Matthew

The book of the generation of Jesus Christ, the son of David, the son of Abraham. 

Why is "the son of David, the son of Abraham" significant?

“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished," (Matthew 5:17-18 NASB1995).

Now we must read this passage carefully so as to not fall into eisegesis. Jesus states that he came not to abolish the law, but to fulfill it. That the Law will not pass "until all is accomplished". What is it that Jesus strove to accomplish? His mission was to die on the cross as a sacrifice for sin(John 3:16). As Paul notes, "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us," (Romans 5:8 KJV). This was the fulfillment of the law, the last sacrifice as mentioned in Hebrews 10. Jesus fulfilled the law meaning we are not bound by it; however, he did not destroy the law. We merely have been released from the law by accepting Christ(Romans 7). To see more on if we should observe the old covenant, click here!

"Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven," (Matthew 5:19 NASB1995).

This verse is rather strange for it seems to be claiming that the least of those in Heaven teach false teachings; however, some early church fathers teach a different idea: "For what reason then does he call some of these commandments “least,” though they are so magnificent and lofty(or important)? Jesus spoke this way because he was about to introduce his own teaching as a new law. As he humbles himself and speaks of himself with great modesty, so he refers to his own teaching in the same manner. In this way, Jesus teaches us to practice humility in everything. And besides, since some suspected his teaching to be a new departure, he temporarily taught it in a more reserved way. But when you hear “least in the kingdom of heaven,” you are to think of nothing but hell and punishment. For it was his practice to speak not only of the joy the kingdom brings but also of the time of the resurrection and the fearful event of the second coming. Think of one who calls a brother a fool. That one transgresses only one commandment, maybe even the slightest one, and falls into hell. Compare that one with another who breaks all the commandments and instigates others to break them. Do both have the same relation to the kingdom? This is not the argument Jesus is making. Rather, he means that one who transgresses only one of the commands will on the final day be the least—that is, cast out—and last, and will fall into hell," (Homilies on the Gospel of St. Matthew, 10-17).

This interpretation is very common among exegetes for it takes many scriptures all into account and lays out a very interesting argument. That those who do this, teach falsely on purpose, will not be having a great time(James 3:1). They will not be in Heaven, but called least in Heaven or seen as a poor person. When we think of low persons, Stalin is a rather high one on the list. If a person was to say, "Stalin, the man who killed many, shall be called least in this new country". No one would assume Stalin inhabited this country; rather, we see the person means Stalin will be viewed as a very low person due to his actions.

“For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven," (Matthew 5:20 NASB1995).

To understand this verse, we must understand who the Pharisees are. They were a section of Judaism that were extremely prideful. They even tried to condemn the one who possesses no sin, Jesus: "Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin," (Hebrews 4:14-15 NASB1995).

So, what is Matthew telling us here? Matthew, in the earlier section of chapter 5, goes on a small rant. He speaks on elements that are good for mankind. For example: "Blessed are those who hunger and thirst for righteousness, for they will be filled," (Matthew 6:5). We then get to verse 20: "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven," Matthew 5:20). Yet how can this be? One can not be righteous by their own doing. "If we say that we have no sin, we deceive ourselves, and the truth is not in us," (1 John 1:8 KJV). "He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him," (2 Corinthians 5:21 NASB1995). 

Matthew explains elements of what creates righteousness, but how can we become as righteous as possible? Jesus was making a message towards himself, to get people to think: "Hmm. I can't be that good surely. So how is this possible?" The answer is the man who was speaking. Jesus, the savior. “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life," (John 3:16 NASB1995).

And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into Hell

This verse is metaphorical, saying if something makes you sin you should, "cut it off" or walk away from it.

"But when you give to the poor, do not let your left hand know what your right hand is doing," (Matthew 6:3 NASB1995).

In Matthew 6, Jesus is speaking in a very metaphorical sense. Jesus first warns us of great pride or flaunting our tasks: "Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven," (Matthew 6:1 NASB1995). We ought not to show off our good deeds but to do them in private. If we do great deeds merely for recognition, this is not humble living.

Jesus further tells us: "So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. But when you give to the poor, do not let your left hand know what your right hand is doing, so that your giving will be in secret; and your Father who sees what is done in secret will reward you," (Matthew 6:2-4 NASB1995). Jesus notes for us to be unlike the men who boast of their good deeds; rather, it is better to not do this. We must act in such a humble matter that when we donate with our left hand, not even our right is aware. This is to say, if we help another, we must do it so that even something close or a part of us does not take notice. We do what is good for it is good, not for recognition. 

“Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces," (Matthew 7:6 NASB1995).

Jesus tells us an important advice. We must not give what is holy to dogs, or pearls to pigs, but why does he say this? Well, they will destroy what is good and you along with it. This speaks of a person whose heart is hard, they care not of truth and spit on the holy. He continues with: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Or what man is there among you who, when his son asks for a loaf, will give him a stone?" (Matthew 7:7-9 NASB1995). Verse 7 contrasts what is said in verse 6. If you ask, you will find. If you act as a mongrel, you lose. We can give efforts to save the ones who are close, but some do not desire God, and we cannot force love with God (John 14:15). This does not mean to leave a person alone, but maturity can heal a hardened heart. 

As Barnes writes: "The meaning of this proverb, then, is, do not offer your doctrine to those violent and abusive people who would growl and curse you; nor to those especially debased and profligate who would not perceive its value, would trample it down, and would abuse you," (Barnes).

If we beg a friend to watch the stars with us, but instead, they laugh and call such an act useless, this can hurt a person. If one waits after a time, sometimes they will seek back for an opportunity, and if so, we stand to bring them to it.

Works Cited:
Barnes' Notes on the New Testament. United Kingdom, Kregel Publications, 1962.

NASB 1995 Bible. United States, American Bible Society, 1995.

 “Brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death," (Matthew 10:21 NASB1995).

The context of this passage is Jesus telling his disciples to go out and preach to them, but he makes it clear that they will suffer persecution from the people around them: "Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves. But beware of men, for they will hand you over to the courts and scourge you in their synagogues; and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles," (Matthew 10:16-18 NASB1995). The idea of verse 21 is that even those close may persecute them.

"Christ having fortified the minds of his disciples by the foregoing promises of divine influence and assistance, proceeds to open more largely and particularly the sorrows, troubles, and afflictions they must expect would attend the faithful ministration of his Gospel; as, that the true followers of Christ should not only be persecuted and betrayed, and delivered up into the hands of the civil magistrate, by persons that were strangers to them; but even by their nearest relations, brethren, whom the nearness of blood, should oblige to the tenderest regards to each other," (Gill).

In the Gospel of Matthew, Jesus makes a rather confusing statement. "If Satan casts out Satan, he is divided against himself; how then will his kingdom stand?" (Matthew 12:26 NASB1995). The context of the passage begins with a demon-possessed man who was brought to Jesus. Jesus healed them and the people became amazed (Matthew 12:22-24). "But when the Pharisees heard this, they said, “This man casts out demons only by Beelzebul the ruler of the demons," (Matthew 12:27 NASB1995). The Pharisees claim Jesus uses the power of demons to cast out other demons.

Jesus responds stating that any group will fall if they are divided. If Satan casts out Satan, how will his kingdom stand (Matthew 12:25-26)? Yet, what does this passage mean?

Dr. Gill clarifies this writing: "he is divided against himself; he acts contrary to his own interest, which is to keep possession of the bodies and souls of men; and consequently it must, in course, be subversive of his power and dominion: how shall then his kingdom stand? he will never be able to maintain his authority, and keep up the show of a government, as he does: for these words suggest, that there is a form of government among the devils, who are united in one body, under one head; and whose unity and concord are their greatest strength, as in all other governments," (Gill). The point is that Jesus is asking how can he possibly be aligned with Satan if he is acting in a manner that is destructive of Satan's kingdom. 

32 And whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come.

This verse is simply pointing out the difference between blasphemy against the son and the spirit. If one is to blaspheme against the spirit, they may not be forgiven since this would be considered the rejection of God. The only unforgivable sin is this. The spirit helps us develop and strengthen our faith, if you reject the spirit how could you possibly expect yourself to be saved?

"Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread," (Matthew 15:2 KJV).

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And the crowds said, “This is the prophet Jesus, from Nazareth of Galilee.”

This is a common verse used to try to prove Jesus is not God. So let us debunk this. As seen in the verses, Jesus is called a prophet. Is this a problem for the trinity? Well, not really. The Google definition of prophet goes as followed, "a person regarded as an inspired teacher or proclaimer of the will of God." So, did Jesus proclaim the word of God? Geez, I don't know, if only we knew. Not like the Bible talks about him making a ministry on earth or anything... Oh wait- So yes he is a prophet, this doesn't disprove him being God...

"Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it," (Matthew 21:43 NASB1995).

To understand the meaning of this passage, we need to understand the context of the passage. Jesus starts with the parable of the Landowner. It speaks of a landowner who after establishing a vineyard, leaves it and places workers on it so that it can bring forth fruit. After some time, the man sends servants to bring some of the produce back to the landowner; but these slaves are thus killed by the workers. The landowner sends more servants, but again they are killed. At last, he sends his son believing that if he does this, the workers will respect his son; rather than doing this, they too kill his son (Matthew 21:33-40). The parable ends with Jesus saying that because of these acts, the landowner will bring the workers to a wretched end and will entrust new workers to work the field (Matthew 21:41).

At first, it is hard to pick up, but this is about God and his chosen people. The landowner is God and the workers are the Jews. The servants he sends are the prophets and the Son is the Son of God. Rather than listening to the prophets, they disregard what they say; thus, God will bring down judgment on his people. We then get to our verse in question. God's judgment is to completely change what the kingdom of God is. It now will be given to those who produce fruit, i.e. produce good deeds: "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek," (Romans 1:16 NASB1995).

The next verse confirms this point: "And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust," (Matthew 21:44 NASB1995). Ellicott's Commentary for English Readers notes on the passage: "There is a manifest reference to the “stumbling and falling and being broken” of Isaiah 8:14-15. In the immediate application of the words, those who “fell” were those who were “offended” at the outward lowliness of Him who came as the carpenter’s son, and died a malefactor’s death. That “fall” brought with it pain and humiliation. High hopes had to be given up, the proud heart to be bruised and broken. But there the fall was not irretrievable. The bruise might be healed; it was the work of the Christ to heal it. But when it fell on him who was thus offended ... when Christ, or that Church which He identifies with Himself, shall come into collision with the powers that oppose Him, then it shall “grind them to powder.” The primary meaning of the word so rendered is that of winnowing by threshing the grain, and so separating it from the chaff, ... In its wider meaning it includes the destruction of all that resists Christ’s kingdom," (Ellicot).

“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life," (John 3:16 NASB1995). The people who believe in and follow God are these people, the ones who will produce proper fruit.

 “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” (Matthew 27:46 KJV).

Jesus is merely quoting Psalm 22:1, “My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?” (Psalm 22:1 KJV). 

Perhaps he did this to point people towards it, intending to show the fulfillment of scripture. 

It is also possible he simply said it to show his suffering, he was in great pain, so it is not impossible this was the meaning of his quote, intending to show that through pain great things can occur. Jesus’ death resulted in our salvation.

 It is also possible he said it to make others think about his situation, what was happing, and what is to come.