Read the Gospels in 40 Days

Footnotes

1. 4:1–11 Jesus, proclaimed Son of God at his baptism, is subjected to a triple temptation. Obedience to the Father is a characteristic of true sonship, and Jesus is tempted by the devil to rebel against God, overtly in the third case, more subtly in the first two. Each refusal of Jesus is expressed in language taken from the Book of Deuteronomy (Dt 8:3; 6:13, 16). The testings of Jesus resemble those of Israel during the wandering in the desert and later in Canaan, and the victory of Jesus, the true Israel and the true Son, contrasts with the failure of the ancient and disobedient “son,” the old Israel. In the temptation account Matthew is almost identical with Luke; both seem to have drawn upon the same source.
2. 4:2 Forty days and forty nights: the same time as that during which Moses remained on Sinai (Ex 24:18). The time reference, however, seems primarily intended to recall the forty years during which Israel was tempted in the desert (Dt 8:2).
3. 4:4 Cf. Dt 8:3. Jesus refuses to use his power for his own benefit and accepts whatever God wills.
4. 4:5–7 The devil supports his proposal by an appeal to the scriptures, Ps 91:11a, 12. Unlike Israel (Dt 6:16), Jesus refuses to “test” God by demanding from him an extraordinary show of power.
5. 4:9 The worship of Satan to which Jesus is tempted is probably intended to recall Israel’s worship of false gods. His refusal is expressed in the words of Dt 6:13.
6. 4:12–17 Isaiah’s prophecy of the light rising upon Zebulun and Naphtali (Is 8:22–9:1) is fulfilled in Jesus’ residence at Capernaum. The territory of these two tribes was the first to be devastated (733–32 B.C.) at the time of the Assyrian invasion. In order to accommodate Jesus’ move to Capernaum to the prophecy, Matthew speaks of that town as being “in the region of Zebulun and Naphtali” (Mt 4:13), whereas it was only in the territory of the latter, and he understands the sea of the prophecy, the Mediterranean, as the sea of Galilee.
7. 4:17 At the beginning of his preaching Jesus takes up the words of John the Baptist (Mt 3:2) although with a different meaning; in his ministry the kingdom of heaven has already begun to be present (Mt 12:28).
8. 4:18–22 The call of the first disciples promises them a share in Jesus’ work and entails abandonment of family and former way of life. Three of the four, Simon, James, and John, are distinguished among the disciples by a closer relation with Jesus (Mt 17:1; 26:37).
9. 4:20 Here and in Mt 4:22, as in Mark (Mk 1:16–20) and unlike the Lucan account (Lk 5:1–11), the disciples’ response is motivated only by Jesus’ invitation, an element that emphasizes his mysterious power.
10. 4:23–25 This summary of Jesus’ ministry concludes the narrative part of the first book of Matthew’s gospel (Mt 3–4). The activities of his ministry are teaching, proclaiming the gospel, and healing; cf. Mt 9:35.
11. 4:23 Their synagogues: Matthew usually designates the Jewish synagogues as their synagogue(s) (Mt 9:35; 10:17; 12:9; 13:54) or, in address to Jews, your synagogues (Mt 23:34), an indication that he wrote after the break between church and synagogue.
12. 4:24 Syria: the Roman province to which Palestine belonged.
13. 4:25 The Decapolis: a federation of Greek cities in Palestine, originally ten in number, all but one east of the Jordan.
14. 5:1–7:29 The first of the five discourses that are a central part of the structure of this gospel. It is the discourse section of the first book and contains sayings of Jesus derived from Q and from M. The Lucan parallel is in that gospel’s “Sermon on the Plain” (Lk 6:20–49), although some of the sayings in Matthew’s “Sermon on the Mount” have their parallels in other parts of Luke. The careful topical arrangement of the sermon is probably not due only to Matthew’s editing; he seems to have had a structured discourse of Jesus as one of his sources. The form of that source may have been as follows: four beatitudes (Mt 5:3–4, 6, 11–12), a section on the new righteousness with illustrations (Mt 5:17, 20–24, 27–28, 33–48), a section on good works (Mt 6:1–6, 16–18), and three warnings (Mt 7:1–2, 15–21, 24–27).
15. 5:1–2 Unlike Luke’s sermon, this is addressed not only to the disciples but to the crowds (see Mt 7:28).
16. 5:3–12 The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms. Although modified by Matthew, the first, second, fourth, and ninth beatitudes have Lucan parallels (Mt 5:3 // Lk 6:20; Mt 5:4 // Lk 6:21b; Mt 5:6 // Lk 6:21a; Mt 5:11–12 // Lk 5:22–23). The others were added by the evangelist and are probably his own composition. A few manuscripts, Western and Alexandrian, and many versions and patristic quotations give the second and third beatitudes in inverted order.
17. 5:3 The poor in spirit: in the Old Testament, the poor (’anāwîm) are those who are without material possessions and whose confidence is in God (see Is 61:1; Zep 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7).
18. 5:4 Cf. Is 61:2, “(The Lord has sent me)…to comfort all who mourn.” They will be comforted: here the passive is a “theological passive” equivalent to the active “God will comfort them”; so also in Mt 5:6, 7.
19. 5:5 Cf. Ps 37:11, “…the meek shall possess the land.” In the psalm “the land” means the land of Palestine; here it means the kingdom.
20. 5:6 For righteousness: a Matthean addition. For the meaning of righteousness here, see note on Mt 3:14–15.
21. 5:8 Cf. Ps 24:4. Only one “whose heart is clean” can take part in the temple worship. To be with God in the temple is described in Ps 42:3 as “beholding his face,” but here the promise to the clean of heart is that they will see God not in the temple but in the coming kingdom.
22. 5:10 Righteousness here, as usually in Matthew, means conduct in conformity with God’s will.
23. 5:12 The prophets who were before you: the disciples of Jesus stand in the line of the persecuted prophets of Israel. Some would see the expression as indicating also that Matthew considered all Christian disciples as prophets.
24. 5:13–16 By their deeds the disciples are to influence the world for good. They can no more escape notice than a city set on a mountain. If they fail in good works, they are as useless as flavorless salt or as a lamp whose light is concealed.
25. 5:13 The unusual supposition of salt losing its flavor has led some to suppose that the saying refers to the salt of the Dead Sea that, because chemically impure, could lose its taste.
26. 5:17–20 This statement of Jesus’ position concerning the Mosaic law is composed of traditional material from Matthew’s sermon documentation (see note on Mt 5:1–7:29), other Q material (cf. Mt 18; Lk 16:17), and the evangelist’s own editorial touches. To fulfill the law appears at first to mean a literal enforcement of the law in the least detail: until heaven and earth pass away nothing of the law will pass (Mt 5:18). Yet the “passing away” of heaven and earth is not necessarily the end of the world understood, as in much apocalyptic literature, as the dissolution of the existing universe. The “turning of the ages” comes with the apocalyptic event of Jesus’ death and resurrection, and those to whom this gospel is addressed are living in the new and final age, prophesied by Isaiah as the time of “new heavens and a new earth” (Is 65:17; 66:22). Meanwhile, during Jesus’ ministry when the kingdom is already breaking in, his mission remains within the framework of the law, though with significant anticipation of the age to come, as the following antitheses (Mt 5:21–48) show.
27. 5:19 Probably these commandments means those of the Mosaic law. But this is an interim ethic “until heaven and earth pass away.”
28. 5:21–48 Six examples of the conduct demanded of the Christian disciple. Each deals with a commandment of the law, introduced by You have heard that it was said to your ancestors or an equivalent formula, followed by Jesus’ teaching in respect to that commandment, But I say to you; thus their designation as “antitheses.” Three of them accept the Mosaic law but extend or deepen it (Mt 5:21–22; 27–28; 43–44); three reject it as a standard of conduct for the disciples (Mt 5:31–32; 33–37; 38–39).
29. 5:21 Cf. Ex 20:13; Dt 5:17. The second part of the verse is not an exact quotation from the Old Testament, but cf. Ex 21:12.
30. 5:22–26 Reconciliation with an offended brother is urged in the admonition of Mt 5:23–24 and the parable of Mt 5:25–26 (// Lk 12:58–59). The severity of the judge in the parable is a warning of the fate of unrepentant sinners in the coming judgment by God.
31. 5:22 Anger is the motive behind murder, as the insulting epithets are steps that may lead to it. They, as well as the deed, are all forbidden. Raqa: an Aramaic word rēqā’ or rēqâ probably meaning “imbecile,” “blockhead,” a term of abuse. The ascending order of punishment, judgment (by a local council?), trial before the Sanhedrin, condemnation to Gehenna, points to a higher degree of seriousness in each of the offenses. Sanhedrin: the highest judicial body of Judaism. Gehenna: in Hebrew gê-hinnōm, “Valley of Hinnom,” or gê ben-hinnōm, “Valley of the son of Hinnom,” southwest of Jerusalem, the center of an idolatrous cult during the monarchy in which children were offered in sacrifice (see 2 Kgs 23:10; Jer 7:31). In Jos 18:16 (Septuagint, Codex Vaticanus) the Hebrew is transliterated into Greek as gaienna, which appears in the New Testament as geenna. The concept of punishment of sinners by fire either after death or after the final judgment is found in Jewish apocalyptic literature (e.g., Enoch 90:26) but the name geenna is first given to the place of punishment in the New Testament.
32. 5:27 See Ex 20:14; Dt 5:18.
33. 5:29–30 No sacrifice is too great to avoid total destruction in Gehenna.
34. 5:31–32 See Dt 24:1–5. The Old Testament commandment that a bill of divorce be given to the woman assumes the legitimacy of divorce itself. It is this that Jesus denies. (Unless the marriage is unlawful): this “exceptive clause,” as it is often called, occurs also in Mt 19:9, where the Greek is slightly different. There are other sayings of Jesus about divorce that prohibit it absolutely (see Mk 10:11–12; Lk 16:18; cf. 1 Cor 7:10, 11b), and most scholars agree that they represent the stand of Jesus. Matthew’s “exceptive clauses” are understood by some as a modification of the absolute prohibition. It seems, however, that the unlawfulness that Matthew gives as a reason why a marriage must be broken refers to a situation peculiar to his community: the violation of Mosaic law forbidding marriage between persons of certain blood and/or legal relationship (Lv 18:6–18). Marriages of that sort were regarded as incest (porneia), but some rabbis allowed Gentile converts to Judaism who had contracted such marriages to remain in them. Matthew’s “exceptive clause” is against such permissiveness for Gentile converts to Christianity; cf. the similar prohibition of porneia in Acts 15:20, 29. In this interpretation, the clause constitutes no exception to the absolute prohibition of divorce when the marriage is lawful.
35. 5:33 This is not an exact quotation of any Old Testament text, but see Ex 20:7; Dt 5:11; Lv 19:12. The purpose of an oath was to guarantee truthfulness by one’s calling on God as witness.
36. 5:34–36 The use of these oath formularies that avoid the divine name is in fact equivalent to swearing by it, for all the things sworn by are related to God.
37. 5:37 Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No’: literally, “let your speech be ‘Yes, yes,’ ‘No, no.’” Some have understood this as a milder form of oath, permitted by Jesus. In view of Mt 5:34, “Do not swear at all,” that is unlikely. From the evil one: i.e., from the devil. Oath-taking presupposes a sinful weakness of the human race, namely, the tendency to lie. Jesus demands of his disciples a truthfulness that makes oaths unnecessary.
38. 5:38–42 See Lv 24:20. The Old Testament commandment was meant to moderate vengeance; the punishment should not exceed the injury done. Jesus forbids even this proportionate retaliation. Of the five examples that follow, only the first deals directly with retaliation for evil; the others speak of liberality.
39. 5:41 Roman garrisons in Palestine had the right to requisition the property and services of the native population.
40. 5:43–48 See Lv 19:18. There is no Old Testament commandment demanding hatred of one’s enemy, but the “neighbor” of the love commandment was understood as one’s fellow countryman. Both in the Old Testament (Ps 139:19–22) and at Qumran (1QS 9:21) hatred of evil persons is assumed to be right. Jesus extends the love commandment to the enemy and the persecutor. His disciples, as children of God, must imitate the example of their Father, who grants his gifts of sun and rain to both the good and the bad.
41. 5:46 Tax collectors: Jews who were engaged in the collection of indirect taxes such as tolls and customs. See note on Mk 2:14.
42. 5:47 Jesus’ disciples must not be content with merely usual standards of conduct; see Mt 5:20 where the verb “surpass” (Greek perisseuō) is cognate with the unusual (perisson) of this verse.
43. 5:48 Perfect: in the gospels this word occurs only in Matthew, here and in Mt 19:21. The Lucan parallel (Lk 6:36) demands that the disciples be merciful.
44. 6:1–18 The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Mt 6:2–4), prayer (Mt 6:5–15), and fasting (Mt 6:16–18). In each, the conduct of the hypocrites (Mt 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Mt 5:12, 46; 10:41–42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apechō, a commercial term for giving a receipt for what has been paid in full (Mt 6:2, 5, 16).
45. 6:2 The hypocrites: the scribes and Pharisees, see Mt 23:13, 15, 23, 25, 27, 29. The designation reflects an attitude resulting not only from the controversies at the time of Jesus’ ministry but from the opposition between Pharisaic Judaism and the church of Matthew. They have received their reward: they desire praise and have received what they were looking for.
46. 6:7–15 Matthew inserts into his basic traditional material an expansion of the material on prayer that includes the model prayer, the “Our Father.” That prayer is found in Lk 11:2–4 in a different context and in a different form.
47. 6:7 The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity.
48. 6:9–13 Matthew’s form of the “Our Father” follows the liturgical tradition of his church. Luke’s less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew’s to the original words of Jesus.
49. 6:9 Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the “hallowing” of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf. Ez 36:23), in this case, by the establishment of his kingdom in its fullness.
50. 6:10 Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.
51. 6:11 Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Lk 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or “future” (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Is 25:6; Mt 8:11; 22:1–10; Lk 13:29; 14:15–24).
52. 6:12 Forgive us our debts: the word debts is used metaphorically of sins, “debts” owed to God (see Lk 11:4). The request is probably for forgiveness at the final judgment.
53. 6:13 Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the “messianic woes.” This petition asks that the disciples be spared that final test.
54. 6:14–15 These verses reflect a set pattern called “Principles of Holy Law.” Human action now will be met by a corresponding action of God at the final judgment.
55. 6:16 The only fast prescribed in the Mosaic law was that of the Day of Atonement (Lv 16:31), but the practice of regular fasting was common in later Judaism; cf. Didache 9:1.
56. 6:19–34 The remaining material of this chapter is taken almost entirely from Q. It deals principally with worldly possessions, and the controlling thought is summed up in Mt 6:24: the disciple can serve only one master and must choose between God and wealth (mammon). See further the note on Lk 16:9.
57. 6:22–23 In this context the parable probably points to the need for the disciple to be enlightened by Jesus’ teaching on the transitory nature of earthly riches.
58. 6:24 Mammon: an Aramaic word meaning wealth or property.
59. 6:25–34 Jesus does not deny the reality of human needs (Mt 6:32), but forbids making them the object of anxious care and, in effect, becoming their slave.
60. 6:27 Life-span: the Greek word can also mean “stature.” If it is taken in that sense, the word here translated moment (literally, “cubit”) must be translated literally as a unit not of time but of spatial measure. The cubit is about eighteen inches.
61. 6:30 Of little faith: except for the parallel in Lk 12:28, the word translated of little faith is found in the New Testament only in Matthew. It is used by him of those who are disciples of Jesus but whose faith in him is not as deep as it should be (see Mt 8:26; 14:31; 16:8 and the cognate noun in Mt 17:20).
62. 6:33 Righteousness: see note on Mt 3:14–15.