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The Gospel of Matthew
"...PROVE ALL THINGS; HOLD FAST TO THAT WHICH IS GOOD..." 1TH 5:21
MATTHEW
'CP' means 'Compare Passage'
1:1-17 What significance is to be drawn from the genealogy of Jesus here?
This proves that Jesus is Messiah – King of Israel, fulfilling God’s covenant with David that his kingdom would be everlasting (Compare Passage 2Sam 7:8-16, 18-19, 25-29 with Psa 89:3-4, 34-37). Not all Christ’s generations are listed in Matthew, but those that are will suffice for the purpose of this study. His genealogy from David is the royal line through King Solomon to Joseph, reckoned by law to be Jesus’ father (CP Mt 1:16). In Luke’s gospel Christ’s genealogy is through another of David’s sons, Nathan, to Mary, Jesus’ mother (CP Lu 3:23, 31). Heli in V23 is Mary’s father, Joseph’s father-in-law. Joseph was his legal son, or son-in-law, and thus legally Jesus’ father.
It is interesting to note in Jesus’ genealogy in Mt 1 that four women are mentioned in V3, 5 and 6: Tamar, Rahab, Ruth and Bathsheba (“… her that had been the wife of Uriah.”) Both Tamar and Bathsheba committed adultery (CP Gen 38; 2 Sam 11:1-5); Rahab was a harlot (CP Josh 2; Jas 2:25); only Ruth was pure (CP Ruth 3:10-11). Tamar and Bathsheba were Jews; Rahab and Ruth were Gentiles. Thus Jesus descended from both Jews and Gentiles. Of interest too is a king named Jeconias in Mt 1:1, also called Coniah, upon whom God pronounced a curse (CP Jer 22:24-30). Had Jesus been the real son of Joseph He would have come under the curse, but being Mary’s son only, it could not affect Him.
1:18-21 How are we to understand this?
This is more easily understood in the light of Lu 1:26-35 (CP Lu 1:26-35). This describes the virgin birth of Jesus - one of the central doctrines of the Christian faith. Many professing Christians however deny the virgin birth, and thus are denying the plain truth of scripture (CP Mt 1:22-23 with Isa 7:14). Isaiah prophesied the virgin birth in Isa 7:14 here, nearly eight hundred years before the Holy Spirit inspired Matthew to interpret the prophecy as applying to the virgin birth of Jesus, in Mt 1:22-23. All these scriptures are meaningless if there was no virgin birth.
Mary was a virgin in the strictest sense. She had never had a sexual relationship with any man when Jesus was conceived in her womb. But she was not a perpetual virgin either, as so many other Christians believe (CP Mt 1:24-25). "...and knew her not till she had brought forth her first-born son", means that Joseph did consummate his marriage with Mary after the birth of Jesus. Mary had at least seven children with Joseph after Jesus was born (CP Mt 12:46-47; 13:53-56; Mk 3:20-21; 6:1-3). Friends in Mk 3:20-21 (KJV), means immediate family members. This is confirmed in V31-32 (CP V31-32; Lu 8:19-20 (see also comments on Mt 12:46-47 and Mk 3:20-21)).
Immanuel in Isa 7:14 and Mt 1:23, which means “God with us”, confirms the Deity of Jesus; that He has always existed as God (CP Mic 5:2; Jn 1:1-3; 3:13; Php 2:5-8; 1 Ti 3:16; He 1:1-13; Rev 22:13). For a more detailed study on the Deity of Jesus see also comments on Mt 3:16-17, Lu 1:35 (B), Jn 1:1, 5:16-23, 12:41, Ac 13:33, 20:28, Php 2:5-8, Col 2:9, 1Ti 3:16, He 1:5, 5:5, 1Jn 5:6-9, Rev 1:8, and author’s studies Jesus – Eternally God in his book Advanced Studies in the Christian Faith (Volume 1), Names and Titles of Jesus, the Doctrine of the Trinity, and Jesus in his book Advanced Studies in the Christian Faith (Volume 2).
2:1 Who were the wise men and how many were there?
Scriptures do not say who the wise men were, where they came from, or how many there were. All that is known of them is that they brought gifts of gold, and frankincense, and myrrh, for the baby Jesus (CP V11-12).
2:3-5 Who prophesied Christ's birthplace?
The Old Testament prophet Micah prophesied that Christ would be born in Bethlehem (CP V6 with Mic 5:2). Bethlehem means "house of bread". It is not without significance that Jesus, the bread of life, was born in the house of bread (CP Jn 6:31-35).
2:13-15 What do we learn from this?
We learn from this that the threat of death hung over Jesus from infancy. He was born to die, but only in God's appointed time (CP Ac 2:22-23). The prophet quoted in V15 is Hosea (CP Hos 11:1).
2:16-18 What is the meaning of this prophecy?
When the wise men did not return to King Herod to report the baby Jesus' whereabouts as arranged in V7-8, Herod had all male children under two years old in Bethlehem and surrounding areas killed. He was afraid this new-born King – Jesus – would eventually take his throne (CP V1-3, 7-8, 11-13, 16). The death of these children fulfilled Jeremiah's prophecy in the Old Testament (CP Jer 31:15). Rachel was the second wife of Jacob, the mother of Joseph and Benjamin. She died giving birth to Benjamin and was buried in Ramah (CP Gen 35:1, 10, 16-19). In Jer 31:15 Rachel represents Israel weeping for the Israelites who were taken captive by Nebuchadnezzar to Babylon (CP 2Chr 36:10-20 with Jer 26:1-6). Matthew saw Rachel's weeping in Jer 31:15 as having a prophetic application to the Jewish mothers weeping over their children slain by Herod.
2:23 Where in scripture is this recorded?
This was spoken by the prophets, not written. There is no record of it anywhere in scripture.
3:1 Who was John the Baptist?
John the Baptist was the forerunner of Jesus, sent by God to prepare the way for the coming of Messiah (CP Isa 40:3-5; Mal 3:1 with Mt 3:3; 11:7-15; Mk 1:1-8; Lu 3:1-6; Jn 1:6-9). John was the son of Zechariah, a priest in the temple, and Elizabeth, Jesus’ mother Mary’s cousin (CP Lu 1:5-17, 36-44; 57). Although Jesus was John’s second cousin, John did not know that Jesus was the Messiah until God told him prior to Jesus being baptized by John (CP Jn 1:29-34). John was beheaded by King Herod (CP Mt 14:1-11). See also comments on Mt 3:1-6, 3:13-15.
3:1-3 What is the Kingdom of Heaven?
The Kingdom of Heaven refers to the realm of God’s rule both present and future. When John proclaimed that the Kingdom of Heaven was at hand he was announcing that Divine judgement as a reality had come; that God’s rule over the earth had drawn near and was about to be instituted through Jesus, for whom John was preparing the way (CP V4-12; 11:7-10). Jesus ushered the kingdom in when He began His earthly ministry (CP 4:13-17; 10:1-8; 12:22-28; Lu 17:20-21). Kingdom of Heaven and Kingdom of God mean the same – the terms are interchangeable (CP Mt 19:23-24). The Kingdom of Heaven is both present and future. The professing church is the visible manifestation of the kingdom in its present earthly aspect. The kingdom works in the world through the church, bringing to all who will receive it the blessings of God’s rule. However, the church only represents those who belong to Christ, whereas the kingdom is the whole of God’s redeeming activity in Christ in the world. It takes in the whole of human society. The requirements for entrance into the kingdom is repentance from sin and being born again (CP Mt 3:2; Mk 1:14-15; Jn 3:3-5). The kingdom will continue in its present earthly aspect until Christ’s second coming, when the wicked will be cast into the Lake of Fire and the righteous will rule and reign with Christ in the future eternal kingdom (CP Mt 13:47-50; 2Ti 2:11; 2Pe 1:11). See also comments on Lu 17:20-21, and author’s studies The Kingdom of God in his book Advanced Studies in the Christian Faith (Volume 1), and The Sermon on the Mount in his book Advanced Studies in the Christian Faith (Volume 2).
3:1-6 What is the difference between John’s baptism and the baptism commanded by Jesus?
(CP Mt 28:19). The difference between John’s baptism and the baptism commanded by Jesus lies in Jesus Himself and how God’s redemptive plan is fulfilled in Him. Neither John nor those he baptized knew anything of this. John only knew that in his baptism he was preparing the way for the one from God (CP Mt 3:2-5 with Isa 40:3; Mal 3:1; Mk 1:1-5; Lu 3:1-6; 7:24-29; Jn 1:19-28). John did not even know that the one from God was Jesus until Jesus came to him to be baptized (CP Mt 3:13-17; Jn 1:19-34). In the baptism Jesus commanded repentant sinners identify with Jesus. Being baptized is their pledge of a good conscience toward God – a conscience reconciled to God by their new-found faith in the resurrected Christ who died for them, and the salvation benefits He has purchased for them with His blood (CP 1Pe 3:18-22). Those who John baptized had no one to identify with – they knew nothing of God’s plan of redemption or the Saviour in whom it was fulfilled. That is why they all had to be baptized again after they heard how God’s plan was fulfilled in Christ, and they had received Him as their Saviour (CP Ac 2:22-24, 29-33, 36-39; 19:1-5). See also comments on Mt 3:1, 1Pe 3:20-21, and author’s study Water Baptism in his book Foundational Truths of the Christian Faith.
3:10 What is John referring to here?
Here John warns of Divine judgment in the earth with the coming of Christ. Christ’s coming would test all men. Those who do not bear fruit for God’s Eternal Kingdom will be cast into Hell, just as a tree that does not bear fruit is cut down and cast into the fire to be burnt up. This points to the Great White Throne Judgment at the end of Christ’s Millennial – one thousand years – reign, when the ungodly will all be judged and cast into the Lake of Fire (CP Mt 3:8, 12 also 13:24-30, 36-43 and 47-50 with Rev 20:11-15). See also comments on Mt 7:21, 10:32-33, 13:24-30, 13:47-50, 25:14-30; Lu 19:11-27; Jn 15:2, 15:4-6, 15:16; Rev 20:15, and author’s study Coming Judgments of God in his book Advanced Studies in the Christian Faith (Volume 2).
3:11 What does being baptized with the Holy Ghost and fire mean?
Firstly, being baptized with, in, into and unto, all refer to the same thing. It is the element one is baptized with, in, into and unto that determines what type of baptism it is. Many sincere Christians believe that all repentant sinners are baptized with the Holy Spirit when they receive Christ as their Saviour, but that is not correct. At that time they are baptized into Christ and into His body, the church (CP Ro 6:1-10; 1Cor 12:12-14; Ga 3:26-28; Eph 4:1-6; Col 2:8-13; 3:1-3). All these scriptures refer to the work of the Holy Spirit. He unites repentant sinners with Christ as members of His church upon their conversion to Christ. This is how the church is constituted, but it is not what is meant by being baptized with the Holy Ghost. Being baptized with the Holy Ghost refers to the empowering of the Holy Spirit for service, which Jesus has promised to every believer (CP Lu 11:9-13; Jn 7:37-39; 14:12, 16-17, 26; 15:26; 16:7-15; Ac 1:1-8; 2:36-39;). It is Jesus Himself who does this baptizing (CP Mt 3:11; Mk 1:8; Lu 3:16, 24:49; Jn 1:33-34; 16:7-15; Ac 2:32-33). The baptism with the Holy Spirit is generally received subsequent to salvation (CP Ac 8:14-17; 19:1-6). However, it can also be received concurrently with salvation (CP 10:44-46). Here, while Peter was still sharing the gospel with Cornelius, he and all his kinsmen and friends who were with him got saved and were immediately baptized with the Holy Spirit – God did a sovereign work in their midst (CP 11:1-18 esp V14). The evidence that one is baptized with the Holy Spirit is that he or she will talk in tongues. This is confirmed many times in scripture (CP Joel 2:28-29 with Mk 16:17; Ac 2:1-4, 14-18; 8:18-21; 10:45-46; 19:6).
The word matter in Ac 8:21 is from the Greek word logos which means something said, utterance, word, speech, Divine expression. Simon heard those believers talking in tongues as they were baptized with the Holy Spirit – that is why he wanted to buy the power of the Holy Spirit. These scriptures all teach that speaking in tongues is the sure evidence of being baptized with the Spirit. If there are no tongues spoken, then there has been no baptism with the Spirit. It is as simple as that, otherwise those scriptures are all meaningless. Now to see what the baptism with “fire” which John the Baptist also refers to in Mt 3:11 is about (CP Mt 3:11). There are many contrasting views among Christians as to what this fire is. Some believe it refers to God’s judgement those who reject Jesus will receive in contrast to the baptism with the Holy Ghost given to the righteous. They use Mt 3:10, 12 and Lu 3:8-9, 17 to support this view (CP Mt 3:10, 12; Lu 3:8-9, 17). Others believe it refers to the purifying and refining work of the Holy Spirit, convicting believers of sin and righteousness. They use Jn 16:7-11 to support this view (CP Zech 13:9, Mal 3:2-3; Jn 16:7-11). Still others believe that it is an extended reference to the empowering of believers by the Holy Spirit for service. They use Jn 7:37-39 to support this view (CP Jn 7:37-39). The analogy of “rivers of living water” in V38 teaches us that believers will have unlimited power to do the work of God through the empowering of the Holy spirit; which is what Jesus promises believers right throughout scripture (CP Mk 16:16-18; Jn 14:12-14; Ac 1:8; 1Cor 2:1-4). The third view is preferred in light of the cloven tongues like as of fire on the day of Pentecost that sat upon each of the disciples signifying their empowering for service. This also conforms to what Jesus told the disciples would happen in Lu 24 and Ac 1 (CP Lu 12:49; 24:49; Ac 1:1-8). See also comments on Lu 12:49, Jn 16:7-15; Ac 1:8, 2:1-4(a), 2:1-4(b) and author’s studies Baptism in the Spirit in his book Foundational Truths of the Christian Faith, Signs and Wonders in God’s Redemptive Plan in his book Advanced Studies in the Christian Faith (Volume 1), The Work of the Holy Spirit in the New Testament Church in his book Advanced Studies in the Christian Faith (Volume 2).
3:13-15 Why did Jesus who knew no sin get baptized by John?
John’s baptism was a baptism of repentance, signifying confession of sin by those who took part in it, and commitment to a holy life in anticipation of the coming Messiah for whom John was preparing the way (CP 3:1-11; Ac 19:1-5). John only knew that Jesus was the Messiah after God told him (CP Jn 1:19-34). John knew that Jesus did not need to be baptized for the remission of sins, as Mt 3:14 clearly shows (CP 3:14). Jesus was sinless (CP 2Cor 5:21; He 4:15; 7:26; 1Jn 3:5), but He insisted that John baptize Him “to fulfill all righteousness” (CP Mt 3:15). Jesus got baptized to be identified with sinners – “He was numbered with the transgressors” (CP Isa 53:12). Jesus was to fulfill all righteousness by bearing the curse of the law for those who did sin, and He took His place with sinners in John’s baptism as the pledge that He was ready to go down into death for them (CP Ro 5:8-10; Ga 3:13). John’s baptism unto repentance is not the same as the baptism instituted by Jesus (CP Mt 28:19). This baptism is the repentant sinners’ pledge of a good conscience toward God – a conscience reconciled to God by their new found faith in the resurrected Christ and the salvation benefits He has purchased for them with His blood (CP 1Pe 3:18-21). See also comments on Mt 3:1, 3:1-6; 1Pe 3:20-21, and author’s study Water Baptism in his book Foundational Truths of the Christian Faith.
3:16-17 What is the significance of Father, Son and Holy Spirit being represented here?
(CP also Mk 1:9-11; Lu 3:21-22; Jn 1:29-34). Here we see clearly represented for the first time in scripture the three distinct and separate co-equal members of the Godhead of Christianity. God the Father is represented by the voice from heaven, God the Son is Jesus, and God the Holy Spirit is represented by the dove. This teaching of a triune God or three-in-one Godhead, is called the doctrine of the Trinity. It is a core truth of the Christian faith, and is central to an understanding of biblical revelation and the message of the gospel. It should be noted here before proceeding any further that although there is a plurality of persons in the Godhead (CP 1Cor 12:4-6; 2Cor 13:14; Eph 2:17-18; 4:4-6; 2Th 2:13-14), they all function as one (CP 1Jn 5:6-7). One here means one in unity, not in number (CP Jn 17:5, 21-24). This oneness, while clearly emphasizing the plurality of persons in the Godhead, is plainly expressed in the baptismal formula Jesus gave to the church before being taken up to heaven (CP Mt 28:19). Name here is singular, proving the oneness in unity of all three members of the Godhead it includes, even though each one individually is God. The Father is God (CP Ro 1:7; 1Cor 8:6). The Son is God (CP Isa 7:14 and 9:6 with Mt 1:23; Jn 1:1-2; 10:30; 20:26-28; 1Cor 15:45-47; Php 2:5-8; 1Ti 3:16; Tit 2:13; He 1:8; 1Jn 5:20). The Holy Spirit is God (CP Isa 6:8-11 with Ac 28:25-28; Ac 5:3-4; 1Cor 2:10-12; 3:16; 2Cor 3:17-18; He 9:14). Clearly those scriptures all establish the validity of the doctrine of the Trinity.
Although the word Trinity is not found in scripture, it is not crucial to sound Christian doctrine that the word defining it is not scriptural. What is crucial is that the doctrine itself stresses its authority in scripture. The doctrine of the Trinity does this perfectly. In fact the New Testament church was founded on this teaching (CP Ac 2:32-33; 1Pe 1:2).
The doctrine of the Trinity is not a new revelation found only in the New Testament. It is a progressive revelation which underlies the whole teaching of scripture from the very first verse in the bible (CP Gen 1:1). The very first verse in the bible indicates that a plurality of persons exist in the Godhead because God is the Hebrew word elohim, which is a plural noun. Its significance becomes more evident as we read further (CP V26: 3:22; 11:6-7; Isa 6:8). These all stress a plurality of persons in the Godhead (CP also Jn 14:23). Elohim is used over two thousand, seven hundred times in the Old Testament proving that many times that there is more than one person in the Godhead (CP Nu 21:4-9 with 1Cor 10:9; Psa 45:6-7 with He 1:8-12; Isa 6:1-5 with Jn 12:37-41; Mic 5:2; Zech 12:8-10; Jn 1:1-2; 3:13; 8:56-58; 17:5, 21-24; Ac 20:28; Ro 9:5; Php 2:5-8; Col 2:8-10; 1Ti 3:16; Tit 2:13; 2Pe 1:1-2; 1Jn 1:1-2; 3:16; Rev 1:1, 8, 11, 17-18; 2:8; 3:14; 21:6; 22:13, 16).
Every one of those scriptures teaches that the pre-incarnate Jesus always existed as God. He was an equal member of the Godhead from all eternity. He is also seen in His pre-incarnate state many times in the Old Testament as the Angel of the Lord. In most of the Old Testament scriptures the Angel of (from) the Lord (Jehovah) is regarded as Deity, yet is distinguished from Jehovah, proving that the members of the Godhead are separate and distinct persons (CP Ex 23:20-23). The Angel of Jehovah is one person in the Godhead, and Jehovah who sent Him is another. As the Angel of the Lord, the pre-incarnate Jesus spoke to Hagar, after Sarah cast her out (CP Gen 16:7-13; 21:17-18). The pre-incarnate Jesus was one of the three angels who visited Abraham and rained fire and brimstone on Sodom and Gomorrah (CP Gen 18:1-5, 9-22; 19:24). Both the Angel of the Lord and the Lord in heaven here are Jehovah (God). One Jehovah on earth rained down fire and brimstone upon Sodom and Gomorrah from the other Jehovah in heaven. The pre-incarnate Jesus as the Angel of the Lord also wrestled with Jacob (CP Gen 32:24-30 with Hos 12:2-5). He spoke to Moses out of the burning bush (CP Ex 3:1-14 with Lu 20:37 and Ac 7:30-38). He was the pillar of cloud by day and the pillar of fire by night that guided the Israelites from Egypt to Canaan (CP Ex 13:21-22 with 14:19-20, 24). He stood in the way of Balaam and made his donkey speak (CP Nu 22:22-35, 38). He was the Captain of the Host of the Lord who instructed Joshua how to destroy Jericho (CP Josh 5:13-6:5). He enlisted Gideon to free the Israelites from the Midianites (CP Judg 6:11-24). He was the fourth man with Shadrach, Meshach and Abednego in the fiery furnace (CP Dan 3:8-28). The pre-incarnate Jesus was also the Angel of the Lord on the red horse in Zechariah (CP Zech 1:7-21; 2:1-13; 3:1-10; 4:5-6; 13:7). In 13:7 the Lord of Hosts calls the Angel of the Lord “my fellow”, which means fellow-God, which proves that the pre-incarnate Jesus was a fellow-God, co-equal in the Godhead with Jehovah.
Lesser known as an equal member of the Godhead from all eternity is the Holy Spirit. His works are not as visibly prominent in scripture as that of Jesus and the Father, and therefore He is the least understood member of the Godhead by Christians. It is vitally important though that we be very clear in our minds of His Deity and co-equality with both Jesus and the Father in the Godhead. In New Testament teaching the work of the Holy Spirit is to glorify Jesus (CP Jn 14:15-18; 16:7-15). Nevertheless He is still God as we saw earlier in the study in Isa 6:8, Ac 28:25-26 and 5:3-4 for instance. Let us look at those scriptures again (CP in Isa 6:8-11 with Ac 28:25-28; Ac 5:3-4). God the Father, God the Son, and God the Holy Spirit all had a role in creation (CP Gen 1:1-2; Psa 90:2; 102:25-27; Jn 1:2, 8-12; Eph 3:9; Col 1:16-17; He 1:2, 8-12; 11:3; Rev 3:14; 4:11). The three-in-one Godhead is plainly evident in all those scriptures: creation is from the Father, through the Son, by the Holy Spirit. Salvation also portrays the work of the Trinity: the Father sent the Son to accomplish His redemptive plan, and the Father and the Son sent the Holy Spirit to convict sinners of their need of redemption (CP Jn 14:15-18, 26; 15:26-27; 16:5, 7-11, 13-15, 28; 17:1-8, 18, 20-26). The gifts of the Spirit and administrations of the church also portray the work of the Trinity (CP 1Cor 12:1-6). Other scriptures proving the Deity of the Holy Spirit and His co-equality with both the Father and the Son in the Godhead are as follows (CP Isa 11:1-5; 42:1-7; 48:16-17; 59:20-21; 61:1-2; 63:1-14; 1Cor 6:11).
We need now to look at some scriptures used by those who reject the doctrine of the Trinity and deny the Deity of Jesus and the Holy Spirit both (CP De 6:4; Isa 44:6-8; 45:21-22; Hos 13:4; Mk 12:29; 1Cor 8:6; Eph 4:6; Jas 2:19). The emphasis on all these scriptures is that God is one. Those who use these scriptures to deny the Deity of both Jesus and the Holy Spirit believe that because a singular pronoun – one – has been used here with the word God that it means there is only one member in the Godhead – God the Father. They have completely ignored all the other scriptures that prove Jesus and the Holy Spirit are co-equal with the Father in the Godhead. Here again one means one in unity, not in number, because the word God is still a plural noun. God is merely contrasting Himself with idols in the Old Testament scriptures and He is still the same God in the New Testament (CP De 6:14-15; Isa 44:9-11; 46:1-4; Hos 13:1-3). If there is a plurality of persons in the Godhead in the Old Testament, so too there is a plurality of persons in the Godhead in the New Testament, as this study clearly shows. The doctrine of the Trinity is irrefutable and those who reject it will forfeit their salvation (CP Jn 5:22-23; 14:6; 1Jn 2:22-23; 5:10-12). See also comments on Mt 1:18-21, Lu 1:35 (B), Jn 1:1, 5:16-23, 12:41, Ac 13:33, 20:28, Php 2:5-8, Col 2:9, 1Ti 3:16, He 1:5, 5:5, 1Jn 5:6-9, Rev 1:8. See also author’s study The Doctrine of the Trinity in his book Advanced Studies in the Christian Faith (Volume 2).
4:1-11 What do we learn from what Christ did here?
We learn from this that it is only by being completely submitted to the authority of God's word as Jesus was, that we will be able to overcome the temptations encountered in our own Christian walk (CP Psa 119:9-16; 2Cor 10:3-5; Eph 6:10-18 with Jas 4:7; 1Pe 5:8-9). We must strive to emulate Christ. Commit God's word to memory and speak it out over all circumstances of life (CP Rev 12:11). The word of their testimony here refers to the authority of God's word outworked in their lives – it was the key to their overcoming.
It does not refer as many Christians think, to sharing their salvation experience, or how God has so bountifully blessed them – although it is good for Christians to share with each other all experiences which glorify God. In the context of Rev 12:11 though, it refers to the authority of God’s Word outworking in the lives of those Christians. Jesus was manifested to destroy the works of the Devil and He has delegated His authority to Christians throughout all ages to do the same (CP Mt 28:18-20; Mk 16:16-18; Lu 10:19; 24:29; Jn 14:12-14; Ac 1:8). See also author’s studies Confessing God’s Word in his book Foundational Truths of the Christian Faith, Romans 6 – a study of God’s Empowering of Believers through Jesus Christ to overcome Sin, and Signs and Wonders in God’s Redemptive Plan in his book Advanced Studies in the Christian Faith (Volume 1), The Work of the Holy Spirit in the New Testament Church, The Power of God in Christians to overcome the Devil, and Making the Impossible Possible in his book Advanced Studies in the Christian Faith (Volume 2).
4:17 See comments on Mt 3:1-3
5:1-12 What are these declarations of blessedness Jesus pronounces here?
These are what is commonly known in Christendom as the beatitudes. When citing the beatitudes in His sermon on the Mount, Jesus was laying down the principles of the kingdom of God, and it is incumbent upon Christians to live out those principles in their daily walk (CP Mt 5:1-12). The first principle of the kingdom is the first beatitude: "Blessed are the poor in spirit: for theirs is the Kingdom of Heaven". The poor in spirit are those who recognise their spiritual helplessness without Christ and forego their own identities as individuals in order to possess the kingdom. They see the kingdom as the ultimate, to be possessed (CP Mt 11:12). The violent here are those Christians who vigorously seek the kingdom in all its power no matter what it costs them. It is the responsibility of every professing Christian to seek unceasingly, in all its manifestations, the kingdom of God. The second principle of the kingdom of God is the second beatitude: "Blessed are they that mourn: for they shall be comforted". They that mourn are those who are grieved over their own weaknesses in relation to God's standard of righteousness and kingdom power, and are grieved in their spirit over the sin and immorality manifested in the world. They take upon themselves the burden for the souls of sinners and cry out to God for their salvation. They are comforted by receiving from God righteousness and peace and joy in the Holy Ghost (CP Ro 14:17).
The "meek" in the third kingdom principle are those who find their refuge in God and commit their way entirely to Him. Meek is not weak, but controlled strength in gentleness and forbearance. The meek shall inherit the earth (CP Ga 5:22-23). The fourth principle of the kingdom is to hunger and thirst after righteousness. The spiritual condition of Christians right throughout their lives will depend on how much they hunger and thirst after righteousness. The Christian's hunger for the things of God is destroyed by worldly anxiety, deceitfulness of riches (CP Mt 13:22), desire for things (CP Mk 4:19), worldly pleasures (CP Lu 8:14) and failure to abide in Christ (CP Jn 15:4). When the hunger for God and his righteousness is destroyed those affected will forfeit their salvation, whereas those who continually hunger and thirst after righteousness will be filled. The fifth principle of the kingdom: "Blessed are the merciful for they shall obtain mercy" means that Christians are to be not simply possessed of pity but are to be actively compassionate toward those who are suffering from sin or sorrow. They mercifully desire to make such suffering less by bringing those people to the grace and help of God through Jesus Christ (CP Mt 18:21-35; Lu 10:30-37; 1Pe 3:8-9).
The sixth principle of the kingdom of God is the sixth beatitude: "Blessed are the pure in heart: for they shall see God." The pure in heart are those who have been cleansed from the pollution and the guilt of sin by the grace of God, and now strive to please and glorify God. They seek to have the same attitude of heart that God has – a love for righteousness and a hatred of evil. Only the pure in heart shall see God. That means they shall be His children and will dwell in His presence now and in eternity (CP Rev 21:7; 22:4). The seventh principle of God's kingdom is to be a peacemaker. Peacemakers are those who strive by their witness and life to bring lost sinners to be reconciled to God. Peacemakers are not simply ones who make peace between two parties, but ones who spread the good news of the peace of God which they themselves have experienced in His salvation (CP 2Cor 5:17-20). The eighth kingdom principle is to suffer persecution for Jesus' sake. Persecutions have been promised as a portion for Christians (CP Mk 10:29-30; 2Ti 3:12). Christians will suffer unpopularity, rejection and criticism, but they are to rejoice when they do. We must beware of the temptation to compromise God's word in order to avoid these experiences, for the principles of God's kingdom never change. All that live Godly in Christ shall suffer, but those who endure it will have eternal life (CP Mt 5:10-12; 2Cor 4:7-11). The kingdom of God is established in the hearts of men and the beatitudes are the principles upon which the kingdom is based. See also author’s studies The Kingdom of God in his book Advanced Studies in the Christian Faith (Volume 1), and The Sermon on the Mount in his book Advanced Studies in the Christian Faith (Volume 2).
5:13-16 What do we learn from what Jesus says here?
This is a stern warning to Christians to not only be hearers of God’s word, but doers also. In V13 Jesus likens Christians to salt, which seasons and preserves. Christians are to be seasoning agents in society to counteract the corrupt world system. If they no longer contain the characteristics to withstand the corrupt world system, Christians are like salt that has lost its “saltiness” – they no longer fulfill God’s purpose in the earth. Like salt that has lost its flavor no longer has any value, they too are no longer of any value (CP Mk 9:50; Lu 14:34-35).
In Mt 5:14 we learn that as a city built on top of a hill cannot be hid, but its glory is reflected for all to see, so too God’s glory is reflected for the world to see in the good works performed by Christians (CP V15-16 with Jn 14:12-13; 15:7-8). The purpose of all good works among men is to glorify God (CP Mk 4:21-25). Jesus admonishes His followers here to put into practice what they hear. Knowing that the gospel saves is not something believers can keep to themselves – it has to be shared with those who are not saved (CP Lu 8:16-17). Christians have not been given the light of Divine truth to hide it from others – it must be shared with them. What we do with the truth we receive will determine whether or not we will be given more or lose that which we already have, and forfeit our salvation as well (CP Mt 25:29-30; Mk 4:24-25; Lu 8:18). See also comments on Mt 8:18-22, 10:37-38, Mk 4:21-25, Lu 14:28-35, and author’s studies The Cost of Discipleship: Forsaking All for Jesus, The Significance of the Seven Churches in Revelation, Conditions of Entry into Heaven, and Haggai – the Significance of his Messages for Today in his book Advanced Studies in the Christian Faith (Volume 1), Christians – Flee from Idolatry, Christians, Love not the World, and Christian – Beware of Failing God’s Grace and Forfeiting your Salvation in his book Advanced Studies in the Christian Faith (Volume 2).
5:17-19 What exactly does Jesus mean by what He says here?
This passage is used by many in the church to prove that the Old Covenant has not been completely abolished. That is not correct however, as scriptures clearly teach. Jesus abrogated the Old Covenant by fulfilling it (CP Ro 3:21-22; 10:4; 2Cor 3:6-13; Ga 4:21-31; Eph 2:15-16; Col 2:13-17; He 7:12, 18-25; 8:6-13; 9:11-15; 10:1-10). These scriptures all teach the same thing: the Old Covenant in its entirety has been abolished and replaced with the New Covenant. In 2Cor 3:13 we learn that as far back in time as when God gave the Ten Commandments to Moses on Mt Sinai, the Old Covenant was being prepared for abolition. Moses put the veil over his face to prevent the Israelites from seeing the fading reflection of God’s glory in it, which represented the fading glory of the Old Covenant.
Many in the church do not believe that the Old Covenant in its entirety has been abolished in Christ. They argue that only the ceremonial law has been done away with, not the moral law as well, but as scriptures clearly teach, the entire Old Covenant has been abolished and replaced with the New Covenant. Nine of the Ten Commandments have been reaffirmed under the New Covenant. The only commandment excluded is the fourth commandment – to keep the Sabbath – because its sole purpose was to commemorate God’s deliverance of the Israelites from Egypt (CP De 5:15). The Old Covenant was for Israel only, whereas the New Covenant is for all peoples (CP Ex 31:12-18 and Eze 20:9-13 with Hos 2:23; Ro 2:14, 9:22-26, 30-33). See also comments on Ro 3:19-23, 3:24-26 (B), 10:4, 2Cor 3:6, 3:12-16, Ga 4:21-31, Eph 2:15-16(A), Col 2:14, He 7:18-19, 8:6, 8:10-11, and author’s study The Old Covenant – Fulfilled in Christ and Completely Abolished in his book Advanced Studies in the Christian Faith (Volume 1).
5:23-24 Who does “brother” refer to, and what exactly is Jesus telling Christians here?
Brother here refers to one of the same nature; fellow man, whether biologically related or not, or whether in Christ or not. It denotes another member of the human race (CP Mt 7:3; Lu 10:25-37; Ac 17:26). Jesus is telling Christians here that before they can commit any sacrificial gift to God they must first make good anything outstanding against them by anyone else. This is God’s law on restitution. God does not want Christians’ gifts until they have resolved all matters that are outstanding against them. Gift refers to anything offered to God (CP Mt 8:4; 23:18-19; He 5:1; 8:3-4; 9:9; 11:4).
5:25-26 See comments on Lu 12:58-59.
5:29 What does “if thy right eye offend thee, pluck it out and cast if from thee,” mean?
Opinions are divided among Christians as to whether Jesus is speaking literally or figuratively here, but nothing is to be gained by changing the literal meaning. It would be more profitable to do this literally and enter into eternal life with one eye if our eyes caused us to sin, than to be cast down to hell as a result of that sin, with two eyes. And to further emphasize the seriousness of sin Jesus went on in V30 to include the right hand, and in chapter 18 and Mark 9, He also included the foot (CP 5:30; 18:8-9; Mk 9:43-48). Jesus spoke like this to impress upon us the fact that sin is so serious, and hell so terrible, that sin must be dealt with in a radical way if need be, to save us from hell. Every influence of sin in our lives must be opposed and rejected, whatever the cost (CP Psa 101:3; 119:101; Pr 4:27; Isa 33:14-16; 56:1-2; Lu 11:34). Mt 5:29 is a continuation of Christ’s teaching against lusting with our eyes and committing adultery in our heart in V27-28, which provides a ready example of how a man’s eye can lead him into sin (CP Mt 5:27-28).
The most notable example of a believer’s eyes causing him to sin is King David in the Old Testament (CP 2Sam 11:2-4). Note here the progress of sin: at first David simply glanced down and saw Bathsheba bathing herself, but he continued to look upon her and saw that she was very beautiful; then he lusted after her – he made enquiries as to who she was and arranged for her to visit him; this gave birth to sin – he then committed adultery with her. And this is exactly how the Bible says it will happen (CP Jas 1:13-16). There is no sin in being tempted – the sin is in yielding to temptation. When inner lusts respond to outward enticement, sin is spawned (CP Mt 15:19). Christians must be particularly careful always to abstain from taking pleasure in scenes of immorality such as those shown in films, television or pornographic literature (CP Col 3:5; 2Ti 2:22; Jas 1:12; 1Pe 2:11). See also comments on Ro 6:12-14; Jas 1:13-15.
5:31-32 What does the Bible teach about divorce and remarriage between Christians?
Here we see that the only ground for divorce between Christians sanctioned by Jesus, is fornication. Fornication refers to any kind of sexual immorality. It includes adultery, incest, homosexuality, prostitution, etc. The only other ground for divorce sanctioned in scripture is desertion by an unbelieving spouse (CP 1Cor 7:12-15). This did not arise as a ground for divorce during Jesus’ ministry, so He did not have to address it. It was left to Paul to do so because it only became evident as the church expanded. These are the only two grounds for divorce sanctioned in scripture, and it is only on these two grounds that the right to divorce is also a right to remarry. Whoever divorces and remarries for any other reason causes everyone involved in the divorce and subsequent remarriage to commit the sin of adultery. Everyone is affected – the one who initiates the divorce, the one divorced, and the ones they remarry (CP Mt 5:31-32; 19:9; Mk 10:10-12; Lu 16:18). Here we see the consequences of divorce and remarriage for reasons other than what is permitted in scripture. Divorce and remarriage for any reason other than fornication or desertion by an unbelieving spouse is sin. That may seem harsh to some, but it is what the Bible teaches. It is not the unpardonable sin though – it can be forgiven, and God will forgive it, if it is confessed and repented of (CP 1Jn 1:9).
That is why God commands Christians who divorce for other reasons to remain unmarried, or else be reconciled to their spouses (CP 1Cor 7:10-11). This is a directive to married Christians, and while Paul addresses it from the wife’s perspective, the principle applies to both husbands and wives. The only other ground permitted in scripture for remarriage by Christians is the death of a marriage partner. The surviving partner is then free to remarry (CP Ro 7:2-3; 1Cor 7:8-9, 39; 1Ti 5:14). In all marriages however – not only when a marriage partner dies – Christians must marry other Christians. They cannot marry an unbeliever (CP 2Cor 6:14-16). The reason there has to be restrictions on marriage, divorce, and remarriage in God’s order, is because in the first instance divorce and remarriage were not options God considered in His eternal purpose for marriage. God intended marriage to be a permanent, monogamous relationship between a husband and a wife. There was no provision for divorce and remarriage whatever (CP Gen 2:18, 21-25; Mal 2:13-16; Mt 19:3-8; Mk 10:2-9). God did not institute divorce and remarriage – man did. God only tolerated it because Moses permitted it, but Moses only permitted it because of the people’s hardness of heart, and that is why Jesus would only sanction divorce for fornication, and not for any other reason. Divorce and remarriage was never mentioned in scripture until De 24 where it is presented as a fait accompli – something already established (CP De 24:1-4). None of this is teaching that divorced Christians who have entered into new marriages have to divorce their present spouse and remarry the one they previously divorced, even though the previous divorce may not have conformed to God’s eternal purpose. Marriage is in God’s perfect order and He will bless the present marriage. See also comments on 1Cor 7:3-6, 7:12-15, 6:14-16, 7:39.
5:33-37 See comments on Jas 5:12.
5:38-42 How are we to understand this?
This is the code of conduct Jesus stipulates that Christians follow when anyone infringes on their personal rights (CP Lu 6:27-30). Christians are to surrender their personal rights and offer no retaliations to affronts against their dignity. Rather than retaliate, we are to adopt God’s approach and love even those who are our enemies (CP Mt 5:43-48 with Pr 25:21-22 and Ro 12:19-21). See also comments on Ro 12:20.
6:1-4 What is the lesson for Christians here?
Christians are warned here against making their charitable gifts or deeds of piety public knowledge. If the motive behind any gift or good deed is merely public acclamation then that will be the only reward the Christians involved will receive. But if done with true humility they will be openly rewarded by God. This does not mean that every charitable gift or good deed done by Christians has to be anonymous, but that Christians must not blatantly draw attention to what they do (CP Psa 112:9 with Lu 14:11-14; Ro 12:8). See also comments on Lu 14:7-11 and 14:12-14.
6:7-8 If God knows the things we have need of even before we ask Him, why pray at all?
By praying we are acknowledging our need of the things we ask for and our dependence on God to provide them. We need to pray for our needs to be met (CP Php 4:6-7 with Jas 4:2). To ensure the disciples knew how to pray properly in Mt 6, Jesus then gave them a model prayer (CP Mt 6:9-13). This is commonly called “The Lord’s Prayer”. It is also found in Luke’s gospel (CP Lu 11:1-4). After teaching the disciples here how to pray, Jesus then told the parable of the friend at midnight to assure them of the certainty of their prayers being answered (CP Lu 11:5-10). Although it was midnight the man in the parable got what he asked for because he boldly and unashamedly went to his friend, knocked on his door, and asked for it. There was never any doubt in his mind that he would get what he asked for. Jesus assures us in V9-10 that we can do the same with God. All we have to do is expect God to respond as the householder in the parable responded.
The word importunity in V8 means shamelessness, boldness, impudence, audacity. It does not mean persistence as many in the church think – that we have to keep praying the same prayer – asking for the same thing – until God gives it. Its simple meaning is that as the man who shamelessly dared to ask his friend at midnight to meet his needs, and got what he asked for, so too believers who shamelessly through prayer ask, seek, and knock, will also get what they ask for from God (CP Mt 7:7-11; 21:17-22; with Mk 11:12-14, 20-24; Jn 14:12-14; 15:7; 2Cor 1:19-20; Php 4:6-7; 1Jn 3:16-22; 5:14-15). God’s word is His will, and if we abide in Him and His word abides in us, we will never ask for anything outside of His will. On this basis believers can always pray, confidently believing that they will receive from God that which they pray for without having to continuously ask Him for it. (See also comments on Mt 21:17-22, Lu 11:5-10, Jn 14:12-14, 15:7, 2 Cor 1:19-20, 1 Jn 3:19-22, 5:14-15).
Now let us study more closely the model prayer Jesus gave to the disciples, and see what it teaches (CP Mt 6:9-10). In V9 here we learn that all our prayers should be directed to God the Father – not to Jesus, nor the Holy Spirit (CP Jn 16:23-24). Up until His death on the cross the disciples had all their needs met by Jesus, but after the cross they were to pray to the Father, and whatever they asked of Him in Jesus’ name, He would give them (CP Jn 15:7-8, 16). In Mt 6:10 we learn that we are to also pray for the second advent of Christ and the setting up of God’s eternal kingdom in the earth (CP Lu 17:20 – 18:8). Lu 18:1-8 is called the parable of the unjust judge and the persistent widow. It too, like the parable of the friend at midnight, is used by many in the church to teach that when we bring a petition before God we should persist in praying for it like the widow persisted with the judge until God answers us, like the judge eventually answered the widow. But that is not correct. If it were, then we are putting a just and Holy God in the same category as an unjust and unholy judge. The parable does not compare the two, it contrasts them.
Furthermore, this is not about prayer in general, but intercessory prayer – prayer pertaining to Christ’s Second Advent and the coming kingdom. It is a call to believers to persevere in prayer against the works of the devil until Christ comes again and sets up God’s eternal kingdom. The widow’s adversary in the lawsuit before the judge in the parable, is the equivalent of our adversary, the devil, in the earth. The parable teaches us that we are not to be passive spectators in God’s kingdom, but that we are to persist in faith and persevere in prayer for God’s will to be done on earth in spite of continued opposition and rejection, which is what the unjust judge portrays in the parable (see also comments on Lu 18:1-8).
This is what Jesus means in Lu 18:1 when He says that men ought always to pray and not faint. He wants believers to pray the kingdom in and not give up, even though His second coming may not be immediate. That is why He questions whether the Christians then remaining when He does come back will still be faithfully pressing in for the things of the kingdom and persevering in prayer, as portrayed by the widow in the parable, or will they have given up hope and lost their faith. Jesus then contrasts the unwilling and uncaring judge’s tardiness in vindicating the widow, to God’s willingness and readiness to vindicate His children. When Jesus comes back God will vindicate His righteous cause and therewith the cause of His children, but they must trust Him and not lose heart in the meantime. They must here and now continue faithfully in the work He has assigned to them (CP Mt 6:11).
This teaches us that we are to totally rely on God’s providence each day for both our spiritual and physical sustenance. We learn from this also that a Christian’s way of life has to be without the desire for more than that which will satisfy their everyday needs (CP He 13:5-6). Christians do not have to set aside reserves for their family’s future needs as some teach. This is totally unscriptural, and in fact contradicts what both Jesus and Paul teach (CP Mt 6:19-21, 24-34; Lu 12:16-34; 1Ti 6:6-8). This is not teaching though, that Christians are prohibited from owning a family home and providing the necessities of life for their family (CP Pr 13:11; 21:20; Ecc 5:18-20; 1Ti 5:8 (See also comments on Lu 12:16-21, 2Cor 12:14 and 1Ti 6:6-10)). Christians are obliged to work to provide for their families but we should only work to meet our everyday needs, not to accumulate wealth (CP Mt 6:12).
Here we petition God to forgive us our trespasses as we forgive those who trespass against us. If we are unwilling to forgive those who trespass against us, neither will God forgive our trespasses. Forgiveness is the key to answered prayer. God’s forgiveness of our trespasses is conditional upon our forgiveness of those who trespass against us (CP Mt 18:23-35).
This is called the parable of the unmerciful servant. It is only found here and was spoken by Jesus in response to Peter’s question concerning forgiveness in V21-22 (CP V21-22). What Jesus is teaching us here is that forgiveness must be a constant attitude with believers. When Jesus told Peter that he had to forgive someone who sinned against him 490 times Jesus was simply underlining the fact that believers cannot ever afford not to forgive others, irrespective of how many times they sin against them. We are to forgive others as God has forgiven us (CP Psa 103:10-12; Mt 6:14-15). Forgiving also means forgetting (CP He 8:12). We are to behave toward others as God behaves towards us. If we claim to be His then we must have His disposition to forgive, even our enemies (CP Mt 5:7; Lu 6:35-36).
Forgiveness is a matter of life or death for believers. If we do not forgive others neither will God forgive us. Jesus teaches us in the parable of the unmerciful servant that the forgiveness of God, though freely given to repentant sinners, nevertheless remains conditional according to their willingness to forgive others (CP Mk 11:25-26). The judgement the king pronounced on the unforgiving servant in the parable of the unmerciful servant is the equivalent of eternal damnation upon unforgiving believers, because just as the servant could never repay his debt to the king, believers can never repay their debt to God. Forgiveness is a kingdom principle, and it is incumbent upon Christians to live out this principle in their Christian life. Christians have had all their sins forgiven by God, so they must forgive others in return. See also comments on Mt 18:23-35 (CP Mt 6:13).
It seems incongruous that here we are to petition God not to lead us into temptation when scriptures elsewhere teach that God tempts no man (CP Jas 1:13). Opinions are divided among bible scholars as to what exactly Jesus means in Mt 6:13. One thing is certain: He does not mean that we are to ask God not to allow us to be tempted, when again, elsewhere in scripture we are told to count it all joy when we are tempted (CP Jas 1:2-4, 12; 1Pe 1:6-9). Jesus allowed Himself to be tempted (CP Mt 4:1; Mk 1:12-13). God promises that no Christian will ever be tempted above that which they can endure, but that with the temptation He will also make a way of escape (CP 1Cor 10:13). Temptation here means a state of trial in which God brings His children through adversity and affliction in order to encourage and prove their faith and confidence in Him (CP 2Pe 2:9). In light of this, and the second part of the petition in Mt 6:13, “… but deliver us from evil”, it seems more likely that Jesus means that we are to pray that we would not be led into such temptations as would destroy our faith, but for God to deliver us from them. Amen! (See also comments on Mt 4:1-11, 1Cor 10:13, Jas 1:2-4 and author’s studies Prayer in his book Foundational Truths of the Christian Faith, and Forgiveness – A Matter of Life or Death for Christians in his book Advanced Studies in the Christian Faith (Volume 1)).
6:9-13 See comments on Lu 11:5-10.
6:16-18 What does it mean to fast and is it obligatory upon New Testament Christians to do so?
To fast means to voluntarily abstain from eating food for a certain period of time. Fasting was an Old Testament practice but Jesus did not stress it for New Testament Christians, although He sanctioned it (CP Mt 9:14-17). Jesus told a parable of old and new cloth and wineskins in V16-17 here in response to questioning by John the baptist’s disciples in V14-15 as to why Jesus’ disciples did not follow the Old Testament religious practice of fasting. In His response Jesus includes fasting as part of the old Judaistic religious system which kept people under its law in bondage to sin. Jesus’ dynamic new teaching was not compatible with the teaching of the Law under the Old Covenant. His reference to new cloth and new wine was a way of saying the He did not come as a reformer to patch up an old worn-out religious system, but to replace it completely with a dynamic new teaching.
This is not teaching against fasting by New Testament Christians. Fasting was observed by the first century church (CP Ac 13:1-3; 14:21-23). But other than this, there is little to say about fasting in the New Testament. The only other fastings recorded are what Paul describes as part of his sufferings for Christ (CP 2Cor 6:5; 11:27). These fastings refer to lack of food, not voluntary abstinence from food. The object of fasting in the Old Testament was to humble the soul before God (CP Psa 35:13); to crucify the appetite and deny it in order to enhance prayer, and to receive from God (CP 2Sam 12:15-17; Ezra 8:21-23). Fasting by voluntary abstinence from food is not obligatory upon New Testament Christians. Jesus sanctions it in Mt 6:16-18, but does not commend it. But there is a fast chosen by God that is obligatory upon New Testament Christians, and they must always be ready to do it (CP Isa 58:6-8 with Mt 28:19-20; Mk 16:15-18). See also comments on Mt 9:14-15 and 9:16-17.
6:24 To what does the word mammon refer?
Mammon refers to earthly riches – material possessions and wealth (CP V19-34). Jesus teaches us here that Christians cannot allow the acquisition of material possessions and wealth to become their life-goal because it will eventually estrange them from God. Christians must ever be alert to the danger of being seduced from their allegiance to God by the allurements of riches and material possessions. We must guard against any preoccupation at all with material things lest they become more important to us than the things of God (CP Mt 13:3-9, 18-23). This is called the parable of the sower. It perfectly describes what the end is for Christians serving mammon – caught up in the pursuit of wealth. The teaching in the parable centres on the different soils, which represents those who receive God’s word, and how they respond to it. The term deceitfulness of riches in V22 means that wealth gives a false impression – a false sense of security – whether by appearance, statement or influence. Choke, in the same verse means figuratively to overpower. What this teaches is that the false sense of security emanating from material possessions and wealth overpowers the word of God in Christians and prevents them bearing fruit for the kingdom. They have been seduced by their wealth from continuing in God’s service. Paul also teaches this (CP 1Ti 6:9-10).
Erred here also means seduced. Those who coveted after wealth erred from the faith. They were seduced by their wealth away from God. Paul’s perspective on wealth is the same as Jesus’. He teaches that the pursuit of wealth debases the mind, destroys Godly traits, and makes Christians selfish, proud, and avaricious, which all lead to destruction and perdition. Perdition refers to the state after death wherein exclusion from salvation is a realized fact, wherein man, instead of becoming what he might have been in God, is lost and ruined forever. This is a warning for those inside the church, not those outside it – for believers, not unbelievers. Perdition here is the final destiny of Christians who determine to be rich. This is a grim warning to Christians against focusing upon earthly riches and serving mammon in this life, as opposed to serving God and storing up treasure for ourselves in heaven that will guarantee our eternal security in the next life (CP Lu 12:13-15). The word abundance here means more than is needed, surplus to needs. See also comments on Mt 19:23-26; Lu 12:13-15; 12:16-21; 1Ti 6:6-10, and author’s studies Christians and Wealth in his book Foundational Truths of the Christian Faith, and Christians – Flee from Idolatry in his book Advanced Studies in the Christian Faith (Volume 2).
7:1-5 What does Christ’s admonition, “Judge not, that ye be not judged” really mean?
A great many believers interpret this scripture to be a stern warning to Christians that they are not to make any sort of judgement at all. But that is not what Jesus is teaching. Jesus is admonishing us here not to judge others self-righteously or hypocritically. Christians are not to find faults in others while blinded to their own (CP Lu 6:37; Jn 8:1-11; Ro 2:1-3). Both Jesus and Paul teach us here that being blinded to one’s own faults results in an attitude of superiority and causes hardness toward the faults of others. In Jn 8:1-11 Jesus exposes the evil hearts of the Pharisees who were quite prepared to put to death one found sinning publicly, yet they themselves were all sinning privately. In Ro 2:1-3 Paul declares that there is a Pharisee in the heart of every Christian who esteems his or her own morality above others (CP Ga 6:1-3). When Christians judge, they must judge only as fellow sinners. To think that they are anything other than that, or that they are exempt from the faults which they see in others, is to judge self-righteously and hypocritically which is forbidden (CP 1 Cor 4:3-7; Jas 4:11-12). Paul and James both teach in these passages that Christians are not to criticize or condemn each other. None of us are above criticism, and it is God who will judge us all. This is a rebuke to self appointed judges in the church. Not only must Christians not criticize or condemn others, or judge them in a self-righteous manner, but we must also not judge another’s holiness by our own personal convictions (CP Ro 14:1-13, 22). Paul admonishes Christians here, both strong and weak in the faith, not to judge each other. Everyone of us is God’s servant and is personally responsible to God for what we do aside from what is specifically forbidden. No one will fall who conscientiously follows God in the light of the knowledge they have received. Christians can fellowship with each other in spite of differences of opinion if we do not despise or criticize each other because of them. The strong are to bear with the weak and be tolerant of their doubtful practices. We must live in unity with one another (CP Ro 15:1-7 with 1Cor 13:1-7 and Ga 5:22-23).
Jesus is the only one who is capable of judging Christians because He is the only one who paid the supreme sacrifice for their salvation, so none of us should presume to criticize or condemn another for whom Christ also died (CP Ro 14:10-12). “Setting at nought” other Christians means despising them, holding them in contempt. That does not mean that we have to agree with what other Christians believe or teach, or that we must like what they do, but we are not to criticize or despise them because of it. We had better be looking at our own works rather than judge another’s, because every single one of us will have to stand before the Judgement Seat of Christ one day to give an account of our own faithfulness. The Judgement Seat of Christ is not to be confused with the Great White Throne Judgement. The Judgement Seat of Christ is for those who go to heaven, whereas the Great White Throne Judgement is for those being cast down to hell (CP Rev 20:11-15). None of this is teaching that Christians cannot exercise discernment regarding spiritual things (CP 1Cor 14:29). Christians can also examine, convince, and reprove those in the world of their evil ways (CP 1Cor 2:15). This in no way is judging sinners, but simply witnessing to them the gospel of light. Neither does it mean that we cannot judge false teaching, and who false teachers are in the church. It is obligatory upon Christians to do this (CP Mt 7:15-20; 1Th 5:21; 1Jn 4:1; Rev 2:1-2). Nor does it mean that we cannot make value judgements with respect to sin in other Christians (CP 1Cor 5:1-5, 9-13). The fornicators, covetous, idolaters, railers (foul tongued abusers), drunkards and extortioners here are professing Christians, and Paul warns other Christians not to fellowship with them. They are to be put out of the church – excommunicated from that assembly – so that God can deal with them outside the church. Christian judgements are only limited to those inside the church. God judges those outside. Christians must always remember that the same measure of judgement with which we judge others will be measured back to us – doubled (CP Lu 6:36-38). The word again in V38 means repetitive – it is repeated, so we get double judgement, just as we get doubly blessed in return for our giving. See also comments on Ro 2:1-4, 14:1-9; 1Cor 3:12-15, 4:2-5, and author’s study Christians – On Judging Others in his book Advanced Studies in the Christian Faith (Volume 1).
7:6 What does Jesus mean by, “Do not give holy things to dogs, nor cast your pearls before swine”?
In the general sense it means that objects of value or sacred things should not be offered to those who are incapable of appreciating them. However, the context of this saying centres on Christians judging others by their own standards, and it must be kept in that context (CP V1-6). The point Jesus makes in V6 is that as “dogs” are incapable of recognizing something sacred, and “pigs” have no regard for pearls, so believers cannot impose God’s standards of morality upon those who are morally corrupt. Christians cannot expect those who have no relationship with God to adopt His standards of morality. Rather, the morally corrupt are more likely to turn on Christians trying to impose their morality on them, and attack them. Jesus is not teaching here as a great many Christians believe, that Christians are not to share the gospel with unrepentant sinners in case they reject it and attack the one preaching it, because He teaches everywhere else that Christians must be prepared to die for the gospel’s sake if need be (CP Mt 10:38-39; Mk 8:34-37; Lu 9:23-25; Jn 12:24-26).
7:7-11 See comments on Mt 6:7-8.
7:13-14 What does it mean to enter in at the strait gate?
Here Jesus is warning Christians that the only way to enter into eternal life is through the narrow confines of a Christian walk totally consecrated to the service of God and completely surrendered to the authority of Jesus (CP 6:24; 7:21-27). No one merely professing faith in Christ and not doing the work of God’s word will be saved (CP Lu 13:23-27; Jas 1:22-25; 2:14-26; Rev 3:14-16). The word strive in Lu 13:24 means to labour fervently; to wrestle as in an award contest, straining every nerve to the uttermost toward the goal (CP 1Cor 9:24-27; Php 2:12; 3:8-14; He 4:1). Christians must order their lives to do the work of God’s word See also comments on Mt 3:10, 7:21, 12:30, 25:14-30; Lu 19:11-27; Jn 15:2, 15:4-6, 15:16; Ro 2:13; Jas 1:22-25, 2:14-26 and author’s studies Conditions of Entry into Heaven in his book Advanced Studies in the Christian Faith (Volume 1), and Christian – Beware of Failing God’s Grace and Forfeiting your Salvation in his book Advanced Studies in the Christian Faith (Volume 2).
7:21 What does Jesus mean when He says that not everyone who calls Him Lord, Lord, will enter into the Kingdom of Heaven?
Jesus is passing sentence here upon those who do not bear fruit for God’s eternal kingdom (CP V20-27). Jesus makes it quite clear here that no one merely professing to be a Christian will be saved – only those who hear God’s word and do it will enter into the Kingdom of Heaven (CP Psa 119:9; Pr 4:4; Lu 11:27-28; Ro 2:13; Jas 1:22-25; Rev 1:3). These scriptures all teach the same thing: the only way to heaven is by doing the work of God’s word – no one can be saved by merely believing in Jesus (CP Jas 2:14-26). Demons also believe in Jesus, but they are not going to heaven. This is a warning for believers, not unbelievers. Those who profess faith in Christ must conform strictly to His word. There can be no compromise – believers not doing the work of God’s word for Christ, are doing the work of the devil against Christ (CP Mt 12:30). Professing Christians who are not bearing fruit for God’s eternal kingdom will not be part of the kingdom, and it is folly for them to think they will. See also comments on Mt 3:10, 7:13-14, 12:30, 25:14-30; Lu 19:11-27; Jn 15:2, 15:4-6, 15:16; Ro 2:11-13; Jas 1:22-25, 2:14-16 and author’s studies Conditions of Entry into Heaven in his book Advanced Studies in the Christian Faith (Volume 1), and Christian – Beware of Failing God’s Grace and Forfeiting your Salvation in his book Advanced Studies in the Christian Faith (Volume 2).
8:1-4 Why did Jesus charge the leper not to tell anyone about Him?
Jesus charged these people not to tell anyone about Him, because He was yet to suffer and He did not want it publicly known that early in His earthly ministry that He was the Messiah – the one sent from God – knowing the controversy it would cause (CP also Mt 9:27-30; 12:15-16; 16:13-31; Mk 3:11-12; 5:21-24; 7:32-36; 8:22-26; 9:9).
8:11-12 Who is Jesus referring to here and what is outer darkness?
In V 11 Jesus is referring especially to Gentiles who will readily accept Him as Saviour, while He is rejected by the Jews (CP Isa 2:2-3; 11:10-12; 65:1 with Mt 21:43; Lu 2:30-32; Ro 15:8-12). In Mt 8:12 the children of the kingdom refers to Jews who professed to believe in God and His Eternal Kingdom, but rejected Christ (CP Lu 13:28-30; Ro 9:22-33). Outer darkness in Mt 8:12 means obscurity. In this context it refers to Hell (CP also Mt 22:13; 25:30). See also comments on Mt 21:42-45; Lu 2:33, 2:34-35; Ro 9:22-24, 9:25-29, 9:30-33 and author’s studies Hell, and Israel in God’s Eternal Purpose in his book Advanced Studies in the Christian Faith (Volume 1).
8:16-17 What was Isaiah’s prophecy that Jesus fulfilled here?
(CP Isa 53:4-5). This is Isaiah’s prophecy that Mt 8:16-17 speaks of. It teaches us that there is healing for our bodies in Christ’s atoning death as well as salvation for our souls. Griefs and sorrows in V4 (KJV) mean sicknesses and pains. Jesus bore our sicknesses and our pains so that we could be healed of them the same as He became a sin offering that we could be forgiven our sins. This teaching is reinforced as we study the scriptures in detail. In Mt 8:17 the griefs and sorrows of Isaiah 53:4 are correctly translated as infirmities and sicknesses. Matthew asserts here that Isaiah's prophesy was being fulfilled in the healings Jesus rendered to the sick, "...that it might be fulfilled which was spoken by the prophet Isaiah saying, Himself took our infirmities and bare our sicknesses." That is not teaching that Jesus completely fulfilled Isaiah's prophesy before the cross and therefore there is no bodily healing in the atonement, as many believe. It teaches that by contemporaneously healing the sick and forgiving their sins during His earthly ministry Jesus was demonstrating that bodily healing is an integral part of the atonement (CP Mk 2:1-12). These people were amazed to learn that as sin and sickness go hand in hand at one end of the spectrum, so too do healing and forgiveness at the opposite end of the spectrum (see also comments on Mt 9:1-8). There are a great many Christians today who still do not know this truth and cannot obtain their healing as a result (CP Jn 5:1-14). All these scriptures are irrefutable proof that God's redemptive plan is all-inclusive. It provides for our physical healing as well as our spiritual healing. Jesus' healings in His earthly ministry simply foreshadowed the healing in His atonement on the cross (CP 1Pe 2:24-25). Peter affirms here that Jesus bore the punishment for our sins on the cross so that our bodies are healed as our souls are saved from hell. Peter is attesting to this as being an established fact, accomplished by Jesus' stripes. All we have to do is believe what the scriptures teach and claim our healing by faith. Christ bore our sins and our sicknesses on the cross so we do not have to bear them ourselves. He did not bear our sicknesses to merely enter into the fellowship of our sufferings as some teach, but to deliver us from them altogether (CP Jn 19:28-30). When Jesus said "it is finished", just before He died here, that signified that the complete redemptive plan of God was fulfilled in Christ on the cross (CP Ga 3:13-14, 28-29).
There can be no confusion over what this scripture means. It confirms everything the other scriptures in this study teach. Jesus died on the cross so that all who believe on Him can be partakers of the salvation benefits He bought for us with His blood. What is the curse He died to redeem us from? (CP De 28:15-68). There are 54 verses relating to all the curses here and everything listed is what Christ died to save us from but for the purpose of this study we will only look at the different sicknesses that are listed. These include deafness, blindness, lameness, barrenness, mental illness, fear, consumption, fever, emaciation, cancer, ulcers, boils, haemorrhoids, rheumatism, arthritis, dermatitis, etc, etc, Verse 61 even takes into account sicknesses and plagues not listed. No doubt we could include herpes, aids, emphysema, heart disease and many others among them but praise God, Jesus has redeemed us from them all and healing is ours if we will but believe and comply with the conditions (CP Ro 5:17). This scripture clearly teaches that the abundant life Jesus promised believers applies to this life, not the next as many would have us believe, and sickness and disease have no place in it (CP 3Jn 2). This is still further evidence that it is still in God's eternal purpose to heal us. The word wish here means pray. The verse should read, "beloved I pray above all things that thou mayest prosper and be in health, even as thy soul prospereth." There are three blessings of God involved in John's prayer here: material prosperity, bodily healing and health, and the saving of Gaius' soul. If any one of those blessings was not the will of God, John would have known and he would not have prayed for them. If such blessings are the will of God for one man, they are for all men alike who will have faith for them, because in the gospel of Christ there is no respect of persons.
It is plainly evident from scripture that God still heals, that He always heals and that it is His will to heal everyone who meets the conditions. God does not change. He is the same yesterday, today, and forever. In Him there is no variableness, neither shadow of turning. It is also plain in scripture that sickness is not God's chastening of His children; it is not a blessing in disguise, and God is not glorified in sickness. Only good gifts and perfect gifts come down from God. Now we need to know what we must do to be healed, and what are some of the hindrances to healing (CP Mk 9:23). First, we must dispel any doubt that God will heal us. We have the assurance of His word. His promises are right throughout scripture as we have found in this study, but for the promises to work we must meet the conditions (CP Psa 66:18). If there is any unconfessed or unrepented sin in our life the Lord will not hear any prayer we pray, whether it be for healing or anything else. We must bring the sin before God and confess it before our fellowship can be restored with Him (CP 1Jn 1:7-10). Any sin not confessed and repented of puts a wall up between us and God and because of this we can no longer experience God's favour, or His salvation.
(See also comments on Mt 9:1-8, 13:53-58; Mk 1:40-41, 8:22-26, 10:46-52, 16:9-20; Lu 4:38-39; Jn 3:14-15, 9:3; Ac 4:4; Php 2:25-30; 1Pe 2:24, and author’s studies Confessing God’s Word and Healing in his book Foundational Truths of the Christian Faith, Signs and Wonders in God’s Redemptive Plan in his book Advanced Studies in the Christian Faith (Volume 1), and A Daily Confession for Christians in his book Advanced Studies in the Christian Faith (Volume 2)).
8:18-22 What is meant by “Let the dead bury their dead”?
This teaching is also found in Luke’s gospel where it expands upon V22 and includes a third candidate for salvation in addition to the two men recorded here (CP Lu 9:57-62). Jesus is testing those who would follow Him in these passages. There are three seemingly sincere candidates for salvation here, but all failed to measure up to the standards Jesus has set for His followers. Jesus is teaching us that anything less than total commitment to God eliminates one from the future eternal kingdom. The first incident teaches that an emotional enthusiasm that has not considered the cost of abandoning material security to follow Him is insufficient by Christ’s standards. The second teaches that loyalty to Christ must take precedence over all other loyalties – following after Christ must be our highest priority. Jesus is not being insensitive to the propriety of funerals here, but is teaching against putting off the work of God “…but go thou and preach the kingdom of God” (CP Lu 9:60). Followers of Christ have the urgent task of proclaiming the life that is in Him to them that are lost. This is more important work than burying spiritually dead people who have physically died. Jesus said let their own spiritually dead bury them. The third incident, which is only recorded by Luke, teaches that once we start in God’s service we cannot turn away. Service to God commands our undivided attention, and if we are not prepared to singlemindedly serve God, then we will forfeit our place in His kingdom. (See also comments on Mt 5:13-16, 10:37-38, Mk 4:21-25, Lu 14:28-35).
8:23-27 See comments on Mk 4:35-39.
8:28-34 Why did Jesus allow the demons to go into the pigs, causing them to drown?
To better understand why Jesus allowed the demons to go into the pigs, causing them to drown, we need first to study Mark’s and Luke’s account of this incident. In Matthew’s account there are two demoniacs mentioned, whereas both Mark and Luke only mention one. That is not to say that there were not two demoniacs involved, but that only the most prominent one was mentioned (CP Mk 5:1-20; Lu 8:26-39). Jesus’ purpose was to save the man. His wellbeing is the issue here, not the pigs. What happened to the pigs was incidental to a human life being saved, which is more precious to God than a whole herd of animals. Jesus simply consented to the demons entering into the pigs because their eternal punishment was not yet due. He did not tell the demons to kill the pigs. They just did to the pigs what they eventually would have done to the man. He was already in the place of the dead – the tombs –and would have surely died but for Jesus delivering him from death and enabling him to re-enter life and become a witness to God’s saving grace. The townspeople also missed the point here – the pigs were more important to them than the fact that a human life was saved, and that the Saviour of the world was in their midst. The whole town turned on Jesus – preferring pigs to salvation.
9:1-8 What was the point of Jesus’ question, “which is easier to say, thy sins are forgiven thee, or arise, take up thy bed and walk”?
(CP also Mk 2:1-12; Lu 5:17-26) Jesus asked this question when He perceived that the scribes were reasoning in themselves what authority He had to forgive sins, which only God could do, so to prove that He was empowered to grant both forgiveness of the man’s sins and heal his body, Jesus healed him. The man’s healing authenticated Jesus’ right to forgive His sins. But there is another teaching here as well, and that is that bodily healing and forgiveness of sins go hand in hand – they are mutually inclusive benefits in Christ’s atoning death (CP Isa 53:4-5). Every time Jesus contemporaneously healed someone and forgave their sins He was demonstrating that bodily healing is an integral part of the atonement (CP Mt 9:22; Mk 10:46-52; Lu 17:13-19; Jn 4:46-53). Sadly though, a great many Christians in the contemporary church do not believe there is bodily healing in the atonement – only salvation, and as a result cannot receive healing for their bodies. They believe that Isa 53:4-5 and 1Pe 2:24 only refers to spiritual healing, and that physical healing is not included, but if that were so, not only are those scriptures meaningless, but so is Ga 3:13 (CP Ga 3:13). This very clearly teaches that Christ died for our sicknesses as well as our sins. The curse that Jesus died to redeem us from includes every sickness and disease imaginable (CP De 28:15, 22, 27-28, 35, 58-61). Jesus’ atoning death was not only for Christians to be contemporaneously forgiven and healed in Bible times, but throughout every dispensation since then too, until He comes again. This is the ongoing ministry of the church (CP Jas 5:14-16).
9:14-15 Who is the bridegroom Jesus refers to here?
This passage of scripture refers to any bridegroom (CP also Mk 2:18-20; Lu 5:33-35). Jesus simply used the analogy of a wedding party to answer John’s disciples’ questions as to why Jesus’ disciples did not fast as they and the Pharisees’ disciples did. Jesus’ point was that as long as He was with the disciples, like the bridegroom with his friends, there was too much joy for fasting. Fasting in the Old Testament was always associated with mourning or times of great spiritual need. This did not befit a marriage scene, where much festivity took place (CP Lev 16:29-31; 2Sam 12:15-23).
9:16-17 What does Jesus mean by, “no man putteth a new cloth into an old garment...nor new wine in old bottles”?
This is called the parable of old and new cloth, and wineskins. (The bottles Jesus refers to are wineskins.) This parable is also found in Mk 2:21-22 and Lu 5:36-39. Jesus told the parable in response to questioning by John the Baptist’s disciples as to why Jesus’ disciples did not follow the accepted religious practice of fasting (CP Mt 9:14-15). The old worn-out garment and wineskin represents the Old Testament Judaistic religious system which kept people under its law in bondage to sin (CP Ro 7:14-23; 1Cor 15:56-57). Jesus’ reference to new cloth and new wine was a way of saying that He did not come as a reformer to patch up an old worn-out religious system, but to replace it completely with a dynamic new teaching (CP Lu 4:17-21; Ga 3:22-26). Jesus’ dynamic new teaching was salvation by grace through faith in Him, which was incompatible with the teaching of the law under the Old Testament. This new teaching could not be mixed with the old because of the new life and freedom impossible with the old (CP Ro 7:24-8:4). A good biblical example of how the old and the new could not be mixed is found in Ac 15 (CP Ac 15:1-29). See also comments on Ac 15:1-29; 2Cor 3:6, 3:12-16 and author’s studies The Sabbath and the New Testament Church, The Old Covenant – Fulfilled in Christ and Completely Abolished in his book Advanced Studies in the Christian Faith (Volume 1), and The Doctrine of Grace in his book Advanced Studies in the Christian Faith (Volume 2).
9:23-24 What did Jesus mean when He said, “The maid is not dead, but sleeping”?
(CP V18-19) This event is also recorded in Mk 5:21-24, 35-43 and Lu 8:40-42, 49-56. Jesus was not denying that the girl was actually dead. He was simply comparing her dead condition to sleep, because her death, like sleep, as far as Jesus was concerned, was only temporary. He would raise her up from it (CP V25). Jesus also said Lazarus was only sleeping too before He raised him up from the dead (CP Jn 11:1-4, 11-15, 20-26, 32-44). In both these instances Jesus proved that He had power over death, and many came to believe on Him as a result (CP Mt 9:26; Jn 11:45). See also comments on Jn 11:33 and Ac 7:60.
9:27-30 See comments on Mt 8:1-4.
9:32-34 What was the sin of the Pharisees here in what they said?
(CP also Lu 11:14-15). The Pharisees attributed the miracle of the demon being cast out of the dumb man by Jesus, enabling him to speak, to Satan, thus blaspheming the Holy Spirit, to whom they should have ascribed the miracle. This is the only sin in God’s order for which there is no forgiveness (CP Mt 12:31-32; Mk 3:22-30; Lu 12:10). See also comments on Mt 12:31-32 and author’s studies Baptism in the Spirit in his book Foundational Truths of the Christian Faith, Signs and Wonders in God’s Redemptive Plan in his book Advanced Studies in the Christian Faith (Volume 1), and the Work of the Holy Spirit in the New Testament Church in his book Advanced Studies in the Christian Faith (Volume 2).
10:1-4 Who are the twelve disciples Jesus called – what do scriptures teach about them?
The first disciple named is Simon called Peter. Peter was the brother of Andrew who was the first to follow Jesus (CP Jn 1:35-42). Jesus also called Peter Cephas (CP 1Cor 1:12; 3:22; 9:5; 15:5; Ga 1:18; 2:9, 11, 14). Both Peter and Cephas mean a stone, a rock. He was also called Simeon (CP Ac 15:14). Peter and Andrew, both natives of Bethsaida, were Galilean fishermen in partnership with James and John – the sons of Zebedee – also disciples of Jesus (CP Mk 1:16-20; Lu 5:1-11). Peter was married and lived with his wife in Capernaum (CP Mk 1:21, 29-31). His wife accompanied him on missionary journeys (CP 1Cor 9:5). Peter was mentioned first in all four lists of the apostles (CP Mk 3:14-19; Lu 6:13-16; Ac 1:13). But that did not mean that Peter had precedence in authority over the other disciples as so many think (CP Mt 20:20-28; Mk 10:35-45; Lu 22:24-27). Peter had no precedence over the other disciples in authority, only in time – he was the first to confess his faith in Jesus as the Messiah (CP Mt 16:13-19). On the ground of his confession of faith in Jesus as Messiah, the Lord simply designated Peter as the first one to open the door of the Kingdom of Heaven – to the Jews on the Day of Pentecost (CP Ac 2:14-41), and later to the Gentiles, through Cornelius and his household (CP Ac 10:1-8, 21-48). Later in his ministry Peter wrote the two epistles that bear his name – 1 and 2 Peter.
Together with James and John, Peter enjoyed special favour and intimacy with Jesus (CP Mt 17:1-9; 26:37-46; Mk 5:22-24, 35-43; Jn 21:15-19). In Jn 21:18-19 Jesus is foretelling that the death by which Peter would die – also crucifixion – would glorify God. It is not known where Peter died. Tradition has it that it was in Rome, but Paul made no mention of him being there in any of his epistles. Therefore, if it was in Rome, it had to be after the martyrdom of Paul there. There is much more recorded in scripture concerning Peter than what is noted here, but this will suffice for the purpose of this exercise (see also comments on Mt 16:13-18, Mt 16:19, Eph 4:11-12, 1Pe 5:1-3, 2Pe 1:16-19).
The second disciple named is Andrew, Peter’s brother. Andrew was the first to follow Jesus after John declared Him to be the Lamb of God (CP Jn 1:34-37). Andrew told Peter who Jesus was and then Peter followed Him too. Soon after, Jesus ordained them both apostles (CP Mk 3:13-19; Lu 6:13-16). Andrew doubted that so many could be fed from just five loaves and two fishes when Jesus fed the five thousand (CP Jn 6:1-11). It was Andrew and Philip that Jesus first told of His impending death (CP Jn 12:20-24, 32-33). Andrew was also one of the four with whom Jesus discussed the destruction of the temple and the time of His second advent (CP Mk 13:1-4). Andrew is never mentioned again in scripture after the disciples came together in the upper room to await the baptism in the Holy Spirit (CP Ac 1:12-13).
The third disciple is James, the son of Zebedee. James and John his brother were fishermen partners of Peter and Andrew. Jesus called them the sons of thunder (CP Mk 3:17). Together with Peter they enjoyed special favour and intimacy with Jesus. They accompanied Jesus when He raised up Jairus’ daughter from the dead (CP Mk 5:22-24, 35-43); they were eyewitnesses to the glory of Christ’s transfiguration (CP Mt 17:1-9), and they were in the garden of Gethsemane with Jesus before His arrest (CP Mt 26:37-46). Jesus rebuked them for expecting Him to sanction their calling down fire from heaven to destroy the Samaritans who refused to receive Jesus on His way to Jerusalem (CP Lu 9:51-56). James and John also caused trouble among the other disciples when they asked Jesus if they could sit on either side of Him in the heavenly kingdom (CP Mk 10:3
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