Matthew 19
Summary for Matt 19:1-20:19: 19:1–20:34 a Jesus was now on the move toward Jerusalem (19:1 b; 20:29 c; 21:1 d), with a further opportunity for instructing the disciples on various aspects of discipleship.19:3 e There were two divergent views on when one was allowed to divorce one’s wife. One group of Pharisees, following Rabbi Shammai, argued that divorce was allowed only in the case of adultery or other grave sin, while the other group, following Rabbi Hillel, contended that a man could divorce his wife for any reason, such as if she burned his dinner.
Summary for Matt 19:4-5: 19:4-5 f The Pharisees were not considering all of God’s word. The Creator had made marriage as a permanent union (see Gen 2:18-25 g; see also 1 Cor 7:10-16 h).
19:6 i Since God made marriage a union, humans do not have the right to break that union. Jesus affirmed the indissolubility of marriage.
Summary for Matt 19:7-8: 19:7-8 j why did Moses say (literally command): The Pharisees thought Jesus had contradicted a command of the law (see Deut 24:1-4 k), but Moses permitted divorce only as a concession to their hard hearts. Jesus introduced the revolutionary principle that God’s permission is not necessarily his desire (see 1 Cor 6:12 l). Divorce is never God’s desire (Mal 2:14-16 m); it is an expression of human sin.
19:9 n Jesus permits only one legitimate reason for a man to divorce: if his wife has been unfaithful (see 5:32 o). In the face of those who thought divorce could be taken lightly, Jesus affirms God’s created order: Marriage was designed to be permanent (see Mark 10:11-12 p).
• commits adultery: This speaks only of the man who divorces his wife unlawfully. In such a case, his remarriage is adulterous. Jesus’ motivation is to reestablish the permanency of marriage.
19:11 q This statement refers to the disciples’ comment (19:10 r).
19:12 s Eunuchs are males castrated either by a birth defect or by a surgical operation. Jesus also uses the term metaphorically for those who choose not to marry (see Luke 14:26 t; 18:29 u; 1 Cor 7:7-8 v).
• for the sake of the Kingdom: Jesus was not denigrating marriage; he was simply indicating that the unmarried often have greater potential for ministry (see 1 Cor 7:25-35 w).
19:13 x Jesus would lay his hands on others to bless them (see Luke 4:40 y; 13:13 z; see also Gen 48:14-15 aa; Acts 19:6 ab).
• The disciples, motivated to protect Jesus, scolded the parents, demonstrating a wrong attitude toward children (see Matt 18:5-6 ac, 10 ad).
19:17 ae Why ask me? The man, as a Jew, should have known that God’s standard of goodness is clearly reflected in his commandments. The man’s questions (also 19:20 af) show that he was not trusting in the adequacy of God’s revealed will.
• only One ... is good: The man may have believed he could act with perfect goodness on his own, whereas only God is truly good and thus the source of all goodness.
• keep the commandments: Jesus has in mind either leading the man to see his sinfulness by asking him to do the impossible, or more probably, restating that good works are a telling gauge of the truthfulness of a person’s faith (see 7:13-27 ag).
Summary for Matt 19:21-22: 19:21-22 ah By calling the man to go and sell and come, follow me, Jesus revealed that the man had not in fact kept the first of the ten commandments (Exod 20:3 ai). His possessions—his wealth and security—had become his god (see Matt 6:20 aj, 24 ak; 13:44-46 al).
19:23 am Jesus draws a lesson for discipleship from the rich man’s tragic denial. It is hard for the rich to humble themselves, admit their need, and trust in God (see 5:3 an; Luke 6:24 ao; 1 Tim 6:9-10 ap).
• Kingdom of Heaven is equivalent here to eternal life (Matt 19:16-17 aq, 29 ar) or to salvation as the result of God’s regenerating work (19:25-26 as).
19:24 at easier for a camel: This analogy reinforces the difficulty that wealthy people face in entering the Kingdom. A few manuscripts have a Greek word meaning rope (Greek kamilos) instead of camel (Greek kamēlos), a difference of only one letter.
• to go through the eye of a needle: The image makes the wealthy entering the Kingdom an impossibility. The situation is not utterly hopeless, however (19:26-27 au). See study note on Mark 10:25.
19:26 av God’s regenerating grace is absolutely essential before the wealthy are able to repent from their idolatry, abandon their possessions if called to do so, and follow Jesus (19:21 aw).
19:28 ax you ... will also sit on twelve thrones: The disciples’ part in judging is a reversal—those who are wealthy and powerful now will be judged by those who are humble and poor (see 19:30 ay).
• Judging can mean both ruling and condemning (see Rev 20:4 az).
Matthew 20
Summary for Matt 20:1-16: 20:1-16 ba This parable is similar to the parable of the Lost Son (Luke 15:11-32 bb). In both, God’s grace is shown to two parties while one grumbles about unjust treatment.20:8 bc Payment followed the day’s work (Deut 24:14-15 bd).
20:16 be See Matt 5:19 bf; 8:11-12 bg.
Summary for Matt 20:20-28: 20:20-28 bh Each prediction of Jesus’ suffering in Matthew is connected to instruction on the nature of discipleship in light of that suffering (see 16:24-28 bi; 17:24–18:5 bj). This teaching called the Messiah’s disciples to follow his example of service and sacrifice.
Summary for Matt 20:20-21: 20:20-21 bk This mother’s question appears to have been inspired by her sons, since Jesus responded to the sons rather than to the mother (cp. Mark 10:35-37 bl).
20:21 bm The promise of sitting in positions of authority in God’s Kingdom had already been given (19:28 bn); the brothers’ request seems to have been motivated out of selfish desire for prominence, with no regard for the suffering the Messiah would soon undergo (see Matt 23:6 bo; Luke 14:7-11 bp).
20:22 bq The cup refers to Jesus’ duty, calling, and destiny (see 26:39 br; John 18:11 bs; see also Ps 75:8 bt; Isa 51:17 bu, 22 bv; Rev 16:19 bw).
20:23 bx You will indeed: James was eventually martyred (Acts 12:2 by), and John suffered significant persecution (Acts 4:3 bz; 5:40 ca; Rev 1:9 cb).
20:24 cc The other disciples ... were indignant: Selfish ambition was apparently not unique to James and John (see also 21:15 cd; 26:8 ce; Luke 13:14 cf).
Summary for Matt 20:25-28: 20:25-28 cg The desire for power is characteristic of pagan rulers in this world. It ought not to be a trait of those who follow the Son of Man (18:1-5 ch; 19:13-15 ci; 23:1-12 cj).
20:27 ck The word slave is a common metaphor for the submissive relationship of a disciple to his master (8:9 cl; 10:24-25 cm; 24:45-51 cn; 25:14-30 co). Jesus’ disciples serve others, following Jesus’ example (e.g., John 13:1-17 cp).
20:28 cq This expression, the Son of Man came, suggests Jesus’ preexistence (see Dan 7:13-14 cr).
• Jesus was describing his voluntary offering of himself as a ransom for many, to pay the debt all people owe (see Matt 26:26-29 cs; Isa 53:10-12 ct; Rom 3:24 cu), thereby buying them out of slavery (see Gal 5:1 cv).
Summary for Matt 20:29-34: 20:29-34 cw The blind men’s expression of faith in the Son of David was an acknowledgment of Jesus as the Messiah (see 21:9 cx; 22:42 cy; 2 Sam 7:12-16 cz).
Matthew 21
Summary for Matt 21:1-11: 21:1–28:20 da Jesus’ entry into Jerusalem initiates Matthew’s account of how the Messiah’s suffering and resurrection establish salvation. 21:1 db Bethphage (a Hebrew name meaning house of figs) was probably located on the eastern slope of the Mount of Olives between Bethany and Jerusalem proper.21:3 dc Jesus was revealing himself as the Lord who, as king of Israel, ascends to Mount Zion on a donkey (21:5 dd; see Zech 9:9 de).
Summary for Matt 21:4-5: 21:4-5 df The Old Testament fulfillment here emphasizes the Messiah’s non-violent, humble, and saving work (see 11:28-30 dg; Isa 62:11 dh; Zech 9:9-10 di).
21:11 dj The crowds with Jesus understood him to be a prophet, empowered by God to teach and to perform miracles.
• The description from Nazareth in Galilee highlights Jesus’ humble origins (see 2:23 dk).
Summary for Matt 21:12-13: 21:12-13 dl The close association of the Temple cleansing (see John 2:13-16 dm) with the cursing of the fig tree (Matt 21:18-19 dn) reveals Jesus as the Messiah who confronted Israel and warned that God judges those who reject the Messiah and his message. 21:12 do Buying and selling took place within the Temple complex, in the Court of the Gentiles.
• Money changers profited from the exchange of money from other currencies into official Jewish currency. Jesus criticized the commercialism that profaned the holiness of the Temple (see Mark 11:11-18 dp).
21:13 dq Jesus’ actions were justified, because God’s glory was being desecrated through financial exploitation.
21:15 dr The Jewish leaders’ stubborn refusal to believe is contrasted with the exuberant faith and praise of little children (see 18:1-14 ds; 19:13-15 dt).
21:16 du Haven’t you ever read the Scriptures? Jesus put this penetrating question to opponents who did not perceive the fulfillment of messianic promises in his ministry. See also 12:3 dv, 5 dw; 19:4 dx; 21:42 dy; 22:31 dz.
21:19 ea there were only leaves: Mark observes that “it was too early in the season for fruit” (see Mark 11:13 eb). It was spring (just before Passover); figs form in the spring but ripen in the fall.
• immediately the fig tree withered: Matthew has apparently compressed the story (cp. Matt 21:18-22 ec; Mark 11:13-14 ed, 20-23 ee). The cursing of the fig tree is a symbolic gesture depicting God’s judgment on Israel for rejecting the Messiah (see Matt 3:9 ef; 8:11-12 eg). Like a fig tree that shows promise but no fruit, the Israelites (especially the hypocritical leaders) did not bear the fruit of receiving the Messiah (see 21:33-46 eh).
21:22 ei Jesus was exhorting the disciples to trust in God and to pray accordingly. He was not offering God’s unconditional endorsement of all that they might desire (1 Jn 5:14-15 ej).
Summary for Matt 21:23-22:46: 21:23–22:46 ek This section focuses on the Jewish leaders’ attack on Jesus’ authority. In each case, Jesus’ wisdom revealed the leaders’ spiritual blindness. These debates also revealed Jesus’ status as Messiah and the consequences of rejecting him. Tragically, the leaders grew more resistant with each encounter and plotted to eliminate Jesus (21:23 el, 46 em; 22:15-17 en, 23 eo, 34 ep, 41 eq). 21:23 er Elders (literally elders of the people) were family heads from each tribe who were members of the Sanhedrin in Jerusalem (cp. Ezra 5:5 es; 6:14 et; 10:8 eu).
21:24 ev Jesus propounded a riddle, the solution to which answered the leaders’ question and forced them into a dilemma that revealed their hearts (21:25-26 ew). Answering by counter-question was typical for such debates.
21:25 ex John’s ministry, like Jesus’ (see 3:1 ey, 5-6 ez), was controversial, especially after John’s public denouncement of the sins of Herod Antipas (see 14:4 fa). The leaders did not want to acknowledge that John’s ministry was from God, since they had refused to believe John by repenting of their sins (3:2 fb) and accepting Jesus as the Messiah (John 1:29-34 fc).
21:27 fd The leaders lacked integrity and courage to confess what they believed about John. So Jesus’ refusal to answer their original question was fair.
Summary for Matt 21:28-22:14: 21:28–22:14 fe Three parables expose the guilt of those who had rejected the Messiah and forfeited their privilege as God’s chosen people. The new people of God are only those who embrace the Messiah.
Summary for Matt 21:28-32: 21:28-32 ff This parable continues the point about John’s significance.
21:29 fg I won’t go: This response must have offended Jews who were taught to show outward respect for the authority of a father (see 8:21-22 fh).
21:32 fi The right way to live is in conformity to God’s will (3:15 fj; 5:20 fk; see also Prov 8:20 fl; 12:28 fm).
Summary for Matt 21:33-46: 21:33-46 fn In this story Jesus draws on Isa 5:1-7 fo. The people of Israel who rejected God’s Messiah forfeited the privilege of being God’s people. The Christian community, comprised of both Jews and Gentiles, has now been called to be the people of God (cp. Rom 9:4-8 fp; 11:1-12 fq).
Summary for Matt 21:34-35: 21:34-35 fr sent his servants: The prophets had spoken God’s word to Israel. The tenant farmers represented the leaders of Israel, whom Jesus held responsible for the deaths of God’s prophets (23:29-37 fs).
21:37 ft Finally: God’s revelation climaxed in Jesus (see 13:16-17 fu; Heb 1:1-2 fv).
21:40 fw When the owner of the vineyard returns refers to the Lord’s coming in judgment (see 16:27 fx; 24:1-36 fy).
21:41 fz The Jewish religious leaders pronounced their own condemnation.
21:42 ga The cornerstone was either the first stone of the foundation or the capstone (as of an arch), the last to be laid. The very stone that the builders rejected as unworthy of use was, in fact, the most important. Jesus was referring to his own role in the Kingdom of God (21:43 gb) and to the religious leaders’ rejection of him.
21:43 gc taken away from you: Either the privilege of being God’s chosen nation no longer belonged to the Jews, or the religious leaders had lost the privilege of being leaders of God’s people (see Rom 9–11 gd).
• The Christian community is a nation that will produce the proper fruit—that is, a life of trust and obedience that demonstrates the inauguration of the Kingdom (see Matt 3:8 ge; 7:15-20 gf; 12:33 gg; 13:8 gh, 26 gi).
21:44 gj Though in a short while the Messiah’s opponents would gain a brief victory, they would ultimately be broken and the stone would crush them because the cross became the gateway to Jesus’ vindication and triumph (see also Dan 2:34-35 gk, 44-45 gl).
21:45 gm This explanation fits with Matthew’s theme of God’s judgment on the Jewish leaders who misled the people of Israel (see 23:13-15 gn).
Matthew 22
Summary for Matt 22:1-14: 22:1-14 go In this parable, Israel, having repeatedly rejected God’s word in the past, rejects the Messiah and is judged as a result. In Israel’s place, God raised up the church (16:17-19 gp; 21:43 gq), of which righteousness is also expected (Rom 11:11-24 gr).22:2 gs The king represents God, whose son is Jesus (Gal 4:4 gt; Heb 1:1-2 gu).
• The feast represents the Kingdom of the Messiah.
Summary for Matt 22:3-5: 22:3-5 gv Those who were invited refers to the nation of Israel, who ignored God’s servants, the prophets (see study note on Matt 21:33-46).
22:7 gw Jesus was alluding to the coming destruction of Jerusalem in AD 70 (see 23:37-39 gx; 24:2 gy).
22:8 gz Those who reject God’s invitation aren’t worthy to enter his Kingdom (cp. 3:8 ha; 10:13 hb, 37-38 hc).
22:9 hd everyone you see: God’s invitation is no longer restricted to the nation of Israel (see 28:16-20 he; cp. 10:5-6 hf; 15:21-28 hg).
22:10 hh good and bad alike: See 13:24-50 hi.
22:11 hj The proper clothes correspond to spiritual fruit that demonstrates real faith (see 7:13-27 hk).
22:13 hl Weeping and gnashing of teeth express the intense pain and sorrow that result from condemnation for sin and unbelief (see 8:12 hm; 13:42 hn, 50 ho; 24:51 hp; 25:30 hq).
• Outer darkness is a metaphor for eternal punishment.
22:14 hr While many people are called—they hear the invitation to the Kingdom—few are actually chosen by God and respond in faithful obedience to Jesus.
Summary for Matt 22:15-22: 22:15-22 hs Roman taxation was a controversial issue in first-century Palestine (see also 17:24-27 ht).
22:16 hu The Pharisees, strict nationalists who resented Roman rule, were normally at odds with the supporters of Herod. Here, the unlikely alliance arose from a mutual hatred of Jesus.
22:17 hv Is it right ... or not? The question was designed to trap Jesus. If he answered no, he could be arrested for rebellion against Rome. If he answered yes, he could be accused of supporting Roman oppression.
22:18 hw You hypocrites! See study note on 23:13.
22:20 hx The poll tax had to be paid using the denarius coin, which bore the picture and title of Caesar. Old Testament prohibitions against images (Exod 20:4 hy; Lev 26:1 hz; Deut 4:15-24 ia) made the use of this coin controversial among Jews (see Josephus, War 2.9.2-3). Some Roman procurators apparently produced coins without images for use in Palestine in order not to offend the Jewish conscience.
22:21 ib Jesus outwitted his opponents by affirming the honor due to Caesar, while clearly differentiating it from the supreme honor and allegiance due to God. Loyalty to God does not necessarily entail disloyalty to the governing authorities. Jesus was acknowledging two dominions, Caesar’s and God’s, the latter having priority (Acts 4:19 ic).
Summary for Matt 22:23-33: 22:23-33 id The resurrection was an important issue of Jesus’ day, but the question was raised only to trap Jesus. 22:23 ie The Sadducees (see 3:7 if) described a situation involving levirate marriage (see Gen 38:6-11 ig; Deut 25:5-6 ih), which they considered proof that resurrection from the dead is not possible.
22:29 ii The power of God most likely refers to God’s ability to raise the dead.
22:30 ij like the angels in heaven: Jesus was not teaching genderlessness (i.e., androgyny) nor disparaging the divine order of marriage and sexuality; rather, he was affirming that people will be transformed into a glorious new existence (see 1 Cor 15:35-49 ik; 2 Cor 5:1-5 il) in which aspects of the present order, such as marriage, will not be present.
Summary for Matt 22:31-32: 22:31-32 im Since God spoke of being the God of Abraham in the present tense, this proves that Abraham still lives and thus that there is a resurrection.
22:36 in Since many strict Jews saw all commandments as equally binding, a careless response to this question could lead to the accusation of undermining the law of God.
22:37 io Jesus answers from the Shema (Deut 6:4-9 ip), one of the core statements of God’s covenant with Israel (The first Hebrew word of Deut 6:4-9 iq is shema‘, “hear”).
22:39 ir Love your neighbor as yourself: Lev 19:18 is; see also Rom 13:9 it; Gal 5:6 iu, 14 iv; Jas 2:8 iw.
22:40 ix are based on: Jesus’ statement affirmed the unity and coherence of God’s will, as recorded in Scripture.
Summary for Matt 22:41-46: 22:41-46 iy Having successfully defended himself against his opponents’ traps (21:23–22:40 iz), Jesus questioned them as to how the Messiah can be called both the son of David and, at the same time, the Lord of David (Ps 110:1 ja).
22:42 jb the son of David: See study note on Matt 9:27; see also 2 Sam 7:12-14 jc; Pss 2:7-9 jd; 110 je; Isa 11:1 jf, 10 jg; Jer 23:5-6 jh.
22:44 ji The quotation is from Ps 110:1 jj, which is frequently cited by New Testament authors to describe Jesus (see Acts 2:34-35 jk; 1 Cor 15:25 jl; Heb 1:13 jm; 2:8 jn; 10:12-13 jo; Rev 3:21 jp).
22:45 jq how can the Messiah be his son? The answer is that Jesus is more than the son of David: He is the Son of God (14:33 jr).
22:46 js No one could answer him because they had never thought the Messiah would be God as a human being in the flesh (see John 1:1-14 jt).
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