1:1 The genealogy is given to show that Jesus had the descent required for Messiahship, i.e., from Abraham and, in particular, from David the King.
1:3 Greek
Aram
1:4 Greek
Aram
1:7 Greek
Asaph
1:8 Greek
Asaph
1:10 Other authorities read
Amon
1:12 Greek
Salathiel
1:16 Joseph's, not Mary's, descent is given here, as the Jews did not usually reckon descent through the mother. Joseph was the legal and presumed father, and it was this fact that conferred rights of inheritance, in this case, the fulfillment of the Messianic promises.
1:18 Other ancient authorities read
of the Christ
1:25 This means only that Joseph had nothing to do with the conception of Jesus. It implies nothing as to what happened afterward.
3:2 Repent implies an internal change of heart.
3:6 Not a Christian baptism, but a preparation for it.
3:15 Though without sin, Jesus wished to be baptized by John, as this was the final preparation for his mission as Messiah.
3:16 Other ancient authorities add
to him
3:17 Or
my Son, my (or
the)
Beloved
5:17 Jesus came to bring the old law to its natural fulfilment in the new, while discarding what had become obsolete; cf.
Jn 4.21.
5:22 Other ancient authorities insert
without cause
5:22 Greek
says Raca to (an obscure term of abuse)
5:22 Greek
Gehenna
5:29 An exaggeration to emphasize the need to avoid occasions of sin.
5:29 Greek
Gehenna
5:30 Greek
Gehenna
5:32 unchastity: The Greek word used here appears to refer to marriages that were not legally marriages because they were either within the forbidden degrees of consanguinity (
Lev 18.6-16) or contracted with a Gentile. The phrase
except on the ground of unchastity does not occur in the parallel passage in
Lk 16.18. See also
Mt 19.9 (
Mk 10.11-12), and especially
1 Cor 7.10-11 which shows that the prohibition is unconditional.
5:37 Or
the evil one
6:6 This does not, of course, exclude public worship but ostentatious prayer.
6:11 Or
our bread for the morrow
6:13 Or
the evil one. Other authorities, some ancient, add, in some form,
For thine is the kingdom and the power and the glory, for ever. Amen.
6:19 Or worm
6:20 Or worm
6:24 mammon: i.e., riches.
6:27 Or
to his stature
7:13 Other ancient authorities read
for the way is wide and easy
8:3 The miracles of Jesus were never performed to amaze people and shock them into belief. They were worked with a view to a real strengthening of faith in the recipient or beholder, from whom the proper dispositions were required.
8:4 Greek
to them
8:10 Other ancient authorities read
with no one
8:28 Other ancient authorities read
Gergesenes; some,
Gerasenes
8:29 before the time: Before the day of judgment the demons are permitted by God to tempt men and even to possess them.
9:4 Other ancient authorities read
seeing
9:10 Greek
reclined
9:14 Other ancient authorities add
much or
often
10:3 Other ancient authorities read
Lebbaeus or
Lebbaeus called Thaddaeus
10:5 The gospel, the Messianic salvation, had first to be preached and offered to the chosen people, Israel. Later it would be offered to the Gentiles.
10:24 Or
slave
10:25 Or
slave
10:28 Greek
Gehenna
11:3 The Baptist expected more obvious signs of the Messiah. By quoting the prophet Isaiah, Jesus showed that he was indeed inaugurating the Messianic kingdom—but by doing good rather than by glorious manifestations or sudden punishments.
11:8 Or
What then did you go out to see? A man...
11:9 Other ancient authorities read
What then did you go out to see? A prophet?
11:12 Or
has been coming violently
11:15 Other ancient authorities omit
to hear
11:19 Other ancient authorities read
children (
Lk 7.35)
11:26 Or
so it was well-pleasing before thee
11:27 This shows a profound relationship between the Son and the Father, far superior to adoptive sonship.
12:14 The Pharisees regarded healing as work and so forbade it on the sabbath.
12:24 Beel-zebul: Name of a Canaanite god meaning “the Prince-god.” The Jews interpreted this name as “Prince of demons,” because for them all false gods were demons. The form “Beel-zebub” is a contemptuous adaptation meaning “Lord of the flies.”
12:31 To attribute to the devil the works of the Holy Spirit seems to imply a hardness of heart that precludes repentance.
12:46 brethren: The Greek word or its Semitic equivalent was used for varying degrees of blood relationship; cf.
Gen 14.14;
29.12;
Lev 10.4.
12:46 Other ancient authorities insert verse 47,
Some one told him, "Your mother and your brethren* are standing outside, asking to speak to you"
12:48 Jesus puts the work of salvation before family relationships. It is not said, however, that he refused to see them.
13:9 Other ancient authorities add
here and in verse 43
to hear
13:12 To those well-disposed Jews who have made good use of the old covenant will now be given the perfection of the new. On the other hand, from those who have rejected God’s advances will now be taken away even that which they have, because the old covenant is passing away.
13:21 Or
stumbles
13:27 Or
slaves
13:28 Or
slaves
13:35 Other ancient authorities read
the prophet Isaiah
13:52 This is Matthew’s ideal: that the learned Jew should become the disciple of Jesus and so add the riches of the new covenant to those of the old, which he already possesses; cf. verse 12.
13:55 See note on
Mt 12.46.
14:3 Other ancient authorities read
his brother's wife
14:24 Other ancient authorities read
was out on the sea
14:30 Other ancient authorities read
strong wind
14:33 Their realization of his Godhead was the prelude to Peter’s confession of faith at Caesarea Philippi (
Mt 16.16).
15:5 By dedicating his property to God, i.e., to the temple, a man could avoid having to help his parents, without actually giving up what he had. The scribes held such a vow to be valid without necessarily approving it.
15:5 Or
an offering
15:6 Other ancient authorities read
law
15:17 Or
is evacuated
15:24 See note on
Mt 10.5.
16:2 Other ancient authorities omit the following words to the end of verse 3
16:14 The title of prophet had a Messianic significance because the gift of prophecy, which had been extinct since Malachi, was expected to return at the beginning of the Messianic era, especially by an outpouring of the Spirit as foretold by the prophet Joel and as realized in
Acts 2.16.
16:16 The context shows that Peter recognizes the sonship of Jesus as divine and not adoptive like ours. Mark and Luke in the parallel passages mention only the confession of the Messiahship.
16:18 The name “Peter” comes from the Greek word for “rock.” Jesus makes him the foundation on which the church is to be built. The word “church” means “assembly” or “society” of believers. The Hebrew equivalent is used in the Old Testament to indicate the chosen people. In applying it to the church, Jesus shows it to be the Messianic community foretold by the prophets.
16:18 Greek
Petros
16:18 Greek
petra
16:18 Greek
the gates of Hades
16:19 the kingdom of heaven: Peter has the key to the gates of the city of God. This power is exercised through the church. “Binding” and “loosing” are rabbinic terms referring to excommunication, then later to forbidding or allowing something. Not only can Peter admit to the kingdom; he also has power to make authoritative decisions in matters of faith or morals.
16:23 Greek
stumbling block
16:26 life (both times): A play on the word “life” —natural and supernatural; cf.
Mk 8.35-36.
17:4 Peter thought the glorious Messianic kingdom had come. In fact, Jesus allowed this glimpse of his glory to strengthen them for the coming passion.
17:5 Or
my Son, my (or
the)
Beloved
17:20 Other ancient authorities insert verse 21,
"But this kind never comes out except by prayer and fasting"
17:22 Other ancient authorities read
abode
18:6 Greek
causes... to stumble
18:7 Greek
stumbling blocks
18:8 Greek
causes... to stumble
18:9 Gehenna (see footnote b) was the name of a valley south of Jerusalem where human sacrifice had once been practiced; cf.
2 Chron 33.6. Later it became a cursed place and a refuse dump, and the name came to symbolize the Christian place of punishment.
18:9 Greek
causes... to stumble
18:9 Greek
Gehenna
18:10 Other ancient authorities add verse 11,
For the Son of man came to save the lost
18:14 Other ancient authorities read
your
18:18 To the other apostles is given a share in the authority given to Peter.
18:22 Or
seventy-seven times
18:24 This talent was more than fifteen years' wages of a laborer
18:28 The denarius was a day's wage for a laborer
18:34 Greek
torturers
19:5 Greek
one flesh
19:6 Greek
one flesh
19:9 This appears to refer to the case in
Mt 5.32, though the Greek word for “except” is different.
19:9 Other ancient authorities, after
unchastity, read
makes her commit adultery
19:9 Other ancient authorities omit
and he who marries a divorced woman, commits adultery
19:11-12 Jesus means that a life of continence is to be chosen only by those who are called to it for the sake of the kingdom of God.
19:29 Other ancient authorities read
manifold
20:2 The denarius was a day's wage for a laborer
20:15 Or
is your eye evil because I am good?
20:30 Other ancient authorities insert
Lord
21:9 The crowd openly recognizes Jesus as the Messiah and he allows it for the first time.
21:12 Other ancient authorities omit
of God
21:23 They object to the assumption of authority implicit in the manner of his entry into the city and in his expulsion of the sellers from the temple.
21:33-44 This parable is really an allegory in which almost every detail represents something in God’s dealings with Israel.
21:44 Other ancient authorities omit verse 44
22:11 The wedding garment represents the dispositions necessary for admission to the kingdom.
22:19 Greek
a denarius
22:30 Other ancient authorities add
of God
22:43 Or
David in the Spirit
23:4 Other ancient authorities omit
hard to bear
23:5 phylacteries: Little leather boxes containing, on a very small scroll, the principal words of the law; cf.
Deut 6.4-9. Taking the command literally, they fastened these to their arms and their foreheads.
23:9 i.e., “Do not use the title without reference to God’s universal fatherhood.” He cannot mean that the title is never to be used by a son to his father.
23:13 Other authorities add here (or after verse 12) verse 14,
Woe to you, scribes and Pharisees, hypocrites! for you devour widows' houses and for a pretense you make long prayers; therefore you will receive the greater condemnation
23:15 Greek
Gehenna
23:33 Greek
Gehenna
23:38 Other ancient authorities omit
and desolate
24:1–25:46 The “Eschatological Discourse,” as it is called, deals with the fall of Jerusalem and the end of the world. The two themes seem to be inextricably intermingled in the Gospel as we now have it, but it is possible that originally they were in separate discourses. However, the fusion of the two does bring out their connection. The one prefigures the other. Moreover, in the reverse direction, so to speak, the language used to describe the day of the Lord in Joel and elsewhere is here applied to the fall of Jerusalem, the details of which must therefore not be taken too literally (24.29).
24:10 Or
stumble
24:28 Or
vultures
24:36 Other ancient authorities omit
nor the Son
24:51 Or
cut him in pieces
25:1 Other ancient authorities add
and the bride
25:15 This talent was more than fifteen years' wages of a laborer
25:29 See note on
Mt 13.12.
26:17 The passover supper was eaten this year on Friday evening (
Jn 18.28). Jesus must have anticipated the passover meal because he would be dead the following day and because the meal prefigured his death.
26:20 Other authorities omit
disciples
26:25 Or
Rabbi
26:26 The details of the Eucharist are superimposed on the ritual of the passover.
26:28 Other ancient authorities insert
new
26:38 Or
keep awake
26:40 Or
keep awake
26:41 Or
keep awake
26:49 Or
Rabbi
26:50 Or
do that for which you have come
26:51 It was Peter, as John in his later Gospel tells us (
Jn 18.10), though Matthew is reluctant to say so.
26:59 They sought evidence against him and this was necessarily false.
26:64-65 For the first time Jesus speaks clearly of his own identity. Caiaphas evidently understands him to claim divinity.
27:16 Other ancient authorities read
Jesus Barabbas
27:17 Other ancient authorities read
Jesus Barabbas
27:24 Other authorities omit
righteous or
man's
27:45 Or
earth
27:46 Jesus applies
Psalm 22 (Vulgate 21) to himself.
27:49 Other ancient authorities insert
And another took a spear and pierced his side, and out came water and blood
27:54 Or
a son
27:65 Or
Take a guard
27:65 Greek
know
27:66 The sealing and guarding only helped to make the subsequent resurrection more obvious.
28:1-20 The resurrection appearances. There are divergent traditions in the gospels, Galilean and Judean. Paul adds his own record (
1 Cor 15). The accounts do not easily fit together, but this is surely evidence of their genuineness. There is no attempt to produce an artificial conformity.
28:6 Other ancient authorities
read the Lord