Nelson's New Testament Survey: Discovering the Essence, Background and Meaning About Every New Testament Book

NELSON’S

NEW TESTAMENT

SURVEY

ALSO BY MARK L. BAILEY

To Follow Him: The Seven Marks of a Disciple

ALSO BY TOM L. CONSTABLE

Talking to God

NELSON’S

NEW TESTAMENT

SURVEY

Discover the Background, Theology and Meaning of Every Book in the New Testament

MARK BAILEY &

TOM CONSTABLE

CHARLES R. SWINDOLL &

ROY B. ZUCK, General Editors

NELSON'S NEW TESTAMENT SURVEY

Copyright © 1999 by Word Publishing. All rights reserved.

Published by Thomas Nelson, Inc., P. O. Box 141000, Nashville, Tennessee 37214. All rights reserved. No portion of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or any other— except for brief quotations in printed reviews, without the prior permission of the publisher.

Unless otherwise indicated, Scripture quotations used in this book are from the Holy Bible: New International Version, copyright © 1978 by the New York International Bible Society. Used by permission of Zondervan Bible Publishers.

Scripture quotations identified NKJV are from the New King James Version of the Bible. Copyright © 1979, 1980, 1982, by Thomas Nelson, Inc. Used by permission.

All Greek references are taken from the Greek New Testament, fourth revised edition, published by the United Bible Societies.

General Editors: Charles R. Swindoll & Roy B. Zuck

Library of Congress Cataloging in Publication Data:

Bailey, Mark (Mark L.)

Nelson’s New Testament survey / Mark L. Bailey, Tom L. Constable

p. cm.—(formerly The New Testament Explorer)

ISBN 0-7852-5038-7

1. Bible. N.T.—Commentaries. I. Constable, Thomas L., 1939– II. Title. III. Series

BS234.1.2.B35 1999

225.7–dc21

99-39608

CIP

Printed in the United States of America

03 04 05 06 07 08 — 9 8 7 6 5 4 3 2 1

CONTENTS

Foreword

Preface

Acknowledgments

Matthew: Jesus, King of the Jews and the Nations

Mark: Jesus, Model of Faithful Service

Luke: Jesus, Perfect and Innocent Savior

John: Jesus, the Wonderful Word of Life

Acts: The Beginnings of Christianity

Romans: The Righteousness of God

1 Corinthians: The Spiritual Viewpoint of the Church

2 Corinthians: The Christian Ministry

Galatians: Liberty in Christ

Ephesians: The Mystery of the Church

Philippians: The Mind of Christ

Colossians: The Supremacy of Christ

1 Thessalonians: The Return of the Lord

2 Thessalonians: The Day of the Lord

1 Timothy: Effective Church Life

2 Timothy: Effective Church Leadership

Titus: Effective Church Organization

Philemon: Christian Ethics in Action

Hebrews: The Superiority of Christianity

James: Faith at Work

1 Peter: Living as an Alien

2 Peter: Heresy in the Last Days

1 John: Fellowship and Eternal Life

2 John: The Importance of Truth

3 John: The Importance of Love

Jude: False Teachers

Revelation: The Culmination of History

Endnotes

Bibliography

FOREWORD

Ever heard of spelunking? I have friends who do it, but I’m not so wild about the idea. A layman’s phrase for this strange word would be cave crawling.

Spelunkers love lowering themselves into the earth’s deep, dark crevices and poking around. When they reach the point where they can no longer walk (the point where most of us would announce, Hey, nice cave, think I’ve seen enough!) spelunkers are just warming to the task. At this point they crawl and slide into the narrowest and deepest of areas. Once I warned a friend, There are bats in those caves! To which he responded, Oh, we love bats! It’s all part of the lure of the labyrinth. One soon learns spelunking is not for the fainthearted.

Studying the Bible at the deepest levels can similarly be viewed as a daunting task. Certain books and passages appear as deep, dark caves, seemingly unexplored. Yet they need not appear as such. Some eager students, brimming with enthusiasm, have plunged headlong into the exegetical task, only to find they have bumped into individual trees in their rush into the forest.

I remember when one of my mentors, Dr. Howard Hendricks, began teaching a group of us young seminarians how to study the Bible for ourselves. The mood that day in the lecture room was, as usual, electric. Many of us shared the sense that we were embarking on an exciting, lifelong journey. None of us was certain where we were headed, but we shared the feeling we were acquiring a skill we would never stop using, especially with a seasoned guide named Hendricks in the lead.

Even at that level, however, we were introduced to other tools we were told we would need. Dr. Hendricks spoke of handbooks that provided the groundwork for our intense individual studies. He mentioned works that provided material covering such essentials as authorship, date, geography, as well as the general argument of each biblical book. These, however, were not to be the end results of our study. Our own individual study was to include careful interpretation, and the all-important ingredient of practical application. The volume you’re holding in your hands is the type of handbook Hendricks spoke about.

Produced by my colleagues at Dallas Seminary, Dr. Mark Bailey and Dr. Tom Constable, this work provides a powerful launching platform for your own personal in-depth Bible study. All the New Testament books are included. Having a tough time figuring out to whom the Book of James was written? Want to know when the Gospel of John was penned? Struggling with finding the thread that holds Hebrews together? Nelson’s New Testament Survey will take you there—and further. Much further.

As you may know, I love books. Where else, someone has asked, can you have a group of professors at your fingertips? In this book Bailey and Constable guide you through the New Testament as they clear away the confusion and lay down the groundwork for your own individual study. Because it is so resourceful, you will refer back to this fine book again and again. While sitting at your desk, you will find yourself reaching over to grab this work, much as you do with other well-worn reference tools in your study.

Through the years people have wondered how I find sermon material. Some have even asked if there is a particular trick or shortcut to producing sound expositional stock. Early on in my Christian walk I harbored the assumption, like others, that a good preacher was a man with a head full of ideas and theories who went looking into Scripture for validation. Foolishly, I thought those with the greatest number of clever ideas must make the best preachers. Once I got to Dallas Seminary I learned otherwise. Through Hendricks and other competent teachers of the Word, I learned the process employed is just exactly the opposite. A good preacher goes into the Bible and stays there, studying intently until he comes out not only with something to say, but also with something he must declare with passion. Nelson’s New Testament Survey will become a tremendous help while you are in there studying intently.

You might want to think of the process as spiritual spelunking! Bailey and Constable have their headlighted helmets on. They’re strapped in and ready to guide you into the depths of a cave called Personal Bible Study. For those of you still unsure about being lowered in, allow me to let you in on a vital secret that will encourage you to crawl in—the gold is at the bottom of the cave!

—CHARLES R. SWINDOLL

General Editor

PREFACE

Marco Polo

Christopher Columbus

Ferdinand Magellan

Lewis and Clark

Edmund Hillary

What do these men have in common?

Each one was an explorer!

Whether crossing the wastelands of central Asia, sailing around the world, climbing over the Rocky Mountains to the Pacific Ocean, or climbing the world’s highest mountain, each of these adventurers was driven by the urge to discover, to explore something he had never seen before.

Studying the Scriptures can be an exhilarating adventure too. Exploring, discovering, traversing, analyzing, and probing—that’s the essence not only of famous world explorers of previous years, but also of pondering the Bible.

Marco Polo, Columbus, and Lewis and Clark may have often puzzled over their surrounding. Where were they? What is the significance of what they saw? How unique were the marvels they discovered?

Similarly in Bible study we are often perplexed by what we read in God’s Word. What does this phrase mean? How does this group of verses fit the verses around it? How does this chapter relate to the flow of the book? What is the uniqueness of this Bible book in relationship to other Bible books?

These are some of the questions Nelson’s New Testament Survey seeks to answer for you. Whether you are preparing a Sunday school lesson, putting together a sermon for Sunday morning, or reading the Bible devotionally for your own soul’s edification, the Survey can help guide you as you explore the New Testament.

Not a detailed word-by-word commentary, nor a concise Bible handbook, the Survey discusses each paragraph of each New Testament book, showing how each human author, guided by the Holy Spirit, developed a single purpose in his book point by point. The introductory pages on each Bible book include material on the author, date, purpose, theological emphases and/or special characteristics, and an outline. Along the way biblical principles and points of application are highlighted, helping you see how the Scriptures relate to life.

A bibliography at the end of the volume lists books recommended for further study in each New Testament book.

Mark Bailey and Tom Constable are long-time faculty members at Dallas Theological Seminary, experienced expositors of the Bible. Dr. Bailey wrote the Survey material on the four Gospels, and Dr. Constable wrote on Acts through Revelation.

Like a compass to a hunter or a map to a traveler, may this volume help guide you as you explore the Scriptures, God’s inerrant—and richly relevant—Word.

—ROY B.

ZUCKGeneral Editor

ACKNOWLEDGMENTS

MARK L. BAILEY

I am grateful for the privilege of contributing to this project and appreciate the leadership of Dr. Charles R. Swindoll and his encouraging friendship.

I continually thank God for the loving support of my wife, Barby, and our two sons, Josh and Jeremy. Together with the Lord, they help make any ministry in which I serve possible and pleasurable.

Dr. Roy Zuck has served with grace as a consummate editor. His advice on this project as on others is always appreciated.

To my parents, who helped create a thirst for the Word of God early in my life, I dedicate my portion of this book.

TOM L. CONSTABLE

I would like to thank Dr. Charles Swindoll for the opportunity to write this exposition and Dr. Roy Zuck for his editorial oversight through the stages of its production.

Mary, my faithful and loving wife, guarded my study times and provided an atmosphere conducive to thinking and writing. Thank you, Sweetheart.

To my father, Robert L. Constable, now with the Lord, I owe my initial love for the Word of God. He also gave me much encouragement to continue studying it. And to my mother, Mildred B. Constable, now in her ninety-fifth year, I wish to express my deepest thanks for her prayers and her example of servanthood.

MATTHEW

Jesus: King of the Jews and the Nations

AUTHOR

In his list of the twelve disciples’ names, Matthew referred to himself as a tax collector (Matt. 10:3), whereas Mark and Luke referred to him simply as Matthew (Mark 3:18; Luke 6:15). Matthew wrote that he was sitting at the tax collector’s booth when Jesus called him to follow Him (Matt. 9:9). Matthew held a feast in his own house (Mark 2:19; Luke 5:29), whereas Matthew wrote that it was in the house (Matt. 9:10, literal translation). These observations support the fact that Matthew was the author of the Gospel that bears his name. Also the fact that he used nine words for money (three of which are found nowhere else in Scripture) definitely reflects his background as a tax collector. Therefore it is not surprising that he is the only one of the Gospel writers who included the account of the payment of the temple tax (17:24–27).

Matthew was the son of Alphaeus, and he also bore the surname of Levi (Mark 2:14; Luke 5:27). Jesus chose him as one of the twelve disciples, and the last record of his name is in Acts 1:13.

DATE

We know Matthew wrote his Gospel before the destruction of Jerusalem in A.D. 70 because he referred to the city numerous times as though it was still standing, even calling it the holy city (4:5; 27:53). Therefore Matthew must have written his Gospel sometime between A.D. 50 and 60. The phrases unto this day (27:8, KJV) and until this day (28:15) imply that Matthew wrote his book sometime after Jesus’ resurrection and ascension. The year A.D. 50 would be appropriate if Matthew was the first of the four Gospels, or A.D. 60 would seem appropriate if Mark was the first of the four Gospels.

HISTORICAL BACKGROUND

Did Matthew write in Aramaic or Greek? Those who say Aramaic point to the statement of Papias, quoted by Eusebius, that Matthew wrote in the Hebrew dialect and then translated it. Those who say Matthew’s Gospel was written in Greek point out that he explained words and certain Palestinian customs, which would not seem to be necessary if he had written in Aramaic.

Did Matthew write this book in Palestine or Antioch of Syria? Those who say he wrote in Aramaic believe the place where he wrote his Gospel was Palestine. Or if he wrote in Greek, then he may have written outside Palestine where many Greek-speaking Jews resided. Syria seems a likely place since there were large numbers of Jewish Christians living in the area (Acts 11:19, 27). Antioch of Syria is favored by many since this was the second major center for Christianity, and the other Gospels are also associated with prominent centers.

Church fathers Irenaeus and Origen said the Gospel of Matthew was addressed to early Jewish converts. Many Jewish references in the book to Jewish customs and concerns suggest a Jewish audience. Commissioned by Christ (Acts 1:8), the early church expanded geographically from Jerusalem to Rome, and many Jews accepted Jesus Christ as their Messiah.

PURPOSE

Matthew recorded selected events from the life and ministry of Jesus Christ in order to confirm to a Jewish audience that Jesus is indeed the Messiah and to explain God’s kingdom program for the present age in light of Israel’s rejection of her King.

CHARACTERISTICS

Several features are characteristic of the Gospel of Matthew.

First, eschatology is emphasized in the parables and discourses in the book.

Second, Jesus’ teaching on the kingdom is prominent.

Third, the royal majesty and authority of Jesus Christ is set forth (Matt. 25:31–46; 28:18–20), as well as His superiority over Israel’s prized institutions: the Law (5:21–22, 27–28), the Sabbath (12:8), the prophets (12:41), the temple (12:6), and the king (12:42).

Fourth, Matthew is a bridge between the Old and New Testaments, viewing Jesus’ ministry as the fulfillment of the prophetic past and the hope of the prophetic future. Precise, detailed references to fulfilled prophecy distinguish the presentation of Matthew from the other Gospel writers.

Fifth, Matthew is the only Gospel of the four that mentions the church (16:18; 18:11).

Sixth, the teaching ministry of Christ is highlighted. Five of Jesus’ discourses are recorded, each of which ends with the statement when Jesus had finished (5:3–7:27; 10:5–42; 13:13–52; 18:3–35; 24:4–25:46).

Seventh, the Book of Matthew demonstrates Jesus’ notable concern for Gentiles (see 8:11–12; 15:24; 21:43; 28:19).

OUTLINE

I. The Person of the King (chapters 1–4)

A. The Birth and Infancy of Jesus (chapters 1–2)

B. The Ministry of John the Baptist (3:1–12)

C. The Inaugural Ministry of Jesus (3:13–4:25)

II. The Platform of the King (chapters 5–7)

A. The Beatitudes (5:1–12)

B. The Influences of Salt and Light (5:13–16)

C. The Relationship of Righteousness and Law (5:17–48)

D. The Relationship of Righteousness to Life (6:1–7:12)

E. The Invitations and Applications (7:13–29)

III. The Power of the King (chapters 8–10)

A. Miracles of Healing (8:1–17)

B. Calls to Discipleship (8:18–22)

C. Miracles of Power (8:23–9:8)

D. Challenges of Discipleship (9:9–17)

E. Miracles of Restoration (9:18–34)

F. Commissions to Discipleship (chapter 10)

IV. The Pivotal Rejection of the King (chapters 11–12)

A. Clarification about John the Baptist and the Kingdom (11:1–19)

B. An Indictment and an Invitation (11:20–30)

C. Controversies and Signs (chapter 12)

V. The Parables of the Kingdom (13:1–52)

A. The Parable of the Sower and the Soils (13:1–9)

B. The Reasons for the Parables (13:10–17)

C. The Interpretation of the Sower (13:18–23)

D. The Seven Other Parables (13:24–52)

VI. The Progressive Rejection of the King (13:53–18:35)

A. A Series of Reactions to Jesus (13:53–16:12)

B. A Series of Revelations by Jesus (16:13–18:35)

VII. The Presentation of the King (chapters 19–25)

A. Teachings en Route to Jerusalem (chapters 19–20)

B. Controversies in Jerusalem (chapters 21–22)

C. Further Denunciations of Israel’s Leaders (chapter 23)

D. The Olivet Discourse (chapters 24–25)

VIII. The Passion of the King (chapters 26–28)

A. The Preparation for the Passover (26:1–16)

B. The Inauguration of the Lord’s Supper (26:17–30)

C. Gethsemane and the Arrest of Jesus (26:31–56)

D. The Trials (26:57–27:26)

E. The Crucifixion (27:27–56)

F. The Burial (27:57–66)

G. The Resurrection and the Great Commission (chapter 28)

I. THE PERSON OF THE KING (CHAPTERS 1–4)

A. The Birth and Infancy of Jesus (chapters 1–2)

The covenantal heritage of the Messiah (1:1). The title in the opening verse of the Book of Matthew points back through Jesus’ Davidic ancestry to His Abrahamic origins. The opening assertion that Jesus is the Messiah is bold—an assertion that no doubt Mattthew knew needed to be supported before it would be acceptable to a Jewish audience. The opening lines link Jesus as the Messiah to the Abrahamic and Davidic covenant expectations of the Old Testament.

The genealogy of Jesus the Messiah (1:2–17). After looking backward to the Jewish roots of the Messiah in Abraham, Matthew made a U-turn and marched forward through three sets of fourteen names to trace the ancestry of the Messiah. Three distinct periods are delineated: Abraham to David, David to the Babylonian Captivity, and the Captivity to Christ (see 1:17). The first period shows the rise of the Jewish monarchy; the second demonstrates the fall of the Davidic kingdom; and the third anticipates the restoration of the kingdom under the Messiah’s sovereign rule. The outworking of the Abrahamic, Davidic, and New Covenants can be anticipated through this overview of Hebrew history.

The plan of God to establish His kingdom through Jesus will transcend the barriers of race, gender, and spiritual failure.

Noteworthy in the genealogy is the mention of five women. God’s grace is thus highlighted in this opening page of the New Testament. The lives of these women reveal secret closets in the family of Israel, opened for everyone to see. Through the Incarnation the messianic line is identified with real family histories of major spiritual failures. Represented in the lives of these five women are immorality with an in-law (Tamar, 1:3), prostitution (Rahab, 1:5), origin from a nation (Moab) that began with father-daughter incest (Ruth, 1:5; see Gen. 19:36–37), adultery with a murderous cover-up (Bathsheba, Uriah’s wife, 1:6), and out-of-wedlock pregnancies (Tamar, Bathsheba, and Mary, 1:3, 6, 16). Through the Incarnation God was willing to identify His Son with sinful humanity.

The virgin birth of the Messiah (1:18–25). The birth of Jesus through the Virgin Mary proves that Jesus is the Son of God. In distinction from Luke’s account, the experience of Joseph is highlighted. While Jesus is not the physical son of Joseph, He is the legal Heir to the throne through Joseph, a godly descendant of David. Joseph’s righteous character is seen in his desire to separate from what appears to be sexual infidelity. His plan to do it privately shows that he was not interested in protecting his own reputation at the expense of Mary’s. The fact that he explicitly followed the angel’s instructions also demonstrates his righteous obedience.

Jesus’ birth fulfilled Old Testament prophecy, as seen in the quotation of Isaiah 7:14 in Matthew 1:23. Both passages, Matthew 1:21–23 and Isaiah 7:14, mention the supernatural sign of a virgin getting pregnant, the anticipation of a son, and the expectation of salvation. In Isaiah we are not told how the virgin conceived, whereas in Matthew we are told it was by means of the Holy Spirit, apart from any involvement with a man. In both passages the son is named Immanuel. In Isaiah, the son was a sign that God would be with Israel in a special protective way. In Matthew the Son is in reality the Son of God. In a literal sense God had come to be with humanity through the physical presence of Jesus on the earth. The salvation Isaiah referred to was the deliverance of Judah from the threats of the Israel-Syria coalition. Isaiah wrote of the timing of the salvation, which he said would be before the promised Son would be weaned. In Matthew, however, salvation is the deliverance from sin that Jesus would provide.

Wholehearted obedience is evidence of a righteous heart.

Jesus’ names reinforce the theology of the entire section. He is called the Christ, which means He is the Anointed One or the Appointed One of God, the One who is the promised Messiah. The name Jesus (which means Yahweh saves) is significant in that it is He who would become the Savior from sin. Immanuel, which means God with us, rightly introduces us to the Son of God who became flesh. The Messiah who has come to be the Savior is God in the flesh. The conception, a miracle wrought by the Holy Spirit, and the fact that Jesus was born while Mary was still a virgin testify again to the obedience of Joseph and the purity of his relationship with Mary.

The worshipful visit of the wise men (2:1–12). The visit and worship of the wise men were recorded by Matthew to authenticate the kingship of Jesus. The star and the gifts associated with royalty (gold), sacrifice (frankincense), and death (myrrh) may have been anticipated in Old Testament prophecy. In Baalam’s fourth oracle (Num. 24:17) the expectation of the star as a symbol of Judaic royalty is revealed (and to a seer from the east!). The death of the Messiah was revealed by Daniel (Dan. 9:24–27), who interestingly had been put in command of the Magi of the Babylonian region (2:48). Possibly both of these passages could account for the expectation and anticipation of the Magi who came to Bethlehem. How ironic that the Jewish leaders were out of step with what God was doing in history through His Son, whereas Gentiles from beyond the borders of Israel came to worship the King of the Jews.

When the Magi asked the religious leaders where the Messiah was to be born, the leaders said, In Bethlehem of Judea. The fulfillment formula (2:5) was used again by Matthew (see 1:22), this time as a direct messianic prophecy connecting Jesus’ birthplace with the prophetic anticipation of Micah. The quotation from the Old Testament is a combination of Micah 5:2 and 2 Samuel 5:2. The One born in Bethlehem would be the King of Israel, who would rule with a shepherd’s heart. Not mentioned by Matthew, but significant for the theology of the Incarnation, is the unquoted portion of Micah 5:2, whose origins are from of old, from ancient times (NIV). While Jesus became flesh through the virgin birth at Bethlehem, His preexistence demonstrates His deity. Jesus is the eternal Son of God who existed prior to the Incarnation.

The series of angelic appearances in this infancy narrative attest to divine activity throughout these events. Joseph and Mary’s obedience to the angel by escaping to Egypt is further testimony to their righteous character. In Matthew 2:15 a third fulfillment formula is used, this time with reference to Hosea. Just as Israel as a nation was called as a son of God from Egypt, so Jesus, the Son of God, would come out of Egypt (Hos. 11:1). The same God who was working with Israel was now preparing to work through His Son, Jesus.

God is sovereign in history and can be trusted to fulfill His promises through Jesus the Messiah.

The threat against Jesus (2:13–23). Herod’s threat showed he was intimidated by the thought of a future king of Israel. His decree to destroy all newborn sons in the environs of Bethlehem was dictated by the timing of the appearance of the star. By this edict he attempted to eliminate all challengers to his kingship. Even this argues for Jesus’ kingship. A fourth fulfillment citation (2:18) is from Jeremiah 31:15. Rachael was the wife of Jacob, whose name was changed to Israel. Ramah was a town north of Jerusalem. By speaking of Ramah, Jeremiah referred to all the wives and mothers of Israel who were grieving over the loss of their families at the time of the Babylonian captivity.

Matthew may have cited Jeremiah 31:15 to highlight several points. First, in both Jeremiah 31:15 and Matthew 2:13 a gentile king was threatening the future of the nation. Second, whereas Jeremiah’s reference to children metaphorically referred to the descendants of Israel in general, the loss recorded in Matthew pertained literally to children. The fact that both Ramah and Bethlehem are near Jerusalem allowed Matthew to link the locations. Third, anyone familiar with Jeremiah 31 would know that while Israel was facing the threat of exile to Babylonia, the future restoration and preservation of Israel were guaranteed by the promises of the New Covenant (Jer. 31:30–37), a covenant God established through the death of Jesus.

The final event in the infancy narrative is Jesus’ return to Nazareth. Matthew’s reference to Jesus as a Nazarene (Matt. 2:23) is probably a wordplay on the Hebrew nzr, a small twig of insignificant size, and Nazareth, a town with a less than desirable reputation. The combination of these two words speaks of the humble beginnings of the Messiah.

B. The Ministry of John the Baptist (3:1–12)

John the Baptist’s message called for repentance in light of the coming kingdom of God.

The Kingdom of Heaven and The Kingdom of God

The term the kingdom of heaven is used exclusively by Matthew in place of the more customary term the kingdom of God. Parallel passages in the Synoptic Gospels suggest that the two phrases speak of the same reality. Matthew revealed that righteousness (5:20), doing the will of the Father (7:21), and having childlike faith (18:3) are required in order for anyone to enter the kingdom of heaven. All three speak of faith in response to the revelation of God that qualifies a person to enter that sphere over which God rules in sovereign authority. Matthew likely employed the phrase the kingdom of heaven as an allusion to the prophecy in Daniel 7:13–14, which states that one like the Son of Man will come from the heavens on God’s behalf to establish His kingdom on earth.

John’s wilderness-based ministry is linked with Isaiah’s call for readiness for the arrival of the Lord (Isa. 40:3). His clothing and diet were similar to that of Elijah the prophet (2 Kings 1:8). Confessing one’s sins and being baptized symbolized faith in what only God could provide. John’s warning of coming judgment (Matt. 3:7–10) was designed to alert the Jews that neither race nor religious traditions guarantee salvation. Without genuine repentance, whose fruit distinguishes it from empty religious profession and its dead works, there is no assurance of salvation. Works-based religion, which has acceptance as its goal, differs greatly from a faith-based righteousness, which has righteous works as its fruit. Like a herald announcing the presence of a king, John introduced Jesus as the One who can save and the One who will judge. The fact that Jesus can baptize people with the Holy Spirit is another evidence of His deity.

Repentance is the change of mind and heart in response to the grace of God whereby a person recognizes the futility of his or her human condition apart from God and therefore places faith and trust in God alone for salvation.

C. The Inaugural Ministry of Jesus (3:13–4:25)

Since Jesus was willing to identify with us, we should be willing to identify with Him.

The baptism of Jesus (3:13–17). John’s baptizing of Jesus underscored Jesus’ superiority over John and demonstrated Jesus’ messianic identity. John was reluctant to baptize Jesus because he knew that He did not need to repent and that he, John, needed, instead, to be baptized by Jesus. Jesus countered John’s resistance by a statement that identified John’s work as a work of righteousness (3:15) with which He was identifying Himself. The baptism of Jesus identified Him with the righteous remnant, inaugurated His public ministry, and enabled the Holy Spirit to be identified with Him. The presence and descent of the Spirit, along with the statement of the Father from heaven, link Psalm 2:7 and Isaiah 42:1. This too shows that Jesus is both the Son of God and the promised Messiah, who came from God the Father and with the anointed power of the Spirit.

The temptations of Jesus (4:1–11). Jesus’ temptations demonstrate His impeccable character. When Satan said, If you are the Son of God, the Greek word for if means since, thus showing that Satan knew He is the Son of God. Each of the temptations assumes His dual nature as both God and man. He was tempted as the God-Man and not just in the realm of His humanity. That is, the temptations to perform miracles and manifest Himself as the Messiah are not the normal fare of human temptations.

Satan’s first approach was to tempt Jesus to act independently of the Spirit to satisfy His personal needs. Jesus’ response, based on Deuteronomy 8:13, shows that direction for life is to come from the Word of God.

Satan’s second temptation—that Jesus jump from the pinnacle of the temple—may well have Malachi 3:1 as a background, which anticipated the sudden arrival of the Messiah. Satan’s misuse of Psalm 91:11–12 was an appeal to the pride of life in Jesus’ relationship to Israel. The response from Deuteronomy 6:16 forbids putting God to the test by improperly depending on Him for sensational deliverance rather than trusting Him for the future.

The third temptation appropriately relates to Jesus’ right to rule in the kingdom of God. Satan offered the kingdoms of the ages if Jesus would worship him. This, however, would clearly violate Exodus 20:3, 14. Jesus’ response from Deuteronomy 6:13 points out that nothing should be an object of worship or service in place of God. All three temptations show that it is wrong to attempt to find satisfaction in life apart from God and His will.

Temptation is the seduction by the world and Satan to find meaning and fulfillment apart from the will and Word of God.

The initial ministry of Jesus (4:12–25). Matthew did not include the early Judean ministry of Jesus, which is recorded in John 1:19–42 and 2:13–3:36. Following the reaction of the leaders of the synagogue in Nazareth, Jesus took up residence in Capernaum, making it the center of His Galilean ministry in fulfillment of Isaiah 9:1. Various reasons have been suggested as to why Jesus spent so much time in Galilee and especially around the northern shore of the Sea of Galilee. Many Gentiles (as well as Jews) lived there. Two major highways intersected there. Tiberias attracted many of the sick who hoped the spas there could help. In Galilee Jesus could attract a group of disciples while avoiding a premature reaction from the leaders of Jerusalem. Jesus’ message echoed John the Baptist’s message of repentant faith as the only way to enter the coming kingdom.

The use of the phrase from that time on in Matthew 4:17 introduces the Lord’s message of the kingdom, and in 16:21 it introduces the necessity of the Cross. Jesus’ ministry included teaching, preaching, and healing (4:23). The use of these three words here and in 9:35 serve as an inclusio or framing statement around the words and works of Jesus. Matthew’s emphasis on the Jewish aspect of Jesus’ ministry is seen in his reference to the synagogue, the message of the kingdom and its imminence, and the authenticating manifestation of the miracles.

II. THE PLATFORM OF THE KING (CHAPTERS 5–7)

The Sermon on the Mount (Matthew 5–7), which clarifies the difference between inner righteousness and outer ritual, presents the platform of the King. These are the principles of kingdom living that should characterize one who is waiting for the Messiah to establish the kingdom. This is His way of life. The message is addressed to a mixed crowd of both disciples and multitudes. Some of His words were addressed to those who were already related to their heavenly Father and others were addressed to those who had not yet decided to go through the narrow gate that leads to eternal life. Such a mixed audience is not unlike a crowded church or arena today. In Matthew 5:20, Jesus declared opposition against the Pharisaic perversions of Judaism. The Jewish leaders had so twisted the Mosaic Law for their own traditional benefits that it was necessary for the Lord to clarify the meaning of genuine righteousness.

A. The Beatitudes (5:1–12)

The beatitudes are attitudes that reflect the kind of righteousness that befits kingdom citizenship. The first and last beatitudes (5:6, 10) assume a righteous heart on the part of believers. The other beatitudes describe attitudes of obedience for which there is the promise of future rewards. The blessings of the beatitudes are the divine favor of God which rests on the righteous whether now or in the age to come.

B. The Influences of Salt and Light (5:13–16)

The metaphors of salt and light describe the effect that the righteous can have in a fallen world. Light dispels darkness, and salt helps prevent decay. The righteousness of a believer’s life witnesses to the glory and grace of God.

C. The Relationship of Righteousness and Law (5:17– 48)

It is important to distinguish the law of God in general from the Mosaic Law in particular. The latter codified the law of God for a specific period of time in God’s economy. Christ came to fulfill the predictions about Himself in both portions of the Old Testament, the Law and the Prophets. In contrast to the Jewish leaders’ inconsistent application of the law, Jesus took His stand as the Revealer, Interpreter, and Fulfiller of the Old Testament, and He showed its intended spiritual application in contrast to mere external conformity to traditional regulations.

Christians are called to influence the world through godly character and conduct.

The six antitheses Jesus selected from the Old Testament (5:21– 48) are all classic examples of how righteous attitudes are foundational for the practical expressions of righteousness in relationship to God and others. In translating attitude into action, root issues cannot be ignored. The root of murder is anger, and so reconciliation at all costs is required. The root of adultery is lust, and so removal of improper stimuli is the heart-level solution. The root issue in divorces is selfishness on the part of at least one member of the relationship. In taking oaths, the root issue is to refrain from swearing by what is beyond one’s control. Retaliation is never an option for the individual. Going the extra mile in order to solve a conflict is the righteous alternative to the root problem of personal retaliation. Believers are to live up to the family likeness of the Father’s godliness by mercifully extending love and prayer and mercy even to their enemies. This will help one avoid the root problem of reciprocity, the opposite of grace and mercy.

D. The Relationship of Righteousness to Life (6:1–7:12)

Doing religion with righteousness (6:1–18). Jesus gave three examples of doing the right thing in the wrong way. The three are introduced with the warning against practicing one’s faith to be seen by other people, since that is a sure way to lose one’s reward in heaven (6:1). The three examples are giving, fasting, and prayer. Twelve times the Father is mentioned in this chapter, reinforcing the theme that one’s heart disposition toward God is more important than any outward display, however much it might impress other people.

Religious activities should be motivated by one’s personal relationship with God rather than one’s public reputation before others.

Avoiding the extremes in handling wealth (6:19–34). The danger of having too much is that it divides the devotion of one’s heart, whereas the danger of having too little is that it can lead to the distracting worry of the heart. The first is a problem of love; the second is a problem of priority. Kingdom priorities and perspectives help guard a person against anxiety.

A person’s heart is revealed by the values and treasures he or she esteems.

Righteousness in relationships (7:1–12). Believers are not to be judgmental, especially in their expectations of unbelievers. Self-righteousness is the biggest blinder to objectivity in one’s relationships. Dogs and pigs symbolize the unregenerate (see 2 Pet. 2:22). Grace in one’s relationships is modeled by God, who answers the prayers of those who persistently seek Him and His will. The golden rule (Matt. 7:12) continues to be the best summary of the righteous life in relation to others. This central section of the message on the mountain begins and ends with a reference to the Law and the Prophets in 5:17 and 7:12.

E. The Invitations and Applications (7:13–29)

This final section of the Sermon on the Mount calls Jesus’ hearers to apply His message to themselves. He invited those who had not yet come to God through His message to go through a gate different from the one the majority of the crowd were entering and thus to find the path of life. Jesus used three illustrations to show the contrasts between those who are considered righteous and those who are not. The illustration of the two roads teaches the unfortunate fact that the majority of people will not be willing to receive the eternal life God provides. The two trees show that the lifestyle of a preacher is the test of whether his message is true. The two houses show that mere religious profession is both unwise and worthless in withstanding the tests and judgments of life. Hearing and doing what Jesus said determines success or failure in one’s earthly walk.

III. THE POWER OF THE KING (CHAPTERS 8–10)

The Alternating Pattern of Matthew 8–10

A. Miracles of Healing (8:1–17)

Those whom the Lord healed were among the physically contaminated, the culturally estranged, and those marginalized because of marital or gender discrimination. Leprosy often illustrated the defilement of sin (see Leviticus 13–14). Jesus’ healing of the leper showed that He is the Messiah, since in Judaism leprosy was considered incurable. The dialogue between Jesus and the centurion about authority shows that Jesus was under the authority of His Father and thus could speak for God in the affairs of humanity. The people of Israel (and anyone, by application) will forfeit their place in the kingdom by failing to believe what the gentile centurion believed about Jesus (8:12–13). Even non-Jews who express faith in Jesus will find their place in the kingdom with the patriarchs (8:11).

Entrance into the kingdom of heaven is determined by one’s positive response to the message of Jesus.

The healing of Peter’s mother-in-law shows that humility of service should always be the response of those touched by the gracious hand of God. Matthew’s quotation of Isaiah 53:4 shows that the Atonement is the basis for all that God will ultimately restore through redemption. Not all healing will take place this side of eternity. The healing of a Jew (a leper), a Gentile (the centurion), and a Jew (Peter’s mother-in-law) portrays God’s plan to offer salvation to both Jews and Gentiles.

B. Calls to Discipleship (8:18–22)

Two truths in this passage address the level of commitment Jesus desires from those who would be His disciples. First, commitment should not be based on the possibilities of the good life of serving God. This world holds no permanent resources for His disciples. Second, commitment should also be without delay and without regard for family or personal convenience. The call of God comes in the midst of real life. Jesus as the Son of man modeled a simple life. The man’s excuse about needing to go bury his father was probably a lame excuse. A person was usually buried the day he or she died; so the man’s father probably was not yet dead. Buying this kind of time before committing oneself to the Lord is actually a refusal to be committed. Son of man (8:20) is the title Jesus most often used for Himself as He progressively revealed His person and purpose to Israel and His disciples.

Discipleship demands wholehearted commitment to Christ and His kingdom.

C. Miracles of Power (8:23–9:8)

In this set of miracles selected by Matthew, Jesus is shown to have power over disaster, demons, and disease. Both the humanity and deity of Jesus are seen in the miracle on the storming sea. He rose from sleep (in His humanity) to command creation (in His deity) within a moment of time. The miracle of exorcism shows that even the demons understand His judgmental authority. Ironically, the Jewish community did not. The dangerous effects of demonic powers can be conquered only through the Lord’s authoritative power. The cleansing of the paralytic and the accompanying dialogue show that as the Son of man Jesus has authority to forgive sin. Doing the apparently more difficult proves that Jesus can do the apparently easier. He healed a man from paralysis to show He can do the most difficult task of all, namely, forgive an individual’s sins.

D. Challenges of Discipleship (9:9–17)

Jesus’ call of Matthew, the challenge of the Pharisees, and the controversy over fasting all serve as a call to salvation and discipleship. That Matthew, a tax collector, responded is a fitting introduction to the fact that Jesus did not come to call the righteous but sinners to repentance. The principle of mercy over sacrifice quoted from Hosea 6:6 shows that to God the heart is more important than ritual.

Nothing compares to the newness of life which can come only through Christ.

The discussion of fasting revealed both Jesus’ identity and the problem Israel had with Him. By the bridegroom metaphor Jesus affirmed His identity as the Messiah, who would be violently removed. The illustrations of the wineskin and the shrunken garment show that Israel was too inflexible and irreparable, because it could not handle the new revelation of God in Christ. Jesus was new in time and new in kind, but Israel missed the significance of who He is.

E. Miracles of Restoration (9:18–34)

In these verses four miracles are couched within three narratives. The first set revolves around the number twelve: the number of years the woman with the issue of blood had suffered and the age of Jairus’s daughter. Matthew seems to have telescoped the account of Jairus, recording nothing about his daughter’s sickness in order to get to the fact that she died. The account of the woman on the way yields the principle that the basis of her healing was her faith in Jesus, not the fabric of His robe. By raising Jairus’s daughter Jesus revealed that death is no worse than sleep when the Messiah is present. The first of these two miracles was done in public, and the second was intentionally private. In the first, faith was the basis. In the second, the disciples were the private audience of the truth that Jesus has the power to bring back the dead. Neither disease nor death are a problem for Him.

In the account of the healing of the blind men the irony is that they who were blind saw Jesus as the Son of David, who had the power and mercy to help them, whereas those who should have been able to see seemed to be blind to who He is. The title Son of David is quite appropriate for Jesus as the rightful Heir to David’s throne and kingdom. The response to the exorcism miracle that nothing like this has ever been seen in Israel (9:33, NIV) serves as the climactic testimony of the ten miracles selected and arranged by Matthew (in chapters 8 and 9) for his Jewish audience. This is placed in contrast to the countercharge of the Pharisees that Jesus, as the prince of demons, got His power from Satan.

Prayer is the key to a good harvest of workers, and workers are essential to reach people for God.

Matthew concluded this symmetrical presentation of the ministry of the words and works of Jesus by repeating the pattern of His ministry and the continuing plight of the people under the failing leadership of the Jews. Teaching in the synagogues, preaching the kingdom, and healing summarize Jesus’ threefold ministry in Israel. The people were harassed and afflicted by the ungodly shepherding of the leaders, and therefore the need is for prayer for more workers who will lead those people to the true Shepherd.

F. Commissions to Discipleship (chapter 10)

The appointment of the twelve (10:1–4). The list of Jesus’ twelve disciples is given four times in the New Testament (Matt. 10:2–4; Mark 3:16–19; Luke 6:14–16; Acts 1:13). Each time they seem to be divided into groups of four each, possibly indicating small-group structure for the purpose of better discipleship. Simon, Philip, and James the son of Alphaeus head those three groups.

The instructions for the mission (10:5–15). The recipients of the message of the Twelve were to be exclusively Jewish. This message was the same as that of John and Jesus: Repent for the kingdom of heaven is at hand. They went with a delegated power, and their miracles would serve to authenticate their message. The response of the people to the messengers would indicate whether they received or rejected the message. In each of the cities the disciples would give either a blessing of peace or a warning of judgment, based on the people’s response.

A supreme and incomparable love for Jesus is the first requirement of those who would follow Him.

The warnings for the Twelve (10:16–23). Jesus warned the disciples that they would face religious, civil, familial, and international persecution for being identified with Him and His message. Looking ahead to the return of Christ to the earth at the end of the age gives encouragement to endure in the face of persecution. Jesus speaks of the importance of reaching the Jewish cities at the time of the Lord’s return, thus affirming a future for the nation of Israel and its distinct place in God’s plans for that day.

The prerequisites for all disciples (10:24–42). Jesus broadened the discussion of discipleship to describe what it will take to be a committed follower of His in a hostile environment where He is not readily accepted. He exposed one of the most formidable hurdles that keep people from discipleship, namely, fear—fear of being misunderstood, fear of being persecuted by the crowd, and fear of being alienated from one’s own family. These fears are countered with the assurance of being identified with Christ, the truth of having the hope of heaven, and the promise of a better, rewarding relationship with Jesus. Thus Jesus prepared His own for the daunting responsibilities of representing Him on earth as His disciples. If one ever hopes to make disciples of others, he or she needs to know first how to be a disciple. Jesus must mean more to the Christian than all other relationships.

IV. THE PIVOTAL REJECTION OF THE KING (CHAPTERS 11–12)

A. John the Baptist and the Kingdom (11:1–19)

Like a president’s press secretary who is in jail simply because he represented the policies of the president, John asked whether Jesus has the power to rule or whether he had been mistaken in his identification of Jesus and should therefore expect another. To confirm His messianic identity, Jesus called John’s attention to His many miracles.

Wisdom is demonstrated when one makes the right decision about God and His Son, Jesus Christ.

Jesus clarified the role of John as the herald of Isaiah 40:3. John the Baptist straddled the line with one foot in the old era of the Law and the Prophets and the other in the new era of the preaching of the imminent kingdom of heaven. In announcing the arrival of the King, he fulfilled the office of another Elijah whose ministry was in preparation for the day of the Lord (Mal. 4:5–6). The paragraph closes by contrasting John’s ministry with that of Jesus. One was likened to a funeral; the other to a party. The children’s chorus from the street taught the counterbalancing themes of the gospel. John was the thundering prophet of doom, and Jesus was the gentle Bearer of good news. One had a message of judgment, the other a message of joy. A person can receive judgment or experience the grace of God through Jesus Christ. If one is not won over by the themes preached by John and Jesus, there are no other alternatives. The wisdom of the approach of both John and Jesus would be seen in the results, the fact that many would be brought into the kingdom.

B. An Indictment and an Invitation (11:20–30)

The indictment of the cities of Galilee (11:20–24). Three cities make up what some refer to as the gospel triangle of the Galilean ministry of Jesus. Capernaum, Korazin, and Bethsaida were three privileged cities in which Jesus performed many miracles. The principle stressed in this context is a lesson to all: the greater the revelation, the greater the responsibility. Judgment is said to be proportional. The generation who had the privilege of seeing Jesus and His works will be held more accountable for their rejection of Him than the cities of Tyre, Sidon, or Sodom.

The invitation to the oppressed (11:25–30). The interlocking relationship of the Father and the Son is a marvelous mystery. The message of Jesus and His Father is for humble hearts, not for the proud and self-righteous.

Being linked with Jesus facilitates a gentle rest in the midst of the stresses of life and ministry.

To those burdened by the weariness of the world or the load of religious legalism Jesus offered the experience of communion with Him in which there is rest for the soul. The character of the teacher is a key to the quality of the instruction. The imagery of a well-tamed and trained ox being yoked to one that is untamed and untrained is a powerful metaphor. Jesus, the Master Trainer, invites the weary and burdened to be yoked with Him in a harness of service in which He carries the weight and guides the life. The load is thus easy and light. Rest can be found even in the midst of service!

C. Controversies and Signs (chapter 12)

The Sabbath controversy (12:1–13). Complaints against the disciples for eating grain on the Sabbath show how much the traditional interpretation of the Law created such a bias against Jesus. Israel’s religious leaders developed thirty-nine prohibitions to protect the people from violating the command against breaking the Sabbath (Exod. 20:9–11). Among those forbidden activities were reaping, winnowing, threshing, and preparing meals. According to this tradition the disciples were guilty of all four.

Two illustrations from the Old Testament were advanced to rebuke the accusers. When David was suffering rejection, he and his men were hungry and entered the tabernacle and ate the consecrated bread (1 Sam. 21:1–6). Jesus aligned Himself with the rejected David and intimated that the action of His men were no more reprehensible than that of David’s men. Jesus’ second defense came from the actions of the priests themselves, who undoubtedly worked their hardest on the Sabbath. Jesus excused the actions of the disciples by appealing to Hosea 6:6. God desires the exercise of mercy toward people in need more than He desires the rituals of sacrifice. Jesus affirmed the innocence of the disciples and claimed that He is the Lord of the Sabbath.

Healing of the man with the withered hand (12:9–13). Another Sabbath event continues the controversy between Jesus and the Jewish leaders. They used a man with a withered hand in the synagogue at Capernaum as a test case for Jesus. Jesus confounded them with a convincing question about the value of a person in comparison to a sheep. They would rescue their animals on the Sabbath before they would rejoice that one of their own people was healed. Jesus asserted it was lawful to do good on the Sabbath. If they could do good to an animal, He could do good to a person. His logic was impeccable.

The life of a person is of more value to God than all religious rituals and regulations.

The wisdom behind the plot to kill the Messiah (12:14–21). In rejecting Jesus the Pharisees even plotted to kill Him. As a result Jesus withdrew from them, and even this proved His identity by His fulfilling a portion of Isaiah 42:1–4, one of the songs of the suffering Servant. He is the Spirit– appointed Messiah who, through His humility and patient endurance in the face of suffering, fulfilled God’s will for Him. In Him and especially through His rejection, even Gentiles find a place of refuge.

The controversy over the signs (12:22–30). The healing of a demonized man caused the most divided reaction yet to Jesus’ miraculous works. The crowds wondered whether He was in fact the Messiah, and the Pharisees assigned His work to Beelzebub. Beelzebub was the name of a Philistine deity who, because of the national conflicts and competition for supremacy between Israel and the Philistines, became a derogatory name used for Satan himself. Jesus refuted the charge by a series of logical arguments and by the warning against committing blasphemy against the Holy Spirit. Divided kingdoms cannot last long. If Satan were involved in exorcisms, he would be on a path toward self-destruction. But if Jesus were indeed casting out demons, then that showed that He is stronger than the devil, which in turn demonstrated His deity. The fact that the Spirit was the source of power behind Jesus’ miracles meant that the kingdom was present in the person of Jesus. Blasphemy against the Holy Spirit was the sin of attributing to Satan the works of the Holy Spirit performed by Christ in His earthly ministry. To deny such an irrefutable witness has eternal consequences for which there is no forgiveness. Mark 3:30 explains this sin with the phrase, because they were saying, ‘He has a demon.’

V. THE PARABLES OF THE KINGDOM (13:1–52)

The fact that the events of chapter 13 happened on the same day as those of chapter 12 is not to be overlooked. A boat off the shore of the Sea of Galilee served as Jesus’ pulpit, and the parables became His method. A parable is a fictitious though true-to-life narrative that conveys through analogy some spiritual truth, usually relative (in Jesus’ teachings) to God’s kingdom program. Jesus taught these parables because the Jewish leaders had blasphemously rejected Him. These parables took on a judicial as well as an instructive purpose. The parables introduced a mysterious phase of the kingdom which was not anticipated in the Old Testament. The period of time they reveal extends from the point of rejection in the earthly ministry of Christ to the time when He will return again to earth and will judge the nations.

THE PARABLES OF JESUS

A. The Parable of the Sower and the Soils (13:1–9)

This first parable teaches through the imagery of sowing and harvest the relationship of hearing and responding to Jesus’ teaching about the kingdom. In the parable three soils produced no fruit, and there are three levels of fruitfulness from the fourth soil. The four soils represent the kinds of heart conditions in those who are confronted with the message of the kingdom. The wayside soil illustrates the problem of satanic interruption in the preaching process. The rocky soil represents the external pressures that might keep one from following Jesus. The thorny soil conveys the internal distractions of the heart and mind. The well-cultivated soil represents the responsive heart that responds to the kingdom message with faith. This fourth soil cautions us not to expect identical levels of fruitfulness in all people, since believers grow spiritually at different rates.

B. The Reasons for the Parables (13:10–17)

In answer to a question by the disciples, Jesus said His parables had two purposes. To those with receptive hearts the parables were designed to reveal new truths about God’s kingdom program. Concealing truth from the unresponsive was also a purpose of the parables. The truth is hidden from those who reject His teaching. The secrets (mysteries, NASB) of the kingdom are those truths about that kingdom that God was revealing through the ministry and message of Jesus. The expected kingdom was delayed and the mystery element was added because the people were not ready to respond. The inverted parallel structure (called a chiasm) of 13:13–17 on the next page shows contrasts between the response of the disciples and the response of Israel’s leaders.

Jesus quoted Isaiah 6:9–10 from the Septuagint (the Greek translation of the Old Testament) to show that the stubbornness of Israel of old was repeated by the Jews in Jesus’ day. Those like the disciples who did respond were said to have receptive and understanding hearts and were