Matthew Sample New

8/9/2019 Matthew Sample New

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“f ̀ On their hands they will bear you up,

lest you strike your foot against astone.' f ”

7f  Jesus said to him, “Again ef it is written,

 f ff ̀ You shall not  gf put the Lord your God tothe test.' f ” 8f hf  Again, the devil took him to a

 very high mountain and showed him allthe kingdoms of the world and their glory.9

f  And he said to him, “All these I will give you, if you will fall down and worship me.”

10f Then Jesus said to him, “Be gone, if Satan!

For  jf it is written,

kf “f ̀ You shall worship the Lord your

Godand lf him only shall you serve.'   f ”

11f Then the devil left him, and behold, mf an-

gels came and were ministering to him.

Jesus Begins His Ministry12

f Now when he heard that nf  John had been arrested, of he withdrew into Galilee.

13f  And leaving  pf Nazareth he went and lived

in qf Capernaum by r f the sea, in the territory of  sf Zebulun and Naphtali, 14f tf so that what

 was spoken by the prophet Isaiah might befulfilled:

15   uf “The land of Zebulun and the land of 

Naphtali,the way of the sea, beyond the

 Jordan, Galilee of theGentiles—

16   vf the people dwelling in darkness

have seen a great light,and for those dwelling in the region

and  wf shadow of death,on them a light has dawned.”

17f 

 xf From that time Jesus began to preach,

saying,  z f “Repent, for the kingdom of heavenis at hand.”

Jesus Calls the First Disciples18

f 

af  While walking by bf the Sea of Galilee,

he saw two brothers, Simon (who is calledPeter) and Andrew his brother, casting anet into the sea, for they were fishermen.19

f  And he said to them, “Follow me, andI will make you cf fishers of men.”   20f Im-mediately they left their nets and followedhim. 21f  And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat

 with Zebedee their father, mending their nets, and he called them. 22f Immediately they left the boat and their father and fol-lowed him.

Jesus Ministers to Great Crowds23

f 

df  And he went throughout all Galilee,

ef teaching in their synagogues and  f f pro-claiming the gospel of the kingdom and g

f healing every disease and every afflictionamong the people. 24f So his fame spread

throughout all hf Syria, and  gf they broughthim all the sick, those afflicted with variousdiseases and if pains,  jf those oppressed by demons, kf epileptics, and lf paralytics, andhe healed them. 25f mf  And great crowds fol-lowed him from Galilee and the nf Deca-polis, and from Jerusalem and Judea, andfrom beyond the Jordan.

The Sermon on the Mount

5Seeing the crowds, of he went up on themountain, and when he  pf sat down, his

disciples came to him.

4:10 Jesus rejects idolatry with all the zeal of true worship. He com-mands Satan to depart, for He has conquered the “strong man” (12:29).

4:15 Galilee of the Gentiles. Matthew stresses Jesus’ focus on thenation of Israel during His earthly ministry (10:5, 6). However, his obser-vation that Jesus’ministry fulfills Is. 9:2 shows that the commission to goto the Gentiles in Matt. 28:19 is not an afterthought; the ultimate goalalways included the nations.

4:17 From that time. This phrase, which also occurs in 16:21, marks aturning point from the period of preparation to the period of Jesus’pub-lic ministry.

Repent. See “Repentance” at Acts 26:20.

4:23 teaching . . . proclaiming . . . healing.Teaching involved commu-nicating the nature and purpose of God’s kingdom, as seen in theSermon on the Mount (chs. 5–7) and the parables of the kingdom (ch.13). Preaching was proclaiming the good news that God’s kingdom was

near, that His sovereign purposes in history were finally being realized.Healing, as well as teaching and preaching, was a sign that this kingdomhad come (11:5).

4:24 Syria. In Roman usage, “Syria” applied to virtually the whole of Palestine with the exception of Galilee (cf. Luke 2:2). A Galilean wouldprobably have understood “Syria” to refer to the territory just north of Galilee, from the Mediterranean to Damascus.

epileptics. The only other use of this word in the New Testament is in17:15, where it is applied to a demon-possessed boy who is exhibitingsymptoms of epileptic seizures.

5:1–7:29 The Sermon on the Mount is the first of five great blocks of Jesus’teaching in Matthew (Introduction: Characteristics and Themes). Itis the classic statement of the ethics of the kingdom of God. The earlychurch favored a literal interpretation but fully applied the sermon onlyto special classes of Christians, especially monastics. Others, such as theAnabaptists, have attempted to apply it literally to every Christian. Still

7ever. 4, 10 f Cited fromDeut. 6:16 g[Isa. 7:12]8hLuke 4:510 iSee 1 Chr.21:1 jver. 4, 7kCited fromDeut. 6:13l1 Sam. 7:3

11mch.26:53; Luke22:43

12nch. 14:3;Mark 1:14;Luke 3:19,20; [John

3:24]oLuke4:14

13 pSee ch.2:23 q[ch.9:1] r John6:1 sJosh.19:32-34

14 tSee ch.1:22

15 uCitedfrom Isa.9:1, 2

16 vIsa. 42:7;Luke 1:79 wJob 3:5; Ps.23:4; Amos5:8

17 xMark 1:14 z ch. 3:218aFor ver.18-22, see

Mark 1:16-20; [Luke5:2-11; John1:40-42]bver. 13

19cch. 13:4723dMark 1:39ech. 9:35;13:54; Mark 1:21; Luke4:15; John18:20 f ch.24:14; Luke4:43; [ch.13:19] gch.8:16; 14:35,36; Mark 1:34; 6:55, 56

24hLuke 2:2 g[See ver. 23above] ich.8:6 j[John10:21]kch. 17:15lch. 9:2, 6

MATTHEW 4:7

25mMark 3:7, 8; Luke 6:17 nMark 5:20Chapter 5 1 och. 15:29  pLuke 4:20

others have viewed it as legalistic, as a provisional, temporary code, or asa heightening of the law of Moses with the aim of inducing repentance(Luther). Finally, some have argued that the demands of the sermon arenot to be understood literally, but that Jesus was concerned with inwarddisposition rather than outward conduct, or that the severity of the ser-mon is intended to compel a decision by the hearers either for or againstGod’s demands on their lives.

We must recognize that the sermon is directed to the disciples andthrough them to the whole church today. The sermon addresses bothinward motives and outward conduct (5:21, 22, 27, 28). These legitimatedemands are so strict (5:48) that no one can completely obey them, andwe are therefore driven to the grace and mercy of God. In some casesJesus uses obviously intentional exaggeration to illustrate the absoluterequirements of God’s law (5:29, 30).

5:1 went up on the mountain.The content of this sermon is similar tothe sermon on the plain recorded in Luke 6.

sat down. It was customary for teachers to sit while teaching (Luke 4:20).

5:3 Blessed. This means more than the emotional state represented bythe word “happy.” It includes spiritual well-being, having the approval of God, and thus a happier destiny (Ps. 1).

poor in spirit. Those with the greater spiritual need are more likely toperceive their need and depend on God alone and not their own good-ness. Paul notes the same principle in Rom. 9:30, 31. The parallel in Luke6:20 omits “in spirit.”This has led many to suppose Jesus primarily spokeof the materially poor. Material poverty and recognition of spiritual needoften go together (Ps. 9:18 note), but the two kinds of poverty are notidentical.

5:4 those who mourn. The context indicates that these are mourningover sin and evil, especially their own, and over the failure of mankind togive proper glory to God.

5:5 the meek. This beatitude resembles and is perhaps based onPs. 37:11. The meekness in view is spiritual meekness, an attitude of humility and submission to God. Our pattern for meekness is Jesus (the

same Greek word is translated “gentle” in 11:29), who submits to the willof His Father.

inherit the earth. The ultimate fulfillment of the promise to Abraham,whom Paul calls “heir of the world” (Rom. 4:13; cf. Heb. 11:16).

5:6 hunger . . . for righteousness.Those who seek God’s righteousnessreceive what they desire, not those who are confident of their own righ-teousness.

5:8 they shall see God. Because God is a spirit, His divine essence isinvisible (Col. 1:15; 1 Tim. 1:17; 6:16). Nevertheless, believers will “see”God through the insight of faith, and Jesus assured His disciples that inseeing Him they had “seen the Father”(John 14:9). In the glorified state,God’s children will “see him as he is” (1 John 3:2).

5:9 peacemakers. Spiritual peace, not the cessation of physical violencebetween nations, is in view. Although the term is usually understood tomean those who help others find peace with God, this peace can also be

understood as those who have made their own peace with God and arecalled His children. The principle is extended in vv. 44, 45—the childrenof God make peace, even with their enemies.

5:13 salt. The primary value of salt was not as a flavoring but as a pre-servative. Disciples are to hinder the world’s corruption. The salt depositsalong the Dead Sea contain not just sodium chloride but a variety of other minerals as well. This salt can become good for nothing when therain washes out its saltiness over the years. See “Christians in the World”at Col. 2:20.

5:14 See Is. 60:1–3.

5:16 See “The Mission of the Church in the World” at John 20:21.

5:17 Law or the Prophets. A way of referring to the whole OldTestament.

not come to abolish. The correctives of vv. 21–48 should be read in thelight of this opening remark. In fulfilling the law, Jesus does not alter,replace, or nullify the former commands; rather, He establishes their true

The Beatitudes2

f  And qf he opened his mouth and taughtthem, saying:

3f r f “Blessed are  sf the poor in spirit, for 

 uf theirs is the kingdom of heaven.

4f “Blessed are  vf those who mourn, for they 

shall be comforted.5

f “Blessed are tf the  wf meek, for they  wf shallinherit the earth.

6f “Blessed are those who hunger and

 xf 

thirst y

f 

for righteousness, for they shall besatisfied.7

f “Blessed are  z f the merciful, for they shallreceive mercy.

8f “Blessed are af the pure in heart, for bf they 

shall see God.9

f “Blessed are cf the peacemakers, for df they shall be called ef sons f 1 of God.

10f 

 f f “Blessed are those who are persecuted

for righteousness' sake, for  uf theirs is thekingdom of heaven.

11f 

 gf “Blessed are you when others revile

 you and persecute you and utter all kindsof evil against you falsely hf on my account.12f i

f Rejoice and be glad, for your reward is

great in heaven, for j

f so they persecuted theprophets who were before you.

Salt and Light13

f “You are the salt of the earth, kf  but if salt has lost its taste, how shall its saltiness

 be restored? It is no longer good for any-thing except to be thrown out and tram-pled under people's feet.

14f 

lf “You are the light of the world. A 

city set on a hill cannot be hidden.15

f 

mf Nor do people light a lamp and put

it under a basket, but on a stand, and it

gives light to all in the house. 16f In thesame way, let your light shine beforeothers, so nf that they may see your good

 works and of give glory to your Father whois in heaven.

Christ Came to Fulfill the Law17

f 

 pf “Do not think that I have come to

abolish the qf Law or the Prophets; I havenot come to abolish them r f  but to fulfill

2qPs. 78:23r For ver. 3-12, [Luke6:20-23] s[Isa. 61:1;66:2] u[Luke12:32]

4 vIsa. 61:2, 3;John 16:20;2 Cor. 1:7;7:10; Rev.21:4;[James 4:9,10]

5 t[See ver. 3above] w

Ps. 37:116 xPs. 42:2;Isa. 55:1, 2;John 7:37 y2 Tim. 2:22;[ch. 6:33]

7 z ch. 18:33;25:34-36;Prov. 19:17;Luke 6:36;2 Tim. 1:16;Heb. 6:10

8aPs. 24:4;2 Tim. 2:22;[1 Pet. 1:22]bHeb. 12:14;1 John 3:2, 3;Rev. 22:4;[1 Cor. 13:12]

9cJames 3:18d1 John 3:1eRom. 8:14

10 f 2 Tim.2:12; James5:11; 1 Pet.3:14 u[See ver. 3above]

MATTHEW 5:171367

1 Greek huioi ; see preface

11 gHeb. 11:26; 1 Pet. 4:14 hJohn 15:21 12 iActs 5:41; Rom. 5:3; 2 Cor. 12:10;Col. 1:11, 24; Heb. 10:34; James 1:2; 1 Pet. 4:13 jSee ch. 21:35 13kMark 9:50;Luke 14:34 14lEph. 5:8; Phil. 2:15; [John 8:12] 15mMark 4:21; Luke 8:16;11:33 16nPhilem. 6; 1 Pet. 2:12 oJohn 15:8; 2 Cor. 9:13; Phil. 1:11; [ ch. 9:8]17 pRom. 3:31 qch. 7:12 r [Rom. 10:4; 13:8; Gal. 3:24]