burn oil. When the oil ran out, the flax smoked and they quenched it. Some of the Lord’s people are like a bruised reed, which cannot give a musical sound; others are like smoking flax, which cannot produce a shining light. Yet the Lord will not break the bruised ones or quench the smoking ones.
Mat 12:202 flax
The Greek word refers to a torch made with flax.
Mat 12:21a hope Rom. 15:12
Mat 12:22a Then vv. 22, 24: Luke 11:14-15
Mat 12:221b blind Matt. 9:27
A blind and dumb man signifies one who is without spiritual sight, i.e., who is unable to see God and spiritual things, and who, for this reason, is unable to praise God and speak for God. This is the real condition of all fallen people.
Mat 12:22c dumb Matt. 9:32
Mat 12:231a Son Matt. 1:1
This indicates that they recognized Christ as their Messiah, their King.
Mat 12:241a Beelzebul Matt. 10:25
See note 251 in ch. 10. So in v. 27.
Mat 12:24b ruler Matt. 9:34
Mat 12:25a But vv. 25-29: Mark 3:23-27; Luke 11:17-22
Mat 12:25b knowing Matt. 9:4
Mat 12:261a kingdom cf. Eph. 2:2; 6:12; Col. 1:13
Satan is the ruler of this world (John 12:31) and the ruler of the authority of the air (Eph. 2:2). He has his authority (Acts 26:18) and his angels (Matt. 25:41), who are his subordinates as rulers, authorities, and world-rulers of the darkness of this world (Eph. 6:12). Hence, he has his kingdom, the authority of darkness (Col. 1:13).
Mat 12:27a Beelzebul Matt. 12:24
Mat 12:27b cast Acts 19:13-14
Mat 12:281a Spirit Matt. 12:18; Acts 10:38
The Spirit of God is the power of the kingdom of God. Where the Spirit of God is in power, there the kingdom of God is, and there the demons have no ground.
Mat 12:282b kingdom Matt. 19:24; 21:31, 43; Luke 17:20-21
The kingdom of God, not the kingdom of the heavens, is indicated here. Even at that time the kingdom of the heavens still had not come. The kingdom of God, however, was there already.
Mat 12:291 house
The house here signifies the kingdom of Satan.
Mat 12:292 strong
The strong man is Satan, the evil one.
Mat 12:29a plunder Isa. 49:24-25
Mat 12:293 goods
Or, instruments, apparatus; hence, goods, stuff. The fallen people, who are under Satan, are his vessels, his instruments, and are for his use. They are his goods, kept in his house, his kingdom.
Mat 12:294 binds
This indicates that when the Lord cast out demons, He first bound Satan.
Mat 12:301 He
See note 401 in Mark 9.
Mat 12:30a against Luke 11:23; cf. Mark 9:40; Luke 9:50
Mat 12:31a Therefore vv. 31-32: Mark 3:28-30; Luke 12:10
Mat 12:31b blasphemy 1 Tim. 1:13
Mat 12:311 blasphemy
Blaspheming the Spirit differs from insulting the Spirit (Heb. 10:29). To insult the Spirit is to disobey Him willfully. Many believers do this. If they confess this sin, they will be forgiven and cleansed by the Lord’s blood (1 John 1:7, 9). But to blaspheme the Spirit is to slander Him, as the Pharisees did in v. 24. It was by the Spirit that the Lord cast out a demon. But the Pharisees, seeing it, said that the Lord cast out demons by Beelzebul, the ruler of the demons. This was blasphemy against the Spirit. By such blasphemy the Pharisees’ rejection of the heavenly King reached its climax.
Mat 12:321 speaks
In the economy of the Triune God, the Father conceived the plan of redemption (Eph. 1:5, 9), the Son accomplished redemption according to the Father’s plan (1 Pet. 2:24; Gal. 1:4), and the Spirit reaches sinners to apply the redemption accomplished by the Son (1 Cor. 6:11; 1 Pet. 1:2). If a sinner blasphemes the Son, as Saul of Tarsus did, the Spirit will still have the ground to work on him and cause him to repent and believe in the Son that he may be forgiven (see 1 Tim. 1:13-16). But if a sinner blasphemes the Spirit, the Spirit will have no ground to work on him, and there will be no one left to cause him to repent and believe. Hence, it is impossible for such a person to be forgiven. This is not only logical according to reason but also governmental according to God’s administrative principle, as revealed here by the Lord’s word.
Mat 12:32a neither cf. 1 John 5:16
Mat 12:322b age Mark 10:30; Eph. 1:21
In God’s governmental administration His forgiveness is dispensational. For His administration He has planned different ages. The period from the first coming of Christ to eternity is divided dispensationally into three ages: (1) this age, the present one, from Christ’s first coming to His second coming; (2) the coming age, the millennium, the one thousand years for restoration and heavenly reigning, from Christ’s second coming to the end of the old heaven and old earth; and (3) eternity, the eternal age of the new heaven and new earth. God’s forgiveness in this age is for sinners’ eternal salvation. This forgiveness is given to both sinners and believers. God’s forgiveness in the coming age is related to the believers’ dispensational reward. If after being saved a believer commits a sin but will not make a clearance through confession and the cleansing of the Lord’s blood (1 John 1:7, 9) before he dies or the Lord comes back, the sin will not be forgiven in this age but will remain and will be judged at the judgment seat of Christ (2 Cor. 5:10). In such a case, the believer will not be rewarded with the kingdom, i.e., will not participate with Christ in the glory and joy in the manifestation of the kingdom of the heavens, but will be disciplined so that the sin is cleared, and will be forgiven in the coming age (18:23-35). This kind of forgiveness will maintain this believer’s eternal salvation but will not qualify him to participate in the glory and joy of the coming kingdom.
Mat 12:33a fruit Matt. 7:16-20; Luke 6:43-44
Mat 12:331 by
Lit., from.
Mat 12:34a vipers Matt. 3:7; 23:33
Mat 12:34b heart Matt. 15:18-19; Luke 6:45
Mat 12:361 idle
The Greek word means not working. An idle word is a non-working word, an inoperative word, a word that has no positive function and is useless, unprofitable, unfruitful, and barren. Those who have spoken such words will render an account concerning every one of them in the day of judgment. Since this is the case, how much more must we account for every wicked word!
Mat 12:36a account 1 Pet. 4:5
Mat 12:36b judgment Rom. 2:5, 16; Acts 17:31
Mat 12:371a words James 3:2
What a warning this is! We must learn to control and restrict our speaking.
Mat 12:381a sign Matt. 16:1; Mark 8:11-12; Luke 11:16; John 2:18; 6:30; 1 Cor. 1:22
A sign is a miracle that has some spiritual significance. The Jews always seek signs (1 Cor. 1:22).
Mat 12:39a But vv. 39-42: Luke 11:29-32
Mat 12:39b evil Matt. 16:4; Mark 8:38
Mat 12:391 generation
Age in v. 32 refers to time; generation here refers to people.
Mat 12:40a three Jonah 1:17
Mat 12:40b Son Matt. 8:20
Mat 12:401c heart Eph. 4:9; Acts 2:27; Luke 23:43
The heart of the earth is called “the lower parts of the earth” (Eph. 4:9) and Hades (Acts 2:27), where the Lord went after His death. Hades, equal to Sheol in the Old Testament (see note 231 in ch. 11), has two sections, the section of torment and the section of comfort (Luke 16:23-26). The section of comfort is Paradise, where the Lord went with the saved thief after they died on the cross (Luke 23:43). Hence, heart of the earth, lower parts of the earth, Hades, and Paradise are synonymous terms, referring to the place where the Lord stayed for three days and three nights after His death and before His resurrection.
Mat 12:40d three Matt. 16:21; 17:22-23
Mat 12:41a Ninevite Jonah 1:2
Mat 12:41b repented Jonah 3:5-8
Mat 12:411c more Matt. 12:6, 42
The Greek word for more, occurring also in v. 42, means better in quality and larger in quantity; hence, more. It differs from the word for greater in v. 6, which means greater in external size or measure. Christ, as the Prophet sent by God to His people (Deut. 18:15, 18), is more than Jonah the prophet. Jonah was the prophet who turned from Israel to the Gentiles and was put into the belly of the great fish. After remaining there for three days, he came out to become a sign to that generation for repentance (Jonah 1:2, 17; 3:2-10). This was a type of Christ, who would turn from Israel to the Gentiles and who would be buried in the heart of the earth for three days and then be resurrected, becoming a sign to this generation for salvation.
Mat 12:42a queen 1 Kings 10:1; 2 Chron. 9:1
Mat 12:421b more Matt. 12:6, 41
[ par. 1 2 3 ]
Mat 12:421 [1] See note 411. Christ, as the Son of David, as the King, is more than Solomon the king. Solomon built the temple of God and spoke the word of wisdom. To him the Gentile queen came (1 Kings 6:2; 10:1-8). This too was a type of Christ, who is building the church, making it the temple of God, and is speaking the word of wisdom. To Him the Gentile seekers turn.
Mat 12:421 [2] This type, and that in v. 41, indicate that Christ, whether as the Prophet sent by God or as the King anointed by God, would turn from Israel to the Gentiles, as prophesied in vv. 18 and 21.
Mat 12:421 [3] According to history King Solomon preceded Jonah the prophet. But according to spiritual significance Jonah came first, as recorded in Matthew. This too shows that Matthew’s record is not according to the sequence of history but according to the sequence of doctrine (see note 161, par. 2, in ch. 8). According to doctrine, first Christ had to die and be resurrected; then He would build the church and speak the word of wisdom. Christ’s death and resurrection are the real sign to this generation, to both the Jews and the Gentiles (1 Cor. 1:22, 24).
Mat 12:43a When vv. 43-45: Luke 11:24-26
Mat 12:431 waterless
The unclean spirit, a demon (v. 22), seeks rest but cannot find it in waterless places because the lodging place of demons, after God’s judgment by water in Gen. 1:2, is the sea. (See Life-study of Genesis, Message Two.) Since a demon cannot find rest in dry places, it returns to the human body that it originally possessed and settles down there (vv. 44-45).
Mat 12:451 this
Doctrinally, v. 43 continues v. 22. Between these two verses is a record of the Jews’ rejection of Christ and of Christ’s forsaking of them. Here the Lord likened the evil generation of the rejecting Jews to the demon-possessed man. In the eyes of the Lord the rejecting Jews were like the demon-possessed people. The signs of Jonah and Solomon indicated that the Gentiles would repent, but the case of the demon-possessed man indicated that the rejecting Jews would not repent. They would only sweep away the dirt and decorate by adding good things to beautify themselves. They would not receive Christ and allow Him to fill them. Rather, they would remain empty and unoccupied. This is the actual condition of today’s Jews. Near the end of this age they will be seven times more possessed by demons, and their state will become worse than ever.
Mat 12:45a evil Matt. 12:39
Mat 12:46a While vv. 46-50: Mark 3:31-35; Luke 8:19-21
Mat 12:46b mother Matt. 13:55; John 2:12
Mat 12:46c brothers Matt. 13:55; John 2:12; 7:3, 5; Acts 1:14; 1 Cor. 9:5
Mat 12:481 Who
This indicates that the heavenly King forsook His relationship in the flesh with the Jews. In this chapter the Jews’ rejection of Christ, having reached its climax, caused Christ to forsake them fully. At this point the break between them and Christ began, and they were severed from Christ (Rom. 11:17, 19-20).
Mat 12:501a does Matt. 7:21
After breaking with the Jews, Christ turned to the Gentiles. Thenceforth His relationship with His followers was not in the flesh but in the spirit. Whoever does the will of His Father is a brother who helps Him, a sister who sympathizes with Him, and a mother who tenderly loves Him.
Mat 12:50b brother Matt. 28:10; John 20:17; Heb. 2:11
Mat 13:11a On vv. 1-9: Mark 4:1-9; Luke 8:4-8
At the end of ch. 12 the heavenly King, having been fully rejected by the leaders of the Jewish religion, made a break with them. On that day He went out of the house and sat beside the sea. This is very significant. The house signifies the house of Israel (10:6), and the sea signifies the Gentile world (Dan. 7:3, 17; Rev. 17:15). The King’s going out of the house to sit beside the sea signifies that after His break with the Jews, He forsook the house of Israel and turned to the Gentiles. It was after this, while on the seashore, that He gave the parables concerning the mysteries of the kingdom. This signifies that the mysteries of the kingdom were revealed in the church. Hence, all the parables in this chapter were spoken to His disciples, not to the Jews.
Mat 13:1b house Matt. 13:36; 8:14; 9:28
Mat 13:21a boat Mark 3:9; Luke 5:3
The boat, which was in the sea but not of the sea, signifies the church, which is in the world but not of the world. It was in the boat, in the church, that the King of the heavenly kingdom, after forsaking the Jews and turning to the Gentiles, revealed in parables the mysteries of the kingdom.
Mat 13:31 Behold
In contrast to what He said in the other six parables (vv. 24, 31, 33, 44-45, 47), at the beginning of this parable, the first of the seven parables concerning the mysteries of the kingdom, the Lord did not say, “The kingdom of the heavens is (or, has become) like…,” because the kingdom of the heavens began with the second parable. In this first parable the Lord went out only to sow the seed for the kingdom. At that time the seed had not yet grown to be the crop for the formation of the kingdom. As the Lord said in His preaching at that time, the kingdom had not yet come but had only drawn near (4:17).
Mat 13:32a sower Matt. 13:37
The sower was the Lord Himself (v. 37).
Mat 13:41a seeds Matt. 13:19; Luke 8:11; cf. Matt. 13:38
The seeds are the word of the kingdom (v. 19), the Lord being in this word as life.
Mat 13:42b beside Matt. 13:19
Beside the way refers to a place close to the way. It is hardened by the traffic of the way; thus, it is difficult for the seeds to penetrate it. The wayside signifies the heart that is hardened by worldly traffic and cannot open to understand, to comprehend, the word of the kingdom (v. 19).
Mat 13:43b birds Matt. 13:19
The birds signify the evil one, Satan, who comes and snatches away the word of the kingdom sown in the hardened heart (v. 19).
Mat 13:51a rocky Matt. 13:20
The rocky places that do not have much earth signify the heart that is shallow in receiving the word of the kingdom. Deep within such a heart are rocks—hidden sins, personal desires, self-seeking, and self-pity—which hinder the seed from taking root in the depths of the heart.
Mat 13:5b depth Matt. 13:21
Mat 13:61a sun Matt. 13:21; James 1:11
The sun with its scorching heat signifies affliction or persecution (v. 21). The scorching heat of the sun causes the seed that is not rooted to wither. The heat of the sun is for the growth and ripening of the crop, which take place once the seed has been deeply rooted. But because of the seed’s lack of root, the sun’s heat, which should cause growth and ripening, becomes a deathblow to the seed.
Mat 13:71a thorns Matt. 13:22; Jer. 4:3
The thorns signify the anxiety of the age and the deceitfulness of riches, which utterly choke the word, preventing it from growing in the heart and causing it to become unfruitful (v. 22).
Mat 13:81a good Matt. 13:23
The good earth signifies the good heart that is not hardened by worldly traffic, that is without hidden sins, and that is without the anxiety of the age and the deceitfulness of riches. Such a heart gives every inch of its ground to receive the word that the word may grow, bear fruit, and produce even a hundredfold (v. 23).
Mat 13:8b hundredfold Gen. 26:12
Mat 13:91a ears Matt. 13:43; 11:15
This word indicates that the opposing and rejecting Jews did not have ears to hear. Hence, they could not hear.
Mat 13:10a And vv. 10-15: Mark 4:10-12; Luke 8:9-10
Mat 13:111a mysteries Rom. 16:25; Eph. 5:32; 1 Tim. 3:16
The King of the heavenly kingdom used parables to reveal the things of the kingdom (v. 34) in order to make them mysteries to the opposing and rejecting Jews so that they would not understand them. From the time the King came to sow the seed until He comes back to reap the harvest, everything concerning the kingdom is a mystery to the natural mind. Only the enlightened mind of a submissive heart can understand these mysteries.
Mat 13:11b kingdom Matt. 3:2
Mat 13:121a whoever Matt. 25:29; Mark 4:25; Luke 8:18; 19:26
This is the receiver and follower of the heavenly King; to such a one the revelation concerning the kingdom will be given in abundance.
Mat 13:122 whoever
This is the opposing and rejecting Jew, from whom what the heavenly King has spoken and done will be taken away. This is the real condition of the Jews today. They have no knowledge whatever concerning the kingdom of the heavens. It is altogether a mystery unknown to them.
Mat 13:13a not Deut. 29:4; Isa. 29:10; Jer. 5:21; Ezek. 12:2; Rom. 11:8
Mat 13:14a In Isa. 6:9-10; John 12:40; Acts 28:26
Mat 13:15a eyes John 9:39, 41
Mat 13:16a blessed Luke 10:23; Matt. 16:17; John 20:29
Mat 13:17a perceive Luke 10:24; John 8:56; Heb. 11:13; 1 Pet. 1:10-12
Mat 13:171 see
What a blessing it is to see and hear the mysteries of the heavenly kingdom!
Mat 13:18a You vv. 18-23: Mark 4:13-20; Luke 8:11-15
Mat 13:191a evil Matt. 5:37
The evil one is the devil (vv. 38-39).
Mat 13:21a stumbled Matt. 11:6; 13:57; John 6:61
Mat 13:22a anxiety Matt. 6:31; Phil. 4:6; 1 Pet. 5:7
Mat 13:22b age 2 Cor. 4:4; Rom. 12:2; Gal. 1:4
Mat 13:22c riches Matt. 19:23-24; Mark 10:23; 1 Tim. 6:9-10, 17
Mat 13:23a fruit Col. 1:5-6
Mat 13:241a kingdom Matt. 13:31, 33, 44, 45, 47; 3:2
In this, the second, parable the Lord began to say, “The kingdom of the heavens is (or, has become) like…,” because the kingdom of the heavens began to be established when this parable began to be fulfilled, i.e., on the day of Pentecost, when the church was built (16:18-19). It was from that time, after the church had been founded, that the tares, the false believers, were sown among the true believers, the wheat, forming the appearance of the kingdom of the heavens.
Mat 13:24c seed Matt. 13:38
Mat 13:251 men
The men were the slaves (v. 27), referring to the Lord’s slaves, mainly the apostles. It was when the Lord’s slaves were sleeping and were not watching that the Lord’s enemy, the devil, came and sowed false believers among the true.
Mat 13:25a enemy Matt. 13:39
Mat 13:252b tares Matt. 13:38; cf. 2 Pet. 2:13-14, 17-22; 2 Tim. 2:16-21
A tare is a kind of darnel, a weed resembling wheat. Its seeds are poisonous and can cause sleepiness, nausea, convulsions, and even death. The sprout and leaves of tares look the same as those of wheat. It is impossible to distinguish wheat from tares until the fruit is produced. The fruit of the wheat is golden yellow, but that of the tares is black.
Mat 13:253 wheat
In the Old Testament the children of Israel, who were in the kingdom of God, were likened to grapes growing in the vineyard (21:33-34), whereas in the New Testament the kingdom people, who are in the kingdom of the heavens, are likened to wheat growing in the field. The vineyard was fenced, limited, and included only the Jews, whereas the field is worldwide, open, unlimited, and includes all peoples.
Mat 13:281 collect
Root out in order to collect. So in the succeeding verses.
Mat 13:291 collecting
Both the tares and the wheat grow in the field, and the field is the world (v. 38). The false believers and the true live in the world. To collect the tares from the field means to take away the false believers from the world. The Lord did not want His slaves to do this, because while taking away the false believers from the world, they might also take the true ones away. The Catholic Church did this very much and by so doing killed many true believers.
Mat 13:301 grow
To grow together in the world, not in the church.
Mat 13:30a harvest Matt. 13:39; Rev. 14:15
Mat 13:30b Collect Matt. 13:40-41
Mat 13:30c burn Matt. 13:40, 42; 3:12
Mat 13:30d wheat Matt. 13:43; 3:12
Mat 13:31a Another vv. 31-32: Mark 4:30-32; Luke 13:18-19
Mat 13:311b mustard Matt. 17:20; Luke 17:6
The fruit of the wheat in the first two parables and the fruit of the mustard seed here in the third parable are for food. This indicates that the kingdom people, the constituents of the kingdom and of the church, should be like a crop that produces food for the satisfaction of God and man.
Mat 13:321 tree
The church, which is the embodiment of the kingdom, should be like an herb that produces food. However, its nature and function were changed, so that it became a “tree,” a lodging place for birds. (This is against the law of God’s creation, that is, that every plant must be after its kind—Gen. 1:11-12.) This change happened in the first part of the fourth century, when Constantine the Great mixed the church with the world. He brought thousands of false believers into Christianity, making it Christendom, no longer the church. Hence, this third parable corresponds with the third of the seven churches in Rev. 2 and 3, the church in Pergamos (Rev. 2:12-17—see note 121 there). The mustard is an annual herb, whereas the tree is a perennial plant. The church, according to its heavenly and spiritual nature, should be like the mustard, sojourning on the earth. But with its nature changed, the church became deeply rooted and settled as a tree in the earth, flourishing with its enterprises as the branches in which many evil persons and things are lodged. This resulted in the formation of the outward organization of the outward appearance of the kingdom of the heavens.
Mat 13:322a birds Matt. 13:4; cf. Rev. 18:2
Since the birds in the first parable signify the evil one, Satan (vv. 4, 19), the birds of heaven here must refer to Satan’s evil spirits with the evil persons and things motivated by them. They lodge in the branches of the great tree, that is, in the enterprises of Christendom.
Mat 13:33a Another Luke 13:20-21
Mat 13:331b leaven Matt. 16:6, 11; 1 Cor. 5:6-8; Gal. 5:9; Lev. 2:5, 11
In the Scriptures leaven signifies evil things (1 Cor. 5:6, 8) and evil doctrines (16:6, 11-12).
Mat 13:332c woman Rev. 2:20; 17:1, 3, 15
The church as the practical kingdom of the heavens, with Christ, the unleavened fine flour, as its content, must be a loaf of unleavened bread (1 Cor. 5:7-8). However, the Catholic Church, which was fully and officially formed in the sixth century and which is signified by the woman here, took in many pagan practices, heretical doctrines, and evil matters and mixed them with the teachings concerning Christ, leavening the whole content of Christianity. This mixture became the corrupted content of the outward appearance of the kingdom of the heavens. This fourth parable corresponds with the fourth of the seven churches in Rev. 2 and 3, the church in Thyatira (Rev. 2:18-29—see note 201 there).
Mat 13:33d three Gen. 18:6
Mat 13:333 meal
Meal, for making the meal offering (Lev. 2:1), signifies Christ as food to both God and man. Three measures is the quantity needed to make a full meal (Gen. 18:6). Hence, the hiding of the leaven in three measures of meal signifies that the Catholic Church has fully leavened in a hidden way all the teachings concerning Christ. This is the actual situation in the Roman Catholic Church. Such leavening is absolutely against the Scriptures, which strongly forbid putting any leaven into the meal offering (Lev. 2:4-5, 11).
Mat 13:34a parables Mark 4:33-34
Mat 13:35b hidden Eph. 3:9; Rom. 16:25-26; 1 Cor. 2:7; Col. 1:26
Mat 13:351c from Matt. 25:34; Heb. 4:3; Luke 11:50
The kingdom people were chosen by God before the foundation of the world (Eph. 1:4), but the mysteries of the kingdom were hidden from the foundation of the world.
Mat 13:36a house Matt. 13:1
Mat 13:36b parable Matt. 13:24-30
Mat 13:37a Son Matt. 8:20
Mat 13:381 good
This parable discloses that not long after the kingdom was established through the building of the church, the situation of the kingdom of the heavens changed. The kingdom was established with the sons of the kingdom, the wheat. But the sons of the evil one, the tares, grew up to alter the situation. Hence, a difference has arisen between the kingdom of the heavens and its outward appearance. The sons of the kingdom, the wheat, constitute the kingdom, whereas the sons of the evil one, the tares, have formed the outward appearance of the kingdom, which today is called Christendom.
Mat 13:38a sons Matt. 8:12
Mat 13:38b sons cf. John 8:44; Acts 13:10; 1 John 3:10
Mat 13:39a devil Matt. 4:1
Mat 13:39b consummation Matt. 13:49; 24:3; 28:20; Dan. 12:13
Mat 13:41a Son Matt. 8:20
Mat 13:411 His
The kingdom of the Son of Man, which is the earthly part of the millennium, the Messianic kingdom.
Mat 13:41b kingdom Luke 1:32-33; Dan. 2:44; 7:14; Eph. 5:5; 2 Pet. 1:11; Rev. 11:15; 1 Cor. 15:24
Mat 13:41c stumbling Matt. 18:6-7; Luke 17:1-2
Mat 13:41d lawlessness Matt. 23:28; 2 Thes. 2:7
Mat 13:421a furnace Matt. 13:50
The lake of fire (Rev. 20:10, 15).
Mat 13:422b weeping Matt. 8:12; 22:13; 25:30
See note 123 in ch. 8.
Mat 13:431 righteous
The sons of the kingdom (v. 38), who are the overcomers.
Mat 13:43a shine Dan. 12:3; Matt. 5:14-16; Phil. 2:15; Prov. 4:18
Mat 13:432b kingdom Matt. 6:10, 13; 26:29; Luke 12:32
The kingdom of the Father is the heavenly part of the millennium, the manifestation of the kingdom of the heavens as a reward to the overcomers.
Mat 13:43c ears Matt. 13:9
Mat 13:441 treasure
The previous three parables, concerning the outward appearance of the kingdom, were spoken publicly by the heavenly King in a boat to the crowds (vv. 2, 34), whereas the three succeeding parables were given privately in a house to the disciples (v. 36). This indicates that the things covered by these latter three parables are more hidden. The first parable concerns a treasure hidden in the field. The treasure hidden in the field must consist of gold or precious stones, the materials for the building of the church and the New Jerusalem (1 Cor. 3:12; Rev. 21:18-20). Since the church is the practical kingdom today, and since the New Jerusalem will be the kingdom in manifestation in the coming age, the treasure hidden in the field must signify the kingdom hidden on God’s created earth.
Mat 13:442a field Matt. 13:38
The field is the earth created by God for His kingdom (Gen. 1:26-28).
Mat 13:443 man
The man here is Christ, who found the kingdom of the heavens in 4:12—12:23, hid it in 12:24—13:43, and in His joy went to the cross in 16:21; 17:22-23; 20:18-19; and 26:1—27:52 to sell all that He had and to buy the field, i.e., redeem the created and lost earth, for the kingdom.
Mat 13:44c buys Col. 1:20
Mat 13:451 merchant
The merchant also is Christ, who was seeking the church for His kingdom. After finding it in 16:18 and 18:17, He went to the cross and sold all that He had and bought it for the kingdom.
Mat 13:461a pearl Rev. 21:21; cf. Matt. 7:6
The pearl, produced in the death waters (the world filled with death) by the living oyster (the living Christ), wounded by a little rock (the sinner), and secreting its life-juice around the wounding rock (the believer—see note 211 in Rev. 21), is material for the building of the New Jerusalem. Since the pearl comes out of the sea, which signifies the world corrupted by Satan (Isa. 57:20; Rev. 17:15), it must refer to the church, which is constituted mainly of regenerated believers from the Gentile world and which is of great value.
Mat 13:46b bought Acts 20:28; Eph. 5:25
Mat 13:471a net vv. 47-50: Matt. 25:32-46
Lit., dragnet. This parable corresponds with that in 25:32-46. The net here signifies not the gospel of grace, which is preached in the church age, but the eternal gospel, which will be preached to the Gentile world during the great tribulation (Rev. 14:6-7—see note 61 there).
Mat 13:472 sea
The sea signifies the Gentile world.
Mat 13:473 every
Every species signifies all the nations, all the Gentiles (25:32).
Mat 13:481 good
The good are the “sheep,” who are justified; the foul are the “goats,” who are condemned (25:32).
Mat 13:49a consummation Matt. 13:39
Mat 13:501a furnace Matt. 13:42
The lake of fire (25:41; Rev. 20:10, 15).
Mat 13:502b weeping Matt. 8:12
See note 123 in ch. 8.
Mat 13:52a scribe Matt. 2:4
Mat 13:52b discipled Matt. 28:19; Acts 14:21
Mat 13:521 treasure
After giving the seven parables concerning the mysteries of the kingdom, the Lord likened the discipled scribe to a householder who has a treasure, a rich store of things new and old, signifying not only the new and old knowledge of the Scriptures but also the new and old experiences of life in the kingdom.
Mat 13:52c new S.S. 7:13
Mat 13:54a And vv. 54-58: Mark 6:1-6; Luke 4:16, 22-24
Mat 13:54b synagogue Matt. 4:23
Mat 13:54c astounded Matt. 7:28
Mat 13:54d wisdom Luke 2:52; John 8:28; 1 Cor. 1:24
Mat 13:551 carpenter’s
In 12:24 the Pharisees opposed and rejected Christ to the uttermost. Here the Galileans knew Him according to the flesh, not according to the spirit (2 Cor. 5:16). They were blinded by their natural knowledge.
Mat 13:55a son Luke 3:23; John 6:42
Mat 13:55b mother Matt. 12:46
Mat 13:55c brothers John 7:3; Acts 1:14; 1 Cor. 9:5
Mat 13:57a stumbled Matt. 13:21
Mat 13:57b prophet John 4:44
Mat 13:581 not
The rejection by the Pharisees caused the heavenly King to forsake them. The unbelief of the Galileans caused the Lord not to do many works of power among them.
Mat 14:1a At vv. 1-12: Mark 6:14-29; Luke 9:7-9
Mat 14:1b Herod Luke 3:1; Acts 13:1
Mat 14:2a John Matt. 16:14
Mat 14:2b works Matt. 13:54
Mat 14:21 are
I.e., are operating and are being manifested.
Mat 14:3a prison Matt. 4:12; Luke 3:20
Mat 14:4a not cf. Lev. 18:16; 20:21
Mat 14:5a held Matt. 21:26; Luke 20:6
Mat 14:5b prophet Matt. 11:9
Mat 14:6a birthday cf. Gen. 40:20
Mat 14:101 beheaded
In 12:24 the Jewish religious leaders, representing the entire nation of the Jews, rejected the heavenly King to the uttermost. This forced Him to forsake His natural relationship with them (12:46-50). Then in 13:53-58 He was rejected by the Galileans also. Now in ch. 14, Matthew, in his arranging of events according to doctrine, unveils to us how Gentile politics treated the King’s forerunner. It was evil and full of corruption and darkness. To this point Matthew has given a full picture of the Jews’, the Galileans’, and the Gentiles’ rejection of the ministry of the kingdom of the heavens.
Mat 14:12a disciples Matt. 9:14; 11:2
Mat 14:13a And vv. 13-21: Mark 6:32-44; Luke 9:10-17; John 6:1-13
Mat 14:131 withdrew
Because He had been rejected by the people in religious, cultured, and political circles, the heavenly King departed from them and withdrew to a deserted place privately. This indicates that thenceforth He would hide Himself in a deserted place, in a place without culture, away from the religious, cultured, and political circles. He did this by means of a boat, implying that He would do this through the church. Because He has been rejected by the civilized world, the Lord, through the church, has always hidden Himself in a realm without much culture, away from religious and political circles.
Mat 14:132 followed
In spite of the rejection by all kinds of people, there were still a large number of people who followed the heavenly King. They did this by leaving their cities. It was not that the King came to their cities to visit them, but that they left their cultured cities to follow Him in a deserted place. Through all the centuries the true followers of Christ have left cultured spheres to follow their heavenly King outside the cultured world.
Mat 14:14a compassion Matt. 9:36
Mat 14:151 late
Lit., passed.
Mat 14:161a give 2 Kings 4:42-44
The disciples asked the Lord to send the crowds away so that the crowds could go to buy food for themselves (v. 15), but the Lord told the disciples to give the crowds something to eat. The disciples’ concept was to ask people to do something; this is the principle of the law. But the Lord’s concept is to give people something to enjoy; this is the principle of grace.
Mat 14:162 eat
[ par. 1 2 ]
Mat 14:162 [1] In this record of the miracle, the Holy Spirit’s intention in His inspiration is to show that what the followers of the heavenly King actually need is the proper food to satisfy their hunger. The disciples of Christ did not know this, nor did the crowds who followed. The heavenly King knew this and did something in a miraculous way to impress them with their real need and His provision for that need. All that they needed was His resurrection life, which would satisfy their spiritual hunger, as signified in this miracle.
Mat 14:162 [2] What the heavenly King did indicates strongly and clearly that He provides for the necessities of His followers while they follow Him in this rejecting world. This corresponds with His word in the heavenly constitution saying that the kingdom people need not be anxious about what they will eat (6:31-33).
Mat 14:171 loaves
John 6:9 tells us that these five loaves were barley loaves. Barley is a type of the resurrected Christ (Lev. 23:10). Thus, the barley loaves signify Christ in resurrection as food to us. Loaves are of the vegetable life, signifying the generating aspect of Christ’s life, whereas fish are of the animal life, signifying the redeeming aspect of Christ’s life. For our spiritual hunger to be satisfied, we need Christ’s generating life as well as His redeeming life. Both aspects are symbolized by small items—loaves and fish. This indicates that in this age the heavenly King came to His followers not as a great King to reign over them but as small pieces of food to feed them. See note 92 in John 6.
Mat 14:181 Bring
Whatever we have of the Lord should be brought to the Lord that it may become a great blessing to many others. Often the Lord uses what we offer to Him to provide for the need of many others. It is in this way that He provides for His followers’ need today also.
Mat 14:191 recline
This was to put the people into good order and showed the Lord’s wisdom and orderliness.
Mat 14:19a five Matt. 16:9
Mat 14:192b looking Mark 7:34; John 11:41; 17:1
By looking up to heaven the heavenly King indicated that His source was His Father who is in the heavens.
Mat 14:19c blessed Matt. 26:26; Mark 8:7
Mat 14:193d broke Matt. 15:36; 26:26; 1 Cor. 10:16
Whatever we bring to the Lord must be broken that it may become a blessing to others.
Mat 14:194 gave
The loaves were from the disciples, who brought them to the Lord. After being blessed and broken by the Lord, the loaves were given back to the disciples for distribution to the crowds, to whom the loaves became a great satisfaction. This indicates that the disciples were not the source of blessing; they were only the channels used by the Lord, who is the source of the people’s satisfaction.
Mat 14:20a broken cf. Matt. 15:37; 2 Kings 4:44
Mat 14:201 twelve
That there were twelve handbaskets full of broken pieces indicates not only that the resurrected Christ is unlimited and inexhaustible but also that the Lord’s provision for us is abundant, more than sufficient to meet all our need.
Mat 14:22a And vv. 22-23: Mark 6:45-52; John 6:15-21
Mat 14:221 compelled
The Lord compelled the disciples to leave Him in order that He might have more time to pray privately to the Father (v. 23).
Mat 14:231a pray Mark 1:35; Luke 5:16; 6:12; 9:28
Standing in the position of man (4:4), the heavenly King, as the beloved Son of the Father (3:17), needed to pray privately to His Father who was in the heavens, that He might be one with the Father and have the Father with Him in whatever He did on earth for the establishing of the kingdom of the heavens. He did this not in the deserted place but on the mountain, leaving all the people, even His disciples, that He might be alone to contact the Father.
Mat 14:232 night
Lit., evening. The time here is later than in v. 15. Thus, the word is rendered night here.
Mat 14:241 in
Some ancient MSS read, was already many stadia away from the land. (A stadion is approximately six hundred feet.)
Mat 14:251 fourth
The Roman guards kept four night watches, each of three hours, from sunset to sunrise. The first watch was the evening watch, the second the midnight watch, the third the cockcrowing watch, and the fourth the morning watch (Mark 13:35). The fourth watch was probably from three to six o’clock in the morning.
Mat 14:25a watch Mark 13:35
Mat 14:252b walking Job 9:8
While His disciples were distressed by the waves, the Lord walked on the sea. This testifies that He is the Creator and the Ruler of the universe (Job 9:8).
Mat 14:26a startled Luke 24:37
Mat 14:27a courage John 16:33
Mat 14:271 It
Or, I am.
Mat 14:27b not Matt. 17:7; 28:10; Isa. 41:13; 43:1-2
Mat 14:301 seeing
Peter came down from the boat and walked on the water by faith in the Lord’s word (v. 29); however, when he saw the strong wind, his faith vanished. He should have walked by faith in the Lord’s word, not by looking at the circumstances (i.e., by sight). In following the Lord we should walk by faith, not by sight (2 Cor. 5:7).
Mat 14:30a save Matt. 8:25
Mat 14:31a little Matt. 6:30; 8:26; 16:8
Mat 14:311b doubt James 1:6
Since the Lord said to Peter, “Come” (v. 29), Peter should have stood on that word and should not have doubted. Hence, the Lord rebuked him. Faith comes from the Lord’s word and stands on the Lord’s word. As long as we have the Lord’s word, we should simply believe in His word and not doubt.
Mat 14:321 wind
This miracle testifies not only that the Lord is the Ruler of the heavens and the earth but also that He takes care of the hardships endured by His followers as they follow Him on the way. When we have the Lord in our boat, the wind ceases. The record of the two miracles in this chapter implies that during the time that Christ was being rejected by people in the religious and political circles, He and His followers were in a deserted place and on a stormy sea. Whatever the situation, He was able to provide for their need and carry them through the hardships.
Mat 14:33a worshipped Matt. 8:2; 15:25
Mat 14:331b Son Matt. 27:54; 3:17; 16:16; 17:5
To recognize that the Lord is the Son of God is to realize that He is equal to God (John 5:18). This indicates that the disciples acknowledged the Lord’s divinity (1:23; 3:17).
Mat 14:34a And vv. 34-36: Mark 6:53-56
Mat 14:34b Gennesaret Luke 5:1
Mat 14:361a fringe Matt. 9:20
See note 204 in ch. 9.
Mat 14:36b touched Matt. 9:21
Mat 14:362 healed
Lit., saved.
Mat 15:1a Then vv. 1-20: Mark 7:1-23
Mat 15:11 came
Although the Lord forsook the rejecting religionists, they still would not cease troubling Him. They came to Him from their religious center, Jerusalem, in order to find fault with Him. However, their troubling afforded Him another opportunity to reveal the truth concerning genuine cleanness (vv. 10-11, 15-20).
Mat 15:1b Jerusalem Mark 3:22; John 1:19
Mat 15:21 transgress
This reveals that in following the Lord the disciples did not keep traditions. They cared only for the heavenly King’s presence, not for anything else.
Mat 15:2a tradition Gal. 1:14; Col. 2:8
Mat 15:2b not Luke 11:38
Mat 15:31 transgress
The Jewish religionists accused the Lord’s disciples of transgressing their tradition, but the Lord condemned the religionists for transgressing the commandment of God because of their tradition. They cared for their tradition, but they ignored God’s commandment. In principle, the religious people today do the same thing. The Roman Catholic Church and most Protestant denominations make void the word of God because of their traditions.
Mat 15:41a Honor Exo. 20:12; Deut. 5:16; Eph. 6:2
The Lord’s dealing here with the Pharisees and scribes not only condemned them for making void the word of God because of their tradition but also implied that man should honor his parents. God in His government among men has ordained that man should honor his parents. He has made this the first commandment among the Ten Commandments that concerns human relationships (Exo. 20:12). Fallen human nature, however, always prompts man to ignore his parents, that is, to rebel against God’s government. In order to bring man back to God’s government, the Lord as the heavenly King emphasized that man should honor his parents. This corresponds with His word in the constitution of the kingdom of the heavens concerning the fulfillment of the law (5:17-19). Hence, the apostle also emphasized this matter strongly (Eph. 6:1-3; Col. 3:20). We, the kingdom people, must honor our parents and not excuse ourselves as the Jewish religionists did. To make any excuse indicates that we are not under the heavenly ruling but are following our fallen nature and the rebellious trend of today’s generation.
Mat 15:42b speaks Exo. 21:17; Lev. 20:9; Prov. 20:20
Or, slanders, insults.
Mat 15:43 be
Lit., decease by death; meaning to die by being put to death. The Greek word for decease means come to one’s end. Hence, this phrase means come to one’s end by being put to death. It is quoted from two verses in the Septuagint—Exo. 21:17 and Lev. 20:9. In those two verses it was translated from the Hebrew idiom.
Mat 15:51 gift
An offering to God.
Mat 15:71a Hypocrites Matt. 23:13
See note 22 in ch. 6.
Mat 15:8a This Isa. 29:13
Mat 15:81 heart
The heavenly ruling of the kingdom requires inward reality, not mere outward practice. Such ruling deals with the real condition of the heart, not with the expression of the lips.
Mat 15:91 vain
This reveals that some worship offered to God may be in vain. The main cause of this is to consider as teachings the commandments of men. We must worship God according to His word, which is the truth.
Mat 15:9a commandments Titus 1:14
Mat 15:10a Hear Matt. 13:23, 51
Mat 15:11a defiles cf. Acts 10:14-15; Rom. 14:14, 20; 1 Tim. 4:3-4; Titus 1:15
Mat 15:111 defiles
I.e., makes the man common, unclean (Acts 11:8). So in vv. 18 and 20. In the kingdom life, defilement is not an outward matter but an inward matter.
Mat 15:131 not
This word from the heavenly King indicates that the hypocritical Pharisees had not been planted by the heavenly Father. Because of their rejection of the heavenly King, they were uprooted from the kingdom of the heavens.
Mat 15:13a planted Isa. 60:21; 61:3
Mat 15:13b rooted Jude 12
Mat 15:141a blind Matt. 23:16, 24; Isa. 9:16; 56:10; Luke 6:39
The self-righteous and arrogant religionists thought that they were clear concerning the way to serve God, not realizing that they were blind guides of the blind. Their eyes were veiled by their religion with their traditions; hence, they could not see the reality of God’s economy and thus were not able to enter into the kingdom of the heavens. Their blindness led them to “fall into a pit.”
Mat 15:16a without Matt. 16:9
Mat 15:17a stomach 1 Cor. 6:13
Mat 15:18a defile James 3:6
Mat 15:19a heart Matt. 12:34; Jer. 17:9
Mat 15:191b evil Matt. 9:4; Gen. 6:5; 8:21; Prov. 6:14
In the kingdom of the heavens, defilement is not related to material things but to moral matters. Material things have nothing to do with the heavenly ruling, but moral matters do. That so many evils issue from our heart proves that we are not under the heavenly ruling.
Mat 15:19c adulteries Matt. 5:27-28
Mat 15:21a And vv. 21-28: Mark 7:24-30
Mat 15:211b Tyre Matt. 11:21
The further troubling by the rejecting religionists caused the heavenly King to depart farther from them, even into the districts of Tyre and Sidon, into a Gentile land.
Mat 15:221a Canaanite Gen. 10:15, 19; Judg. 1:28-33
Because of the rejection by the religious Jews, the opportunity to contact the heavenly King came to the Gentiles, even to a weak Gentile woman.
Mat 15:222 Lord
The title Lord implies Christ’s divinity, and the title Son of David, His humanity. It was proper for this woman, a Gentile, to address Christ as “Lord.” However, she had no right to call Him “Son of David”; only the children of Israel were privileged to do so.
Mat 15:22b Son Matt. 9:27
Mat 15:241 sent
The Lord was sent to the lost sheep of the house of Israel. However, at this time He came to a Gentile region, thus affording the Gentiles an opportunity to participate in His grace. This bears dispensational significance, showing that Christ came to the Jews first and that because of their unbelief, His salvation turned to the Gentiles (Acts 13:46; Rom. 11:11).
Mat 15:24a house Matt. 10:6
Mat 15:251a worshipped Matt. 8:2
As she would worship God.
Mat 15:252 Lord
This second time she addressed Christ only as “Lord,” not as “Son of David,” because she realized that she was not a child of Israel but a heathen.
Mat 15:261 bread
The heavenly King’s ministry in all His visits created opportunities for Him to reveal Himself further. In the situations created in chs. 9 and 12, He had opportunities to reveal Himself as the Physician, the Bridegroom, the new cloth, the new wine, the Shepherd, the real David, the greater temple, the Lord of the harvest, the One who is more than Jonah, and the One who is more than Solomon. Here another opportunity was created for Him to reveal Himself, this time as the children’s bread. The Canaanite woman considered Him the Lord—a divine person—and the Son of David—a royal descendant, great and high in His reign. But He unveiled Himself to her as small pieces of bread, good for food. This implies that as the heavenly King, He rules over His people by feeding them with Himself as bread. We can be the proper people in His kingdom only by being nourished with Him as our food. To eat Christ as our supply is the way to be the kingdom people in the reality of the kingdom.
Mat 15:262 little
This indicates that in the eyes of the Lord all the heathen are dogs, which are unclean in the eyes of God (Lev. 11:27).
Mat 15:26a dogs Matt. 7:6; Phil. 3:2; 2 Pet. 2:22; Rev. 22:15
Mat 15:271 crumbs
The Canaanite woman, not offended by the Lord’s word but admitting that she was a heathen dog, considered that at that time Christ, after being rejected by the children, the Jews, became crumbs under the table as a portion to the Gentiles. The holy land of Israel was the table on which Christ, the heavenly bread, had come as a portion to the children of Israel. But they threw Him off the table to the ground, the Gentile land, so that He became broken crumbs as a portion to the Gentiles. What a realization this Gentile woman had at that time! No wonder the heavenly King admired her faith (v. 28).
Mat 15:27a table Luke 16:21
Mat 15:28a faith Matt. 8:10; 9:2
Mat 15:28b done Matt. 8:13
Mat 15:28c hour Matt. 9:22; John 4:52-53
Mat 15:29a And vv. 29-31: Mark 7:31-37
Mat 15:29b Sea Matt. 4:18
Mat 15:291 Galilee
Because He had been rejected by the Jewish religion, the Lord remained in Galilee of the Gentiles as the healing light. He would not go to Jerusalem, the Jews’ religious center, to heal the Jews (13:15).
Mat 15:29c mountain Matt. 5:1; John 6:3
Mat 15:301 laid
Lit., cast.
Mat 15:31a dumb Matt. 9:33
Mat 15:31b blind Matt. 11:5; Isa. 35:5-6
Mat 15:31c glorified Matt. 9:8
Mat 15:31d God Isa. 29:23; Luke 1:68
Mat 15:32a And vv. 32-39: Mark 8:1-10
Mat 15:32b compassion Matt. 9:36
Mat 15:321 not
Christ would not allow His followers to hunger and faint on the way while they followed Him.
Mat 15:331 desolate
Even in the barren wilderness the Lord was able to feed His followers and satisfy them, regardless of how many there were. The disciples had experienced this before, in 14:15-21; however, it seems that they had not learned the lesson of faith. Here they set their eyes on the environment instead of on the Lord. Yet the Lord’s presence was better than a rich store.
Mat 15:33a satisfy 2 Kings 4:43
Mat 15:341 How
The Lord always wants to use what we have to bless others.
Mat 15:361 took
If we offer all that we have to the Lord, He will take it, break it, and give it back to us for distribution to others, to whom it will become a satisfying and overflowing blessing (v. 37). Whatever we offer to the Lord, however little it is, will be multiplied by His blessing hand to meet the need of a great multitude (v. 38); thereby His desire is fulfilled (v. 32).
Mat 15:36a seven Matt. 16:10
Mat 15:36b thanks Matt. 26:27; John 6:11; Acts 27:35
Mat 15:37a broken cf. Matt. 14:20; 2 Kings 4:44
Mat 16:1a And vv. 1-12: Mark 8:11-21
Mat 16:1b testing Matt. 22:18, 35; Luke 11:16; John 8:6
Mat 16:11c sign Matt. 12:38; 1 Cor. 1:22
See note 381 in ch. 12. So in the succeeding verses.
Mat 16:21 When
The words from this point to the end of v. 3 are omitted by some ancient authorities.
Mat 16:31 face
I.e., appearance.
Mat 16:3a discern Luke 12:54-56
Mat 16:32 discern
See note 565 in Luke 12.
Mat 16:4a evil Matt. 12:39
Mat 16:41 sign
Jonah was the prophet who turned from Israel to the Gentiles and was put into the belly of the great fish. After remaining there for three days, he emerged to become a sign to that generation for repentance (Jonah 1:2, 17; 3:2-10). He was a type of Christ, who, as the Prophet sent by God to His people (Deut. 18:15, 18), would turn from Israel to the Gentiles, would be buried in the heart of the earth for three days, and would then be resurrected, becoming a sign to that generation for salvation. The Lord’s word here implies that for that evil and adulterous Jewish and religious generation, the Lord would do nothing but die and be resurrected as a sign, the greatest sign, to them that they might be saved if they would believe.
Mat 16:4b Jonah Matt. 12:39-40
Mat 16:4c left Matt. 21:17
Mat 16:51 bread
From 15:1 through 16:12 Matthew’s record is very much concerned with the matter of eating. Eating unclean things may defile us. Eating is the way to partake of Christ (15:21-28), and by eating we feed on the unlimited and inexhaustibly rich supply of Christ (15:32-39). But we must beware of eating any leaven (vv. 5-12).
Mat 16:6a leaven Matt. 13:33; Luke 12:1; 1 Cor. 5:6-8; Gal. 5:9
Mat 16:8a little Matt. 6:30; 8:26; 14:31
Mat 16:9a five Matt. 14:17-21; John 6:9-13
Mat 16:91 handbaskets
A basket used for a journey.
Mat 16:10a seven Matt. 15:34-38
Mat 16:101 baskets
Larger than the handbaskets in v. 9.
Mat 16:121 teaching
Referring to the things taught. The teaching of the Pharisees was hypocritical (23:13, 15, 23, 25, 27, 29), and the teaching of the Sadducees, which denied the resurrection, angels, and spirits (Acts 23:8), was like today’s modernism. Hence, both the teaching of the Pharisees and the teaching of the Sadducees were impure and evil and were likened to leaven, which was not to be seen among God’s people (Exo. 13:7).
Mat 16:13a Now vv. 13-16: Mark 8:27-29; Luke 9:18-20
Mat 16:131 Caesarea
In the northern part of the Holy Land, close to the border, at the foot of Mount Hermon, on which the Lord was transfigured (17:1-2). It was far from the holy city and the holy temple, where the atmosphere of the old Jewish religion filled every man’s thought, leaving no room for Christ, the new King. The Lord brought His disciples purposely to such a place with its clear atmosphere that their thought might be released from the effects of the religious surroundings in the holy city and holy temple and that He might reveal to them something new concerning Himself and the church, which are the pulse of His heavenly kingdom. It was in Caesarea Philippi that the vision concerning Him as the Christ, the Son of the living God, came to Peter (vv. 16-17). It was there also that the church was revealed and mentioned for the first time as the means of bringing in the kingdom of the heavens (vv. 18-19).
Mat 16:132b Son Matt. 8:20
As a man, Christ was a mystery to that generation, as He is to people today.
Mat 16:141 Some
Without heavenly revelation people can realize, at most, only that Christ is the greatest among the prophets; no one can know that He is the Christ, the Son of the living God (v. 16).
Mat 16:14a John Matt. 14:2
Mat 16:14b Elijah Mark 9:11; Luke 9:8; John 1:21
Mat 16:161a Christ Matt. 1:16; John 11:27; 20:31; Acts 9:22
[ par. 1 2 ]
Mat 16:161 [1] The Christ refers to the One concerning whom God prophesied in the Old Testament through the prophets and whom His saints through the ages looked for (John 1:41, 45; Luke 2:25-26; 3:15), the One who would come to accomplish the will of God (Heb. 10:5-7).
Mat 16:161 [2] The Christ, referring to the anointed One of God, speaks of the Lord’s commission, whereas the Son of the living God, referring to the Second of the Triune God, speaks of His person. His commission is to accomplish God’s eternal purpose through His crucifixion, resurrection, ascension, and second coming, whereas His person embodies the Father and consummates in the Spirit for a full expression of the Triune God.
Mat 16:161b Son Matt. 3:17; 17:5; Acts 9:20; 1 John 4:15; 5:5
See note 161.
Mat 16:162c living Deut. 5:26; Acts 14:15; 2 Cor. 3:3; 1 Tim. 3:15; Heb. 3:12
The living God is in contrast to dead religion. The Lord is the embodiment of the living God, having nothing to do with dead religion.
Mat 16:17a Blessed Matt. 13:16
Mat 16:17b Simon John 1:42; 21:15-17
Mat 16:171 Barjona
I.e., son of Jonah.
Mat 16:172c flesh Gal. 1:16; 1 Cor. 15:50; Heb. 2:14
Flesh and blood refers to the natural man, who was created and became fallen.
Mat 16:17d revealed Eph. 1:17; 3:5; Gal. 1:16
Mat 16:173 Father
Only the Father knows the Son (11:27); hence, only He can reveal the Son to us.
Mat 16:181 also
The Father’s revelation concerning Christ is only the first half of the great mystery, which is Christ and the church (Eph. 5:32). Hence, the Lord needed to reveal to Peter the second half also, which concerns the church.
Mat 16:182a Peter John 1:42
Or, a stone; material for God’s building (1 Pet. 2:5).
Mat 16:183 this
This rock refers not only to Christ but also to this revelation concerning Christ, a revelation that Peter received from the Father. The church is built on Christ and on this revelation concerning Christ.
Mat 16:18b rock Isa. 28:16; 1 Pet. 2:4; 1 Cor. 3:11
Mat 16:184c build Eph. 2:20-22; 4:16
The Lord’s building of His church began on the day of Pentecost (Acts 2:1-4, 41-42). Yet the Lord’s prophecy here still has not been fulfilled, even up to the twentieth century. The Lord is not building His church in Christendom, which is composed of the apostate Roman Catholic Church and the Protestant denominations. This prophecy is being fulfilled through the Lord’s recovery, in which the building of the genuine church is being accomplished.
Mat 16:185d church Matt. 18:17; Rom. 16:16
Gk. ekklesia, meaning an out-calling. This word is used in reference to a called-out congregation. My church indicates that the church is of the Lord, not of any other person or thing; it is not like the denominations, which are denominated according to some person’s name or according to some matter.
Mat 16:186e gates Isa. 38:10
Gates of Hades refers to Satan’s authority or power of darkness (Col. 1:13; Acts 26:18), which cannot prevail against the genuine church built by Christ upon this revelation concerning Him as the rock, with stones such as Peter, a transformed human being. This word of the Lord’s indicates also that Satan’s power of darkness will attack the church. Hence, there is spiritual warfare between Satan’s power, which is his kingdom, and the church, which is God’s kingdom.
Mat 16:18f Hades S.S. 8:6; Rev. 1:18
Mat 16:18g against cf. Eph. 6:12
Mat 16:191a keys cf. Isa. 22:22; Rev. 1:18; 3:7
According to history there were two keys. Peter used one on the day of Pentecost to open the gate so that the Jewish believers could enter the kingdom of the heavens (Acts 2:38-42), and he used the other in the house of Cornelius to open the gate so that the Gentile believers could enter (Acts 10:34-48).
Mat 16:192 kingdom
Kingdom of the heavens is used here interchangeably for church, which is used in the previous verse. This is a strong proof that the genuine church is the kingdom of the heavens in this age. This is confirmed by Rom. 14:17, in which the kingdom of God is mentioned in obvious reference to the proper church life.
Mat 16:193b bind Matt. 18:18; cf. John 20:23
This Gospel is concerned with the kingdom of the heavens, which is a matter of authority. The church revealed in this book represents the kingdom with its reign. Hence, the authority to bind and to loose was given not only to Peter, the apostle for the church here, but also to the church itself (18:17-18).
Mat 16:194 have
Whatever the church people bind or loose on earth must be something that has already been bound or loosed in the heavens. We can bind or loose only what has already been bound or loosed in the heavens.
Mat 16:201 not
The revelation concerning Christ with His church is always hidden from religious people.
Mat 16:20a anyone Luke 9:21
Mat 16:21a From vv. 21-28: Mark 8:31–9:1; Luke 9:22-27
Mat 16:211 must
After the revelation of the great mystery concerning Christ and the church, the crucifixion and resurrection of Christ were unveiled. In order for Christ to build His church, He had to go to the religious center, pass through crucifixion, and enter into resurrection.
Mat 16:21b Jerusalem Matt. 20:17-18; Luke 13:33
Mat 16:21c killed Matt. 17:23; 20:18-19; Luke 18:33
Mat 16:221 no
The natural man is never willing to take the cross.
Mat 16:231a Satan Matt. 4:10
Christ perceived that it was not Peter but Satan who was frustrating Him from taking the cross. This reveals that our natural man, which is not willing to take the cross, is one with Satan.
Mat 16:232 You
Or, You are a snare to Me.
Mat 16:233 not
When we are setting our mind not on the things of God but on the things of men, we become Satan, a stumbling block to the Lord on His way to fulfill God’s purpose.
Mat 16:23b mind Rom. 8:6
Mat 16:241 deny
To deny our self is to forfeit our soul-life, the natural life (v. 26; Luke 9:25).
Mat 16:242 himself
Three terms in vv. 23-25 are related to one another: mind, himself, and soul-life. Our mind is the expression of our self, and our self is the embodiment of our soul-life. Our soul-life is embodied in and lived out by our self, and our self is expressed through our mind, our thought, our concept, our opinion. When we set our mind not on the things of God but on the things of men, our mind grasps the opportunity to act and express itself. This was what happened with Peter. Hence, the Lord’s subsequent word indicated that Peter had to deny himself, i.e., not save his soul-life but lose it. Losing the soul-life is the reality of denying the self. This is to take up the cross.
Mat 16:243a cross Matt. 10:38
The cross is not merely a suffering; it is also a killing. It kills and terminates the criminal. Christ first bore the cross and then was crucified. We, His believers, first were crucified with Him and now bear the cross. To us, to bear the cross is to remain under the killing of the death of Christ for the terminating of our self, our natural life, and our old man. In so doing we deny our self that we may follow the Lord.
Mat 16:244 follow
Before the Lord’s crucifixion the disciples followed Him in an outward way. But now, after His resurrection, we follow Him in an inward way. Because in resurrection He has become the life-giving Spirit (1 Cor. 15:45) dwelling in our spirit (2 Tim. 4:22), we follow Him in our spirit (Gal. 5:16-25).
Mat 16:25a soul-life Matt. 10:39; Luke 17:33; John 12:25; Rev. 12:11
Mat 16:251 lose
Or, destroy.
Mat 16:252 loses
See note 391 in ch. 10.
Mat 16:261 soul-life
In Luke 9:24-25 soul-life is replaced with himself, indicating that our soul-life is our self.
Mat 16:271 For
For indicates that the Lord’s rewarding of His followers at His coming back, as mentioned in this verse, will be according to whether they lose or save their soul, as mentioned in vv. 25-26.
Mat 16:27a Son Matt. 26:64; Dan. 7:13; John 1:51
Mat 16:27b come 1 Thes. 4:16; Jude 14; Rev. 1:7; 22:7, 12, 20
Mat 16:27c glory 2 Thes. 1:9; cf. Matt. 25:31
Mat 16:27d angels Matt. 13:41
Mat 16:272e repay 2 Cor. 5:10; 1 Cor. 3:14; Heb. 10:35; Rev. 22:12
This will take place at the judgment seat of Christ when He comes back (2 Cor. 5:10; Rev. 22:12).
Mat 16:281a coming Luke 23:42
This was fulfilled by the Lord’s transfiguration on the mountain (17:1-2). His transfiguration was His coming in His kingdom. It was seen by His three disciples—Peter, James, and John.
Mat 17:1a And vv. 1-9: Mark 9:2-9; Luke 9:28-36
Mat 17:1b took Mark 5:37; Matt. 26:37
Mat 17:11 brought
The record from 13:53—17:8 portrays the way to follow the heavenly King, from His rejection to the entering of the manifestation of the kingdom. His followers not only shared His being rejected by the Jews (13:53-58) but also were persecuted and even martyred by Gentile politics (14:1-12). They were in a deserted place with Him in a situation of poverty, yet they were richly cared for by Him (14:13-21). When they were on the stormy sea under the contrary wind, He walked on the sea, calmed the storm, and brought them through (14:22-34). At that point many sick ones were healed by touching Him (14:35-36), but the hypocritical worshippers of God came to heckle Him because His followers transgressed their tradition (15:1-20). Then His disciples followed Him to a Gentile region, where a demon-possessed Gentile was healed (15:21-28). After that, they followed Him along the sea of Galilee and up the mountain, where all kinds of sick people were healed and the need of His followers and the crowd was again richly provided for in a barren wilderness (15:29-39). After that, both the fundamentalists and the modernists of that day came to tempt Him, and He indicated that He would die to be a unique sign to them (16:1-4). Then He charged His followers to beware of the leaven of both the fundamentalists and the modernists (16:5-12). After all that, He brought His followers to the border of the Holy Land, close to a Gentile land, that they might have a revelation of Him, of the church, and of the cross as the way for them to enter into the kingdom (16:13-28). Finally, He brought them into glory in the manifestation of the kingdom (vv. 1-8).
Mat 17:12c high Rev. 21:10
Since the Lord’s transfiguration occurred six days after the revelations (given at the foot of Mount Hermon) in ch. 16 concerning Christ and the church, the high mountain here must be Mount Hermon. To receive the revelation concerning Christ and the church, we must be far away from the religious environment; but to see the vision of the transfigured Christ, we need to be on a high mountain, far above the earthly level.
Mat 17:21a transfigured cf. 2 Cor. 3:18
Lit., transformed.
Mat 17:2b sun Rev. 1:16; 10:1; Mal. 4:2
Mat 17:31a Moses Deut. 34:5-6
Moses died and God hid his body (Deut. 34:5-6); Elijah was taken by God into heaven (2 Kings 2:11). God purposely did these two things that Moses and Elijah might appear with Christ on the mount of His transfiguration. They were preserved by God so that they could be the two witnesses in the great tribulation (Rev. 11:3-4). Moses represented the law, and Elijah, the prophets; and the law and the prophets were the constituents of the Old Testament as a full testimony of Christ (John 5:39). Now Moses and Elijah appeared and conversed with Christ concerning His death (Luke 9:31), which had been spoken of in the Old Testament (Luke 24:25-27, 44; 1 Cor. 15:3).
Mat 17:3b Elijah 2 Kings 2:11
Mat 17:41 three
In his absurd proposal, Peter put Moses and Elijah on the same level as Christ; i.e., he made the law and the prophets equal with Christ. This was absolutely against God’s economy. In God’s economy the law and the prophets are only a testimony of Christ; they should not be put on the same level with Him.
Mat 17:4a tents Lev. 23:34, 42; Neh. 8:15
Mat 17:5a cloud Exo. 24:15-16
Mat 17:5b voice Matt. 3:17; 2 Pet. 1:17
Mat 17:51 This
This declaration of the Father, given to vindicate the Son, was first spoken after Christ’s rising from baptism, which signified His resurrection from the dead. This was the second time the Father made this declaration, this time to vindicate the Son in His transfiguration, which prefigures the coming kingdom.
Mat 17:5c Beloved Matt. 12:18
Mat 17:5d Hear Deut. 18:15-19; Acts 3:22-23
Mat 17:52 Him
In God’s economy, after Christ came, we should hear Him; we should no longer hear the law or the prophets, since the law and the prophets were fulfilled in and by Christ.
Mat 17:6a heard 2 Pet. 1:18
Mat 17:6b fell Gen. 17:3; Ezek. 1:28; Rev. 1:17
Mat 17:7a touched Dan. 8:18; 10:18; Rev. 1:17
Mat 17:81 no
Peter proposed to keep Moses and Elijah, i.e., the law and the prophets, with Christ, but God took Moses and Elijah away, leaving no one except Jesus Himself. The law and the prophets were shadows and prophecies, not the reality; the reality is Christ. Now that Christ, the reality, is here, the shadows and prophecies are no longer needed. No one except Jesus Himself should remain in the New Testament. Jesus is today’s Moses; as such, He imparts the law of life into His believers. Jesus is also today’s Elijah; as such, He speaks for God and speaks forth God within His believers. This is God’s New Testament economy.
Mat 17:9a And vv. 9-13: Mark 9:9-13
Mat 17:91 vision
The vision of the transfigured, glorified Jesus can be seen clearly only in the resurrection of Christ.
Mat 17:9b Son Matt. 8:20
Mat 17:9c raised Matt. 16:21; 17:23; 20:19
Mat 17:101a Elijah Mal. 4:5
This was according to Mal. 4:5-6.
Mat 17:111 Elijah
This will be fulfilled at the time of the great tribulation, when Elijah will be one of the two witnesses (Rev. 11:3-4), as prophesied in Mal. 4:5-6.
Mat 17:11a restore Acts 1:6; 3:21
Mat 17:121a Elijah Matt. 11:14; Luke 1:17
This refers to John the Baptist (v. 13), who came in the spirit and power of Elijah (Luke 1:13-17) and was rejected (11:18) and beheaded (14:3-12).
Mat 17:12b did Matt. 14:3, 10
Mat 17:14a And vv. 14-21: Mark 9:17-29; Luke 9:38-42
Mat 17:151 has
Lit., is moonstruck. Epilepsy indicates the true nature of the disease.
Mat 17:17a unbelieving Rom. 11:20
Mat 17:17b perverted Phil. 2:15
Mat 17:18a rebuked Mark 1:25
Mat 17:20a little Matt. 6:30
Mat 17:20b mustard Luke 17:6; Matt. 13:31
Mat 17:20c mountain Matt. 21:21; 1 Cor. 13:2
Mat 17:20d impossible Matt. 19:26
Mat 17:211 But
Most ancient authorities omit this verse.
Mat 17:22a And vv. 22-23: Mark 9:30-32; Luke 9:44-45
Mat 17:221 were
Some ancient authorities read, abode.
Mat 17:22b Galilee Luke 24:6
Mat 17:23a kill Matt. 16:21; 20:18-19
Mat 17:24a Capernaum Mark 9:33
Mat 17:241b temple Exo. 30:13-16; 38:26
A Jewish poll tax for the temple, equal to a half-shekel (Exo. 30:12-16; 38:26).
Mat 17:251 Yes
On the Mount of Transfiguration Peter heard the voice from heaven, which charged him to hear Christ (17:5). If he had still remembered that word, he would have referred the poll tax gatherers’ question to Christ to hear what He would say. But he answered instead of listening to what Christ would say.
Mat 17:252 anticipated
Peter had spoken presumptuously. Hence, the Lord stopped him and corrected him before he began to speak to Him.
Mat 17:25a think Matt. 18:12; 22:17
Mat 17:261 sons
[ par. 1 2 ]
Mat 17:261 [1] The sons of kings are always free from paying custom or poll tax. The half-shekel was paid by God’s people for His temple. Since Christ was the Son of God, He was free from paying it. This was contrary to Peter’s answer concerning this matter.
Mat 17:261 [2] Peter had received the revelation concerning Christ’s being the Son of God (16:16-17) and had seen the vision of the Son of God (v. 5). Now, in application of what he had seen, he was put to the test by the poll tax gatherers’ question. He failed in his answer because he forgot the revelation that he had received and the vision that he had seen. He forgot that the Lord was the Son of God, who, as such, did not need to pay the poll tax for His Father’s house.
Mat 17:27a stumble Matt. 18:7; 1 Cor. 10:32
Mat 17:271 go
After shutting Peter’s mouth, the Lord, as the New Testament Prophet, today’s Elijah, told him to go fishing and that in so doing he would find a stater. This prophecy was fulfilled. Peter was no doubt troubled that he had to go fishing and wait for a fish to appear with a stater.
Mat 17:272 stater
Equal to one shekel.
Mat 17:273 give
After convincing Peter that He did not need to pay the half-shekel, the Lord, as the New Testament Lawgiver, today’s Moses, commanded Peter to pay it for Him. The Lord did this purposely to teach Peter that in God’s New Testament economy He is the unique One; neither Moses nor Elijah nor Peter nor anyone else has the position to speak or to give the command.
Mat 17:274 and
While the Lord was correcting and teaching Peter, He took care of his need. This is always the Lord’s way in dealing with us.
Mat 18:1a In vv. 1-5: Mark 9:33-37; Luke 9:46-48
Mat 18:1b greatest Matt. 20:26; 23:11
Mat 18:11 in
This chapter deals with the way we should live and act in the kingdom of the heavens: (1) we should become like little children (vv. 2-4); (2) we should not stumble others or set up any stumbling block (vv. 5-9); (3) we should not despise even a little believer (vv. 10-14); (4) we should hear the church and not be condemned by it (vv. 15-20); and (5) we should forgive a brother without limit (vv. 21-35). All this indicates that to enter into the kingdom of the heavens we must be humble and not despise any believer, but love our brother and forgive our brother.
Mat 18:3a little Matt. 19:14; Mark 10:15; Luke 18:17; Psa. 131:2
Mat 18:3b enter Matt. 5:20; 7:21; cf. John 3:5
Mat 18:4a humble Matt. 23:12; James 4:10
Mat 18:51 because
Lit., upon; i.e., based on, according to.
Mat 18:6a stumbles 1 Cor. 8:13
Mat 18:61 more
Or, advantageous, better.
Mat 18:62 great
Lit., millstone (turned) by a donkey.
Mat 18:6b millstone Mark 9:42; Luke 17:2
Mat 18:7a stumbling Matt. 13:41; Luke 17:1
Mat 18:8a hand Matt. 5:30
Mat 18:81 cut
See note 291 in ch. 5.
Mat 18:8b fire Matt. 25:41
Mat 18:9a eye Matt. 5:29
Mat 18:91 pluck
See note 291 in ch. 5.
Mat 18:92 Gehenna
See note 228 in ch. 5.
Mat 18:10a angels Psa. 34:7; 91:11; Acts 12:15; Heb. 1:14
Mat 18:111 For
Many ancient MSS omit this verse.
Mat 18:12a What Matt. 17:25
Mat 18:12b If vv. 12-14: Luke 15:4-7
Mat 18:141 your
Some ancient MSS read, My.
Mat 18:14a perish John 6:39; 17:12
Mat 18:15a sins Luke 17:3
Mat 18:151b reprove Lev. 19:17; cf. Gal. 6:1
That he may know his sin and confess his wrongdoing.
Mat 18:152 between
That no third party may know the wrongdoing of the sinning brother. This is a covering of love.
Mat 18:16a witnesses Deut. 17:6; 19:15; John 8:17; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28
Mat 18:171 tell
If a brother sins against us, we need to deal with him first in love (v. 15), then by two or three witnesses (v. 16), and finally through the church with authority (v. 17).
Mat 18:172a church Matt. 16:18
The church revealed in 16:18 is the universal church, which is the unique Body of Christ, whereas the church revealed here is the local church, the expression of the unique Body of Christ in a certain locality. Chapter 16 concerns the building of the universal church, whereas this chapter concerns the practice of the local church. In both of its aspects the church represents the kingdom of the heavens, having authority to bind and to loose.
Mat 18:173 just
If any believer refuses to hear the church, he will lose the fellowship of the church and will be like the Gentile (the heathen) and the tax collector (the sinner), who are outside the fellowship of the church.
Mat 18:17b Gentile Matt. 5:47
Mat 18:17c tax Matt. 9:10
Mat 18:181a bind Matt. 16:19; cf. John 20:23
Here to bind means to condemn, and to loose means to forgive.
Mat 18:182 have
See note 194 in ch. 16.
Mat 18:191 in
As musical sounds are in harmony.
Mat 18:192 ask
Strictly, ask here refers to prayer that deals with the brother who refuses to hear the church (v. 17).
Mat 18:193 it
Lit., it will be unto them.
Mat 18:201 two
These two or three are the two or three in v. 16. They are gathered together into the Lord’s name, but they are not the church; for v. 17 says that if there is some problem, they need to tell it to the church.
Mat 18:202 gathered
[ par. 1 2 ]
Mat 18:202 [1] The meetings of the believers are initiated by the Lord, who calls the believers out of all persons, matters, and things that occupy them and gathers them together into His name to enjoy the riches of His presence.
Mat 18:202 [2] Such a gathering of a few people, of two or three, implies one of the ways for the church to meet locally. Such meetings of a few people must have been held in the believers’ homes, as mentioned in Acts 2:46 and 5:42, for the purpose of prayer (v. 19; Acts 12:5, 12), fellowship, the breaking of bread, teaching, or the preaching of the gospel (Acts 2:42; 5:42). Many such meetings may be held separately in the same locality, yet they are still the unique church in that locality (v. 17). Otherwise, they are not separate meetings but divisions, and they become sects (Gal. 5:20).
Mat 18:20a midst John 20:19, 26
Mat 18:21b forgive Matt. 6:14; Luke 6:37; Col. 3:13
Mat 18:21c seven Luke 17:4; cf. Gen. 4:24
Mat 18:231 king
Lit., a man, a king.
Mat 18:232a settle Matt. 25:19
This refers to the judgment at the judgment seat of Christ (2 Cor. 5:10).
Mat 18:241 ten
Such a large amount indicates that it was impossible for the debtor to pay off the debt. This refers to the heavy debt of our sins against the Lord accumulated after we are saved.
Mat 18:25a repay cf. Luke 7:42
Mat 18:25b sold cf. 2 Kings 4:1; Neh. 5:5
Mat 18:271 forgave
This refers to the forgiveness of our debts incurred after we are saved and become slaves of the Lord.
Mat 18:281 hundred
Less than one ten thousandth of ten thousand talents. It refers to a sin committed against us by a brother after we are saved and become slaves of the Lord.
Mat 18:311 grieved
Our not forgiving the brother who sins against us will grieve the other brothers, and they may bring this matter to the Lord.
Mat 18:32a Evil Matt. 25:26
Mat 18:33a mercy Eph. 4:32; James 2:13
Mat 18:33b as Matt. 6:12; Col. 3:13
Mat 18:341 delivered
This refers to the Lord’s dealing with His believers at His coming back. If we do not forgive the brother who sins against us, we will be disciplined by the Lord until we forgive him from the heart, i.e., until we repay all that is owed. Then the Lord will forgive us. This is forgiveness in the kingdom. This implies that if we do not forgive a brother from our heart today, we will not be allowed to enter into the kingdom in the coming age. See note 322 in ch. 12.
Mat 18:34a repay Matt. 18:30; 5:26
Mat 18:35a not Mark 11:26
Mat 18:35b from Rom. 6:17; 1 Pet. 1:22
Mat 19:3a And vv. 3-9: Mark 10:2-12
Mat 19:31b testing John 8:6
The religionists did not let the Lord go but came again and again to test Him. However, their testing always afforded the Lord an opportunity to unveil Himself and God’s economy.
Mat 19:32 divorce
Lit., release. So in the succeeding verses.
Mat 19:4a not Matt. 12:3
Mat 19:41 He
From here to the end of v. 6, the Lord’s word not only acknowledged God’s creation of man but also confirmed God’s ordination regarding man’s marriage, that is, that one male and one female are to be joined and yoked together as one flesh and are not to be separated by man.
Mat 19:4b created Gen. 1:27; 5:2
Mat 19:5a joined Gen. 2:24; Eph. 5:31
Mat 19:6a separate 1 Cor. 7:10
Mat 19:71 command
This commandment was not a part of the basic law but was a supplement to the law. It was given by Moses not according to God’s ordination from the beginning but as something temporary, because of the hardness of man’s heart.
Mat 19:7a certificate Deut. 24:1, 3; Matt. 5:31
Mat 19:8a hardness Mark 3:5; 16:14; Heb. 3:8
Mat 19:81 beginning
The commandment given by Moses concerning divorce was a deviation from God’s original ordination concerning marriage, but for the kingdom of the heavens Christ as the heavenly King recovered marriage back to the beginning. This indicates that the kingdom of the heavens, which corresponds with God’s ordination from the beginning, does not allow divorce.
Mat 19:91 fornication
Lit., harlotry, whoredom. This is worse than adultery. The Lord’s word here indicates definitely that nothing but fornication breaks the marriage tie. (Of course, death breaks it spontaneously.) Hence, except for fornication there is no excuse for divorce.
Mat 19:9a adultery Matt. 5:32; Luke 16:18
Mat 19:92 and
The words from here to the end of the verse are omitted by some ancient authorities.
Mat 19:101 like
At that point the disciples realized that according to God’s ordination, marriage is the strictest bond. Once a person is married, he is fully bound, having no way to be released except through the committing of fornication by the spouse (or through the death of the spouse). It was such a realization that caused the disciples to think that it was not profitable to marry. But it was not under their control.
Mat 19:111 Not
Not all men, but only those to whom God has given the gift, are able to refrain from marriage. Without God’s gift, anyone who attempts to remain unmarried will meet with temptations.
Mat 19:112 accept
Lit., have room for.
Mat 19:11a given 1 Cor. 7:7, 17
Mat 19:121 who
These are the ones to whom God has given the gift to remain unmarried for the sake of the kingdom of the heavens. Paul was such a one (1 Cor. 7:7-8; 9:5).
Mat 19:12a because cf. 1 Cor. 7:32-35
Mat 19:122 kingdom
The religionists’ temptation here afforded the Lord an opportunity to reveal a further matter concerning the kingdom of the heavens. Chapter 18 reveals how we must deal with the brothers so that we can enter into the kingdom of the heavens, whereas this chapter reveals that marriage life (vv. 3-12) and our attitude toward riches (vv. 16-30) are related to the kingdom of the heavens. Marriage life touches the matter of lust, and our attitude toward riches touches the matter of covetousness. The kingdom of the heavens rules out every trace of our lust and covetousness.
Mat 19:13a Then vv. 13-15: Mark 10:13-16; Luke 18:15-17
Mat 19:13b rebuked Matt. 20:31
Mat 19:141 such
Here the Lord stressed again that to participate in the kingdom of the heavens, we must be like little children.
Mat 19:16a And vv. 16-22: Mark 10:17-22; Luke 18:18-23; cf. Luke 10:25-28
Mat 19:161 have
Having eternal life as spoken of in Matthew differs from having eternal life as spoken of in John. Matthew is concerned with the kingdom, whereas John is concerned with life. In John, to have eternal life is to be saved by God’s uncreated life that we may live by that life today and for eternity; but in Matthew, to have eternal life is to participate in the reality of the kingdom of the heavens in this age by God’s eternal life and to share in the kingdom’s manifestation in the coming age, thereby enjoying God’s eternal life in a fuller way.
Mat 19:16b eternal Matt. 25:46; John 3:15
Mat 19:171 One
This One is God. Only God is good. This indicates not only that the young man asking the question was not good but also that the Lord Jesus is God, who is good. If He were not God, He too would not be good.
Mat 19:172a good Psa. 100:5; 135:3
Lit., the good.
Mat 19:173b enter Matt. 18:8-9; 7:14
Here to enter into life means to enter into the kingdom of the heavens (v. 23). The kingdom of the heavens is a realm of God’s eternal life. Hence, when we enter into it, we enter into God’s life. This differs from being saved. To be saved is to have God’s life enter into us to be our life, whereas to enter into the kingdom of the heavens is to enter into God’s life to enjoy the riches of God’s life. The former is to be redeemed and regenerated by the Holy Spirit, whereby we receive God’s life; the latter is to live and walk by God’s life. One is a matter of life; the other is a matter of living. See note 161.
Mat 19:174c keep Lev. 18:5
This is not the requirement for salvation; it is related to entering into the kingdom of the heavens. According to the constitution of the kingdom of the heavens, to enter into the kingdom of the heavens requires us to meet not only the standard of the old law but also the standard of the complemented new law given by the King (5:17-48). Salvation requires only faith, whereas the kingdom of the heavens requires the surpassing righteousness that issues from the keeping of the old law and the complemented law given by the heavenly King.
Mat 19:18a not Matt. 5:21, 27; Exo. 20:13-16; Deut. 5:17-20
Mat 19:19a Honor Matt. 15:4; Exo. 20:12; Deut. 5:16
Mat 19:19b love Lev. 19:18; Matt. 5:43; 22:39
Mat 19:211a perfect Matt. 5:48
Even though the young man had observed the commandments of the old law—or so he assumed—he still was not perfect, not up to the standard of the requirement of the complemented new law, for he was not willing to sell what he had and store up treasure in heaven, as the constitution of the kingdom required (6:19-21).
Mat 19:21b sell Luke 12:33; Acts 2:45; 4:34
Mat 19:21c treasure Matt. 6:20
Mat 19:212d follow Matt. 4:19; John 21:19, 22
To follow the Lord is to love Him above all things (10:37-38). This is the supreme requirement for entering into the kingdom of the heavens.
Mat 19:221 sorrowing
Loving material possessions above the Lord causes one to sorrow, but those who love Christ above all things accept with joy the loss of their possessions (Heb. 10:34).
Mat 19:23a And vv. 23-30: Mark 10:23-31; Luke 18:24-30
Mat 19:23b rich Matt. 13:22
Mat 19:241 easier
The Lord’s word here indicates the impossibility of entering into the kingdom of God by our natural life.
Mat 19:24a kingdom Matt. 12:28; 21:43; John 3:3, 5; Acts 1:3; 14:22; Rom. 14:17; 1 Cor. 6:9; Gal. 5:21; Eph. 5:5
Mat 19:242 God
Verse 23 uses kingdom of the heavens, but here kingdom of God is used. At this point the kingdom of the heavens had not come, but the kingdom of God was there. Hence, the Lord used the term kingdom of God.
Mat 19:251 saved
As most Christians do today, the disciples confused salvation with entering into the kingdom of the heavens. The Lord’s word to the young man concerned entering into the kingdom of the heavens (vv. 23-24), but the disciples thought that it referred to salvation. Their concept of salvation was natural and common. They did not grasp the Lord’s revelation concerning entering into the kingdom of the heavens.
Mat 19:261 impossible
By our human life it is impossible to enter into the kingdom of the heavens, but it is possible by God’s divine life, which is Christ Himself imparted into us so that we can live the kingdom life. By Christ, who empowers us to do all things (Phil. 4:13), we can fulfill the requirements of the kingdom.
Mat 19:261a possible Gen. 18:14; Job 42:2; Jer. 32:17; Mark 14:36; Luke 1:37
See note 261.
Mat 19:27a followed Matt. 4:20, 22
Mat 19:281a restoration Matt. 17:11; Acts 3:21
This is the restoration in the coming kingdom age (Acts 3:21), after the Lord’s second coming.
Mat 19:28b Son Matt. 8:20
Mat 19:28c throne Matt. 25:31
Mat 19:28d sit Luke 22:30; Matt. 20:21; cf. Rev. 3:21; 20:4
Mat 19:282e judging 1 Cor. 6:2; cf. Rev. 20:4
In the coming kingdom the overcomers will sit on thrones to reign over the earth (Rev. 20:4). The first twelve apostles, including Peter, will judge the twelve tribes of Israel, and the other overcomers will rule over the nations (Rev. 2:26).
Mat 19:29a brothers Luke 14:26
Mat 19:291 receive
To receive a hundred times as many houses, fields, and relatives is to be rewarded in this age (Mark 10:30). This refers to our enjoyment today of brothers and sisters in the Lord, with their possessions.
Mat 19:292 a
Some ancient authorities read, manifold.
Mat 19:293 inherit
To inherit eternal life is to be rewarded in the coming age (Luke 18:29-30), in the manifestation of the kingdom of the heavens, with an enjoyment of the divine life that is fuller than the enjoyment in this age.
Mat 19:29b eternal Matt. 19:16
Mat 19:301a first Matt. 20:16; Luke 13:30
See note 161 in ch. 20.
Mat 20:11 For
For indicates that the parable in vv. 1-16 is an explanation of 19:30.
Mat 20:12 man
Denoting Christ, who is the householder.
Mat 20:13 morning
Morning here is 6:00 a.m., denoting the earliest part of the church age, when Christ came to call His disciples into the kingdom.
Mat 20:14 workmen
The workmen denote the disciples.
Mat 20:15a vineyard Matt. 21:28, 33
The vineyard denotes the kingdom.
Mat 20:21 agreed
Referring to the agreement the Lord made in 19:27-29.
Mat 20:22 denarius
See note 71 in John 6. The denarius here denotes the reward the Lord offered Peter in His agreement with him in 19:27-29.
Mat 20:31 third
Hebrew time; so in Matthew, Mark, Luke, and Acts. This is 9:00 a.m., denoting the second part of the church age.
Mat 20:32 idle
This word indicates that whoever does not work in the kingdom of the heavens is standing idle in the world.
Mat 20:33 marketplace
The marketplace denotes the world.
Mat 20:51 sixth
12:00 noon, denoting the middle part of the church age.
Mat 20:52 ninth
3:00 p.m., denoting the fourth part of the church age.
Mat 20:61 eleventh
5:00 p.m., denoting the fifth part of the church age. So in v. 9.
Mat 20:71 no
Outside the kingdom of God, no human beings are employed by God.
Mat 20:72 also
Even near the end of the church age the Lord still calls people.
Mat 20:81 evening
6:00 p.m., denoting the end of the church age.
Mat 20:82 last
This is against the natural and commercial concept. It indicates that the wages paid to the last workmen are not according to their work but according to the gracious wish of the Lord of the vineyard.
Mat 20:101 first
These first workmen included Peter, who made a deal with the Lord in 19:27-29.
Mat 20:121 Saying
They did not know Rom. 9:14-15, 20. There is no unrighteousness with the Lord. He will have mercy on whom He will have mercy. Who were they to reply against the Lord?
Mat 20:122 equal
Peter’s natural concept, representing that of all believers, was commercial; he did not know the Lord’s gracious wish.
Mat 20:131 one
By one of them, the Lord was referring undoubtedly to Peter.
Mat 20:132a Friend Matt. 22:12; 26:50
Lit., comrade, companion, partner.
Mat 20:133 agree
Denoting the agreement the Lord made with Peter in 19:27-29.
Mat 20:141 Take
This was a strong answer to Peter from the Lord, indicating that the Lord had given him what he thought he deserved. But the Lord has the right to give the same wages to the last workmen according to His own wish, in the principle not of work but of grace. This shattered Peter’s natural and commercial mind and corrected his concept.
Mat 20:151 wish
In dealing with the Lord in 19:27, Peter’s concept was altogether commercial, according to the principle of work, not grace. In His answer to Peter, the Lord strongly indicated that His reward to His followers is not a commercial matter but a matter according to His desire and grace. For the disciples to gain the kingdom of the heavens, they needed to leave all and follow the Lord; but what He will give them as a reward is more than they deserve. It is not according to the principle of commerce but according to the Lord’s good pleasure. This is an incentive to His followers.
Mat 20:152 evil
Cf. note 222 in Mark 7.
Mat 20:161a last Matt. 19:30
The last are the latest workmen, and the first are the earliest ones. In working, the earliest come first, but in receiving the reward, the last become the first. It is in this way that the Lord makes the last first and the first last.
Mat 20:17a And vv. 17-19: Mark 10:32-34; Luke 18:31-33
Mat 20:17b Jerusalem Luke 9:51; John 12:12
Mat 20:181a death Matt. 26:66; John 19:7
This was the third time the Lord revealed His death to the disciples. The first was in Caesarea Philippi, before His transfiguration (16:13, 21). The second was in Galilee, after His transfiguration (17:22). This third time was on the way to Jerusalem. This revelation was a prophecy, altogether strange to the natural concept of the disciples; yet it would be fulfilled literally, in every detail.
Mat 20:19a deliver Matt. 17:22
Mat 20:19b mock Matt. 27:27-31
Mat 20:19c crucify Matt. 16:21; 17:23; 26:2
Mat 20:19d third Matt. 27:63
Mat 20:20a Then vv. 20-28: Mark 10:35-45
Mat 20:201 sons
John and James.
Mat 20:20b Zebedee Matt. 4:21; 10:2; 27:56
Mat 20:221 drink
If we ask to sit on the throne in the kingdom, we must be prepared to drink the cup of suffering. To suffer the cross is the way to enter into the kingdom (Acts 14:22). The selfish entreaty of the mother of John and James afforded the Lord an opportunity to reveal the way to enter into the kingdom.
Mat 20:22a cup Matt. 26:39, 42; John 18:11
Mat 20:23a drink cf. Acts 12:2; Phil. 3:10
Mat 20:231 not
Standing in the position of man, the Lord was fully subject to the Father; He did not assume the right to do anything outside the Father.
Mat 20:25a But vv. 25-28: Luke 22:25-27
Mat 20:26a great Matt. 23:11; Mark 9:34-35; Luke 9:48
Mat 20:261 servant
This is absolutely contrary to the natural, self-seeking mind. The indignation of the ten disciples (v. 24) also afforded the Lord an opportunity to reveal the way to live in the kingdom: to be willing to serve others as a servant, even as a slave (v. 27), rather than rule over others.
Mat 20:271a slave 2 Cor. 4:5
See note 261.
Mat 20:28a Son Matt. 8:20
Mat 20:281 Man
In this book, the book on the kingdom, the Lord stood always in the position of man. Although the kingdom of the heavens is constituted with the divine life, it is carried out in humanity.
Mat 20:28b serve Phil. 2:7; cf. John 13:4-5, 14-15
Mat 20:282 life
Lit., soul, soul-life.
Mat 20:28c ransom 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18-19
Mat 20:29a And vv. 29-34: Mark 10:46-52; Luke 18:35-43
Mat 20:30a blind Matt. 9:27-31
Mat 20:301b Son Matt. 1:1
The royal title of Christ for the children of Israel. See note 222 in ch. 15.
Mat 20:31a rebuked Matt. 19:13
Mat 20:34a compassion Matt. 9:36; 14:14
Mat 21:1a And vv. 1-9: Mark 11:1-10; Luke 19:29-38
Mat 21:11 drew
They began the journey from Galilee in 19:1. They were on the way in 20:17 and passed through Jericho in 20:29. Now they came to the Mount of Olives, near Jerusalem.
Mat 21:1b Olives Matt. 24:3; 26:30; Acts 1:12; Zech. 14:4
Mat 21:21 find
This indicates that the Lord is omniscient.
Mat 21:31 Lord
This indicates that Christ is the Lord of all.
Mat 21:32 and
This clause differs from the corresponding clause in Mark 11:3b.
Mat 21:4a Now vv. 4-9: John 12:12-15
Mat 21:4b fulfilled Matt. 1:22
Mat 21:5a Say Isa. 62:11; Zech. 9:9; John 12:15
Mat 21:51 daughter
Denoting the people of Jerusalem (cf. Psa. 137:8; 45:12).
Mat 21:5b meek Matt. 11:29
Mat 21:52 foal
Signifying the humble and lowly state in which the King of the heavenly kingdom was willing to remain.
Mat 21:71 garments
Garments signify the human virtues in people’s conduct. The disciples honored the lowly King by putting their garments on the donkey and the colt for Him to ride on, and the crowd honored Him by spreading their garments in the road for Him to pass through (v. 8).
Mat 21:8a garments cf. 2 Kings 9:13
Mat 21:81b branches Lev. 23:40; Rev. 7:9
The branches of the palm tree (John 12:13), which signify the victorious life (Rev. 7:9) and the satisfaction of enjoying the rich produce of that life, as typified by the Feast of Tabernacles (Lev. 23:40; Neh. 8:15). The crowd used both their garments and the palm tree branches to celebrate the lowly King’s coming.
Mat 21:91 Hosanna
A Hebrew expression meaning do save, we pray (Psa. 118:25).
Mat 21:92a Son Matt. 1:1
The royal title of the lowly King.
Mat 21:9b Blessed Psa. 118:26; Matt. 23:39
Mat 21:9c highest Psa. 148:1; Luke 2:14
Mat 21:10a entered Mark 11:11
Mat 21:11a prophet Matt. 21:46; Luke 7:16; John 6:14; 7:40; 9:17; Deut. 18:15, 18; Acts 3:22-23
Mat 21:11b Nazareth Matt. 2:23
Mat 21:12a And vv. 12-16: Mark 11:15-18; Luke 19:45-47; cf. John 2:14-17
Mat 21:12b money Deut. 14:25-26
Mat 21:12c doves Lev. 1:14; 5:7; 12:8
Mat 21:13b den Jer. 7:11
Mat 21:14a blind Matt. 11:5; 15:30-31
Mat 21:15a Hosanna Matt. 21:9
Mat 21:151 indignant
The stubborn chief priests and scribes were indignant, even after they saw the wonders the lowly King performed. Their indignation was due to their pride and jealousy, which blinded them from seeing any vision concerning the heavenly King.
Mat 21:16a never Matt. 12:3
Mat 21:16b Out Psa. 8:2
Mat 21:16c infants Matt. 11:25
Mat 21:17a out Mark 11:19; Luke 21:37
Mat 21:171b Bethany Mark 11:1, 11; Luke 24:50; John 11:1, 18; 12:1
In His last visit to Jerusalem the Lord remained there only during the day for His ministry. Every evening He departed to lodge in Bethany, on the eastern slope of the Mount of Olives (Mark 11:19; Luke 21:37), where the house of Mary, Martha, and Lazarus and the house of Simon were (John 11:1; Matt. 26:6). In Jerusalem He was rejected by the leaders of Judaism, but in Bethany He was welcomed by His lovers.
Mat 21:18a Now vv. 18-22: Mark 11:12-14, 20-24
Mat 21:181b hungry Matt. 4:2
This signified that the Lord was hungry for fruit from the children of Israel, that God might be satisfied.
Mat 21:191a fig Luke 13:6-9
The fig tree here is a symbol of the nation of Israel (Jer. 24:2, 5, 8). This tree was full of leaves but fruitless, signifying that at that time the nation of Israel was full of outward show but had nothing that could satisfy God.
Mat 21:192 no
This signifies the curse on the nation of Israel.
Mat 21:193 dried
From that time the nation of Israel was truly dried up.
Mat 21:21a faith Matt. 17:20
Mat 21:21b doubt Rom. 4:20; James 1:6
Mat 21:21c mountain 1 Cor. 13:2
Mat 21:22a ask Matt. 7:7; Mark 11:24; 1 John 3:22; 5:14-15
Mat 21:23a And vv. 23-27: Mark 11:27-33; Luke 20:1-8
Mat 21:23b teaching Matt. 26:55
Mat 21:23c who cf. Exo. 2:14; Acts 4:7
Mat 21:241 thing
Lit., word.
Mat 21:25a heaven John 3:27
Mat 21:26a prophet Matt. 11:9; 14:5
Mat 21:271 not
This was a lie.
Mat 21:272 Neither
This indicated that the Lord knew that the Jewish leaders would not tell Him what they knew; hence, neither would He tell them what they asked. They lied to the Lord in saying, “We do not know.” But the Lord spoke the truth wisely to them, exposing their lie and avoiding their question.
Mat 21:28a vineyard Matt. 21:33; 20:1
Mat 21:311 first
In Luke 15:1-2, 11-32, the Lord likened the leaders of Judaism to the firstborn son, and the tax collectors and sinners to the second son; but here the Lord likened them in the opposite order. This indicates that the Jews were the firstborn of God (Exo. 4:22) and had the birthright. However, because of their unbelief the birthright was shifted to the church, which has become God’s firstborn (Heb. 12:23).
Mat 21:31a tax Luke 3:12; 7:29
Mat 21:31b harlots cf. Luke 7:37; John 4:17-18
Mat 21:32a way Prov. 8:20; 2 Pet. 2:21
Mat 21:321 righteousness
The Gospel of Matthew, as the book on the kingdom, stresses the matter of righteousness, for the kingdom life is one of strict righteousness, which we must seek (5:20, 6; 6:33). John the Baptist came in the way of such righteousness, and the Lord Jesus was willing to be baptized by John to fulfill such righteousness (3:15).
Mat 21:33a Hear vv. 33-46: Mark 12:1-12; Luke 20:9-19
Mat 21:331 householder
The householder is God, the vineyard is the city of Jerusalem (Isa. 5:1), and the vinedressers are the leaders of the Israelites (v. 45).
Mat 21:331b vineyard Matt. 21:28; Isa. 5:1; Jer. 2:21
See note 331.
Mat 21:33c hedge Psa. 80:12
Mat 21:33d winepress Isa. 5:2
Mat 21:33e abroad Matt. 25:14
Mat 21:34a sent 2 Chron. 24:19; 36:15
Mat 21:341 slaves
These were the prophets sent by God (2 Chron. 24:19; 36:15).
Mat 21:351a beat Jer. 37:15
This was the persecution suffered by the Old Testament prophets (Jer. 37:15; Neh. 9:26; 2 Chron. 24:21).
Mat 21:35b killed Neh. 9:26; Acts 7:52; cf. Matt. 22:6; 1 Thes. 2:15
Mat 21:35c stoned 2 Chron. 24:21; Matt. 23:37; cf. John 10:31-33; Acts 7:59
Mat 21:371a son John 3:17; 1 John 4:14
This is Christ.
Mat 21:381 This
This statement indicates that the Jewish leaders, wanting to maintain their false position, envied Christ because of His rights.
Mat 21:38a heir Heb. 1:2; Psa. 2:8
Mat 21:38b kill Matt. 26:4; John 11:53
Mat 21:39a took Matt. 26:50
Mat 21:391b out Heb. 13:12
Christ was killed outside the city of Jerusalem (Heb. 13:12).
Mat 21:39c killed Acts 2:23; 3:15
Mat 21:411a destroy Matt. 22:7
This was fulfilled when the Roman prince Titus and his army destroyed Jerusalem in A.D. 70.
Mat 21:412 other
These were the apostles.
Mat 21:41b fruit Matt. 21:43
Mat 21:42a never Matt. 12:3
Mat 21:42b The Psa. 118:22-23; Acts 4:11; 1 Pet. 2:7
Mat 21:421 stone
The stone is Christ, who is for God’s building (Isa. 28:16; Zech. 3:9; 1 Pet. 2:4), and the builders are the Jewish leaders, who should have been working on God’s building.
Mat 21:422c head Isa. 28:16; Eph. 2:20; 1 Pet. 2:6-7
Christ is not only the foundation stone (Isa. 28:16) and the topstone (Zech. 4:7) but also the cornerstone.
Mat 21:431 kingdom
The kingdom of God was already there among the Israelites, but the kingdom of the heavens had only drawn near (3:2; 4:17). This proves that the kingdom of the heavens is different from the kingdom of God. (See note 34 in ch. 5.)
Mat 21:432 nation
This is the church.
Mat 21:43b fruit Matt. 21:41
Mat 21:441 he
This is a person who stumbles on Christ; referring in particular to the unbelieving Israelites (Isa. 8:15; Rom. 9:32).
Mat 21:44a stone Isa. 8:14-15; Rom. 9:33; 1 Pet. 2:8
Mat 21:442 whomever
These are the nations, the Gentiles, that Christ will smite and break into pieces at His coming back (Dan. 2:34-35). To the believers Christ is the foundation stone, the One in whom they trust (Isa. 28:16); to the unbelieving Jews He is the stone of stumbling (Isa. 8:14; Rom. 9:33); and to the nations He will be the smiting stone.
Mat 21:44b crush Dan. 2:34-35
Mat 21:46a seize John 7:30, 44
Mat 21:46b prophet Matt. 21:11
Mat 22:1a parables Matt. 13:34
Mat 22:2a The vv. 2-14: Luke 14:16-24
Mat 22:21b kingdom Matt. 13:24
[ par. 1 2 ]
Mat 22:21 [1] The parable of the vineyard in ch. 21 refers to the Old Testament, in which was the kingdom of God (21:43), whereas the parable of a wedding feast in this chapter refers to the New Testament, in which is the kingdom of the heavens.
Mat 22:21 [2] In the foregoing parable (21:33-46) the Lord illustrated how the Jews, who were in the kingdom of God, would be punished, and how the kingdom of God would be taken from them and given to the kingdom people. Another parable was needed for Him to illustrate how the kingdom people, who are in the kingdom of the heavens, will be dealt with strictly. Both parables indicate that the kingdom is a serious matter.
Mat 22:22c king Psa. 47:7
The king is God, and the son is Christ.
Mat 22:23d wedding Rev. 19:9
In the foregoing parable the Old Testament was likened to a vineyard, with the focus mainly on the matter of labor under the law; in this parable the New Testament is likened to a wedding feast, with the focus mainly on the matter of enjoyment under grace.
Mat 22:31 slaves
These are the first group of New Testament apostles.
Mat 22:41 other
These are the apostles sent later by the Lord.
Mat 22:42 dinner
Primarily the first meal, taken early in the morning, before work.
Mat 22:43 oxen
Both the oxen and the fatted cattle refer to Christ, who was killed so that God’s chosen people could enjoy Him as a feast.
Mat 22:43a fatted Luke 15:23
See note 43.
Mat 22:6b killed Matt. 23:34
Mat 22:71 troops
These were the Roman troops who, under the leadership of Titus, destroyed Jerusalem in A.D. 70.
Mat 22:7a destroyed Matt. 21:41
Mat 22:81a not Acts 13:46
The rejection by the Jews made them unworthy to enjoy the New Testament (Acts 13:46).
Mat 22:91 crossroads
Because of the rejection by the Jews, the preaching of the New Testament turned to the Gentiles (Acts 13:46; Rom. 11:11).
Mat 22:11a clothed Rev. 19:8
Mat 22:111 wedding
This wedding garment is typified by the embroidered garment in Psa. 45:14 and is signified by the fine linen in Rev. 19:8 (see note 2 there). This is the surpassing righteousness of the overcoming believers, mentioned in 5:20 (see note 1 there). The man not clothed with a wedding garment is saved, because he has come to the wedding feast. He has received Christ as his righteousness that he might be justified before God (1 Cor. 1:30; Rom. 3:26), but he has not lived Christ out as his subjective righteousness (Phil. 3:9) that he might participate in the enjoyment of the kingdom of the heavens. He has been called to salvation, but he has not been chosen for the enjoyment of the kingdom of the heavens, which is for the overcoming believers only.
Mat 22:12a Friend Matt. 20:13; 26:50
Mat 22:131 servants
The servants should refer to the angels (cf. 13:41, 49).
Mat 22:132a cast Matt. 8:12
To be cast out into the outer darkness is not to perish; it is to be dealt with dispensationally, to be disqualified from participating in the enjoyment of the kingdom during the millennium, for not having lived by Christ an overcoming life. In the millennium the overcoming believers will be with Christ in the bright glory of the kingdom (Col. 3:4), whereas the defeated believers will suffer discipline in outer darkness (see note 122 in ch. 8).
Mat 22:133 weeping
See note 123 in ch. 8.
Mat 22:141a called Rom. 8:28, 30; 1 Cor. 1:24, 26; Eph. 1:18; 4:1, 4
To be called is to receive salvation (Rom. 1:7; 1 Cor. 1:2; Eph. 4:1), whereas to be chosen is to receive a reward. All believers have been called, but few will be chosen to receive a reward.
Mat 22:141b chosen Rev. 17:14
See note 141.
Mat 22:15a Then vv. 15-22: Mark 12:13-17; Luke 20:20-26
Mat 22:151 Pharisees
See note 71 in ch. 3.
Mat 22:15b counsel Matt. 26:4; 27:1
Mat 22:15c words Luke 11:54
Mat 22:161a Herodians Mark 3:6
The Herodians were those who took sides with King Herod’s regime and took part with him in infiltrating Grecian and Roman manners of life into Jewish culture. They sided with the Sadducees but were opposed to the Pharisees. But here they united with the Pharisees to ensnare the Lord Jesus.
Mat 22:162 do
Lit., it does not matter to you concerning anyone.
Mat 22:163 regard
Lit., look into the face of men.
Mat 22:16b person Deut. 1:17; 16:19
Mat 22:171 Is
This was truly an ensnaring question. Giving tribute to Caesar was opposed by all the Jews. If the Lord Jesus had said that it was lawful to do this, He would have offended all the Jews, whose leaders were the Pharisees. If He had said that it was not lawful, the Herodians, who stood with the Roman government, would have had strong ground to accuse Him.
Mat 22:17a Caesar Luke 23:2; John 19:12
Mat 22:18a tempt Matt. 22:35; 16:1; 19:3; John 8:6
Mat 22:181 hypocrites
See note 22 in ch. 6.
Mat 22:191 Show
The Lord Jesus did not show the Roman coin but asked them to show one to Him. Since they possessed one of the Roman coins, they were caught.
Mat 22:192 denarius
See note 71 in John 6.
Mat 22:211 things
This is to pay tribute to Caesar according to his governmental regulations.
Mat 22:21a to cf. Rom. 13:7
Mat 22:212 things
This is to pay the half-shekel to God according to Exo. 30:11-16, and to offer all the tithes to God according to the law of God.
Mat 22:23a On vv. 23-33: Mark 12:18-27; Luke 20:27-38
Mat 22:231b Sadducees Acts 23:6-8; 4:1-2
See note 72 in ch. 3.
Mat 22:24a wife Deut. 25:5
Mat 22:29a not John 20:9
Mat 22:291 knowing
Knowing the Scriptures is one thing; knowing the power of God is another. We need to know both. The Scriptures here refer to the Old Testament verses that concern the matter of resurrection, and the power of God refers to the power of resurrection.
Mat 22:31a read Matt. 12:3
Mat 22:32a I Exo. 3:6, 16
Mat 22:321 living
As God is the God of the living and is called “the God of Abraham and the God of Isaac and the God of Jacob,” so the dead Abraham, Isaac, and Jacob will be resurrected. This is the way the Lord Jesus expounded the Scriptures not only according to the letter but also according to the life and power implied within them.
Mat 22:33a astounded Matt. 7:28
Mat 22:34a But vv. 34-40: Mark 12:28-33; Luke 10:25-28
Mat 22:351a lawyer Luke 7:30; 10:25; 11:46, 52
One who was knowledgeable in the law of Moses, a professional interpreter of the law of the Old Testament.
Mat 22:35b testing Matt. 22:18
Mat 22:37a You Deut. 6:5; 10:12; 30:6
Mat 22:37b love 1 John 4:21
Mat 22:371 with
Lit., in.
Mat 22:39a You Lev. 19:18; Matt. 19:19; Gal. 5:14; James 2:8
Mat 22:401 two
Both commandments, the commandment to love God and the commandment to love man, are a matter of love. Love is the spirit of God’s commandments.
Mat 22:40a the Matt. 7:12; Rom. 13:8-10
Mat 22:41a Now vv. 41-45: Mark 12:35-37; Luke 20:41-44
Mat 22:421 Christ
As portrayed in 21:23—22:46, during His last visit to Jerusalem, the center of Judaism, Christ was surrounded by the chief priests, elders, Pharisees, Herodians, and Sadducees, along with a lawyer, all of whom endeavored to ensnare Him by asking puzzling and insidious questions. First, the chief priests, representing the authority of the Jewish religion, and the elders, representing the authority of the Jewish people, asked Him concerning His authority (21:23). Their question was according to their religious concept. Second, the Pharisees, the fundamentalists, and the Herodians, who were zealous in politics, asked Him a question related to politics. Third, the Sadducees, the modernists, questioned Him concerning fundamental belief. Fourth, a self-approved lawyer asked Him a question concerning the law. After answering all their questions wisely, He asked them a question concerning the Christ. This is the question of questions. Their questions were related to religion, politics, belief, and the law. His question was concerning the Christ, who is the center of all things. They knew religion, politics, belief, and the law, but they paid no attention to Christ. Hence, He asked them, “What do you think concerning the Christ?” This question of questions must be answered by everyone.
Mat 22:42a David’s Matt. 1:1
Mat 22:431a spirit Rev. 1:10
Christ can be known by us only in our spirit through God’s revelation (Eph. 3:5).
Mat 22:44a The Psa. 110:1; Acts 2:34-35; Heb. 1:13
Mat 22:44b underneath Psa. 8:6-8; 1 Cor. 15:25
Mat 22:451 Lord
Christ is God; in His divinity He is the Lord of David. He is also a man; in His humanity He is the Son of David. The Pharisees had only half the scriptural knowledge concerning Christ’s person, i.e., that He was the Son of David according to His humanity. They did not have the other half, i.e., that He was the Son of God according to His divinity.
Mat 22:461a no Luke 14:6
Christ’s question of questions concerning His wonderful person muzzled the mouths of all His opposers.
Mat 23:1a Then vv. 1-7: Mark 12:38-39; Luke 20:45-46
Mat 23:21a scribes Ezra 7:6; Neh. 8:4
See note 41 in ch. 2.
Mat 23:22b Pharisees Matt. 3:7
See note 71 in ch. 3.
Mat 23:3b works Matt. 15:3-14; cf. Rom. 2:17-23
Mat 23:4a heavy Luke 11:46; Acts 15:10; cf. Matt. 11:28-30
Mat 23:5a seen Matt. 6:1, 5, 16
Mat 23:51b phylacteries Deut. 6:8; 11:18
Phylacteries are small leather boxes containing parts of the law written on parchment. According to Deut. 6:8 and 11:18, they were worn on the forehead as a frontlet and on the left arm. The scribes and the Pharisees broadened them and considered them a charm.
Mat 23:52c fringes Num. 15:38-39; Deut. 22:12; Matt. 9:20; 14:36
The law required the Israelites to make fringes on the borders of their garments with a band of blue. The fringes signified that their conduct (typified by the garment) was regulated by the heavenly rule (indicated by the band of blue), and they were to be a reminder to them to keep God’s commandments (Num. 15:38-39). The scribes and Pharisees enlarged the fringes, pretending that they were keeping God’s commandments and were being regulated by them to a surpassing degree.
Mat 23:6a place Mark 12:39; Luke 11:43; 20:46; 14:7-8
Mat 23:7a salutations Mark 12:38; Luke 11:43; 20:46
Mat 23:71b Rabbi John 1:38
A title of honor meaning teacher, master.
Mat 23:81 One
Christ alone is our Teacher and Master.
Mat 23:8a Teacher John 13:13
Mat 23:8b brothers Luke 22:32; John 21:23
Mat 23:91 One
God alone is our Father.
Mat 23:9a Father Matt. 6:9; 7:11; John 20:17; Rom. 8:15; Eph. 3:14; 1 Pet. 1:2
Mat 23:92 He
Lit., the Heavenly.
Mat 23:101 instructors
Or, guides, teachers, directors.
Mat 23:102 One
Christ alone is our Instructor, Guide, Teacher, and Director.
Mat 23:11a greatest Matt. 20:26-27
Mat 23:12a exalt Luke 14:11; 18:14; Prov. 29:23
Mat 23:12b humble 1 Pet. 5:6; Ezek. 21:26; Job 22:29
Mat 23:131 hypocrites
See note 22 in ch. 6. So throughout this chapter.
Mat 23:13a close cf. Matt. 16:19
Mat 23:132b not Luke 11:52
In today’s Christianity some are just like this.
Mat 23:141 But
This verse is not found in the earliest MSS.
Mat 23:14a devour Mark 12:40; Luke 20:47
Mat 23:142 judgment
Or, condemnation.
Mat 23:15a proselyte Acts 2:10; 6:5; 13:43
Mat 23:15b son cf. John 17:12; 2 Thes. 2:3
Mat 23:151c Gehenna Matt. 5:22
See note 228 in ch. 5. So in v. 33.
Mat 23:16a blind vv. 24, 26: John 9:39; Rev. 3:17
Mat 23:16b guides Matt. 15:14; Rom. 2:19
Mat 23:16c swears Matt. 5:33-36
Mat 23:161 he
Lit., he owes. So in v. 18.
Mat 23:171a sanctifies Exo. 30:26-29
To make the gold holy positionally by changing its position from a common place to a holy place. See note 192 in Rom. 6.
Mat 23:18a gift Matt. 5:23
Mat 23:191a sanctifies Exo. 29:37
This too was a positional sanctification, not a dispositional one, and was accomplished by changing the gift’s location from a common place to a holy place. See note 192 in Rom. 6.
Mat 23:21a dwells 1 Kings 8:13; Psa. 26:8
Mat 23:22a heaven Luke 15:18, 21
Mat 23:22b throne Psa. 11:4; Rev. 4:2
Mat 23:23a you Luke 11:42
Mat 23:23b give Deut. 14:22; Luke 18:12
Mat 23:231c justice Jer. 5:1; Micah 6:8
Or, judgment.
Mat 23:23d mercy Prov. 16:6; Zech. 7:9; Rom. 12:8
Mat 23:232 not
Although the Lord stressed the weightier matters, He charged us not to neglect the lighter ones.
Mat 23:24a Blind Matt. 23:16
Mat 23:25a you vv. 25-28: cf. Matt. 15:1-20; Mark 7:1-23
Mat 23:25b cleanse Luke 11:39
Mat 23:27a whitewashed cf. Acts 23:3
Mat 23:27b graves Luke 11:44
Mat 23:27c bones Num. 19:16; 2 Kings 23:16
Mat 23:27d uncleanness Eph. 5:3
Mat 23:29a build Luke 11:47-48
Mat 23:31a murdered Acts 7:52; 1 Thes. 2:15
Mat 23:32a fill Dan. 8:23; 1 Thes. 2:16
Mat 23:33a vipers Matt. 3:7
Mat 23:33b Gehenna Matt. 5:22
Mat 23:34a Therefore vv. 34-36: Luke 11:49-51
Mat 23:34b send Acts 13:4
Mat 23:341c prophets Acts 13:1
The New Testament apostles sent out by the Lord.
Mat 23:34d scribes Matt. 13:52
Mat 23:34e kill Matt. 22:6; Acts 9:23-24, 29
Mat 23:34f scourge Matt. 10:17; Mark 13:9
Mat 23:34g persecute Matt. 10:23
Mat 23:34h city Acts 13:50-51; 14:5-6, 19
Mat 23:35a blood cf. Matt. 27:24; Rev. 18:24
Mat 23:35b blood Gen. 4:8, 10-11; Heb. 12:24
Mat 23:35c Zachariah 2 Chron. 24:20-22
Mat 23:361 All
Referring to all the sins through which the blood of the righteous was shed on the earth.
Mat 23:36a generation Matt. 24:34
Mat 23:37a Jerusalem vv. 37-39: Luke 13:34-35
Mat 23:37b stones Matt. 21:35; 2 Chron. 24:21
Mat 23:371 I
It was always God Himself who cared for Jerusalem, as a bird flutters over her young (Isa. 31:5; Deut. 32:11-12). Hence, when the Lord Jesus said, “I desired to gather your children together, the way a hen gathers her brood under her wings,” He indicated that He was God Himself.
Mat 23:37c children Luke 23:28
Mat 23:37d wings Ruth 2:12; Psa. 91:4
Mat 23:381 house
Since house here is singular, it must denote the house of God, which was the temple (21:12-13). It had been the house of God, but now it was called “your house” because the Jews had made it a den of robbers (21:13).
Mat 23:382a desolate cf. Lev. 26:31-32; Isa. 64:10; Jer. 22:5
This prophecy corresponds with that in 24:2, which was fulfilled when Titus and the Roman army destroyed Jerusalem in A.D. 70.
Mat 23:39a Blessed Psa. 118:26; cf. Matt. 21:9
Mat 23:391 comes
This is the Lord’s second coming, when all the remnant of Israel will turn and will believe in Him and be saved (Rom. 11:23, 26).
Mat 24:1a And vv. 1-2: Mark 13:1-2; Luke 21:5-6
Mat 24:11 from
The Lord came out from the temple, indicating that He had left the temple. This was to fulfill His word in 23:38, concerning His leaving the temple to the rejecting Jews as their house of desolation. This was equivalent to God’s glory leaving the temple in the ancient time (Ezek. 10:18).
Mat 24:12 temple
The entire precincts of the temple.
Mat 24:21 thrown
This was fulfilled in A.D. 70 when Titus and the Roman army destroyed Jerusalem.
Mat 24:3a And vv. 3-13: Mark 13:3-13; Luke 21:7-19
Mat 24:31b Mount Matt. 21:1; 26:30; Luke 22:39; John 8:1; Acts 1:12
To receive the vision of the Lord’s prophecy concerning this age, we need to climb the high mountain to enter into His presence.
Mat 24:32 When
The disciples’ question concerned three matters: (1) the time when “these things” would take place, including not only the destruction of the temple (v. 2) but also the things mentioned in 23:32-39; (2) the sign of Christ’s coming; and (3) the sign of the consummation of the age. The Lord’s word from 24:4—25:46 answered the disciples’ question concerning these three matters.
Mat 24:3c sign Matt. 24:30
Mat 24:33d coming Matt. 24:27, 37, 39
Gk. parousia, which means presence. Christ’s coming will be His presence with His people. This presence (parousia) will begin with the rapture of the man-child (Rev. 12:5) and the rapture of the firstfruits (Rev. 14:1-4) and will end with His appearing on the earth with the saints. During the period of His parousia there will be the great tribulation (v. 21; Rev. 9:1-21; 11:14; 16:1-21), which will begin with supernatural calamities (Rev. 6:12-17; 8:7-12); Christ’s descending to the air (Rev. 14:14); the rapture of the majority of the believers to the air (1 Thes. 4:15-17); the judgment seat of Christ (2 Cor. 5:10); and the marriage of the Lamb (Rev. 19:7-9). (See “The Chart of the Seventy Weeks and the Coming of Christ, with the Rapture of the Saints” at the end of the printed edition.)
Mat 24:3e consummation Matt. 13:39, 40
Mat 24:41 answered
The Lord’s answer has three sections: the first section (vv. 4-31) concerns the Jews, who are the chosen; the second (v. 32—25:30) concerns the church; and the third (25:31-46) concerns the Gentiles (the nations). The first section, concerning the Jews, should be interpreted literally, whereas the second section, concerning the church, should be interpreted spiritually, because it is spoken in parables for the reason given in 13:11-13. For instance, the winter in v. 20 is the actual winter, but the summer in v. 32 is a symbol signifying the time of restoration. The third section, concerning the Gentiles, also should be interpreted literally.
Mat 24:42 See
Some aspects of the prophecy in vv. 4-14 have been fulfilled, and some are in the process of being fulfilled. At the time of the great tribulation, which will be the consummation, the end, of this age, the prophecy will be fully fulfilled.
Mat 24:61 wars
Wars here denotes all the wars from the first century to the present. They are signified by the red horse of the second seal in Rev. 6:3-4.
Mat 24:62a end Matt. 24:14; Dan. 8:17, 19; 11:27, 35, 40; 12:4, 9, 6-7
The end denotes the consummation of this age (v. 3; Dan. 12:4, 9, 6-7), which will be the three and a half years of the great tribulation. Although vv. 6-9 and 14 are in the section concerning Israel, the tribulations and the preaching of the gospel mentioned in these verses take place generally, in the whole world, from the time of Christ’s ascension to the end of this age. Verse 15, immediately following v. 14, speaks concerning the beginning of the great tribulation (v. 21), which is the time when Antichrist will set up his image in the temple of God, which image will thereby become the abomination of desolation.
Mat 24:71 nation
Nation denotes the people, the Gentiles; kingdom denotes an empire.
Mat 24:72b famines Rev. 6:8
Famines issue mainly from war. According to history, war has often brought famine, signified by the black horse of the third seal in Rev. 6:5-6.
Mat 24:73 earthquakes
Since Christ’s ascension, earthquakes have been occurring throughout all the centuries and will be intensified at the end of this age (Rev. 6:12; 8:5; 11:13, 19; 16:18).
Mat 24:81 birth
Birth pangs are for the bringing forth of a child. In His New Testament economy, God’s desire and purpose are to bring forth many sons (Gal. 3:26; Heb. 2:10) as His expression. Hence, birth pangs here refers to all the tribulations in the New Testament age, including wars, famines, earthquakes, afflictions, and persecutions, as mentioned in vv. 6-9 and 21. The birth pangs here are suffered only by the New Testament believers for the Lord’s sake, whereas the travailing in birth in Rev. 12:2 refers to all the travailings suffered throughout the generations by God’s people in both the Old Testament and the New Testament. These tribulations, along with the preaching of the gospel (v. 14), are used by God to produce His many sons so that He can constitute the church in this age, accomplish the kingdom in the coming age, and produce the New Jerusalem in eternity as the ultimate consummation of the church and the kingdom that He may have an eternal expression in eternity future. Galatians 4:19 and Rev. 12:2 and 5 confirm this viewpoint.
Mat 24:91 you
Referring to the Jewish disciples, who were the prophets and wise men sent to the Jews (23:34).
Mat 24:9a tribulation Rev. 2:10
Mat 24:9b kill Matt. 23:34; John 16:2
Mat 24:9c hated Matt. 10:22
Mat 24:11a false 1 John 4:1
Mat 24:12a love Rev. 2:4
Mat 24:13a endured Matt. 10:22
Mat 24:131 saved
See note 221 in ch. 10.
Mat 24:141a gospel Matt. 4:23; 9:35
The gospel of the kingdom, which includes the gospel of grace (Acts 20:24), brings people not only into God’s salvation but also into the kingdom of the heavens (Rev. 1:9). The gospel of grace emphasizes forgiveness of sin, God’s redemption, and eternal life, whereas the gospel of the kingdom emphasizes the heavenly ruling of God and the authority of the Lord. This gospel of the kingdom will be preached in the whole earth for a testimony to all the nations before the end of this age. Hence, that preaching, signified by the white horse of the first seal in Rev. 6:1-2, will be a sign of the consummation of this age.
Mat 24:142 testimony
The gospel of the kingdom is a testimony to all the nations (Gentiles). This testimony must spread to the whole earth before the end of this age, the time of the great tribulation.
Mat 24:143b end Matt. 24:6
See note 62.
Mat 24:151a Therefore vv. 15-26: Mark 13:14-23
No one knows the length of time spanning the events mentioned in vv. 4-14. But the prophecy in vv. 15-31, concerning the remnant of the Jews, definitely will be fulfilled in the last three and a half years of this age, the time of the great tribulation, the second half of the last week prophesied in Dan. 9:27, which will begin with the setting up of Antichrist’s image (the idol) in the temple (v. 15) and will end with Christ’s open coming (v. 30).
Mat 24:152b abomination Deut. 29:17; 1 Kings 11:5-7; Jer. 4:1
Abomination denotes an idol (Deut. 29:17, ASV). Here it refers to Antichrist’s image, which will be set up as an idol in the temple of God (Rev. 13:14-15; 2 Thes. 2:4) at the beginning of the great tribulation (v. 21). Hence, this idol will be another sign of the consummation of this age.
Mat 24:153c desolation Dan. 8:11; Psa. 74:3-7; Isa. 64:10-11; Lam. 4:1
Lit., causing desolation, desolating. The abomination, the image of Antichrist, will cause desolation. Antichrist is called “the destroyer” (Apollyon—Rev. 9:11); he will do much destroying (Dan. 8:13, 23-25; 9:27).
Mat 24:15d Daniel Dan. 9:27; 12:11
Mat 24:154 Holy
Holy Place here refers to the sanctuaries in God’s temple (Psa. 68:35; Ezek. 7:24; 21:2).
Mat 24:15e understand Dan. 9:23
Mat 24:17a housetop Luke 17:31
Mat 24:191 pregnant
For those who are pregnant or are nursing babies, it will be difficult to escape.
Mat 24:201 winter
Winter is a time when escape is difficult.
Mat 24:202 Sabbath
On the Sabbath one was allowed to walk only a short distance (Acts 1:12), a distance not adequate for escaping. The mentioning of the Sabbath here indicates that the Jews would still keep the Sabbath after the restoration of the nation of Israel. The disciples, the audience for the Lord’s word here, had a twofold status, one as representatives of the remnant of the Jews and the other as the New Testament believers, who constitute the church. In the section of the Lord’s word that concerns the Jews (vv. 4-31), the disciples represent the remnant of the Jews, whereas in the section that concerns the church (24:32—25:30), they represent the New Testament believers. In the four Gospels, in matters regarding outward circumstances, the Lord treated His disciples as Jews, but in matters concerning spirit and life, He considered them New Testament believers.
Mat 24:211a great Matt. 24:29; Dan. 12:1; Jer. 30:6-7
The great tribulation will occur in the last three and a half years of this age. See note 24 in Rev. 11. The great tribulation spoken of here will have Jerusalem as its center and Judea as its circumference, whereas the trial mentioned in Rev. 3:10 will have Rome as its center and the whole inhabited earth as its circumference.
Mat 24:221 short
The great tribulation will last only three and a half years. See note 24 in Rev. 11.
Mat 24:222a chosen Matt. 24:24, 31; Deut. 7:6; Isa. 65:9; 45:4
The chosen here refers to the Jews, God’s chosen people (Rom. 11:28). So in the succeeding verses.
Mat 24:23a here Matt. 24:26
Mat 24:231 Christ
The Jews rejected Jesus as their Messiah and are expecting a Messiah who is yet to come. They need to be warned that Messiah, the Christ, will not arise here or there on earth but will descend from heaven on the cloud.
Mat 24:241a false 2 Thes. 2:9
Antichrist will be the last of the false Christs and will work signs and lying wonders with the power of Satan in order to deceive the perishing (2 Thes. 2:3, 9-10).
Mat 24:242b false Rev. 19:20
Another beast in Rev. 13:11 denotes the last of the false prophets (Rev. 19:20), who will do great signs to deceive those who dwell on earth (Rev. 13:13-14).
Mat 24:243 show
Lit., give.
Mat 24:24c signs 2 Thes. 2:9; Rev. 13:13-14
Mat 24:24d chosen Matt. 24:22
Mat 24:26a Therefore vv. 26-27: Luke 17:23-24
Mat 24:261 wilderness
The wilderness is where a person might go in order to separate himself from the world. His doing this might easily cause people to wonder whether he is the Messiah, as happened in the case of John the Baptist (3:1; John 1:19-20).
Mat 24:262 inner
Or, private rooms; a place where a person can make himself appear mystical so as to charm people.
Mat 24:271 lightning
The second coming of Christ has two aspects: one is the secret aspect, related to His watchful believers; the other is the open aspect, related to the unbelieving Jews and Gentiles. The lightning here signifies the open aspect, which will take place after the great tribulation (vv. 29-30), whereas the thief’s coming in v. 43 signifies the secret aspect, which will occur before the great tribulation. Lightning may be considered as being concealed in a cloud, waiting for an opportunity to flash forth. In a similar way, Christ will be clothed with a cloud (Rev. 10:1) in the air for a time and then will suddenly appear, like a flash of lightning striking the earth. Hence, the Lord’s coming like a flash of lightning will be a sign of the end of the Lord’s parousia (see note 33). This implies also that the Lord is like electricity.
Mat 24:272a coming Matt. 24:3
See note 33. So in vv. 37 and 39.
Mat 24:281a corpse Luke 17:37
Taken in context, vv. 15 and 21 imply that at the end of this age Antichrist will be the cause of the great tribulation. It is he who will need to be judged and destroyed. All people in Adam are dead (1 Cor. 15:22); thus, the evil Antichrist, who with his evil armies will war against the Lord at Armageddon (Rev. 19:17-21), is in the eyes of the Lord a stinking corpse, good for the vultures’ appetite. Furthermore, in the Scriptures both the Lord and those who trust in Him are likened to an eagle (Exo. 19:4; Deut. 32:11; Isa. 40:31), and the swift, destroying armies are likened to flying eagles (Deut. 28:49; Hosea 8:1). Hence, the vultures here, being predatory birds of the eagle kind, refer undoubtedly to Christ and His overcomers, who will come as a swift, flying army to war against Antichrist and his armies and destroy them at Armageddon, thus executing God’s judgment upon them. This indicates not only that at His appearing, Christ with His overcoming saints will appear in the place where Antichrist is with his armies, but also that Christ with His overcomers will appear swiftly from the air like vultures. This corresponds with the flash of lightning in the foregoing verse.
Mat 24:29a And vv. 29-31: Mark 13:24-27; Luke 21:25-28
Mat 24:291 after
This is strong proof that the open coming of Christ will take place after the great tribulation (v. 21).
Mat 24:292 sun
This supernatural calamity will occur in heaven after the great tribulation, at the close of the end of this age (see note 122 in Rev. 6). This differs from the calamities of the sixth seal and the fourth trumpet (Rev. 6:12-13; 8:12), which will occur at the beginning of the great tribulation.
Mat 24:301a sign Matt. 24:3
We have no way of knowing what this sign is. However, it must be supernatural and clearly visible (perhaps like the lightning in v. 27), appearing in heaven.
Mat 24:302b tribes Zech. 12:10-14; Rev. 1:7
The tribes here are the tribes of the nation of Israel, and the land is the Holy Land. At the Lord’s appearing, all the tribes of Israel will repent and mourn (Zech. 12:10-14; Rev. 1:7).
Mat 24:303 mourn
Lit., beat the breast.
Mat 24:30c Son Matt. 16:27; 26:64
Mat 24:304d on Rev. 14:14
By this time the Lord will no longer be in the cloud but on the cloud, appearing to the people on earth. This is the open aspect of His second coming. See note 12 in Rev. 10 and note 141 in Rev. 14.
Mat 24:305 power
In Christ’s first coming He manifested His authority in acts such as His casting out of demons and His healing of diseases (Mark 6:7; Matt. 8:8-9), to vindicate Himself as the heavenly King; whereas in His second coming He will exercise His power to execute God’s judgment, to destroy Antichrist and his armies, and to bind Satan, for the establishing of His kingdom on earth.
Mat 24:311a gather Deut. 30:3-5; Isa. 43:5-7; 49:9-13, 22-26; 51:11; 56:8; 60:4; 62:10-12; 27:13; Ezek. 34:13; 37:21; 28:25
After the great tribulation, at His coming back to earth, the Lord will gather together to the Holy Land the scattered Jews from all parts of the earth. This will be the fulfillment not only of the Lord’s word in 23:37 but also of God’s promise in the Old Testament (see reference 31a).
Mat 24:31b chosen Matt. 24:22
Mat 24:31c four Zech. 2:6
Mat 24:31d heavens Deut. 4:32
Mat 24:321a But vv. 32-36: Mark 13:28-32; Luke 21:29-33
But indicates that v. 32 begins another section. This section, 24:32—25:30, concerns the church.
Mat 24:322b fig Jer. 24:2, 5, 8; Hosea 9:10
The fig tree, signifying the nation of Israel, was cursed in 21:19 (see notes there). It passed through a long winter, from the first century A.D. to 1948, when Israel was restored as a nation. At that time its branch became tender and put forth its leaves. To the believers this fig tree is a sign of the end of this age.
Mat 24:323 become
The branch’s becoming tender signifies that life has come back.
Mat 24:324 puts
The putting forth of leaves signifies engaging in outward activities.
Mat 24:325 summer
Winter signifies the time of being dried up (21:19), the time of tribulation (vv. 7-21); summer signifies the age of the (restored) kingdom (Luke 21:30-31), which will begin at the Lord’s second coming.
Mat 24:331 all
All these things refers to the things predicted in vv. 7-32.
Mat 24:332 it
It refers to the restoration of the kingdom of Israel (Acts 1:6), signified by the summer in v. 32.
Mat 24:341a generation Matt. 23:36
Generation here does not refer to a generation defined according to an age or a person, like the generations mentioned in 1:17; it refers to a generation defined by the moral condition of the people, like the generations in 11:16; 12:39, 41-42, 45; and Prov. 30:11-14.
Mat 24:35a pass Matt. 5:18
Mat 24:35b words Isa. 40:8
Mat 24:36a day Matt. 25:13; 1 Thes. 5:1, 2; 2 Pet. 3:10
Mat 24:361 Son
The Son, standing in the position of the Son of Man (v. 37), does not know the day and hour of His coming back.
Mat 24:37a For vv. 37-39: Luke 17:26-27
Mat 24:371 days
The Lord’s coming (parousia) will be like the days of Noah. This indicates that when the Lord’s parousia is about to come, it will be like the days of Noah; that is, the situation before the Lord’s coming will be like that in the days of Noah.
Mat 24:37b coming Matt. 24:3
Mat 24:381 For
For indicates that this verse is the explanation of why and how the Lord’s parousia will be like the days of Noah. In the days of Noah the following conditions existed: (1) people were befuddled by eating, drinking, marrying, and giving in marriage, and (2) they did not know that judgment was coming, until the flood came and took them away. When the Lord’s parousia is about to come, people will likewise be befuddled by the necessities of this life and will not know that God’s judgment (signified by the flood) will come upon them by the Lord’s appearing. The believers, however, should be de-drugged and should soberly know that Christ is coming to execute God’s judgment upon this corrupted world.
Mat 24:382 eating
In the beginning, eating, drinking, and marriage were ordained by God for man’s existence. But because of man’s lust Satan utilizes these necessities of human life to occupy man and keep him from God’s interest. At the end of this age, near the coming of the Lord’s parousia, this kind of situation will be intensified.
Mat 24:38a Noah Gen. 7:7, 11-12
Mat 24:39a coming Matt. 24:3
Mat 24:401a At vv. 40-41: Luke 17:34-36
At that time indicates that while the worldly people are befuddled by the material things and have no sense of the coming judgment, some of the sober and watchful believers will be taken. To the befuddled and senseless people, this should be a sign of Christ’s coming.
Mat 24:402 men
These men must be brothers in Christ.
Mat 24:403 in
Both in the field and grinding signify working for a living. Although the believers should not be befuddled by the necessities of this life, they need to work for a living. Any thought of giving up proper work by which one earns a living is another extreme of Satan’s tactics.
Mat 24:404 taken
This is to be raptured before the great tribulation. This rapture is a sign of the Lord’s coming (parousia) and a sign to the Jews.
Mat 24:411 women
These women must be sisters in the Lord.
Mat 24:412 grinding
See note 403.
Mat 24:413 taken
See note 404.
Mat 24:421a Watch Matt. 25:13; Luke 21:36
Both watch therefore and your Lord prove that the two men and two women in vv. 40 and 41 are saved believers. The Lord would not charge unsaved people to watch, nor is He the Lord of the unsaved.
Mat 24:42b therefore vv. 42-51: Luke 12:39-46; cf. Mark 13:33-37
Mat 24:431 householder
Householder refers to the believer, and house to the conduct and work that a believer has built up in his Christian life.
Mat 24:432a thief Rev. 3:3; 16:15; 1 Thes. 5:2; 2 Pet. 3:10
A thief comes at an unknown time to steal precious things. The Lord will come secretly, as a thief, to those who love Him and will take them away as His treasures. Hence, we should watch (v. 42).
Mat 24:44a ready Matt. 25:10
Mat 24:441 coming
This is the Lord’s secret coming to the watchful overcomers.
Mat 24:451a faithful Matt. 25:21, 23; 1 Cor. 4:1-2; Luke 16:10
Faithfulness is shown toward the Lord, whereas prudence is exercised toward the believers. Watchfulness is for being raptured into the Lord’s presence (v. 42); faithfulness is for reigning in the kingdom (v. 47).
Mat 24:452 household
Household refers to the believers (Eph. 2:19), who constitute the church (1 Tim. 3:15).
Mat 24:453 give
Give them food refers to ministering the word of God and Christ as the life supply to the believers in the church.
Mat 24:461 Blessed
Here to be blessed is to be rewarded with the authority to rule in the manifestation of the kingdom.
Mat 24:47a set Matt. 25:21, 23
Mat 24:471 over
In the manifestation of the kingdom of the heavens, the Lord will set the faithful slave over all His possessions. This will be a reward to him.
Mat 24:481 evil
The evil slave is a saved believer, as seen in the fact that (1) he was appointed by the Lord (v. 45), (2) he called the Lord “my Master,” and (3) he believed that the Lord was coming.
Mat 24:48a delays Matt. 25:5; Heb. 10:37
Mat 24:491 beat
This is to mistreat fellow believers.
Mat 24:492 eats
This is to keep company with worldly people, who are drunk with worldly things.
Mat 24:49a drunken 1 Thes. 5:7
Mat 24:511 cut
Referring to being cut off from the glorious Christ, from the glory of His kingdom, and from His glorious presence in His kingdom, unable to participate in Christ and the glory of His kingdom in the manifestation of the kingdom, which the faithful slaves will enjoy (v. 45; 25:21, 23). This corresponds with cast out…into the outer darkness in the conclusion of the parable of the talents (25:14-30), which completes this section, vv. 45-51.
Mat 24:512 portion
This is not to perish eternally but to be chastened dispensationally. See note 281 in Heb. 12.
Mat 24:513 hypocrites
See note 22 in ch. 6.
Mat 24:514a weeping Matt. 25:30; 22:13; 8:12
See note 123 in ch. 8.
Mat 25:11a kingdom Matt. 13:24
See note 34 in ch. 5 and notes 31 and 241 in ch. 13.
Mat 25:12 ten
Ten is the major part of twelve (Gen. 42:3-4; 1 Kings 11:30-31; Matt. 20:24). Hence, the ten virgins represent the majority of the believers, who will have died before the Lord’s coming. The two men or two women in 24:40-41 represent the remaining believers, who will live until the Lord’s coming.
Mat 25:13b virgins 2 Cor. 11:2
Virgins signify believers viewed from the aspect of life (2 Cor. 11:2). Believers, who are the kingdom people, are like chaste virgins. As virgins they bear the Lord’s testimony (the lamp) in the dark age and are going out of the world to meet the Lord. For this they need not only the indwelling but also the filling of the Holy Spirit.
Mat 25:14c lamps Luke 12:35; Matt. 5:15-16
Lamps signify the spirit of the believers (Prov. 20:27), which contains the Spirit of God as the oil (Rom. 8:16). The believers shine forth the light of the Spirit of God from within their spirit. Thus, they become the light of the world and shine as a lamp in the darkness of this age (5:14-16; Phil. 2:15-16), bearing the testimony of the Lord for the glorification of God.
Mat 25:15 went
Went forth signifies that the believers are going out of the world to meet the coming Christ.
Mat 25:1d meet cf. Phil. 3:20; Titus 2:13
Mat 25:16e bridegroom John 3:29; Matt. 9:15
The bridegroom signifies Christ as the pleasant and attractive person (John 3:29; Matt. 9:15).
Mat 25:21a five cf. Exo. 26:3, 26-27, 37; 27:1, 18
Five is composed of four plus one, signifying that man (signified by four) with God (signified by one) added to him bears responsibility. The fact that five of the virgins are foolish and five are prudent does not indicate that half the believers are foolish and the other half are prudent. It indicates that all believers bear the responsibility of being filled with the Holy Spirit.
Mat 25:22b foolish Matt. 7:26
Being foolish does not make these five virgins false. In nature they are the same as the five prudent ones.
Mat 25:2c prudent Matt. 7:24; 24:45; Luke 16:8
Mat 25:31 oil
Oil signifies the Holy Spirit (Isa. 61:1; Heb. 1:9).
Mat 25:41a vessels Rom. 9:21, 23
Man is a vessel made for God (Rom. 9:21, 23-24), and man’s personality is in his soul. Hence, vessels here signifies the souls of the believers. The five prudent virgins not only have oil in their lamps but also take oil in their vessels. That they have oil in their lamps signifies that they have the Spirit of God dwelling in their spirit (Rom. 8:9, 16), and that they take oil in their vessels signifies that they have the Spirit of God filling and saturating their souls.
Mat 25:5a delayed Matt. 24:48
Mat 25:51b drowsy cf. 1 Cor. 11:30
Becoming drowsy signifies becoming sick (Acts 9:37; 1 Cor. 11:30).
Mat 25:52c slept 1 Thes. 4:13-14, 16
Sleep signifies death (1 Thes. 4:13-16; John 11:11-13). While the Lord delays His return, a majority of the believers become sick and then die.
Mat 25:61 midnight
Midnight signifies the darkest time of this dark age (night). That time will be the end of this age, the time of the great tribulation.
Mat 25:62a cry 1 Thes. 4:16
This cry signifies the voice of the archangel (1 Thes. 4:16).
Mat 25:63 meet
A word different from meet in v. 1. The word in v. 1 refers to meeting someone alone and in secret, whereas the word here refers to meeting someone openly according to plan and ceremony.
Mat 25:71a arose 1 Cor. 15:52; 1 Thes. 4:16
Arose signifies resurrection from the dead (1 Thes. 4:14). This is the resurrection predicted in 1 Thes. 4:16 and 1 Cor. 15:52.
Mat 25:72 trimmed
Lit., adorned. Trimmed their own lamps signifies the virgins’ dealing with the testimony in their living. This indicates that after we are resurrected, our living for the Lord’s testimony still needs to be dealt with if it has not been perfected before we die.
Mat 25:81 Give
This word implies that even after they are resurrected, the foolish believers will still need the filling of the Holy Spirit.
Mat 25:82 going
Going out proves that the lamps of the foolish virgins were lighted; they contained some oil but did not have an adequate supply. The foolish virgins represent the believers who are regenerated with the Spirit of God and indwelt by the Spirit of God, but who have not been filled with Him sufficiently to have their whole being saturated with Him.
Mat 25:91 not
No one can obtain the filling of the Holy Spirit for others.
Mat 25:92a those cf. Zech. 4:3, 12-14; Rev. 11:4
Here those who sell oil must be the two witnesses who appear during the great tribulation, the two olive trees and the two sons of oil (Rev. 11:3-4 and notes; Zech. 4:11-14).
Mat 25:93b buy cf. Rev. 3:18
Buy indicates that a price must be paid. Having the filling of the Holy Spirit is at a cost, such as giving up the world, dealing with self, loving the Lord above all, and counting all things loss for Christ. If we do not pay this price today, we will have to pay it after we are resurrected.
Mat 25:101a came 1 Thes. 4:16
This is the Lord’s coming to the air (1 Thes. 4:16), a part of His coming (parousia).
Mat 25:102 those
They must be those who are invited to the marriage dinner of the Lamb (Rev. 19:9 and note 1).
Mat 25:103b ready Matt. 24:44; cf. Rev. 19:7
We should be ready (24:44), always having oil in our vessel, always being filled with the Spirit of God in our whole being. Watching and being ready should be our daily exercise for the Lord’s coming (parousia).
Mat 25:104 went
This is the rapture of the resurrected believers to the air (1 Thes. 4:17) at the time that the Lord’s coming (parousia) descends to the air.
Mat 25:105c wedding Matt. 22:4; Rev. 19:9
This is the marriage dinner of the Lamb (Rev. 19:9), which will be spread in the air (1 Thes. 4:17) on the path of the Lord’s coming (parousia). It will occur before the manifestation of the kingdom and will be a reward of mutual enjoyment with the Lord, a reward to be given to the believers who are ready, who are equipped with the filling of the Holy Spirit before they die.
Mat 25:106 door
This is not the door of salvation but the door through which one enters into the enjoyment of the Lord’s wedding feast.
Mat 25:10d shut cf. Luke 13:25-27
Mat 25:111 came
This is the resurrected believers’ coming before the Lord at a later time; it occurs later because of their unreadiness.
Mat 25:11a Lord cf. Matt. 7:21-23
Mat 25:121 not
Not know here carries the sense of not recognize, not approve, as in Luke 13:25. The foolish virgins had their lamps lighted, went forth to meet the Lord, died, and were resurrected and raptured, but were late in paying the price for the filling of the Holy Spirit. Because of this the Lord would not recognize them, approve them, for participation in His wedding feast. They miss this dispensational reward but do not lose their eternal salvation.
Mat 25:131a Watch Matt. 24:42; Luke 12:37; Rev. 16:15
This word, the same as in 24:42, indicates that vv. 1-13 are a completion of 24:40-44, a section on the believers’ being watchful that they may be raptured. Verses 40-44 in ch. 24 unveil the rapture of living believers who are ready. Verses 1-13 of this chapter are needed to reveal the rapture of those who have died and are resurrected.
Mat 25:14a For vv. 14-30: cf. Luke 19:12-27
Mat 25:141 kingdom
This parable of the talents, like the parable of the ten virgins, concerns the kingdom of the heavens.
Mat 25:142 man
The man here signifies Christ, who was about to go abroad, into the heavens.
Mat 25:142b abroad Matt. 21:33; Mark 13:34
See note 142.
Mat 25:143c slaves 1 Cor. 7:22-23; 2 Pet. 1:1; James 1:1; Rom. 1:1
Slaves signify believers viewed from the aspect of service (1 Cor. 7:22-23; 2 Pet. 1:1; James 1:1; Rom. 1:1). The believers’ status in relation to Christ is of two aspects: in life they are virgins living for Him; in service, in work, they are His purchased slaves serving Him.
Mat 25:144 his
His possessions signifies the church (Eph. 1:18) with all the believers, who constitute God’s household (24:45).
Mat 25:14d possessions Eph. 1:18
Mat 25:151a talents Rom. 12:6; 1 Cor. 12:4; 1 Pet. 4:10; 2 Tim. 1:6
A talent, the largest unit of weight, was worth six thousand denarii (see note 71 in John 6). In the parable of the virgins, oil signifies the Spirit of God (vv. 3-4), whereas in this parable, talents signify spiritual gifts (Rom. 12:6; 1 Cor. 12:4; 1 Pet. 4:10; 2 Tim. 1:6). For life we need oil, the Spirit of God, even His filling, that we may be enabled to live the virgin life for the Lord’s testimony; for service, for work, we need the talent, the spiritual gift, that we may be equipped as a good slave to accomplish what the Lord intends to accomplish. The filling of the Spirit in life enables us to use the spiritual gift in service (work), and the spiritual gift in service matches the filling of the Spirit in life, that we may be a perfect member of Christ.
Mat 25:152 own
Own ability signifies our natural ability, which is constituted of God’s creation and our learning.
Mat 25:161 traded
Traded with them (talents) signifies our using of the gift that the Lord has given us.
Mat 25:162 gained
Gained another five (talents) signifies that the gift we received from the Lord has been used to the fullest extent, without any loss or waste.
Mat 25:181 one
The main emphasis in this parable is on the one-talented one, who received the smallest gift. It is very easy for the least gifted to mistreat or ignore their gift.
Mat 25:182 dug
The earth signifies the world; thus, dug in the earth signifies becoming involved in the world. Any association, any involvement, with the world, even a little worldly talk, will bury the gift we have received from the Lord.
Mat 25:183 hid
Hid his master’s money signifies rendering the Lord’s gift useless, letting it lie waste under the cloak of certain earthly excuses. To make any excuse for not using the Lord’s gift is to hide the gift. This is always the danger with the one-talented ones, those who consider their gift to be the smallest.
Mat 25:191 long
A long time signifies the entire church age.
Mat 25:192 came
Came signifies the Lord’s descending to the air (1 Thes. 4:16) in His coming (parousia). After burying the talent in the earth, the evil slave thought that all would be well. Little did he know that his master would come to settle accounts with him.
Mat 25:193a settled Matt. 18:23; 2 Cor. 5:10; Rom. 14:10; 1 Cor. 4:5; Matt. 16:27
Settled accounts signifies the Lord’s judging at His judgment seat (2 Cor. 5:10; Rom. 14:10) in the air (within His parousia), where the believers’ living, conduct, and work will be judged for reward or punishment (1 Cor. 4:5; Matt. 16:27; Rev. 22:12; 1 Cor. 3:13-15). See note 351 in Heb. 10.
Mat 25:201 came
This is to come to the judgment seat of Christ.
Mat 25:202 another
The gaining of another five talents is the result of the full use of the gift of the five talents.
Mat 25:21a faithful Matt. 25:23; 24:45
Mat 25:211 few
A few things signifies the Lord’s work in this age.
Mat 25:21b set Matt. 24:47; Luke 12:44
Mat 25:212 over
Over signifies the ruling authority in the coming kingdom.
Mat 25:213 many
Many things signifies the responsibilities in the coming kingdom.
Mat 25:214c joy Heb. 12:2
The joy of your master signifies the enjoyment of the Lord in the coming kingdom. This refers to inward satisfaction, not to outward position. To participate in the Lord’s joy is the greatest reward, better than the glory and position in the kingdom.
Mat 25:231 Well
This is the same appraisal the Lord gave to the five-talented one.
Mat 25:232 set
This is the same reward the Lord gave to the five-talented one. Although the gift given to the two-talented one was smaller than that given to the five-talented one, the Lord’s appraisal and reward were the same in both cases. This indicates that the Lord’s appraisal and reward are not related to the size and quantity of our work, but to our faithfulness in using His gift to the fullest extent. The same appraisal and reward would have been given to the one-talented one if he had been as faithful.
Mat 25:241 came
The one-talented one also, who did not gain any profit for the Lord, came to the judgment seat of Christ in the air. This proves that he was not only saved but also raptured to the air. No unsaved person can be raptured and come to the judgment seat of Christ.
Mat 25:242 knew
The Greek word refers to outward, objective knowledge, not to inward, subjective realization.
Mat 25:243 hard
Apparently, the Lord is hard in His strictness. He demands that we use His gift to the fullest extent for His work, which requires our absoluteness.
Mat 25:244 not
Apparently, the Lord’s work always begins from zero. Reaping where He did not sow and gathering where He did not winnow, He seemingly demands that we work for Him with nothing. This should not be an excuse for the one-talented one to neglect the use of his gift; rather, this should force him to exercise his faith so that he can use his gift to the uttermost.
Mat 25:245 winnow
Lit., scatter. So in v. 26.
Mat 25:251 afraid
To be afraid is negative. We should, rather, be positive and aggressive in using the Lord’s gift.
Mat 25:252 went
This is to be too passive. We should be active in the Lord’s work.
Mat 25:253 you
Merely to keep the Lord’s gift and not lose it is not sufficient; we must gain a profit by using it.
Mat 25:26a Evil Matt. 18:32
Mat 25:26b slothful Prov. 20:4; Rom. 12:11
Mat 25:261 I
The Lord admits that He is strict in what He demands of His slaves for His work.
Mat 25:271 deposited
This signifies the use of the Lord’s gift to save people and to minister His riches to them.
Mat 25:272 interest
Interest signifies the profitable result we gain for the Lord’s work by using His gift.
Mat 25:281 Take
This signifies that in the coming kingdom the Lord’s gift will be taken away from slothful believers.
Mat 25:282 give
This signifies that the faithful believers’ gift will be increased.
Mat 25:291a to Matt. 13:12; Mark 4:25; Luke 8:18
To everyone who gains profit in the church age, more gifts will be given in the coming kingdom age; but concerning the one who has not gained a profit in the church age, even the gift that he has will be taken away from him in the coming kingdom age.
Mat 25:301a cast Matt. 8:12; 22:13
See note 132 in ch. 22.
Mat 25:302 outer
See note 122 in ch. 8 and note 132 in ch. 22.
Mat 25:303 there
This word, the same as in 24:51, indicates that vv. 14-30 are a completion of 24:45-51. Both sections concern faithfulness for the Lord’s work. Verses 45-51 in ch. 24 deal with the slave’s unfaithfulness in fulfilling the Lord’s commission. Verses 14-30 in this chapter are needed so that the slave’s unfaithfulness in using the Lord’s talent can be dealt with.
Mat 25:304b weeping Matt. 24:51
See note 123 in ch. 8.
Mat 25:311 But
But indicates that what is spoken in vv. 31-46 is another section, the section concerning the Gentiles.
Mat 25:312a Son Matt. 8:20
Son of Man is the title of Christ in relation to His kingdom, the Messianic kingdom (13:41). His judgment here is a preparation for that kingdom.
Mat 25:313b comes Matt. 16:27; Zech. 14:5; Jude 14
This is the open aspect of the Lord’s coming. (See notes 271 and 371 in ch. 24.) It will be the continuation of His coming mentioned in 24:30.
Mat 25:314 glory
The Lord’s glory comprises the glory of His divinity (John 17:22, 24), the glory of His humanity (Psa. 45:3), the glory of His resurrection (John 7:39; Acts 3:13-15), and the glory of His ascension (Heb. 2:9).
Mat 25:315c throne Matt. 19:28; Luke 1:32-33; Jer. 3:17
The throne of David (Luke 1:32-33), which will be in Jerusalem (19:28; Jer. 3:17).
Mat 25:321a nations Joel 3:12
All the nations refers to all the Gentiles who remain at Christ’s coming back to the earth, after He has destroyed those Gentiles who follow Antichrist at Armageddon (Rev. 16:14, 16; 19:11-15, 19-21). These remaining Gentiles will all be gathered and judged at Christ’s throne of glory. This will be Christ’s judgment of the living before the millennium (Acts 10:42; 2 Tim. 4:1). It differs from His judgment of the dead at the great white throne after the millennium (Rev. 20:11-15) and will be executed on the earth after His judgment of the believers at His judgment seat in the air (vv. 19-30).
Mat 25:32b before Acts 10:42; 2 Tim. 4:1
Mat 25:322c shepherd Psa. 100:1-3
The Lord is the Shepherd not only of the believers (John 10:11; Heb. 13:20) and the Jews (Psa. 80:1; Jer. 31:10) but also of all the Gentiles (Psa. 100:1-3).
Mat 25:331a right cf. Matt. 26:64
The place of honor (1 Kings 2:19; Psa. 45:9).
Mat 25:34a King Luke 19:38; Rev. 17:14; 19:16
Mat 25:34b blessed Psa. 37:22
Mat 25:341 inherit
After the judgment at Christ’s throne of glory, the “sheep” will be transferred into the millennium to be the people living under the kingly ruling of Christ and the overcoming believers (Rev. 2:26-27; 12:5; 20:4-6) and under the priestly ministry of the saved Jews (Zech. 8:20-23). In this way the “sheep” will inherit the (coming) kingdom. In the millennium there will be three sections: (1) the earth, where the blessing of God’s creation will be, as mentioned in Gen. 1:28-30; (2) the nation of Israel in Canaan, from the Nile to the Euphrates, from which the saved Jews will rule over the whole earth (Isa. 60:10-12; Zech. 14:16-18); and (3) the heavenly and spiritual section (1 Cor. 15:50-52), the manifestation of the kingdom of the heavens, where the overcoming believers will enjoy the kingdom reward (5:20; 7:21). The kingdom that the “sheep” will inherit consists of the first section.
Mat 25:342c from Matt. 13:35
The blessing of the first section in the millennium, the blessing of God’s creation, was prepared for the “sheep” from the foundation of the world, whereas the blessing in the third section, the blessing of the heavenly and spiritual kingdom, was ordained for the believers before the foundation of the world (Eph. 1:3-4).
Mat 25:351 hungry
All the sufferings in vv. 35-39 will befall the believers who are left to be tried (Rev. 3:10 and note 2) during the great tribulation (24:21).
Mat 25:35a drink Matt. 10:42
Mat 25:401 done
This will happen in the great tribulation, when the believers suffer the persecution of Antichrist (Rev. 13:6-7; 20:4).
Mat 25:402 these
These should refer to the believers who overcome the persecution of Antichrist (Rev. 15:2 and note 2). They will be with Christ at this judgment.
Mat 25:40a least Matt. 10:42
Mat 25:403b brothers Matt. 28:10; John 20:17; Rom. 8:29; Heb. 2:11-12, 17
Christ’s brothers are His believers (12:49-50).
Mat 25:404c Me Matt. 10:40
Christ is one with the believers, who are His members, as indicated in Acts 9:4.
Mat 25:411a eternal Rev. 20:10, 15; 19:20; 14:10; Matt. 18:8; Mark 9:48
The fire in the lake of fire (Rev. 20:14-15). The “goats” will perish in the lake of fire, after Antichrist and the false prophet (Rev. 19:20) and before the devil and the resurrected sinners (Rev. 20:10, 15). This is part of the fulfillment of Rev. 14:10.
Mat 25:412 prepared
The lake of fire was prepared for the devil and his angels, not for man. However, if any man follows the devil in opposing the Lord, he will share the lake of fire with the devil and the fallen angels.
Mat 25:41b angels Rev. 12:7; 2 Pet. 2:4; Jude 6
Mat 25:451 did
This also will occur during Antichrist’s persecution.
Mat 25:45a Me Acts 9:4-5; Luke 10:16
Mat 25:461 punishment
This is to perish in the lake of fire (v. 41).
Mat 25:462 righteous
So that the believers left on earth will be cared for during Antichrist’s persecution, an eternal gospel will be preached to the nations (Rev. 14:6-7 and notes), as illustrated by the parable of the net in 13:47-50. The Lord will then judge the nations not according to the law of Moses or the gospel of Christ, but according to the eternal gospel. This is a matter of God’s dispensation. Those who obey that gospel and treat the suffering believers well will be blessed and reckoned as righteous and will inherit the kingdom (v. 34); but those who do not will be cursed (v. 41) and will perish for eternity.
Mat 25:463a into cf. John 3:15-16; Matt. 19:29
The gospel of grace (Acts 20:24) brings eternal life into the believers (John 3:15-16) that they may live by God’s life, whereas the eternal gospel brings the “sheep” into eternal life that they may live in the sphere of God’s life.
Mat 26:21a Passover Lev. 23:5; John 13:1; 1 Cor. 5:7
[ par. 1 2 ]
Mat 26:21 [1] The Passover was a type of Christ (1 Cor. 5:7). Christ was made the Lamb of God that God may pass over us, the sinners, as portrayed in type by the passover in Exo. 12. For the fulfillment of the type, Christ as the Passover lamb had to be killed on the day of the Passover.
Mat 26:21 [2] In the type, during the four days preceding the day of the Passover, the Passover lamb had to be examined in relation to its perfection (Exo. 12:3-6). Before His crucifixion Christ came to Jerusalem for the last time, six days before the Passover (John 12:1), and likewise was examined by the Jewish leaders for a few days (21:23—22:46). No blemish was found in Him, and He was proved to be perfect and qualified to be the Passover lamb for us. See note 371 in Mark 12.
Mat 26:2b delivered Matt. 16:21; 17:22-23; 20:18-19
Mat 26:3a gathered John 11:47; Acts 4:26-27
Mat 26:3b Caiaphas Matt. 26:57; Luke 3:2; John 11:49; 18:13; Acts 4:6
Mat 26:4a counsel Matt. 22:15
Mat 26:4b seize Matt. 21:46; John 7:30
Mat 26:4c kill Luke 19:47; John 11:53
Mat 26:51 Not
Eventually, under God’s sovereignty they did kill the Lord Jesus at the feast (27:15) for the fulfillment of the type.
Mat 26:5a uproar Matt. 27:24
Mat 26:6a Now vv. 6-13: Mark 14:3-9; John 12:1-8; cf. Luke 7:36-39
Mat 26:6b Bethany Matt. 21:17; John 11:1, 18
Mat 26:61 leper
A leper signifies a sinner (8:2 and note 1). Simon, a leper, must have been healed by the Lord. Being grateful to the Lord and loving Him, he spread a feast (v. 7) in his house for the Lord and His disciples in order to enjoy His presence. A saved sinner would always do this.
Mat 26:81 waste
The disciples considered Mary’s love offering to the Lord a waste. Throughout the past twenty centuries thousands of precious lives, heart treasures, high positions, and golden futures have been “wasted” upon the Lord Jesus. To those who love Him in such a way He is altogether lovely and worthy of their offering. What they have poured upon Him is not a waste but a fragrant testimony of His sweetness.
Mat 26:9a poor John 13:29
Mat 26:11a poor Deut. 15:11
Mat 26:111 but
We must love the Lord and grasp the opportunity to love Him.
Mat 26:11b not cf. Matt. 18:20; 28:20
Mat 26:121 for
Mary received the revelation of the Lord’s death through the Lord’s words in 16:21; 17:22-23; 20:18-19; and v. 2 of this chapter. Hence, she grasped the opportunity to pour upon the Lord the best that she had. To love the Lord with our best requires a revelation concerning Him.
Mat 26:12a burial John 19:40; Matt. 27:59-60
Mat 26:131 this
In the foregoing verse the Lord spoke of His burial, implying His death and resurrection, accomplished for our redemption. Hence, in this verse He called the gospel “this gospel,” referring to the gospel of His death, burial, and resurrection (1 Cor. 15:1-4).
Mat 26:13a gospel Matt. 24:14
Mat 26:132 what
The story of the gospel is that the Lord loved us, and the story of Mary is that she loved the Lord. We must preach both—the Lord’s loving us and our loving the Lord. One is for our salvation, and the other is for our consecration.
Mat 26:13b memorial cf. Acts 10:4
Mat 26:141a At vv. 14-16: Mark 14:10-11; Luke 22:3-6
At that time indicates that while one of the disciples was expressing her love to the Lord, loving Him to the uttermost, another was about to betray Him. One was treasuring the Lord, and at the same time another was delivering Him up.
Mat 26:14b Judas Matt. 10:4; John 6:71; Matt. 27:3-5
Mat 26:151a thirty Zech. 11:12; Matt. 27:3, 9
I.e., thirty shekels of silver, the worth of a slave (Exo. 21:32).
Mat 26:16a deliver Matt. 20:18-19
Mat 26:17a Now vv. 17-19: Mark 14:12-16; Luke 22:7-13
Mat 26:171b Feast Exo. 12:15-20
The Feast of Unleavened Bread is a feast of seven days (Lev. 23:6). It is also called the Passover (Luke 22:1; Mark 14:1). Actually, the Feast of the Passover was the first day of the Feast of Unleavened Bread (Exo. 12:6, 11, 15-20; Lev. 23:5).
Mat 26:18a Teacher Matt. 23:8; John 11:28
Mat 26:18b time Matt. 26:45; John 13:1
Mat 26:20a And vv. 20-25: Mark 14:17-21; Luke 22:14-18, 21-23; John 13:21-30
Mat 26:21a one John 6:70; 13:21
Mat 26:24a written Luke 24:46
Mat 26:25a Rabbi Matt. 26:49; John 1:38
Mat 26:251b You Matt. 26:64; 27:11
The Lord let Judas’s own word condemn him.
Mat 26:26a And vv. 26-29: Mark 14:22-25; Luke 22:19-20; 1 Cor. 11:23-26
Mat 26:261 eating
The Lord and the disciples first ate the passover (vv. 20-25; Luke 22:14-18). Then the Lord established His table with the bread and the cup (vv. 26-28; Luke 22:19-20; 1 Cor. 11:23-26) to replace the Feast of the Passover because He was going to fulfill the type and be the real Passover to us (1 Cor. 5:7). Now we are keeping the real Feast of Unleavened Bread (v. 17; 1 Cor. 5:8).
Mat 26:262 bread
The bread of the Lord’s table is a symbol signifying the Lord’s body, which was broken for us on the cross to release His life that we may participate in it. By participating in this life we become the mystical Body of Christ (1 Cor. 12:27), which also is signified by the bread of the table (1 Cor. 10:17). Hence, by partaking of this bread we have the fellowship of the Body of Christ (1 Cor. 10:16).
Mat 26:26b blessed Matt. 14:19
Mat 26:271a cup 1 Cor. 10:21
The Lord’s blood redeemed us from our fallen condition back to God and back to God’s full blessing. Concerning the Lord’s table (1 Cor. 10:21), the bread signifies our participation in life, and the cup, our enjoyment of God’s blessing. Hence, the cup is called “the cup of blessing” (1 Cor. 10:16). In it are all the blessings of God and even God Himself as our portion (Psa. 16:5). In Adam our portion was the cup of God’s wrath (Rev. 14:10). Christ drank that cup for us (John 18:11), and His blood constitutes the cup of salvation for us (Psa. 116:13), the cup that runs over (Psa. 23:5). By partaking of this cup we have the fellowship of the blood of Christ (1 Cor. 10:16).
Mat 26:27b thanks Matt. 15:36
Mat 26:281a blood Heb. 13:20; 9:18; Exo. 24:8; Zech. 9:11
The product of the vine (v. 29) within the cup of the Lord’s table also is a symbol, signifying the Lord’s blood shed on the cross for our sins. His blood was required by God’s righteousness for the forgiveness of our sins (Heb. 9:22).
Mat 26:282b covenant Jer. 31:31
Some MSS insert, new. The Lord’s blood, having satisfied God’s righteousness, enacted the new covenant. In this new covenant God gives us forgiveness, life, salvation, and all spiritual, heavenly, and divine blessings. When this new covenant is given to us, it is a cup (Luke 22:20), a portion for us. The Lord shed His blood, God established the covenant, and we enjoy the cup, in which God and all that is of Him are our portion. The blood is the price that Christ paid for us, the covenant is the title deed that God made for us, and the cup is the portion that we receive from God.
Mat 26:28c many Matt. 20:28
Mat 26:28d forgiveness Heb. 9:22
Mat 26:291 product
Referring to the juice of the grape.
Mat 26:292a kingdom Matt. 13:43
This is the heavenly part of the millennium, the manifestation of the kingdom of the heavens, in which the Lord will drink with us after His coming back.
Mat 26:30a And vv. 30-35: Mark 14:26-31
Mat 26:301 singing
This was a praise to the Father sung by the Lord with the disciples after the Lord’s table.
Mat 26:30b Mount Matt. 24:3
Mat 26:31a smite Zech. 13:7
Mat 26:31b scattered Matt. 26:56; John 16:32
Mat 26:32a Galilee Matt. 28:7, 10, 16; 4:12, 15
Mat 26:34a rooster John 13:38; Luke 22:34
Mat 26:35a die Luke 22:33
Mat 26:36a Then vv. 36-46: Mark 14:32-42; Luke 22:40-46
Mat 26:36b place John 18:2
Mat 26:361 Gethsemane
Gethsemane means oil press. At Gethsemane the Lord was pressed so that the oil, the Holy Spirit, could flow out.
Mat 26:37a sons Matt. 4:21
Mat 26:38a soul John 12:27
Mat 26:39a prayed cf. Heb. 5:7
Mat 26:391b cup Matt. 20:22
Referring to His death on the cross.
Mat 26:39c will John 5:30; 6:38
Mat 26:41a Watch Mark 13:33; Eph. 6:18; 1 Pet. 4:7
Mat 26:411 spirit
In spiritual things we are often like this.
Mat 26:42a will Matt. 6:10
Mat 26:44a third cf. 2 Cor. 12:8
Mat 26:45a hour Matt. 26:18
Mat 26:47a And vv. 47-56: Mark 14:43-50; Luke 22:47-53; John 18:3-11
Mat 26:47b Judas Matt. 26:14
Mat 26:491 Rejoice
A word of greeting, here and in 27:29. Both greetings were false (cf. 28:9).
Mat 26:49a Rabbi Matt. 26:25
Mat 26:49b kissed cf. 2 Sam. 20:9
Mat 26:50a Friend Psa. 41:9; 55:13; cf. Matt. 20:13; 22:12
Mat 26:501b what John 13:27
This word is equivalent to: “What are you doing here? You are betraying Me!” This word was spoken to expose Judas’s evil intention to betray the Lord.
Mat 26:511 one
This was Peter (John 18:10, 26).
Mat 26:51a sword Luke 22:38, 49
Mat 26:51b ear Luke 22:50; John 18:10
Mat 26:52a sword Rev. 13:10; cf. Gen. 9:6
Mat 26:531 beseech
In Greek these three words are military terms.
Mat 26:53a angels Matt. 4:11; Luke 22:43; cf. John 18:36; Dan. 7:10
Mat 26:54a Scriptures Matt. 26:24; Luke 24:27, 46; see Isa. 53:7-9
Mat 26:541 this
This way refers to His death on the cross, which was prophesied in the Scriptures. These prophecies had to be fulfilled.
Mat 26:55a teaching Matt. 4:23; 21:23; John 8:2; 18:20
Mat 26:56a fled Matt. 26:31
Mat 26:57a And vv. 57-68: Mark 14:53-65; Luke 22:54; John 18:12-14, 19-24
Mat 26:57b Caiaphas Matt. 26:3
Mat 26:58a followed Luke 22:54; John 18:15
Mat 26:59a Sanhedrin Matt. 5:22; 10:17
Mat 26:59b false Psa. 27:12; 35:11; Mark 14:55; cf. Acts 6:13
Mat 26:611 I
This was a twisting of the Lord’s word in John 2:19, “[You] destroy this temple.”
Mat 26:61a destroy Matt. 27:40; cf. John 2:19; Acts 6:13-14
Mat 26:621a nothing Matt. 27:12, 14; John 19:9; Isa. 53:7
The Lord, standing before the Sanhedrin like a sheep before its shearers, would not say a word to vindicate Himself, fulfilling Isa. 53:7.
Mat 26:62b against Matt. 27:13
Mat 26:631a silent Matt. 26:62
See note 621.
Mat 26:63b And vv. 63-65: Luke 22:67-71
Mat 26:63c swear Lev. 5:1; 1 Sam. 14:24, 26
Mat 26:632d if Matt. 4:3, 6
This is the same question that the devil asked in tempting the Lord before He began His ministry (4:3, 6).
Mat 26:63e Christ John 10:24; cf. Luke 3:15; John 1:20, 25
Mat 26:641b Son Dan. 7:13; Acts 7:56
The high priest asked the Lord if He was the Son of God, but He answered with “the Son of Man.” In His temptation He had answered the devil in the same way (4:4 and note 2). The Lord was the Son of Man on the earth before His crucifixion, has been the Son of Man in the heavens at the right hand of God since His resurrection (Acts 7:56), and will be the Son of Man even at His coming back on the clouds. To accomplish God’s purpose and to establish the kingdom of the heavens, the Lord had to be a man. Without man, God’s purpose could not be carried out on earth, nor could the kingdom of the heavens be constituted on earth.
Mat 26:64c sitting Psa. 110:1; Mark 16:19; Heb. 1:3
Mat 26:64d coming Matt. 24:30; Luke 21:27; Rev. 1:7
Mat 26:64e clouds Acts 1:9, 11; Rev. 14:14; 1 Thes. 4:17
Mat 26:65a tore Num. 14:6; 2 Kings 18:37; 19:1; Acts 14:14
Mat 26:65b blasphemed Matt. 9:3; John 10:33, 36
Mat 26:66a death John 19:7; Lev. 24:16
Mat 26:67a spat Matt. 27:30; Mark 10:34; Isa. 50:6
Mat 26:67b slapped John 18:22; 19:3; Luke 22:63; cf. Acts 23:2
Mat 26:681 Prophesy
I.e., speak forth miraculously as a prophet. This mocking word implies, “Since You are a prophet of God, prophesy miraculously to identify the one who hit You.”
Mat 26:68a Who Luke 22:64
Mat 26:69a Now vv. 69-75: Mark 14:66-72; Luke 22:55-62; John 18:15-18, 25-27
Mat 26:691 servant
Peter could not withstand even a fragile little female!
Mat 26:71a Nazarene Matt. 2:23
Mat 26:731 those
Under God’s sovereignty the environment would not let Peter go until he had been tested to the uttermost, that he might realize that he was absolutely untrustworthy and should no longer have any confidence in himself.
Mat 26:73a speech Judg. 12:6
Mat 26:741 curse
In his first denial Peter spoke words only (v. 70); in his second denial he replied with an oath (v. 72); in his third denial he cursed and swore.
Mat 26:75a rooster Matt. 26:34; Mark 14:30; John 13:38
Mat 27:1a Now vv. 1-2: Mark 15:1; Luke 23:1; John 18:28
Mat 27:1b counsel Matt. 26:4
Mat 27:21a Pilate Acts 3:13; Luke 13:1
[ par. 1 2 ]
Mat 27:21 [1] Pilate, an agent of Caesar Tiberius, was a Roman procurator in Judea (Palestine) from A.D. 26-35. Not long after he unjustly delivered up the Lord Jesus to be crucified, his rule ended abruptly. He was banished and committed suicide.
Mat 27:21 [2] In the evil conspiracy the Jewish religionists convinced the heathen politician to collaborate with them to kill the Lord Jesus.
Mat 27:3a Judas Matt. 26:14-16
Mat 27:31 regretted
Or, repented.
Mat 27:3b thirty Matt. 26:15
Mat 27:4a innocent Matt. 23:35
Mat 27:5a hanged cf. 2 Sam. 17:23
Mat 27:61 chief
They would not take blood money. Actually, what they did to the Lord Jesus was more evil than Judas’s deed (v. 1).
Mat 27:62 temple
A chest or place in the temple where the gifts offered to God were kept.
Mat 27:6a treasury Mark 12:41, 43; John 8:20
Mat 27:91 Jeremiah
The word quoted in vv. 9-10 was spoken by Jeremiah but recorded in Zechariah (Zech. 11:12-13). There was an idea among the Jews that Zechariah had the spirit of Jeremiah.
Mat 27:9a And Zech. 11:12-13
Mat 27:11a And vv. 11-14: Mark 15:2-5; Luke 23:2-3; John 18:29-38
Mat 27:11b King Matt. 27:29, 37; 2:2
Mat 27:121a nothing Matt. 26:63
The Lord would not vindicate Himself.
Mat 27:13a against Matt. 26:62
Mat 27:141a not Matt. 27:12
See note 121.
Mat 27:15a Now vv. 15-26: Mark 15:6-15; Luke 23:17-25; John 18:39–19:16
Mat 27:171 Whom
It was unjust of Pilate to ask this question, for he knew that the Lord was innocent (v. 18) and that Barabbas was guilty.
Mat 27:19a righteous Matt. 27:24; Luke 23:47
Mat 27:191b dream Matt. 1:20
This was sovereign of God.
Mat 27:20a ask Acts 3:14
Mat 27:23a what Luke 23:41
Mat 27:24a uproar Matt. 26:5
Mat 27:241b washed Deut. 21:6-8; Psa. 26:6; 73:13
This was to appease his conscience.
Mat 27:242 I
A timid and irresponsible withdrawal.
Mat 27:243c man’s Matt. 27:19
Some MSS add, righteous.
Mat 27:25a blood Matt. 23:35-36; Acts 5:28
Mat 27:261a scourged Isa. 53:5; Matt. 20:19; 1 Pet. 2:24
This utterly exposed the darkness and injustice of politics! This injustice fulfilled Isa. 53:5, 8.
Mat 27:262 crucified
The Jewish death penalty was carried out by stoning (Lev. 20:2, 27; 24:14; Deut. 13:10; 17:5). Crucifixion was a heathen practice (Ezra 6:11) adopted by the Romans for the execution of slaves and heinous criminals only. The Lord Jesus’ being crucified was a fulfillment not only of the Old Testament prophecies (Deut. 21:23; Gal. 3:13; Num. 21:8-9) but also of the Lord’s word concerning how He would die (John 3:14; 8:28; 12:32). These could not have been fulfilled by stoning. See note 321 in John 18.
Mat 27:27a Then vv. 27-31: Mark 15:16-20; John 19:2-3
Mat 27:271b praetorium John 18:28, 33; 19:9; Acts 23:35
I.e., the governor’s official residence.
Mat 27:291a thorns Gen. 3:18
Thorns are a symbol of the curse (Gen. 3:17-18). On the cross the Lord Jesus became a curse for us (Gal. 3:13).
Mat 27:29b mocked Matt. 20:19; Luke 23:11
Mat 27:292 Rejoice
A mocking salutation or congratulation. The same Greek word as in 26:49.
Mat 27:30a spat Matt. 26:67
Mat 27:311 led
The Lord, as the Passover lamb to be sacrificed for our sins, was brought like a lamb to the slaughter, fulfilling Isa. 53:7-8.
Mat 27:32a And vv. 32-33: Mark 15:21-22; Luke 23:26; John 19:17
Mat 27:321b Cyrene Acts 2:10; 6:9; 11:20; 13:1
Cyrene was a Greek colonial city, the capital of Cyrenaica in North Africa. It seems that Simon was a Cyrenian Jew.
Mat 27:331 Golgotha
Golgotha is a Hebrew word (John 19:17) that means skull (Mark 15:22). Its equivalent in Latin is Calvaria, anglicized as Calvary (Luke 23:33, KJV). It does not mean a place of dead men’s skulls, but simply skull.
Mat 27:34a They vv. 34-35: Mark 15:23-24; Luke 23:36; John 19:23-24
Mat 27:341 wine
Wine mingled with gall (and also with myrrh—Mark 15:23) was used as a stupefying drink.
Mat 27:34b gall Psa. 69:21
Mat 27:342 not
The Lord would not be stupefied; He would drink the bitter cup to the dregs.
Mat 27:351a divided Psa. 22:18
The Lord was robbed to the uttermost by sinners, fulfilling Psa. 22:18. This too exposed the darkness of Roman politics.
Mat 27:36a guarded Matt. 27:54
Mat 27:37a And Mark 15:26; Luke 23:38; John 19:19-22
Mat 27:38a two Mark 15:27; Luke 23:32-33, 39; John 19:18; Isa. 53:12
Mat 27:381 robbers
This was for the fulfillment of Isa. 53:9a.
Mat 27:39a wagging Mark 15:29; Psa. 22:7; 109:25
Mat 27:40a destroy Matt. 26:61; cf. John 2:19
Mat 27:40b save Luke 23:35
Mat 27:401c If Matt. 26:63
This was a repetition of the devil’s temptation in the wilderness (4:6).
Mat 27:41a Likewise vv. 41-42: Mark 15:31-32; Luke 23:35
Mat 27:421 cannot
If He had saved Himself, He could not save us.
Mat 27:42a King John 1:49
Mat 27:43a rescue Psa. 22:8
Mat 27:44a reproached Mark 15:32; Luke 23:39
Mat 27:45a Now vv. 45-56: Mark 15:33-41; Luke 23:44-49
Mat 27:451 sixth
The sixth hour was 12:00 noon, and the ninth was 3:00 p.m. The Lord was crucified from the third hour, 9:00 a.m. (Mark 15:25), until the ninth hour, 3:00 p.m. He suffered on the cross for six hours. In the first three hours He was persecuted by men for doing God’s will; in the last three hours He was judged by God to accomplish our redemption. It was during this time that God counted Him as our Substitute who suffered for our sin (Isa. 53:10). Darkness fell over all the land (v. 45) because our sin and sins and all negative things were being dealt with there; and because of our sin God forsook Him (v. 46).
Mat 27:461 ninth
See note 451.
Mat 27:462 why
God forsook Christ on the cross because He took the place of sinners (1 Pet. 3:18)—He bore our sins (1 Pet. 2:24; Isa. 53:6) and was made sin for us (2 Cor. 5:21).
Mat 27:481a vinegar Psa. 69:21; Luke 23:36; John 19:29
Offered to the Lord in a mocking way (Luke 23:36) for quenching His thirst (John 19:28-30 and note 301).
Mat 27:501a yielded John 19:30
This was His giving up of His spirit (John 19:30); it indicates that the Lord voluntarily yielded up His life (Mark 15:37; Luke 23:46).
Mat 27:511a veil Exo. 26:31-35; 2 Chron. 3:14; Heb. 9:3; 10:20
This signifies that the separation between God and man had been abolished because the flesh of sin (the flesh being signified by the veil) taken by Christ (Rom. 8:3) had been crucified (Heb. 10:20 and note 2).
Mat 27:512 from
From top to bottom indicates that the rending of the veil was God’s doing from above.
Mat 27:513 earth
This signifies that the base of Satan’s rebellion was shaken.
Mat 27:514 rocks
This signifies that the strongholds of Satan’s earthly kingdom were broken.
Mat 27:521 tombs
This signifies that the power of death and Hades was conquered and subdued.
Mat 27:522 bodies
This signifies the releasing power of the death of Christ.
Mat 27:52a asleep 1 Cor. 15:6, 20; 1 Thes. 4:13-15; 2 Pet. 3:4
Mat 27:531 came
[ par. 1 2 ]
Mat 27:531 [1] In the type, the firstfruits of the harvest (Lev. 23:10-11) were not a single stalk of wheat but a sheaf of wheat, typifying not only the resurrected Christ but also the saints who were raised from the dead after His resurrection, as seen here.
Mat 27:531 [2] All the things listed in vv. 51-53 are different aspects of the excellent effect of the Lord’s death.
Mat 27:532 appeared
Where they went after this we have no way to trace.
Mat 27:54a guarding Matt. 27:36
Mat 27:55a ministering Luke 8:2-3
Mat 27:56a Mary Luke 8:2; John 19:25; 20:1, 18
Mat 27:561 Mary
The mother of the Lord Jesus (13:55).
Mat 27:56b mother Matt. 20:20
Mat 27:57a And vv. 57-61: Mark 15:42-47; Luke 23:50-56; John 19:38-42
Mat 27:571 evening
See note 381 in John 19.
Mat 27:601 laid
This was for the fulfillment of Isa. 53:9b.
Mat 27:60a new Isa. 53:9
Mat 27:60b hewn cf. Isa. 22:16
Mat 27:60c great Mark 16:4
Mat 27:61a Mary Matt. 28:1
Mat 27:621 preparation
This was the day of preparation, Friday, when the passover was prepared (26:19; John 19:14).
Mat 27:63a deceiver John 7:12
Mat 27:63b After Matt. 16:21; 20:19
Mat 27:64a steal Matt. 28:13
Mat 27:65a guard Matt. 28:11
Mat 27:661a sealing cf. Dan. 6:17
Probably by a cord stretched across the stone and sealed at both ends (see Dan. 6:17). On the negative side, this sealing was intended by the opposing Jewish leaders to be a precaution, but on the positive side, it turned out to be a strong testimony of the Lord’s resurrection.
Mat 28:1a Now vv. 1-8: Mark 16:1-8; Luke 24:1-10; John 20:1
Mat 28:11 dawn
The same Greek word is used in Luke 23:54.
Mat 28:12b first Lev. 23:11, 15
Christ resurrected on the first day of the week. This signifies that His resurrection brought a new start with a new age for the kingdom of the heavens. See note 11 in John 20.
Mat 28:1c Mary Matt. 27:56, 61
Mat 28:21 earthquake
This signifies that the earth, the base of Satan’s rebellion, was shaken by the Lord’s resurrection.
Mat 28:3a lightning cf. Dan. 10:6
Mat 28:3b white John 20:12; Acts 1:10
Mat 28:61 He
This is good news, glad tidings!
Mat 28:71a Galilee Matt. 28:10, 16; 26:32
The heavenly King began His ministry from Galilee of the Gentiles (4:12-17), not from Jerusalem, the holy city of the Jewish religion; after His resurrection He again went to Galilee, not to Jerusalem. This strongly indicates that the resurrected heavenly King had fully abandoned Judaism and had initiated a new age for God’s New Testament economy.
Mat 28:81 fear
With fear because of the great earthquake (v. 2) and with great joy because of the Lord’s resurrection.
Mat 28:91 met
This took place after the Lord appeared to Mary the Magdalene (John 20:14-18).
Mat 28:92 Rejoice
Implying a greeting.
Mat 28:9a worshipped Matt. 28:17; Luke 24:52
Mat 28:101a brothers John 20:17; Psa. 22:22; Heb. 2:11-12, 17; Rom. 8:29
See note 172 in John 20.
Mat 28:102b Galilee Matt. 28:7
See note 71. So in v. 16.
Mat 28:11a guard Matt. 27:65-66
Mat 28:131 His
This word from the mouth of the religious leaders was a bare lie, indicating the lowest standard and falsehood of their religion.
Mat 28:13a stole Matt. 27:64
Mat 28:14a governor’s Matt. 27:2
Mat 28:141 persuade
Evil religionists always persuade evil politicians to perpetrate falsehood.
Mat 28:151 spread
The lie concerning the Lord’s resurrection was widely spread, as were the rumors concerning His followers and His church after His resurrection (Acts 24:5-9; 25:7).
Mat 28:16a Galilee Matt. 28:7
Mat 28:161 mountain
The constitution of the kingdom was decreed on a mountain (see note 11 in ch. 5), the heavenly King’s transfiguration took place on a high mountain (see note 12 in ch. 17), and the prophecy concerning this age was given on a mountain (see note 31 in ch. 24). Now, for God’s economy of the New Testament the disciples needed to go to the mountain again. Only on the high level of a mountain can we see clearly the New Testament economy.
Mat 28:17a worshipped Matt. 28:9
Mat 28:171 doubted
Or, hesitated, wavered.
Mat 28:181 authority
In His divinity, as the only begotten Son of God, the Lord had authority over all. However, in His humanity, as the Son of Man and the King of the heavenly kingdom, authority in heaven and on earth was given to Him after His resurrection.
Mat 28:191 therefore
Because all authority was given to Him (v. 18), the heavenly King sent His disciples to disciple all the nations. They go with His authority.
Mat 28:192 disciple
This is to make the heathen the kingdom people for the establishing of His kingdom, which is the church, even today, on this earth.
Mat 28:19a nations Matt. 24:14
Mat 28:193 baptizing
Baptism brings the repentant people out of their old state into a new one by terminating their old life and germinating them with the new life of Christ that they may become the kingdom people. John the Baptist’s recommending ministry began with a preliminary baptism, a baptism by water only. Now, after the heavenly King had accomplished His ministry on earth, had passed through the process of death and resurrection, and had become the life-giving Spirit, He charged His disciples to baptize the discipled people into the Triune God. This baptism has two aspects: the visible aspect by water and the invisible aspect by the Holy Spirit (Acts 2:38, 41; 10:44-48). The visible aspect is the expression, the testimony, of the invisible aspect, whereas the invisible aspect is the reality of the visible aspect. Without the invisible baptism by the Spirit, the visible baptism by water is vain, and without the visible baptism by water, the invisible baptism by the Spirit is abstract and impractical. Both are needed. Not long after the Lord charged the disciples with this baptism, He baptized them and the entire church in the Holy Spirit (1 Cor. 12:13), the Jewish part on the day of Pentecost (Acts 1:5; 2:4) and the Gentile part in the house of Cornelius (Acts 11:15-17). Then, based on this, the disciples baptized the new converts (Acts 2:38) not only into water but also into the death of Christ (Rom. 6:3-4), into Christ Himself (Gal. 3:27), into the Triune God (v. 19), and into the Body of Christ (1 Cor. 12:13). The water, signifying the death of Christ with His burial, may be considered a tomb in which the baptized ones’ old history is ended. Since the death of Christ is included in Christ, and since Christ is the very embodiment of the Triune God (Col. 2:9) and the Triune God eventually is one with the Body of Christ, to baptize new believers into the death of Christ, into Christ Himself, into the Triune God, and into the Body of Christ is to do just one thing: on the negative side, to terminate their old life, and on the positive side, to germinate them with new life, the eternal life of the Triune God, for the Body of Christ. Hence, the baptism ordained by the Lord here baptizes people out of their life into the Body life for the kingdom of the heavens.
Mat 28:194 into
Into indicates union, as in Rom. 6:3 and Gal. 3:27. The same Greek word is used in Acts 8:16; 19:5; and 1 Cor. 1:13, 15. To baptize people into the name of the Triune God is to bring them into spiritual and mystical union with Him.
Mat 28:195 name
There is one name for the Divine Trinity. The name is the sum total of the Divine Being, equivalent to His person. To baptize someone into the name of the Triune God is to immerse him into all that the Triune God is.
Mat 28:196 Father
Matthew and John are the two books in which the Divine Trinity is revealed more fully than in all the other books of the Scripture, that God’s chosen people may participate in and enjoy Him. For our experience of life, John unveils the mystery of the Godhead in the Father, the Son, and the Spirit, especially in chs. 14—16; whereas for the constituting of the kingdom, Matthew discloses the reality of the Divine Trinity by giving one name for all three. In the opening chapter of Matthew, the Holy Spirit (1:18), Christ (the Son 1:18), and God (the Father—1:23) are present for the producing of the man Jesus (1:21), who, as Jehovah the Savior and God with us, is the very embodiment of the Triune God. In ch. 3 Matthew presents a scene in which the Son was standing in the water of baptism under the opened heaven, the Spirit like a dove descended upon the Son, and the Father spoke out of the heavens to the Son (3:16-17). In ch. 12 the Son, in the person of man, cast out demons by the Spirit to bring in the kingdom of God the Father (12:28). In ch. 16 the Father revealed the Son to the disciples for the building of the church, which is the life pulse of the kingdom (16:16-19). In ch. 17 the Son entered into transfiguration (17:2) and was confirmed by the Father’s word of delight (17:5), bringing about a miniature display of the manifestation of the kingdom (16:28). Eventually, in the closing chapter, after Christ as the last Adam had passed through the process of crucifixion, entered into the realm of resurrection, and become the life-giving Spirit, He came back to His disciples in the atmosphere and reality of His resurrection to charge them to make the heathen the kingdom people by baptizing them into the name, the person, the reality, of the Divine Trinity. Later, in the Acts and the Epistles it is disclosed that to baptize people into the name of the Father, the Son, and the Spirit is to baptize them into the name of Christ (Acts 8:16; 19:5), and that to baptize them into the name of Christ is to baptize them into Christ the person (Gal. 3:27; Rom. 6:3), because Christ is the embodiment of the Triune God, and He, having become the life-giving Spirit (1 Cor. 15:45), is available at any time and in any place for people to be baptized into. According to Matthew, being baptized into the reality of the Father, the Son, and the Spirit is for the constituting of the kingdom of the heavens. Unlike an earthly society, the heavenly kingdom cannot be formed with human beings of flesh and blood (1 Cor. 15:50); it can be constituted only with people who have been immersed into the union with the Triune God and who have been established and built up with the Triune God, who has been wrought into them.
Mat 28:201 Teaching
Like baptizing people into the name of the Father, the Son, and the Spirit, which is mentioned in the foregoing verse, teaching the believers to observe all that the Lord has commanded is for the discipling of all the nations (v. 19).
Mat 28:20a observe Acts 2:42
Mat 28:20b commanded Acts 1:2
Mat 28:202c with Matt. 1:23; 18:20; Acts 18:10
[ par. 1 2 ]
Mat 28:202 [1] The heavenly King is Emmanuel, God with us (1:23). Here He promised that in His resurrection He will be with us all the days, with all authority, until the consummation of the age, that is, until the end of this age. Hence, wherever we are gathered into His name, He is in our midst (18:20).
Mat 28:202 [2] Among the four Gospels the Lord’s ascension is recorded only in Mark (Mark 16:19) and Luke (Luke 24:51). John testifies that the Lord, as the Son of God, even God Himself, is life to His believers. As such, He can never and would never leave them. Matthew proves that He, as Emmanuel, is the heavenly King who is with His people continuously until He comes back. Hence, in John and Matthew the Lord’s ascension is not mentioned.
Mat 28:203d consummation Matt. 13:39
The end of this age, which is the time of His coming (parousia).