September 25, 2025
Big Book Idea
Written to the Jews, and full of sermons, Matthew presents Jesus as King and shows us that he came to fulfill the law.
He said to them, "Have you not read what David did when he was hungry, and those who were with him."
1 When Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities.
2 Now when John heard in prison about the deeds of the Christ, he sent word by his disciples 3 and said to him, “Are you the one who is to come, or shall we look for another?” 4 And Jesus answered them, “Go and tell John what you hear and see: 5 the blind receive their sight and the lame walk, lepers 1 11:5 Leprosy was a term for several skin diseases; see Leviticus 13 are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. 6 And blessed is the one who is not offended by me.”
7 As they went away, Jesus began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? 8 What then did you go out to see? A man 2 11:8 Or Why then did you go out? To see a man dressed in soft clothing? Behold, those who wear soft clothing are in kings' houses. 9 What then did you go out to see? A prophet? 3 11:9 Some manuscripts Why then did you go out? To see a prophet? Yes, I tell you, and more than a prophet. 10 This is he of whom it is written,
‘Behold, I send my messenger before your face,
who will prepare your way before you.’
11 Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he. 12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, 4 11:12 Or has been coming violently and the violent take it by force. 13 For all the Prophets and the Law prophesied until John, 14 and if you are willing to accept it, he is Elijah who is to come. 15 He who has ears to hear, 5 11:15 Some manuscripts omit to hear let him hear.
16 But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates,
17
‘We played the flute for you, and you did not dance;
we sang a dirge, and you did not mourn.’
18 For John came neither eating nor drinking, and they say, ‘He has a demon.’ 19 The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.” 6 11:19 Some manuscripts children (compare Luke 7:35)
20 Then he began to denounce the cities where most of his mighty works had been done, because they did not repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. 23 And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. 24 But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.”
25 At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. 7 11:26 Or for so it pleased you well 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.”
1 At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry, and they began to pluck heads of grain and to eat. 2 But when the Pharisees saw it, they said to him, “Look, your disciples are doing what is not lawful to do on the Sabbath.” 3 He said to them, “Have you not read what David did when he was hungry, and those who were with him: 4 how he entered the house of God and ate the bread of the Presence, which it was not lawful for him to eat nor for those who were with him, but only for the priests? 5 Or have you not read in the Law how on the Sabbath the priests in the temple profane the Sabbath and are guiltless? 6 I tell you, something greater than the temple is here. 7 And if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless. 8 For the Son of Man is lord of the Sabbath.”
9 He went on from there and entered their synagogue. 10 And a man was there with a withered hand. And they asked him, “Is it lawful to heal on the Sabbath?”—so that they might accuse him. 11 He said to them, “Which one of you who has a sheep, if it falls into a pit on the Sabbath, will not take hold of it and lift it out? 12 Of how much more value is a man than a sheep! So it is lawful to do good on the Sabbath.” 13 Then he said to the man, “Stretch out your hand.” And the man stretched it out, and it was restored, healthy like the other. 14 But the Pharisees went out and conspired against him, how to destroy him.
15 Jesus, aware of this, withdrew from there. And many followed him, and he healed them all 16 and ordered them not to make him known. 17 This was to fulfill what was spoken by the prophet Isaiah:
18
“Behold, my servant whom I have chosen,
my beloved with whom my soul is well pleased.
I will put my Spirit upon him,
and he will proclaim justice to the Gentiles.
19
He will not quarrel or cry aloud,
nor will anyone hear his voice in the streets;
20
a bruised reed he will not break,
and a smoldering wick he will not quench,
until he brings justice to victory;
21
and in his name the Gentiles will hope.”
22 Then a demon-oppressed man who was blind and mute was brought to him, and he healed him, so that the man spoke and saw. 23 And all the people were amazed, and said, “Can this be the Son of David?” 24 But when the Pharisees heard it, they said, “It is only by Beelzebul, the prince of demons, that this man casts out demons.” 25 Knowing their thoughts, he said to them, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand. 26 And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. 28 But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. 29 Or how can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house. 30 Whoever is not with me is against me, and whoever does not gather with me scatters. 31 Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. 32 And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.
33 Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit. 34 You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. 35 The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil. 36 I tell you, on the day of judgment people will give account for every careless word they speak, 37 for by your words you will be justified, and by your words you will be condemned.”
38 Then some of the scribes and Pharisees answered him, saying, “Teacher, we wish to see a sign from you.” 39 But he answered them, “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. 41 The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here. 42 The queen of the South will rise up at the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here.
43 When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, but finds none. 44 Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house empty, swept, and put in order. 45 Then it goes and brings with it seven other spirits more evil than itself, and they enter and dwell there, and the last state of that person is worse than the first. So also will it be with this evil generation.”
46 While he was still speaking to the people, behold, his mother and his brothers 8 12:46 Or brothers and sisters; also verses 48, 49 stood outside, asking to speak to him. 9 12:46 Some manuscripts insert verse 47: Someone told him, Your mother and your brothers are standing outside, asking to speak to you 48 But he replied to the man who told him, “Who is my mother, and who are my brothers?” 49 And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers! 50 For whoever does the will of my Father in heaven is my brother and sister and mother.”
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.
Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.
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.
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.
John’s imprisonment (11:2) was in the Machaerus fortress, just east of where the Jordan River flows into the Dead Sea. It sat atop a 1,600-foot-high (490 m) mountain with steep sides and ravines. Along with Masada and the Herodium, it was one of many fortresses that guarded the nation’s eastern borders.
Synagogues (12:9) became a part of Jewish life during the Babylonian exile, when Jews were unable to go to the temple in Jerusalem. The synagogues provided a place for both worship and instruction in the law.
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
Joseph, whom the Bible describes as a “just man” (Matt. 1:19), was a descendant of David and a carpenter by trade. Betrothed to Mary when she was found to be with child, Joseph sought to show compassion and divorce her quietly, even though it looked like Mary had committed adultery. An angel of the Lord appeared to Joseph in a dream, however, assuring him that Mary’s child was from the Holy Spirit (Matt. 1:20–21). Joseph trusted God and took Mary as his wife. He traveled with Mary to his ancestral home of Bethlehem, where she gave birth to Jesus. When Herod the Great sought to kill Jesus, Joseph took Mary and the child and escaped to Egypt (Matt. 2:13–18). Following Herod’s death, they returned to Palestine and settled in Nazareth. Joseph later fathered at least four other sons and at least two daughters. Since he is not mentioned in the incident related in Matt. 12:46, it is likely that Joseph died before Jesus began his ministry. (Matthew 1:19–21)
Matt. 11:1 When Jesus had finished signals the conclusion of Jesus’ instructions about the disciples’ mission (ch. 10) and provides a transition to the next section.
Matt. 11:2 John was put in prison by Herod Antipas (see 14:1–12).
John’s imprisonment (11:2) was in the Machaerus fortress, just east of where the Jordan River flows into the Dead Sea. It sat atop a 1,600-foot-high (490 m) mountain with steep sides and ravines. Along with Masada and the Herodium, it was one of many fortresses that guarded the nation’s eastern borders.
Matt. 11:3–5 Are you the one who is to come? John is probably concerned because his current imprisonment does not match his understanding of the Coming One’s arrival. He thought the Messiah would bless those who repented and judge those who did not (see note on 3:11). Jesus’ ministry, however, is in line with prophetic promises about the time of salvation: the blind receive sight (Isa. 29:18; 35:5; see Matt. 9:27–31), the lame walk (Isa. 35:6; see Matt. 15:30–31), lepers are cured (Isa. 53:4; see Matt. 8:1–4), the deaf hear (Isa. 29:18–19; 35:5; see Mark 7:32–37), the dead are raised (Isa. 26:18–19; see Matt. 10:8; Luke 7:11–17; John 11:1–44), and the good news is preached to the poor (Isa. 61:1; see Matt. 5:3; Luke 14:13, 21). Jesus’ deeds gave sufficient proof of who he was and that the prophesied time of salvation had come (“the year of the Lord’s favor”; Isa. 61:1–3).
Matt. 11:6 blessed is the one who is not offended by me. Jesus’ words are a mild rebuke to John and his disciples.
Matt. 11:10 who will prepare your way. See note on 3:3.
Matt. 11:11 Jesus contrasts human birth (those born of women) with the new birth into the kingdom of heaven. greater than he. Those in the kingdom of heaven have the greater privilege because they have actually entered the kingdom and take part in the new covenant through the blood of Christ. (See notes on Rom. 10:14–15; Heb. 11:4.)
Matt. 11:12 suffered violence . . . the violent take it by force. This probably indicates opposition from the religious leaders and people like Herod Antipas, though it may be picturing forceful self-denial.
Matt. 11:13 all the Prophets and the Law prophesied until John. John the Baptist was the last of a long line of prophets who looked forward to Christ’s coming.
Matt. 11:14 he is Elijah who is to come. Malachi prophesied that “Elijah” would prepare the way for the Messiah (Mal. 3:1; 4:5; see note on Mal. 4:4–6). John’s earlier denial that he was Elijah (John 1:21) was probably an attempt to correct a popular belief that Elijah himself would reappear. Before John’s birth, he was designated as the one who would minister in the “spirit and power of Elijah” (Luke 1:17).
Matt. 11:16 this generation. The crowds and the religious leaders who have rejected John’s and Jesus’ ministries.
Matt. 11:17 We played the flute . . . and you did not dance. The people reject the gospel because John and Jesus do not meet their expectations.
Matt. 11:18–19 neither eating nor drinking. Some apparently accused John of demonic influence because of his appearance and simple lifestyle. Son of Man came eating and drinking. Jesus’ association with those in need of spiritual healing, and his refusal to fast according to Pharisaic expectations (see 9:14–17), was turned into an accusation of his being a glutton and a drunkard. However, God’s wisdom would be justified (proven correct) by the righteous fruit of John’s and Jesus’ lives.
Matt. 11:20–24 Chorazin was just northwest of Capernaum. For Bethsaida and Capernaum, see note on Luke 9:10. Sodom was the ultimate example of a “city of sin” (see Gen. 18:20). Yet, Jesus says, even Sodom would have repented if it had witnessed his miracles and the reality of the kingdom which they revealed.
Matt. 11:25–26 these things. The message and activities of the kingdom of heaven, which require faith and humility to grasp. wise and understanding. Those who are wise in the world’s eyes but who stubbornly refuse to accept the gospel. little children. Those who receive the gospel in simple faith (see 18:1–5).
Matt. 11:27 All things have been handed over to me by my Father. This reveals Jesus’ understanding of who he is. It also shows the supreme authority of God the Father within the Trinity. “All things” probably refers to everything needed to carry out Christ’s ministry of redemption. This includes salvation for those to whom he chooses to reveal the Father. no one knows the Son except the Father. Only God fully understands Jesus.
Matt. 11:28 All who labor and are heavy laden refers in the first instance to those oppressed by the religious legalism imposed on people by the scribes and Pharisees.
Matt. 11:29 yoke. The wooden frame joining two animals (usually oxen) for pulling heavy loads. It was a metaphor for one person’s relationship to another, and also a common metaphor for the law. The Pharisees’ interpretation of the law, with its extensive list of rules, had become a crushing burden (see 23:4). Jesus’ yoke of discipleship, on the other hand, brings rest through simple and wholehearted commitment to him (see 1 John 5:3).
Matt. 12:1 pluck heads of grain. The edges of a field were usually left unharvested so that the poor and hungry, foreigners, orphans, and widows could gather food for themselves (see Lev. 19:9; 23:22).
Matt. 12:2 Pharisees. See note on 3:7.
Matt. 12:4 ate the bread of the Presence. Twelve loaves of bread were baked and placed in the tabernacle each Sabbath as an offering. The bread was to be eaten by the priests (Lev. 24:5–9).
Matt. 12:5 To carry out their duties, priests had to work on the Sabbath (and thus “profane” it). That they were guiltless in doing so shows that God made allowances within the law.
Matt. 12:7 “I desire mercy, and not sacrifice.” See note on 9:13.
Matt. 12:8 the Son of Man is lord of the Sabbath. Jesus does not challenge the Sabbath law itself but rather the Pharisees’ interpretation of it. Jesus points out the actual intent of the Sabbath—to bring rest and well-being.
Synagogues (12:9) became a part of Jewish life during the Babylonian exile, when Jews were unable to go to the temple in Jerusalem. The synagogues provided a place for both worship and instruction in the law.
Matt. 12:9–10 heal on the Sabbath. The rabbis had many regulations that defined what “work” was prohibited on the Sabbath. These legalistic regulations were never God’s intent for the OT law. Jesus’ opponents believed that the Sabbath could be broken only in extreme cases of life and death.
Matt. 12:16 ordered them not to make him known. See note on 8:4; see 9:30; 16:20; 17:9.
Matt. 12:17 to fulfill what was spoken by the prophet Isaiah. This introduces Matthew’s longest OT quotation, from Isa. 42:1–4. It comes from the “Servant Songs” (Isaiah 42–53). Depending on context, the “servant” represents either the nation of Israel or the gentle, Spirit-empowered, suffering servant, whose mission is to bring justice to the nations.
Matt. 12:18–20 my servant whom I have chosen, my beloved. The Father expresses this same delight in his Son at Jesus’ baptism (3:17) and at his transfiguration (17:5). he will proclaim justice. The servant pronounces judgment on the rulers who reject him. bruised reed . . . smoldering wick. Jesus the servant compassionately cares for those who have been abused (see 9:36; 11:28).
Matt. 12:23 Can this be the Son of David? See note on 9:27. The people thought of David as a warrior king. It was difficult for them to understand that this gentle healer could indeed be David’s promised Son.
Matt. 12:24 only by Beelzebul, the prince of demons. See note on 10:25.
Matt. 12:25–26 Knowing their thoughts indicates Jesus knows all things. Therefore, he is to be recognized as God.
Matt. 12:27 your sons. Possibly associates or disciples of the Pharisees. The crowd’s amazement in Luke 4:36 indicates that Jesus’ divine power to cast out demons “with a word” (Matt. 8:16) was unprecedented.
Matt. 12:28 The kingdom of God is begun in Jesus’ ministry. Jesus exercises God’s kingdom power against Satan and his agents (see Eph. 6:10–20).
Matt. 12:29 Jesus had bound Satan, the strong man, making him powerless to prevent Jesus from proclaiming and demonstrating the good news of the kingdom. Satan’s house represents the sinful world over which Satan had power—until the coming of Christ. Jesus has come to plunder his house and rescue people for the kingdom of God (see Col. 1:13).
Matt. 12:31–32 blasphemy against the Spirit will not be forgiven. This “blasphemy” involves giving Satan credit for what is accomplished by God’s power, while persistently rejecting God and his commands. This sin is committed today only by unbelievers who permanently reject the Holy Spirit when he calls them to salvation. (See note on Luke 12:10.)
Matt. 12:36–37 the day of judgment. Christ’s second coming. by your words you will be justified. People’s words will be outward evidence of their inward character. “Justified” here means “shown to be righteous” rather than “declared righteous by God” (see notes on Gal. 2:16; James 2:21).
Matt. 12:38 a sign. Jesus had already performed many miracles (“signs”) that proved his messianic identity.
Matt. 12:39 Adulterous refers here to unfaithfulness to God. Jesus knows these opponents have harmful motives (see 16:1). Jonah’s rescue by God was a sign to the people of Nineveh that his message was from God. Jesus’ death and resurrection (see 12:40) will likewise be God’s sign to the present generation.
Matt. 12:40 Three days and three nights means the combination of any part of three separate days. Jesus was raised “in three days,” since he was buried Friday afternoon (day one), remained in the tomb Saturday (day two), and was resurrected Sunday morning (day three).
Matt. 12:42 queen of the South. The queen of Sheba (1 Kings 10:1–29). Sheba was most likely in southwestern Arabia, in present-day Yemen. Jesus claims that he is greater than the temple (Matt. 12:6), the prophet Jonah (v. 41), and the wise king Solomon. These represent the three greatest institutions in Israel—priest, prophet, and king.
Matt. 12:43 Demons were often associated with waterless places. Apparently deserts were thought of as lacking the blessing of God that came with rainfall and plentiful crops (see Jer. 17:6; 51:43).
Matt. 12:45 seven. Linked in Scripture with completion or perfection. Here perhaps it signifies the completeness of demon possession once the demon returns.
Matt. 12:46 mother and . . . brothers. There is no mention of “father,” which may indicate that Joseph had died by this time. Joseph is never mentioned after the trip to Jerusalem when Jesus was 12 (Luke 2:41–51). Jesus’ family may have been trying to “bring him to his senses” (compare Mark 3:21). As the eldest son, Jesus was responsible for the family’s care after Joseph’s death.
Joseph, whom the Bible describes as a “just man” (Matt. 1:19), was a descendant of David and a carpenter by trade. Betrothed to Mary when she was found to be with child, Joseph sought to show compassion and divorce her quietly, even though it looked like Mary had committed adultery. An angel of the Lord appeared to Joseph in a dream, however, assuring him that Mary’s child was from the Holy Spirit (Matt. 1:20–21). Joseph trusted God and took Mary as his wife. He traveled with Mary to his ancestral home of Bethlehem, where she gave birth to Jesus. When Herod the Great sought to kill Jesus, Joseph took Mary and the child and escaped to Egypt (Matt. 2:13–18). Following Herod’s death, they returned to Palestine and settled in Nazareth. Joseph later fathered at least four other sons and at least two daughters. Since he is not mentioned in the incident related in Matt. 12:46, it is likely that Joseph died before Jesus began his ministry. (Matthew 1:19–21)
Matt. 12:49 Here are my mother and my brothers. Jesus’ messianic mission takes priority even over family loyalties.
Matt. 11:1–12:50 Opposition to the Messiah Increases. There has been occasional resistance to Jesus’ ministry (e.g., 9:3–4). It now begins to increase significantly, as seen first in the honest questions of John the Baptist (11:2–19), then in the hostility of the Jewish religious leaders (12:1–45).
Have you ever sat alone and wondered if the gospel is actually real? Do you sometimes question God's goodness or plans? The truth is, doubt is a natural experience for the believer because of our human weakness. Doubting doesn't indicate that a man has no faith, but rather that his faith is wavering in that moment. The good news is that, even in our doubts, the God we desperately desire to be sure of guarantees to meet us right where we are (and still use us).
Let's do a little case study on an interaction between John the Baptist and Jesus. Back in Matthew 4, John was arrested. Now it's Matthew 11. He's still imprisoned, perplexed by his circumstances, and wondering if Jesus is actually the Promised Messiah. Matthew 11:2-3 exposes John's doubt. How did it form? The same way questioning God often begins in our own minds and hearts: difficult situations, unmet expectations, and limited perception.
I'm comforted by Jesus' response to John. Instead of growing frustrated, Jesus graciously assures John of his identity by pointing to the miracles he's performing (Matthew 11:4-5). This surely encouraged John, since he knew Isaiah's prophecies concerning the works of the Messiah. Jesus urges John to rely on the evidence. Similar to John, the believer must confront doubt through biblical revelation and joyful submission. Even when faith seems contrary to reason, we must make the hard choice to remain grounded in what the Bible tells us about God and look to him in faith.
What is the Promised Messiah's demeanor toward believers when faith feels hard? The answer to this question makes biblical revelation and joyful submission much easier. It's found in Matthew 12:20. If you feel like a bruised reed or faintly burning wick today, Jesus deals with you tenderly. He beckons even the weakest of faith to himself.
Is doubt a natural experience for the believer that often feels alarming or unsettling? Yes. Should we remember his heart toward us and make war against those doubts through the power of the Holy Spirit and the foundation of his Word? Yes indeed!
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)
1. Are you letting doubts dictate the way you engage with God, or are you making war against them?
2. Are there any unmet expectations, difficult situations, or areas of limited perception in your life currently causing you to doubt God? Confess those to God and a friend.
3. How do you tend to perceive Jesus responding to you in the midst of doubt? Does this align with what we see to be true of his character in Matthew 12:20?