September 23, 2025
Where Is the Sermon on the Mount in the Bible?
Matthew 5-7
Vince McGrath
Big Book Idea
Written to the Jews, and full of sermons, Matthew presents Jesus as king and shows us he came to fulfill the law.
Key Verse | Matthew 5:17-18
"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished."
Matthew 5-7
Chapter 5
The Sermon on the Mount
1 Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.
The Beatitudes
2 And he opened his mouth and taught them, saying:
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4 Blessed are those who mourn, for they shall be comforted.
5 Blessed are the meek, for they shall inherit the earth.
6 Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
7 Blessed are the merciful, for they shall receive mercy.
8 Blessed are the pure in heart, for they shall see God.
9 Blessed are the peacemakers, for they shall be called sons 1 5:9 Greek huioi; see Preface of God.
10 Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
11 Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.
Salt and Light
13 You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people's feet.
14 You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that 2 5:16 Or house. 16Let your light so shine before others that they may see your good works and give glory to your Father who is in heaven.
Christ Came to Fulfill the Law
17 Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Anger
21 You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ 22 But I say to you that everyone who is angry with his brother 3 5:22 Some manuscripts insert without cause will be liable to judgment; whoever insults 4 5:22 Greek says Raca to (a term of abuse) his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell 5 5:22 Greek Gehenna; also verses 29, 30 of fire. 23 So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. 25 Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. 26 Truly, I say to you, you will never get out until you have paid the last penny. 6 5:26 Greek kodrantes, Roman copper coin (Latin quadrans) worth about 1/64 of a denarius (which was a day's wage for a laborer)
Lust
27 You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.
Divorce
31 It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ 32 But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.
Oaths
33 Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ 34 But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36 And do not take an oath by your head, for you cannot make one hair white or black. 37 Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil. 7 5:37 Or the evil one
Retaliation
38 You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. 40 And if anyone would sue you and take your tunic, 8 5:40 Greek chiton, a long garment worn under the cloak next to the skin let him have your cloak as well. 41 And if anyone forces you to go one mile, go with him two miles. 42 Give to the one who begs from you, and do not refuse the one who would borrow from you.
Love Your Enemies
43 You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, 9 5:47 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated brothers) may refer either to brothers or to brothers and sisters what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect.
Chapter 6
Giving to the Needy
1 Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.
2 Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. And your Father who sees in secret will reward you.
The Lord's Prayer
5 And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. 6 But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.
7 And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him. 9 Pray then like this:
Our Father in heaven,
hallowed be your name.
10
6:9
Or Let your name be kept holy, or Let your name be treated with reverence
10
Your kingdom come,
your will be done,
11
6:10
Or Let your kingdom come, let your will be done
on earth as it is in heaven.
11
Give us this day our daily bread,
12
6:11
Or our bread for tomorrow
12
and forgive us our debts,
as we also have forgiven our debtors.
13
And lead us not into temptation,
but deliver us from evil.
13
6:13
Or the evil one; some manuscripts add For yours is the kingdom and the power and the glory, forever. Amen
14 For if you forgive others their trespasses, your heavenly Father will also forgive you, 15 but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.
Fasting
16 And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. 17 But when you fast, anoint your head and wash your face, 18 that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.
Lay Up Treasures in Heaven
19 Do not lay up for yourselves treasures on earth, where moth and rust 14 6:19 Or worm; also verse 20 destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.
22 The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, 23 but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!
24 No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money. 15 6:24 Greek mammon, a Semitic word for money or possessions
Do Not Be Anxious
25 Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add a single hour to his span of life? 16 6:27 Or a single cubit to his stature; a cubit was about 18 inches or 45 centimeters 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? 31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. 33 But seek first the kingdom of God and his righteousness, and all these things will be added to you.
34 Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.
Chapter 7
Judging Others
1 Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.
6 Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.
Ask, and It Will Be Given
7 Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8 For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. 9 Or which one of you, if his son asks him for bread, will give him a stone? 10 Or if he asks for a fish, will give him a serpent? 11 If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!
The Golden Rule
12 So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.
13 Enter by the narrow gate. For the gate is wide and the way is easy 17 7:13 Some manuscripts For the way is wide and easy that leads to destruction, and those who enter by it are many. 14 For the gate is narrow and the way is hard that leads to life, and those who find it are few.
A Tree and Its Fruit
15 Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. 16 You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? 17 So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. 18 A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will recognize them by their fruits.
I Never Knew You
21 Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’
Build Your House on the Rock
24 Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.”
The Authority of Jesus
28 And when Jesus finished these sayings, the crowds were astonished at his teaching, 29 for he was teaching them as one who had authority, and not as their scribes.
Footnotes
[1] 5:9 Greek huioi; see Preface[2] 5:16 Or house. 16Let your light so shine before others that
[3] 5:22 Some manuscripts insert without cause
[4] 5:22 Greek says Raca to (a term of abuse)
[5] 5:22 Greek Gehenna; also verses 29, 30
[6] 5:26 Greek kodrantes, Roman copper coin (Latin quadrans) worth about 1/64 of a denarius (which was a day's wage for a laborer)
[7] 5:37 Or the evil one
[8] 5:40 Greek chiton, a long garment worn under the cloak next to the skin
[9] 5:47 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters
[10] 6:9 Or Let your name be kept holy, or Let your name be treated with reverence
[11] 6:10 Or Let your kingdom come, let your will be done
[12] 6:11 Or our bread for tomorrow
[13] 6:13 Or the evil one; some manuscripts add For yours is the kingdom and the power and the glory, forever. Amen
[14] 6:19 Or worm; also verse 20
[15] 6:24 Greek mammon, a Semitic word for money or possessions
[16] 6:27 Or a single cubit to his stature; a cubit was about 18 inches or 45 centimeters
[17] 7:13 Some manuscripts For the way is wide and easy
Table of Contents
Introduction to Matthew
Timeline
Author, Date, and Recipients
Matthew was probably written in the late 50s or early 60s A.D. Matthew (also called Levi), the former tax collector who became Jesus’ disciple, is the author. The original audience may have been the church in Antioch of Syria. Its members included Jewish and Gentile Christians.
Theme
Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.
Purpose
Matthew writes his Gospel to demonstrate that Jesus is the Messiah, that he has the right to the throne of David as Israel’s true King, and that he is the ultimate fulfillment of God’s promise to Abraham that his descendants would be a blessing to all the world (1:1; Gen. 12:1–3). Matthew seeks to encourage Jewish Christians (and all future disciples) to stand strong despite opposition. They should feel secure in the knowledge of their citizenship in God’s kingdom. Matthew shows that Gentiles also can find salvation through Jesus the Messiah.
Key Themes
- Portrait of Jesus (1:1, 23; 2:2; 14:33; 16:16; 18:20; 21:5–9).
- The bridge between Old and New Testaments (1:1–17, 22–23; 2:4–5, 15, 17, 23; 5:17–20).
- God’s continuing work of salvation within Israel, extended to all the peoples of the earth through the person and work of Christ (10:5–6; 28:19).
- The new community of faith (11:28; 16:18–19; 28:19).
- The church as built and maintained by Jesus’ continuing presence (16:18; 18:15–20; 22:10; 28:20).
- A “great commission” for evangelism and mission (28:19).
- Jesus’ five teachings as a manual on discipleship (chs. 5–7; 10; 13; 18–20; 24–25).
Outline
- The Arrival of Jesus the Messiah (1:1–2:23)
- John the Baptist Prepares for the Messianic Kingdom (3:1–17)
- Jesus the Messiah Begins to Advance the Messianic Kingdom (4:1–25)
- The Authoritative Message of the Messiah: Kingdom Life for His Disciples (5:1–7:29)
- The Authoritative Power of the Messiah: Kingdom Power Demonstrated (8:1–9:38)
- The Authoritative Mission of the Messiah’s Messengers (10:1–42)
- Opposition to the Messiah Increases (11:1–12:50)
- The Messianic Kingdom Revealed in Parables (13:1–53)
- The Identity of the Messiah Revealed (13:54–16:20)
- The Suffering of the Messiah Revealed (16:21–17:27)
- The Community of the Messiah Revealed (18:1–20:34)
- The Messiah Asserts His Authority over Jerusalem (21:1–23:39)
- The Delay, Return, and Judgment of the Messiah (24:1–25:46)
- The Crucified Messiah (26:1–27:66)
- The Resurrection and Commission of the Messiah (28:1–20)
The Setting of Matthew
The events in the book of Matthew take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.
Fact: Father
Jesus encourages his disciples to call God their Father (6:6, 9). This reminds believers that God has adopted them as his children because of Jesus (see Rom. 8:15; Gal. 4:6). In Aramaic, the language spoken by Jesus, “Abba” was the word for father (see Mark 14:36).
Fact: Motivation
A person’s motivation for doing good deeds is what counts in God’s eyes. The one who seeks praise from others cannot expect any reward from God. It should be enough if only God knows one’s good deeds (6:1–4).
Fact: pearls
Today pearls are often grown in oyster or clam farms, but this was not the case in ancient Palestine. Out of a 6,000-pound (2,700 kg) haul of oysters, one might find only three or four perfect pearls. Such priceless objects certainly shouldn’t be thrown to pigs (7:6).
Fact: The Golden Rule
The Golden Rule. In 6:31, Jesus teaches that his followers should treat others as they want to be treated. This is known as “the Golden Rule,” and it is a good summary of OT teaching (Matt. 7:12). Since God is kind and merciful, his children should be too (Luke 6:32–36).
New Testament Timeline
The following chart provides a detailed New Testament timeline. Most of the dates can be determined precisely by correlating biblical events with extensive historical documents and archaeological evidence. Dates with an asterisk denote approximate or alternative dates. The extensive external confirmation of New Testament dates and events encourages great confidence in the truth and historicity of both the Old and New Testaments.
| 5 B.C.* | Jesus is born in Bethlehem. |
| 4 B.C. | Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee. |
| A.D. 6 | Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15). |
| 8* | Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50). |
| 8*–28/30 | Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt. |
| 28–29* | John the Baptist begins his ministry around the Jordan River (John 1:19). |
| 28–30* | Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture. |
| 33 (or 30) | Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2). |
| 33/34* | Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16). |
| 34–37 | Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18). |
| 36 | Pilate loses his position for incompetence. |
| 36/37* | Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18). |
| 37–45 | Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21). |
| 38* | Peter witnesses to Cornelius (Acts 10). |
| 39 | Antipas is exiled. |
| 40–45* | James writes his letter to believers outside Palestine (see James 1:1). |
| 41–44 | Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3). |
| 42–44 | Paul receives his “thorn in the flesh” (2 Cor. 12:7). |
| 44 | Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23). |
| 44–46 | Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah. |
| 44–47* | Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10). |
| 46–47 | Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26). |
| 46–48 | Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean. |
| 48* | Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28). |
| 48–49* | Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40). |
| 48/49–51* | Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22). |
| 49 | Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3). |
| 49–51* | Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8). |
| 51 | Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17). |
| 50–54* | Peter comes to Rome. |
| 52–57* | Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17). |
| 52–55 | Paul ministers in Ephesus (Acts 19:1–20). |
| 53–55* | Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10). |
| 54 | Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5). |
| 54–68 | Nero reigns. |
| 55–56* | Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5). |
| 57* | Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29). |
| 57–59 | Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34). |
| 60 | Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10). |
| 60–70* | Letter to the Hebrews is written. |
| 62 | James the brother of the Lord is executed by the Sadducean high priest Ananus. |
| 62–63* | Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13). |
| 62* | Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts. |
| 62–64 | Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17). |
| 63–64 | Work on the temple complex is completed. |
| 64 (July 19) | Fire in Rome; Nero blames and kills many Christians. |
| 64–67* | Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome. |
| 66 | First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions. |
| 67* | Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother. |
| 68 | Nero commits suicide; year of the three emperors. |
| 69 | Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor. |
| 70 (Aug. 30) | Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school. |
| 73 (May 2)* | Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide. |
| 75 | Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal. |
| 77 | Pliny the Elder writes Natural History. |
| 77–78 | Josephus publishes Jewish War in Rome. |
| 79 | Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate. |
| 81 | The Arch of Titus, celebrating his destruction of the temple, is erected in Rome. |
| 81–96 | Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla. |
| 85–95* | John writes his letters (1–3 John), probably in Ephesus. |
| 89–95* | John writes his Gospel, probably in Ephesus. |
| 93–94 | Josephus publishes Jewish Antiquities in Rome. |
| 94 | Domitian exiles philosophers from Rome. |
| 95* | Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders. |
| 95–96* | Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9). |
| 96–98 | Nerva, the first of five “good” emperors, ends official persecution. |
* denotes approximate date; / signifies either/or
The Twelve Apostles*
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|---|---|---|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | 8. Matthew | |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | 10. Simon the Zealot | |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).
**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.
Echoes of Jesus’ Sermon on the Mount in James
| James | Teaching | Matthew |
|---|---|---|
| 1:2 | joy amid trials | 5:10–12 |
| 1:4 | exhortation to be perfect | 5:48 |
| 1:5 | asking God for good things | 7:7–11 |
| 1:17 | God the giver of good | 7:11 |
| 1:20 | against anger | 5:22 |
| 1:22 | hearers and doers of the word | 7:24–27 |
| 2:5 | poor inherit the kingdom | 5:3, 5 |
| 2:10 | keeping the whole law | 5:19 |
| 2:13 | merciful receive mercy | 5:7 |
| 3:12 | know them by their fruits | 7:16 |
| 3:18 | blessings of peacemakers | 5:9 |
| 4:2–3 | ask and you will receive | 7:7–8 |
| 4:4 | serving God vs. friendship with the world | 6:24 |
| 4:9–10 | consolation for mourners | 5:4 |
| 4:11–12 | against judging others | 7:1–5 |
| 4:13–14 | living for today | 6:34 |
| 5:2–5 | moth and rust spoiling earthly treasures | 6:19 |
| 5:10 | prophets as examples and patterns | 5:12 |
| 5:12 | against oaths | 5:33–37 |
Matt. 5:1 mountain. Matthew does not give the location of this sermon. The traditional site is northwest of Capernaum, on a ridge of hills overlooking the Sea of Galilee. This ridge is likely also where Jesus went “to a desolate place” (14:13; compare Mark 1:35) and where he went “up on the mountain” (Matt. 14:23; 28:16). he sat down. Teachers in Judaism typically taught while sitting (see 13:1–2; 15:29; 23:2; 24:3–4; 26:55).
Matt. 5:3 Blessed is a state of well-being in relationship to God. The poor in spirit are those who recognize they need God’s help.
Matt. 5:4 those who mourn. Recognizing one’s sin should lead to mourning and longing for God’s forgiveness and healing (see 2 Cor. 7:10).
Matt. 5:6 Those who hunger and thirst for righteousness long for God’s righteous character to be evident in people’s lives.
Matt. 5:3–12 The Beatitudes (from Latin for “blessed, happy”) all begin with “Blessed are . . .” These short statements summarize the Sermon on the Mount.
Matt. 5:13 As salt is beneficial in a number of ways (preservative, seasoning, etc.), so are disciples of Jesus who influence the world for good.
Matt. 5:17 abolish the Law or the Prophets. The “Law” refers to the first five books of the OT. The “Prophets” includes the rest of the OT (see 13:35, which cites Ps. 78:2; on “Law [and the] Prophets,” see Matt. 7:12; 11:13; 22:40; Rom. 3:21). but to fulfill them. Jesus “fulfills” all of the OT in that it all points to him, not only in its specific predictions of a Messiah but also in its sacrificial system, in many events in Israel’s history, and in the laws and principles which only Jesus perfectly obeyed (see Matt. 2:15; 11:13; 12:3–6, 39–41, 42; also Luke 24:27). Jesus’ ministry does not replace OT teaching. Instead, Jesus’ life and teaching clarify the proper understanding of the OT.
Matt. 5:18 until heaven and earth pass away. Jesus confirms the OT’s full authority as Scripture for all time (compare 2 Tim. 3:15–16), even down to the smallest parts of the written text. An iota is the smallest letter of the Greek alphabet (compare the yod of the Hebrew alphabet). The dot likely refers to a tiny stroke or a part of a letter used to tell the difference between Hebrew letters. not . . . pass from the Law. The OT remains an authoritative account of divine testimony and teaching. Some of those teachings, however, such as sacrifices and other ceremonial laws, foreshadowed events that would be accomplished in Jesus’ ministry (see note on Gal. 4:10) and therefore are not required of Christians. Until all is accomplished points to Jesus’ fulfillment of specific OT hopes, partly through his earthly life, death, and resurrection, and then more fully after his second coming.
Matt. 5:19 these commandments. The rabbis recognized a distinction between “light” commandments (such as tithing garden produce) and “weighty” commandments (such as those concerning idolatry, murder, etc.). Jesus demands a commitment to both, yet condemns those who confuse the two (see 23:23–24).
Matt. 5:17–20 These verses explain how Jesus and the kingdom fulfill the Law of Moses. This is the key to interpreting the Sermon on the Mount and indeed the whole of Jesus’ ministry.
Matt. 5:20 The scribes and Pharisees took pride in their outward obedience to extrabiblical regulations. But they still had impure hearts (see 23:5, 23, 27–28). Kingdom righteousness works from the inside out as it produces changed hearts (Rom. 6:17; 2 Cor. 5:17).
Matt. 5:21 Murder is prohibited by the sixth commandment (Ex. 20:13). It carried the death penalty under OT law (Num. 35:31). See notes on Num. 35:9–34; 35:16–21.
Matt. 5:22 angry. Anger typically includes a desire to damage or destroy the other person (see v. 21; James 4:1–2). Calling someone a fool is closely related to anger. It represents a destructive attack on the person’s character and identity.
Matt. 5:23–24 First be reconciled. The one who initiates the reconciliation here is the one who has wronged the other person.
Matt. 5:25–26 Come to terms quickly. Failure to reconcile will have disastrous consequences on a human level, but much more so if one is not reconciled to God. (Regarding lawsuits, see note on 1 Cor. 6:1.)
The Twelve Apostles*
| Matthew 10:2–4 | Mark 3:16–19 | Luke 6:14–16 | John (various verses) | Acts 1:13 |
|---|---|---|---|---|
| 1. Simon, who is called Peter | 1. Simon (to whom he gave the name Peter) | 1. Simon, whom he named Peter | Simon Peter (1:40–42) | 1. Peter |
| 2. Andrew his [Simon Peter’s] brother | 4. Andrew | 2. Andrew his [Simon Peter’s] brother | Andrew, Simon Peter’s brother (1:40) | 4. Andrew |
| 3. James the son of Zebedee | 2. James the son of Zebedee | 3. James | unnamed son of Zebedee (21:2) | 3. James |
| 4. John his [James’s] brother | 3. John the brother of James | 4. John | unnamed son of Zebedee (21:2) | 2. John |
| 5. Philip | 5. Philip | 5. Philip | Philip of Bethsaida (1:43–44) | 5. Philip |
| 6. Bartholomew | 6. Bartholomew | 6. Bartholomew | Nathanael of Cana (1:45–49; 21:2)** | 7. Bartholomew |
| 7. Thomas | 8. Thomas | 8. Thomas | Thomas called the Twin (11:16) | 6. Thomas |
| 8. Matthew the tax collector | 7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14) | 7. Matthew (Levi, tax collector, 5:27) | 8. Matthew | |
| 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | 9. James the son of Alphaeus | |
| 10. Thaddaeus | 10. Thaddaeus | 11. Judas the son of James | Judas (not Iscariot) (14:22) | 11. Judas the son of James |
| 11. Simon the Zealot | 11. Simon the Zealot | 10. Simon who was called the Zealot | 10. Simon the Zealot | |
| 12. Judas Iscariot | 12. Judas Iscariot | 12. Judas Iscariot | Judas the son of Simon Iscariot (6:71) | 12. Matthias replaces Judas [who had died] (Acts 1:26) |
*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).
**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.
Matt. 5:28 with lustful intent (literally, “for the purpose of lusting for her”). It is not enough to maintain physical purity alone. One must also guard against mental acts of unfaithfulness (see Ex. 20:17; compare Ps. 19:14).
Matt. 5:29–30 right eye . . . right hand. The right side often stood for the more powerful or important. The eye is the medium through which one is tempted to sin. The hand is used to commit all sorts of sin. cut it off. Jesus uses deliberate overstatement to emphasize the importance of maintaining exclusive devotion to one’s spouse (compare vv. 27–28). See note on Mark 9:43–48.
Matt. 5:31–32 This passage reflects the fact that divorce and remarriage were widely practiced in the first century. A certificate of divorce gave a woman the right to remarry. But I say to you. God’s rule upheld marriage and protected women from being divorced for no reason. (See notes on Deut. 24:1–4; Matt. 19:8.) Here and in 19:3–9, Jesus bases his teaching on God’s original intention that marriage should be a permanent union of a man and woman as “one flesh” (Mark 10:8). Sexual immorality can refer to adultery, prostitution, incest, or other types of sex outside of marriage. Scripture prohibits any kind of sexual intercourse outside of marriage (thus forbidding the practice of homosexuality and bestiality as well). Except on the ground of sexual immorality. This implies that when a divorce is obtained because of the sexual immorality of one’s spouse, then such a divorce is not morally wrong. But when a man unjustly divorces his wife (that is, when his wife has not been sexually immoral), the husband thus makes her commit adultery when she remarries. Jesus places primary blame on the husband in such cases. (See also note on Matt. 19:9.) Whoever marries a divorced woman means, “whoever marries such a wrongly divorced woman commits adultery.” See also notes on 19:3–9; Mark 10:4–6; 10:10–11; 10:12; Luke 16:18; 1 Cor. 7:15.
Matt. 5:33–37 An oath involved using God’s name, or substitutes for it, to guarantee the truth of one’s statements (see Num. 30:2). Jesus’ disciples should be so honest that their words can be believed without an oath.
Matt. 5:38 eye for an eye. God intended this “law of retaliation” to prevent inappropriate punishment. See note on Ex. 21:23–25.
Matt. 5:39 Do not resist the one who is evil. Jesus does not prohibit governments, police, or soldiers from using force when opposing evil (see notes on Luke 3:12–14; Rom. 13:1–4; 1 Pet. 2:13–14). Rather, Jesus prohibits the human tendency to seek personal revenge (see note on Rom. 12:17–19). if anyone slaps you on the right cheek, turn to him the other also. One should not return an insulting slap. However, acting in love toward an attacker (Matt. 5:44; 22:39) often includes preventing him from attempting further attacks. Jesus does not prohibit self-defense or fleeing from harm (see 1 Sam. 19:10; Luke 4:29–30; John 8:59).
Matt. 5:42 Give to the one who begs from you. Christians should help those who are truly needy (and are therefore forced to beg). They are not required to give foolishly (see 7:6), to give to a lazy person who is not in need (2 Thess. 3:10), or to give where giving would do more harm than good.
Matt. 5:43 You have heard that it was said . . . hate your enemy. The OT never says that anyone should hate his or her enemy. In his “you have heard” statements (vv. 21, 27, 33, 38, 43), Jesus corrects misinterpretations of the OT, not the OT itself.
Matt. 5:45 sons. Those who obey God’s will through belief in Jesus (compare 12:48–50). (Regarding “sons,” see ESV Preface.)
Matt. 5:46–47 In Palestine, tax collectors represented the Roman government. Their own people hated them because they often charged extra taxes and took the money for themselves (see Luke 19:8).
Matt. 5:21–48 You have heard that it was said (vv. 21, 27, etc.). Jesus does not correct the OT (see note on v. 43); rather, he corrects common misunderstandings of the OT.
Matt. 5:48 Be perfect, as your heavenly Father is perfect concludes and summarizes vv. 21–48. It shows that all the Law and the Prophets find perfect fulfillment in God the Father’s perfection. All Jesus’ disciples are called to pursue this perfection.
Echoes of Jesus’ Sermon on the Mount in James
| James | Teaching | Matthew |
|---|---|---|
| 1:2 | joy amid trials | 5:10–12 |
| 1:4 | exhortation to be perfect | 5:48 |
| 1:5 | asking God for good things | 7:7–11 |
| 1:17 | God the giver of good | 7:11 |
| 1:20 | against anger | 5:22 |
| 1:22 | hearers and doers of the word | 7:24–27 |
| 2:5 | poor inherit the kingdom | 5:3, 5 |
| 2:10 | keeping the whole law | 5:19 |
| 2:13 | merciful receive mercy | 5:7 |
| 3:12 | know them by their fruits | 7:16 |
| 3:18 | blessings of peacemakers | 5:9 |
| 4:2–3 | ask and you will receive | 7:7–8 |
| 4:4 | serving God vs. friendship with the world | 6:24 |
| 4:9–10 | consolation for mourners | 5:4 |
| 4:11–12 | against judging others | 7:1–5 |
| 4:13–14 | living for today | 6:34 |
| 5:2–5 | moth and rust spoiling earthly treasures | 6:19 |
| 5:10 | prophets as examples and patterns | 5:12 |
| 5:12 | against oaths | 5:33–37 |
Fact: Father
Jesus encourages his disciples to call God their Father (6:6, 9). This reminds believers that God has adopted them as his children because of Jesus (see Rom. 8:15; Gal. 4:6). In Aramaic, the language spoken by Jesus, “Abba” was the word for father (see Mark 14:36).
Matt. 6:2–4 Hypocrites originally referred to Greek actors who wore different masks to play various roles. Jesus expected his disciples to give to the needy.
Fact: Motivation
A person’s motivation for doing good deeds is what counts in God’s eyes. The one who seeks praise from others cannot expect any reward from God. It should be enough if only God knows one’s good deeds (6:1–4).
Matt. 6:5–6 stand and pray in the synagogues. At set times, Jews would stop what they were doing and pray. Jesus did not condemn all public prayer, as indicated by his own prayers in public (e.g., 14:19; 15:36). One’s internal motivation is his central concern.
Fact: Father
Jesus encourages his disciples to call God their Father (6:6, 9). This reminds believers that God has adopted them as his children because of Jesus (see Rom. 8:15; Gal. 4:6). In Aramaic, the language spoken by Jesus, “Abba” was the word for father (see Mark 14:36).
Matt. 6:7–8 heap up empty phrases. Pagans repeated the names of their gods or the same words over and over without thinking (see 1 Kings 18:26; Acts 19:34). Jesus prohibits mindless repetition, not the earnest repetition that flows from a worshiping heart (see Psalm 136; Mark 14:39).
Matt. 6:9 Father would have been “Abba” in Aramaic, the everyday language spoken by Jesus (compare Mark 14:36; Rom. 8:15; Gal. 4:6). It was the word used by Jewish children for their earthly fathers. However, since the term in both Aramaic and Greek was also used by adults to address their fathers, the claim that “Abba” meant “Daddy” is misleading. in heaven. The theme of “heavenly Father” is found throughout the OT (Deut. 14:1; 32:6; Ps. 103:13; Jer. 3:4; 31:9; Hos. 11:1). The concern of this first petition is that God’s name would be hallowed, that is, treated with the highest honor and set apart as holy.
Fact: Father
Jesus encourages his disciples to call God their Father (6:6, 9). This reminds believers that God has adopted them as his children because of Jesus (see Rom. 8:15; Gal. 4:6). In Aramaic, the language spoken by Jesus, “Abba” was the word for father (see Mark 14:36).
Matt. 6:10 Christians are called to pray and work for the continual advancement of God’s kingdom on earth (the second petition; see note on vv. 9–13). The presence of God’s kingdom in this age refers to the reign of Christ in the hearts and lives of believers, and to the reigning presence of Christ in his body, the church. Genuine believers will increasingly reflect Christ’s love, obey his laws, honor him, and proclaim the good news of the kingdom. The third petition speaks of God’s will. This asks that God’s followers will behave in ways that are pleasing to him. Believers on earth will follow God in the same way he is obeyed in heaven.
Matt. 6:11 The fourth petition focuses on the disciples’ daily bread, which includes all of their daily physical needs.
Matt. 6:12 Forgive us our debts (the fifth petition) does not mean that believers need to ask daily for justification, since believers are right with God from the moment of initial saving faith (Rom. 5:1; 8:1). Rather, this is a prayer for the restoration of personal fellowship with God following sin (see note on Col. 2:14).
Matt. 6:9–13 Jesus gives his disciples an example to follow when praying. The prayer consists of an invocation and six petitions.
Matt. 6:13 lead us not into temptation. In this sixth and final petition, “temptation” can also indicate testing (see notes on 4:1; James 1:13). The sense here most likely is, “Allow us to be spared circumstances that would tempt us to sin” (compare Matt. 26:41). deliver us from evil. The Greek word translated “evil” can mean either “evil” or “the evil one,” namely, Satan. “For yours is the kingdom and the power and the glory, forever. Amen” (ESV footnote) is evidently a later scribal addition; the most reliable Greek manuscripts lack these words, but there is nothing theologically incorrect about them (compare 1 Chron. 29:11–13).
Matt. 6:5–15 Prayer was also expected of God’s people. Public prayer was a common practice in NT times.
Matt. 6:14–15 Forgive your trespasses refers to restoring relationship following sin, not salvation.
Matt. 6:16–18 Various kinds of fasts were practiced in OT times, though the law required only one fast a year, on the Day of Atonement. (Fasting is probably implied by the command to “afflict yourselves”; Lev. 16:29–34). when you fast. Jesus assumes that his disciples will fast. Anointing and washing (Matt. 6:17) signify preparations to enjoy life (see Eccles. 9:7–8).
Matt. 6:19 moth . . . rust . . . thieves. See note on Luke 12:33–34.
Matt. 6:21 Throughout Scripture, the heart refers to the center of one’s being. It includes one’s emotions, reason, and will. See note on Prov. 4:20–23.
Matt. 6:22–23 The eye (similar to the “heart” in Jewish literature) is a lamp that reveals the quality of a person’s inner life. A healthy eye (clear vision) suggests loyal devotion to God. A bad eye (impaired vision) suggests moral corruption.
Matt. 6:24 Serve indicates the work of a slave, not an employee. A slave belongs to one master, so he must give the master exclusive service.
Matt. 6:30 Grass was a natural source of fuel for fire and a common biblical metaphor for human frailty (e.g., Ps. 102:4). Little faith implies a deficiency rather than an absence of faith (see Matt. 8:26).
Matt. 7:1–2 Judge not forbids pronouncing another person guilty before God. But see note on vv. 3–5.
Matt. 7:3–5 The metaphor of a log in your own eye is an intentional overstatement (compare 5:29–30). then you will see clearly to take the speck out of your brother’s eye. Jesus does not forbid all evaluation or judgment of others. However, only the person who feels grieved and humbled over his own sin is able to help remove the “speck” from others. What Jesus rules out is pride that views oneself as better than others.
Matt. 7:6 In the ancient world, dogs were usually scavengers, not pets (15:26–27; Ps. 59:14–15). Jews used the term to describe unclean people and enemies (1 Sam. 17:43; Ps. 22:16). Pigs were unclean according to OT law. Pearls symbolize the great value of the message of the kingdom of heaven (compare Matt. 13:45–46). Believers should wisely recognize the true character of people and not indefinitely continue proclaiming the gospel to those who keep on rejecting it (compare 10:14; Acts 13:46).
Fact: pearls
Today pearls are often grown in oyster or clam farms, but this was not the case in ancient Palestine. Out of a 6,000-pound (2,700 kg) haul of oysters, one might find only three or four perfect pearls. Such priceless objects certainly shouldn’t be thrown to pigs (7:6).
Matt. 7:7–11 Ask . . . seek . . . knock. Disciples should come to God in humility and awareness of their need. They should actively pursue God’s will and persist in prayer. They can be confident their Father will provide what is best for them, according to his will.
Matt. 7:11 You . . . who are evil is an example of the “how much more” arguments frequently used in Matthew and Luke (e.g., Matt. 10:25; 12:12; Luke 11:13; 12:24; compare Heb. 9:13–14).
Matt. 7:12 do also to them. Known as “the Golden Rule,” this verse summarizes the teaching of the Law and the Prophets (see Lev. 19:18; Deut. 6:4–9; and note on Matt. 5:17).
Fact: The Golden Rule
The Golden Rule. In 6:31, Jesus teaches that his followers should treat others as they want to be treated. This is known as “the Golden Rule,” and it is a good summary of OT teaching (Matt. 7:12). Since God is kind and merciful, his children should be too (Luke 6:32–36).
Matt. 7:13–14 narrow gate. The way to eternal life is through Jesus alone (see note on Acts 4:12). destruction. Eternal punishment and separation from God.
Matt. 7:15–20 Beware of false prophets. The prophet’s life and the results of his influence on others are the fruits that show whether his message is consistent with the teachings of Jesus. fire. Future judgment.
Matt. 7:22 mighty works. Compare Acts 19:13–16.
Matt. 7:25 the rain fell, and the floods came. During the hot summer months, the sand around the Sea of Galilee was hard on the surface. But a wise builder knew that he needed to dig several feet below the surface to bedrock in order to establish the foundation for his house.
Matt. 7:24–27 hears these words of mine and does them. Jesus ends the Sermon on the Mount with a parable. He draws a dividing line between himself and any other foundation for life. The evidence of whether one is truly a believer is in whether one does the words of Jesus (see James 1:22–23; 2:20–22; and notes).
Echoes of Jesus’ Sermon on the Mount in James
| James | Teaching | Matthew |
|---|---|---|
| 1:2 | joy amid trials | 5:10–12 |
| 1:4 | exhortation to be perfect | 5:48 |
| 1:5 | asking God for good things | 7:7–11 |
| 1:17 | God the giver of good | 7:11 |
| 1:20 | against anger | 5:22 |
| 1:22 | hearers and doers of the word | 7:24–27 |
| 2:5 | poor inherit the kingdom | 5:3, 5 |
| 2:10 | keeping the whole law | 5:19 |
| 2:13 | merciful receive mercy | 5:7 |
| 3:12 | know them by their fruits | 7:16 |
| 3:18 | blessings of peacemakers | 5:9 |
| 4:2–3 | ask and you will receive | 7:7–8 |
| 4:4 | serving God vs. friendship with the world | 6:24 |
| 4:9–10 | consolation for mourners | 5:4 |
| 4:11–12 | against judging others | 7:1–5 |
| 4:13–14 | living for today | 6:34 |
| 5:2–5 | moth and rust spoiling earthly treasures | 6:19 |
| 5:10 | prophets as examples and patterns | 5:12 |
| 5:12 | against oaths | 5:33–37 |
Matt. 5:1–7:29 The Authoritative Message of the Messiah: Kingdom Life for His Disciples. This is the first of five major teaching sections in Matthew (chs. 5–7; 10; 13; 18–20; 24–25). Speaking to his disciples (5:1), Jesus explains the reality of discipleship in the everyday world through the presence and power of the kingdom of God. These teachings form a challenging but practical systems of ethics that Jesus expects his followers to live by in this present age. This “Sermon on the Mount” is probably a summary of a longer message that Jesus may have given a number of times in various forms (compare the “Sermon on the Plain” in Luke 6:17–49).
Matt. 7:28–29 The scribes cite other rabbis; Jesus has divine authority because of who he is.
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Listen NowDive Deeper | Matthew 5-7
We serve a God who teaches us and sees things through. This truth is clearly demonstrated in the Sermon on the Mount, where Jesus, who is God, says, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished." (Matthew 5:17-18)
Jesus, in Matthew 5:2-16, is inviting us into our true identity when we are united to him by faith. The righteous and flourishing way of life found in Christ should pour out of this identity. The Beatitudes, first and foremost, is a list of virtues that characterize the flourishing life of the Kingdom of God, of which Jesus' disciples are now a part. They teach us how our lives can flourish through humility, meekness, purity, and seeking peace.
Jesus then uses the metaphors of salt and light. Salt, in Jesus' time, was a symbol of purity. Jesus tells his disciples that they are salt of the earth; in him, they are pure. This means that, by nature, the children of God are salt and light of the earth. And by faith in this truth, we are to live out of our true identity in Christ.
Jesus sets the true standard for righteousness, but also produces the means in which we are to walk in this righteousness—which is his person and work on the cross. Verses 17-20 serve as the thesis statement for the rest of the sermon. Jesus is clarifying the purpose of the law: that it isn't meant to create simple rules to follow, but it is supposed to lead us into a righteous way of being. The means to this righteousness is Jesus himself, as he fulfills it on our behalf. Jesus is our means to walking in the way of the kingdom; the rest of the sermon is a description of this way.
This month's memory verse
"Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." (NIV)
– Matthew 11:28-30
Discussion Questions
1. What do the Beatitudes reveal about the values and priorities of God's kingdom? How can these principles shape our daily lives?
2. Why is Jesus' role in fulfilling the Law and the Prophets significant for our faith? How does this impact our relationship with God?
3. How does Jesus' teaching in Matthew 5:17-20 balance the importance of the Law with the grace brought through his sacrifice?