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38 | M a t t h e W 1 4 : 1 5
15As evening approached, the disciples came to
him and said, This is a remote place, and its already
getting late. Send the crowds away, so they can go to
the villages and buy themselves some food.
16 Jesus replied, They do not need to go away.
You give them something to eat.
17 We have here only five loaves of bread and
two fish, they answered.
18 Bring them here to me, he said. 19 And he di
rected the people to sit down on the grass. Taking
the five loaves and the two fish and looking up to
heaven, he gave thanks and broke the loaves. Then
he gave them to the disciples, and the disciples
Innovative
infographics
22 Immediately Jesus made the disciples get into
to enrich your
the boat and go on ahead of him to the other side,
study
while he dismissed the crowd. 23 After heBible
had dis
14:22-33pp Mk 6:45-51; Jn 6:16-21
14:34-36pp Mk 6:53-56
First-Century
Galilean Yard
Fishing
Boat
The fishing
technique of this
period required that
fishermen frequently
dive into the water.
Consequently,
fishermen often
worked without
clothing
(see Jn 21:7).
Sailboats of this
period had only a
mast and yard, and
were used near shore
under favorable wind
conditions.
Mast
Net
Prow
Weights
Oars
The weights on
the perimeter of
the net pull the
edges down
around the fish.
Stern
Rudder
SIZE COMPARISON (approximate):
Delivery truck
School bus
Length: 37 ft.
Length: 27 ft.
Galilean
boat
Length: 26 ft.
As the
fisherman
retrieves the
net, the weights
come together
and trap the
fish inside.
f e aT U R e s
Informative articles
by respected scholars
and best-selling
authors
arables are stories drawn from everyday life that illustrate a religious truth. They compare
familiar situations, persons or events to an unfamiliar or unrecognized truth. The hearers
of parables often identify with a particular character and react to the parables reversal of
expectations. Parables act as both a window to the kingdom of God and a mirror that convicts
listeners, trapping them through the element of surprise.
The beginning of the parable of the Workers in the Vineyard offers insight into the graciousness of
the God of the kingdom (Mt 20:1 10), whereas its conclusion raises a mirror to the ungraciousness of the first workers (Mt 20:11 16). Listeners who identify with the first workers get caught
in the trap of Jesus story identifying this element of surprise is crucial to understanding the
theme of the parable.
Parables are frequently organized according to their literary form. Parables that use simile present an explicit comparison using like or as (e.g., I am sending you out like sheep among
wolves, Mt 10:16). Parables that use metaphor equate two things in order to compare them
(e.g., You are the salt of the earth, Mt 5:13). Those using similitude link a common event with
a spiritual lesson (e.g., the parable of the Lost Sheep, Lk 15:3 7). Parables often occur as example stories, where characters serve as examples for listeners, such as in the Good Samaritan (Lk
10:29 37). There are also parables that are allegories, which consist of a series of metaphors
that together establish an extended comparison at a number of points, such as in the parable of
the Sower (Mk 4:1 9).
f e aT U R e s
M at t h e W2:1 5 | 9
appears
eph.
Jesus is born
in Bethlehem.
Micah5:2,4
b15
Hosea11:1
Jesus is circumcized.
Caesar Augustus
decrees a census.
Angels appear to
shepherds.
Joseph, Mary
The Magi ask Herod in Jerusalem and Jesus flee
about the king of the Jews.
to Egypt.
An angel appears
to Joseph in Egypt.
f e aT U R e s
6 | M a t t h e W
Abraham
Nahshon
Isaac
Salmon
Abijah
Asa
Rahab
Jehoshaphat
Jacob
Boaz
Ruth
Jehoram
Judah
Tamar
Obed
Uzziah
11 sons
Perez
Zerah
Jesse
Jotham
Hezron
David
Bathsheba
Ahaz
Solomon
Ram
Hezekiah
Rehoboam
Amminadab
f e aT U R e s
M a t t h e W 1 0 : 3 5 | 29
24 The
Orwill; or knowledge
f e aT U R e s
22 | M a t t h e W 7 : 1 6
7:28 29 The crowds immediately recognize Jesus authority. He does not interpret or teach based on the
interpretation of earlier rabbis, as was the custom; rather,
he speaks prophetically on behalf of God.
7:29 one who had authority See note on Lk 4:32.
teachers of the law See note on Mt 2:4.
8:1 17 In the Sermon on the Mount (Mt 5 7), Jesus
teaches about the kingdom of heaven; now he begins
to demonstrate it through powerful deeds.
8:2 leprosy This refers to a variety of skin problems
that rendered a person ritually unclean (Lev 13 14).
People with this ailment lived apart from society and
often banded together to form semi-quarantined colonies.
When they encountered people, lepers were required
to shout a warning so that others would not become
contaminated. People suffering from leprosy rarely recovered. Lord Many of those who come to Jesus for healing
call him Lord (kyrios in Greek). In Greco-Roman society,
kyrios was an appropriate title for any superior (like sir),
but it also could be used to address the emperor, who
was considered divine. In the Septuagint (the Greek
translation of the OT), kyrios occurs about 6,000 times
to render the Hebrew texts yhwh (Yahweh), the divine
name of God. Matthew frequently uses kyrios in reference
to Jesus; the context determines whether the speaker
is recognizing Jesus divinity or simply showing respect.
8:3 touched the man Normally, touching a leper would
f e aT U R e s
28 | M a t t h e W 1 0 : 3
Distinct,
attractive
tables for
deeper study
MARK 3:16 19
LUKE 6:13 16
ACTS 1:13
Simon Peter
Simon Peter
Simon Peter
Peter
Andrew
Andrew
John
John
James
James
John
Andrew
John
Andrew
Philip
Philip
Philip
Philip
Bartholomew
Bartholomew
Bartholomew
Thomas
Thomas
Matthew
Matthew
Bartholomew
Matthew
Thomas
Thomas
Matthew
Thaddaeus
Thaddaeus
Judas Iscariot
Judas Iscariot
Judas Iscariot
f e aT U R e s
M a t t h e W 2 7 : 1 9 | 67
73 After a little while, those standing there went
27
PILATE
overviews of key
concepts or people
a10
10 SeeZech. 11:12,13; Jer. 19:1-13; 32:69. b16 Many
manuscripts do not have Jesus;
Jesus also in verse 17.
FIRST PROOFS
GENESIS
INTRODUCTION TO GENESIS
Genesis is about beginningsof the world, of humanity and of Israel. The book focuses on the
early stages of Gods relationship with humankind, as he sets a plan in motion to redeem the
world. God chooses Abrahamknown as Abram at the timeand his descendants to participate
in this plan. The thrilling stories of Abraham and his family make up the majority of Genesis.
BACKGROUND
The name Genesis comes from the Greek word meaning origins. But there is great debate
about the books origins and the rest of the Pentateuch (the first five books of the Bible). While
the text of Genesis does not identify its author, Jewish and Christian traditions ascribe the book
to Moses (e.g., Lk 24:44). However, this does not necessarily mean Moses himself wrote the Pentateuchit may simply be in the tradition of Moses, the first known writing prophet (Ex 20). The
Pentateuch may use multiple sources, and multiple p
eople may have added to it and edited it over
timewith it reaching its final form in the fifth century BC. Even if Moses had a major hand in
shaping this material, certain passages (such as the record of his death in Dt 34:112) indicate
that it underwent at least some editorial revision.
STRUCTURE
Genesis can be divided into two sections. First, Genesis 111 is known as the primeval history;
this section describes creation and its corruption by sin, with passages about humanitys fall (Ge
3), Noahs ark (chs. 69), and the tower of Babel (ch. 11). The second section, the patriarchal
Ur?
Mediterranean
Sea
Tigris River
Harran
Euphrates
River
Bethel
Shechem
Beersheba
Caption to come
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FIRST PROOFS
2 | G e n e s i s INTRODUCTION
narratives (chs. 1250), begin with Gods promise to Abramto make him a great nation, bless
him and make him a blessing to the world (12:2). As the patriarchal narratives unfold, we discover
how Abram and his descendants respond to this promise.
Genesis 111 serves as a literary prequel to the rest of the book and to the Pentateuch. Israels
origin is set within the context of the origins of the universe, the earth, humanity and separate
people groups and languages. The section concludes with the introduction of Abram (11:2732),
the major character of the patriarchal narratives and the forefather of the Israelites. As a backdrop
to the Bibles message, Genesis 111 introduces us to God (known as Yahweh)showing his
power in creation and revealing his expectations for humanity.
In Genesis 1225, God calls Abram to leave his home and move to a new land. God intends to
show Abraham a land that he and his descendants will inhabit, the future land of Israel. God also
promises that a great nation will descend from Abram and his barren wife, Sarai. As a sign of
God and Abrams special relationshipcalled a covenantGod changes the c ouples names
to Abraham and Sarah (ch. 17). Holding onto a promise but still impatient, the c ouple decides
for Abraham to have a son by Hagar, Sarahs servant; the son is named Ishmael. In spite of this,
Sarah eventually gives birth to the son promised by God, Isaac.
Isaac fathers twins, Esau and Jacob (25:1936:43). Jacobwhose name God changes to
Israelhas 12 sons, including Joseph. Through a series of challenging events, Joseph eventu-
Isaac
is born
Abram
leaves Haran
for Canaan
Abraham is
given the
sign of the
covenant
Age 75
Age 99
Age 86
Age 100
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 2
Isaac marries
Rebekah at 40
Sarah dies
at 127
Age 137
Age 160
Abraham
dies
Age 175
Age 140
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FIRST PROOFS
INTRODUCTION G e n e s i s | 3
ally claims a powerful role in Egypts royal court, and his family joins him in Egypt where, unfortunately, they will one day be enslaved (chs. 3750; see Exodus).
At every stage of the story, characters take matters into their own hands and often suffer painful
consequences, yet God remains faithful to his promises and his p
eople, now known as Israel.
OUTLINE
Creation, sin and the early history of the nations (1:111:32)
The life of Abraham (12:125:18)
The lives of Isaac and Jacob (25:1936:43)
The lives of Joseph and his brothers (37:150:26)
THEMES
Adam and Eves choices compromised our ability to live in Gods image; Genesis tells the story
of the beginning of Gods effort to renew his image in us. In Genesis, the p
eople of Israel are
selected to initiate Gods grand plan of salvation by being a blessing to the worlda plan that is
ultimately fulfilled in Jesus.
The major themes of promise and blessing run throughout the patriarchal narratives, as Gods
promises are repeated to Abraham, Isaac and Jacob. Their failures send a clear message that
Gods blessing is not because of any merit or righteousness on their own part; instead, Gods
blessing reflects his desire to restore humanity to right relationship with him. Genesis is the story
of God calling p
eople to turn from the sinful world and obey him.
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FIRST PROOFS
4 | G e n e s i s 1 : 1
5God called the light day, and the darkness
The Beginning
3 And
BARA
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FIRST PROOFS
G ENESIS | 5
GOD
HEAVENS
GATE OF HEAVEN
HEAVEN OF HEAVENS
HEAVENS
T
MEN
MA
FIR
FIRMA
MEN
T
WINDOWS AND
DOORS OF
HEAVEN
STARS
SUN
MOUNTAINS
SEA
EARTH
SEA
SEA
MOUNTAINS
SEA
FOUNDATIONS OF
THE HEAVENS
SHEOL
FOUNDATIONS OF
THE HEAVENS
FOUNDATIONS OF
THE EARTH
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FIRST PROOFS
6 | G e n e s i s 1 : 9
9 And God said, Let the water under the sky be
DAY 1
Waters above
the heavens
NIGHT
DAY
DAY 2
Vault of heaven
NIGHT
NIGHT
The Days of
Creation
Ocean/abyss
DAY 3
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 6
The
Cre
Ocean
DAY 4
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NIGHT
FIRST PROOFS
G e n e s i s 1:2 1 | 7
The Days of
Creation
day, when God separates sky and sea, and the third day,
when land appears. The description focuses on order
and balance in nature. The zoological categories reflect
those known to human experience: sea creatures, birds,
wild and domesticated animals, and creatures that move
along the ground. (The latter description is not restricted
Ocean
to insects as it describes movement, not species.)
1:20 living creatures Here, the Hebrew term nephesh
refers to animal life.
Genesis 1:20
NEPHESH
DAY 3
NIGHT
DAY 4
NIGHT
DAY
NIGHT
DAY
Sun
NIGHT
Moon
Stars
Mountains
And God said, Let the water under the sky be gathered
to one place, and let dry ground appear. God called the
dry ground land, and the gathered waters he called
seas. Then God said, Let the land produce vegetation:
seed-bearing plants and trees on the land that bear fruit
with seed in it, according to their various kinds.
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 7
And God said, Let there be lights in the vault of the sky
to separate the day from the night, and let them serve
as signs to mark sacred times, and days and years, and
let them be lights in the vault of the sky to give light
on the earth. God made two great lightsthe greater
light to govern the day and the lesser light to govern the
night. He also made the stars.
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FIRST PROOFS
8 | G e n e s i s 1 : 2 2
1:26 Let us make The occurrence of us in this passage has been understood to refer to the plurality of the
godhead: the Father, Son and Holy Spirit. This understanding would have been unknown to the authors of the OT.
Another possible explanation is the so-called plural of
majesty, but this type of grammatical usage is more
common for nouns and adjectives than verbs. A simpler
explanation is that us reflects an announcement by
the single God of Israel to a group in his presencethe
heavenly host. Other OT passages support the idea of
a heavenly host or divine council (Ps 29:1; see Ps 82:1
and note). This explanation also applies to Ge 11:7. The
phrase our image then means that the members of the
heavenly host also reflect the divine image.
1:27 image of God Being created in the image of God
distinguishes people from all other earthly creation. Gods
image is not described as being possessed in part or given
gradually; rather, it is an immediate and inherent part of
being human. The image of God likely does not refer to
DAY 5
NIGHT
DAY 6
DAY
NIGHT
NIGHT
NIGHT
DAY
Small animals
Small birds
Larger birds
Larger fish
Small fish
And God said, Let the water teem with living creatures,
and let birds fly above the earth across the vault of
the sky. God blessed them and said, Be fruitful and
increase in number and fill the water in the seas, and let
the birds increase on the earth.
DAY 7
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 8
Larger animals
Humans
H
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FIRST PROOFS
G e n e s i s 2:4 | 9
28G od b lessed
them and said to them,
Be fruitful and increase in number; fill
the earth and subdue it. Rule over the fish
in the sea and the birds in the sky and over
every liviDAY
ng crea5
ture that moves on the
ground.
NIGHT
29Then God said,DAY
I give you evNIGHT
ery seedbearing plant on the face of the whole earth
and every tree that has fruit with seed in it.
They will be yours for food. 30And to all the
beasts of the earth and all the birds in the
sky and all the creatures that move along the
groundeverything that has the breath of
Small
birds
life in
itI give every gLarger
reen pbirds
lant for food.
And it wasso.
31God saw all that he had made,
Largerand
fishit was
Small
fish
any specific ability (intelligence, sentience, emotional
capacity, free will, etc.). This would result in an ethical
problem, since human beings do not possess these
abilities equally. Likewise, connecting the image of God
to the internal makeup of a human beingby appealing to the application of the Hebrew words nephesh for
soul or ruach for spirit for p
eopledoes not resolve
this issue, as both terms are used to describe members
of the animal kingdom. Rather, it refers to our creation
as Gods image, his unique representatives on earth.
People are thus Gods agents, functioning as he would
if he were embodied. Jesus is the ultimate image of God
(Heb 1:3). male and female There is no status distinction
among bearers of the divine image; they are equal while
having distinct capacities and roles in fulfilling the divine
mandate to steward the earth. he created them The
Hebrew verb used here, bara, is the same word used in
DAY 7
NIGHT
NIGHT
DAY
NIGHT
Small animals
ls
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FIRST PROOFS
10 | G e n e s i s 2 : 5
5Now
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 10
11The
TIGRIS RIVER
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FIRST PROOFS
G e n e s i s 3 : 3 | 11
18The Lord God said, It is not good for the man
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 11
The Fall
c22Orpart
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FIRST PROOFS
12 | G e n e s i s 3 : 4
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 12
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FIRST PROOFS
G e n e s i s 3 : 2 4 | 13
15 And
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 13
19 By
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FIRST PROOFS
14 | G e n e s i s 4 : 1
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 14
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FIRST PROOFS
G e n e s i s 4 : 2 6 | 15
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 15
c22Orwho
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FIRST PROOFS
16 | G e n e s i s 5 : 1
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 16
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FIRST PROOFS
G e n e s i s 6 : 4 | 17
Wickedness intheWorld
Adam
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 17
Seth
Other children
Enosh
Other children
Kenan
Other children
Mahalalel
Other children
Jered
Other children
Enoch
Other children
Methuselah
Other children
Lamech
Other children
Noah
Other children
Shem
Ham
Japheth
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FIRST PROOFS
18 | G e n e s i s 6 : 5
NEPHILIM
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 18
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FIRST PROOFS
G e n e s i s 7 : 1 | 19
Stairs
Stairs
Dining Room
and Kitchen
Water
Roof
Stairs
DECK 1
Bird storage
Water
Cistern
DECK 2
Food storage
Stairs
Cistern
DECK 3
Animal storage
Stairs
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 19
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FIRST PROOFS
20 | G e n e s i s 7 : 3
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 20
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FIRST PROOFS
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 21
G e n e s i s 8 : 2 2 | 21
for
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FIRST PROOFS
22 | G e n e s i s 9 : 1
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 22
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FIRST PROOFS
G e n e s i s 1 0 : 1 | 23
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 23
also said,
10
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FIRST PROOFS
24 | G e n e s i s 1 0 : 2
The Japhethites
10:2-5pp1Ch 1:5-7
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 24
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FIRST PROOFS
G e n e s i s 1 0 : 2 1 | 25
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 25
AMORITES
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FIRST PROOFS
26 | G e n e s i s
Table of Nations
(Ge 10:132)
Noah
Shem
Elam
Ashur
Ham
Arphaxad
Lud
Shelah Uz
Aram
Hul
Cush
Egypt
Lud
Gether Meshek
Eber
Peleg
Joktan
Seba
Havilah
Sabtah
Raamah Sabteca
Sheba
Almodad
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 26
Hadoram
Uzal
Nimrod
Sidon
Dedan
Diklah
Obal
Abimael
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Pa
FIRST PROOFS
G ENESIS | 27
Japheth
Put
Canaan
Gomer
Magog
Medai
Javan
Elishah
Tubal
Tarshish
Meshek
Kittim
Tiras
Rodanim
Philistines
Heth
Sheba
Ophir
Havilah
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 27
Arkites
Sinites
Jobab
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FIRST PROOFS
28 | G e n e s i s 1 0 : 2 2
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 28
11
c25 Peleg
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FIRST PROOFS
G ENESIS | 29
Stairs
Level 2
Level 1
Stairs
Stairs
Ancients believed that deities dwelt on high places and associated the gods with hills and
mountains. Babylon was on low groundthe ziggurat was a substitute mountain. It towered
above the dust in the lower air and was an excellent place to observe the stars. From a
ziggurats top, heaven seemed closer.
Size comparison
(approximate):
Monadnock
Building in
Chicago
(tallest
brick-structure
building now
standing)
Height 197,
base 62
(16 floors)
Tower of Babel
(top view)
American Football Field
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FIRST PROOFS
30 | G e n e s i s 1 1 : 5
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 30
c12,13 Hebrew;
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FIRST PROOFS
G e n e s i s 1 2 : 3 | 31
26After Terah had lived 70 years, he became the
Abrams Family
27This
LOT
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 31
12
Sarah in 17:15. Milkah and Iskah These are the daughters of Haran. Only Milkah is significant in the narrative
as the grandmother of Rebekah, who becomes the wife
of Isaac (22:20,23).
11:30 Sarai was childless Barrenness provides the
central drama of the narrative about Sarai (Sarah) and
Abram (Abraham).
11:31 Harran A city on the upper Euphrates River in
northwestern Mesopotamia. The city is mentioned later
in the list of places conquered by Sennacherib, king of
Assyria (2Ki 19:12).
11:32 he died in Harran This explains the circumstances
of Ge 12:16.
12:19 The narratives of chs. 1250 tell the story of
Israels patriarchs: Abram (later called Abraham) and the
three generations after him. In 12:13, Yahweh calls
Abram to leave his home and set out for an unknown
land. By following Yahwehs call, Abram demonstrates
his trust in Yahwehs promise to bless him and make
him a great nation. The patriarchal narratives center on
Yahweh promises to Abram in vv.13 for offspring, land
and blessing. Genesis 12 marks a shift as Yahweh narrows his focus to Abram and his descendants and begins
to work through a specifically chosen people. See the
people diagram Family Tree of the Patriarchs on p. XXXX.
12:1 Go from your country Abram is living in Harran
in northwestern Mesopotamia. Yahwehs command that
Abram go is followed by three details: Abram is to leave
his country or land, his birthplace or homeland, and his
fathers household. The list increases in intimacy and
importance. the land Referring to the land of Canaan
(v.5). This is the first of three promises to Abram.
12:2 I will make you into a great nation Yahwehs
second promise to Abram refers to a miraculous multiplication; Abram and his wife are simply two people
and past childbearing age (compare Isa 51:2). It is
unclear whether the covenant relationship with Abram
begins here or in Ge 15:16, but the core promises
of the covenant are present here. The covenant in Ge
15:16 is one-sided, but when the sign of the covenant
(circumcision) is given later in Abrams life, the covenant
relationship becomes two-sidedwith obligations for
Abram (17:12; compare Dt 4:23). your name great
This third promise of Yahweh to Abram is a promise of
renown and reputation, but primarily relates to material
blessing, as Dt 7:1314 indicates.
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FIRST PROOFS
32 | G e n e s i s 1 2 : 4
4So Abram went, as the Lord had told him;
and Lot went with him. Abram was seventy-five
years old when he set out from Harran. 5He took
his wife Sarai, his nephew Lot, all the possessions
they had accumulated and the people they had
acquired in Harran, and they set out for the land
of Canaan, and they arrived there.
6Abram traveled through the land as far as the
site of the great tree of Moreh at Shechem. At that
time the Canaanites were in the land. 7The Lord
appeared to Abram and said, To your offspringa
I will give this land. So he built an altar there to
the Lord, who had appeared to him.
8From there he went on toward the hills east
of Bethel and pitched his tent, with Bethel on the
west and Ai on the east. There he built an altar
to the Lord and called on the name of the Lord.
9Then Abram set out and continued toward
the Negev.
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 32
Abram inEgypt
12:10-20RefGe 20:1-18; 26:1-11
10Now there was a famine in the land, and
bram went down to Egypt to live there for a
A
while because the famine was severe. 11As he was
about to enter Egypt, he said to his wife Sarai, I
know what a beautiful woman you are. 12When
the Egyptians see you, they will say, This is his
wife. Then they will kill me but will let you live.
13Say you are my sister, so that I will be treated
well for your sake and my life will be spared be
cause of you.
14When Abram came to Egypt, the Egyptians
saw that Sarai was a very beautiful woman. 15And
when Pharaohs officials saw her, they praised her
to Pharaoh, and she was taken into his palace. 16He
treated Abram well for her sake, and Abram ac
a7Orseed
FAMINES IN GENESIS
Abram and Sarai Travel to Egypt
Ge 12:10
Ge 26:1
Ge 41:5342:5
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 3 : 1 8 | 33
13
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 33
also in verse16
HEBRON
Hebron was located about 20 miles southwest of Jerusalem. Abram was often in the region of Hebron, and
many of the patriarchs and matriarchs were buried
there, including Sarah, Abraham, Isaac, Rebekah, Leah
and Jacob. David was anointed king at Hebron (2Sa
2:4), and the city was his capital for the first seven and
a half years of his reign over Judah (2Sa 5:45). See
the infographic Ancient Altars on p. XXXX; see the
table Altars in the Old Testament on p. XXXX.
5/10/16 8:25 AM
FIRST PROOFS
34 | G e n e s i s 1 4 : 1
14
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 34
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 5 : 7 | 35
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 35
15
5/10/16 8:25 AM
FIRST PROOFS
36 | G e n e s i s 1 5 : 8
16
Wadi el-Arish
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 36
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 7 : 4 | 37
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 37
12 He
17
5/10/16 8:25 AM
FIRST PROOFS
38 | G e n e s i s 1 7 : 5
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 38
ISAAC
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 8 : 1 9 | 39
18
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 39
5/10/16 8:25 AM
FIRST PROOFS
40 | G e n e s i s 1 8 : 2 0
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 40
19
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 9 : 2 9 | 41
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 41
c19TheHebrew
5/10/16 8:25 AM
FIRST PROOFS
42 | G e n e s i s 1 9 : 3 0
Terah
Abraham
Sarah
Wife
Nahor
Lot
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 42
Haran
Daughter
Daughter
Moab
Ben-Ammi
Moabites
Ammonites
Milkah
Iskah
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FIRST PROOFS
G e n e s i s 2 0 : 1 8 | 43
the
Moabites of today. 38The younger daughter also
had a son, and she named him Ben-Ammib; he is
the father of the Ammonitesc of today.
20
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 43
5/10/16 8:25 AM
FIRST PROOFS
44 | G e n e s i s 2 1 : 1
21
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 44
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 2 2 : 9 | 45
Abraham Tested
22
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 45
5/10/16 8:25 AM
FIRST PROOFS
46 | G e n e s i s 2 2 : 1 0
Nahors Sons
20Some time later Abraham was told, Milkah is
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 46
23
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 2 4 : 1 2 | 47
12Again Abraham bowed down before the peo
24
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 47
b7Orseed c10That
5/10/16 8:25 AM
FIRST PROOFS
48 | G e n e s i s 2 4 : 1 3
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 48
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 2 5 : 2 | 49
46She quickly lowered her jar from her shoul
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 49
and ask her about it. 58So they called Rebekah and
asked her, Will you go with this man?
I will go, she said.
59So they sent their sister Rebekah on her way,
along with her nurse and Abrahams servant and his
men. 60And they blessed Rebekah and said to her,
Our sister, may you increase
to thousands upon thousands;
may your offspring possess
the cities of their enemies.
61Then Rebekah and her attendants got ready
and mounted the camels and went back with the
man. So the servant took Rebekah and left.
62Now Isaac had come from Beer Lahai Roi, for
he was living in the Negev. 63He went out to the
field one evening to meditate,b and as he looked
up, he saw camels approaching. 64Rebekah also
looked up and saw Isaac. She got down from her
camel 65and asked the servant, Who is that man
in the field coming to meetus?
He is my master, the servant answered. So
she took her veil and covered herself.
66Then the servant told Isaac all he had done.
67Isaac brought her into the tent of his mother
Sarah, and he married Rebekah. So she became his
wife, and he loved her; and Isaac was comforted
after his mothers death.
25
uncertain.
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FIRST PROOFS
50 | G e n e s i s 2 5 : 3
3Jokshan was the father of
Ishmaels Sons
25:12-16pp1Ch 1:29-31
12This is the account of the family line of Abra
hams son Ishmael, whom Sarahs slave, Hagar the
Egyptian, bore to Abraham.
13These are the names of the sons of Ishmael,
listed in the order of their birth: Nebaioth the
firstborn of Ishmael, Kedar, Adbeel, Mibsam,
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 50
14Mishma,
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FIRST PROOFS
G e n e s i s 2 6 : 6 | 51
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 51
34Then
26
d4Orseed e4Orand
25:31 birthright The right of first inheritance, according to which the firstborn son would receive a double
inheritance (Dt 21:17).
25:33 swore In ancient Near Eastern culture, swearing
an oath was an irrevocable act.
26:15 Abraham had fled to Egypt when he experienced
famine (see Ge 12:1020 and note). Here God appears
to Isaac and tells him not to go to Egypt (v.2). Instead,
Isaac should go elsewhere within the land God has
promised (v.3). After giving Isaac this instruction, God
repeats the covenant promises he made to Abraham
(vv.45). The events of vv.133 may have taken place
before the birth of Jacob and Esau (ch. 25), since Isaacs
lie about Rebekah not being his wife (v.7) would likely
not have worked otherwise.
26:1 Abimelek This name could be a title and is fairly
common, thus this is not necessarily the exact same
king Abraham earlier encountered (ch. 20), although it
could be. See note on 21:32; compare note on 20:2.
FAMINES IN GENESIS
Abram and Sarai Travel to Egypt
Ge 12:10
Ge 26:1
Ge 41:5342:5
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FIRST PROOFS
52 | G ENESIS
Keturah
Hagar
Sarah
Abraham
Reumah
Tebah, Gaham
Tahash & Maakah
Zimran, Jokshan,
Medan, Midian,
Ishbak & Shuah
Ishmael
Isaac
Rebekah
Nebaioth, Kedar,
Adbeel, Mibsam,
Mishma, Dumah,
Massa, Hadad,
Tema, Jetur,
Naphish & Kedemah
Esau
Jacob
Edomites
12 TRIBES
OF ISRAEL
Reuben
Simeon
Levi
Judah
Issachar
Zebulun
4 sons
6 sons
3 sons
5 sons
4 sons
3 sons
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 52
Dinah
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G ENESIS | 53
Nahor
Milkah
Haran
Bethuel
7 other sons
Iscah
ah
Wife
Lot
Daughter
Laban
Leah
Rachel
Daughter
Moab
Ben-Ammi
Moabites
Ammonites
Bilhah
Zilpah
12 TRIBES
OF ISRAEL
Joseph
Benjamin
Dan
Naphtali
Gad
Asher
1 son
4 sons
7 sons
5 children
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 53
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FIRST PROOFS
54 | G e n e s i s 2 6 : 7
7When the men of that place asked him about
his wife, he said, She is my sister, because he
was afraid to say, She is my wife. He thought,
The men of this place might kill me on account
of Rebekah, because she is beautiful.
8When Isaac had been there a long time, Abim
elek king of the Philistines looked down from
a window and saw Isaac caressing his wife Re
bekah. 9So Abimelek summoned Isaac and said,
She is really your wife! Why did you say, She is
my sister?
Isaac answered him, Because I thought I might
lose my life on account of her.
10Then Abimelek said, What is this you have
done to us? One of the men might well have slept
with your wife, and you would have brought guilt
uponus.
11So Abimelek gave orders to all the people:
Anyone who harms this man or his wife shall
surely be put to death.
12Isaac planted crops in that land and the same
year reaped a hundredfold, because the Lord
blessed him. 13The man became rich, and his
wealth continued to grow until he became very
wealthy. 14He had so many flocks and herds and
servants that the Philistines envied him. 15So all
the wells that his fathers servants had dug in
the time of his father Abraham, the Philistines
stopped up, filling them with earth.
16Then Abimelek said to Isaac, Move away from
us; you have become too powerful forus.
17So Isaac moved away from there and en
camped in the Valley of Gerar, where he settled.
GERAR
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 54
c22 Rehoboth
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FIRST PROOFS
G e n e s i s 2 7 : 1 7 | 55
27
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 55
his son Esau. When Esau left for the open country
to hunt game and bring it back, 6Rebekah said to
her son Jacob, Look, I overheard your father say
to your brother Esau, 7Bring me some game and
prepare me some tasty food to eat, so that I may
give you my blessing in the presence of the Lord
before I die. 8Now, my son, listen carefully and
do what I tell you: 9Go out to the flock and bring
me two choice young goats, so I can prepare some
tasty food for your father, just the way he likes it.
10Then take it to your father to eat, so that he may
give you his blessing before he dies.
11Jacob said to Rebekah his mother, But my
brother Esau is a hairy man while I have smooth
skin. 12What if my father touches me? I would
appear to be tricking him and would bring down
a curse on myself rather than a blessing.
13His mother said to him, My son, let the curse
fall on me. Just do what I say; go and get them
forme.
14So he went and got them and brought them
to his mother, and she prepared some tasty food,
just the way his father liked it. 15Then Rebekah
took the best clothes of Esau her older son, which
she had in the house, and put them on her youn
ger son Jacob. 16She also covered his hands and
the smooth part of his neck with the goatskins.
17Then she handed to her son Jacob the tasty food
and the bread she had made.
a33 Shibah can mean oath or seven. b33 Beersheba can
mean well of the oath and well of seven.
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FIRST PROOFS
56 | G e n e s i s 2 7 : 1 8
18He
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 56
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 2 8 : 1 3 | 57
41Esau
28
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 57
a2 That
b3Hebrew
5/10/16 8:25 AM
FIRST PROOFS
58 | G e n e s i s 2 8 : 1 4
29
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 58
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 2 9 : 3 4 | 59
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 59
Jacobs Children
31When the Lord saw that Leah was not loved,
he enabled her to conceive, but Rachel remained
childless. 32Leah became pregnant and gave birth
to a son. She named him Reuben,b for she said, It
is because the Lord has seen my misery. Surely
my husband will love me now.
33She conceived again, and when she gave birth
to a son she said, Because the Lord heard that
I am not loved, he gave me this one too. So she
named him Simeon.c
34Again she conceived, and when she gave birth
a17Ordelicate b32 Reuben
5/10/16 8:25 AM
FIRST PROOFS
60 | G e n e s i s 2 9 : 3 5
30
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 60
ancient Near East (mentioned in Isa 65:11 with Destiny), Leah refers here to her good fortune, not the deity.
30:13 Asher Asher is also the Hebrew word for happinesshence Leahs remark in this verse.
30:14 During wheat harvest This corresponds roughly
to the month of May. mandrake plants Mandrakes
(dudaim in Hebrew) were believed in the ancient Near
East to have magical fertility powers.
30:16 I have hired you The Hebrew verb used here,
sakhar, is a sound play on the name Issachar (yissakhar
in Hebrew)the son who results from the rendezvous
between Leah and Jacob (Ge 30:18).
30:18 Issachar See note on 30:16.
30:20 Zebulun The Hebrew name zevulun sounds similar
to the Hebrew verb zaval, meaning to honorhence
Leahs remark in this verse.
30:24 Joseph The name Joseph has two possible Hebrew
derivations: the Hebrew word asaph (meaning to take
away) and the Hebrew word yasaph (meaning to add).
Rachel uses the word yasaph in this verse, suggesting
that she viewed it as related to that word. However, both
possible derivations are pertinent to the story in chs.
3750. If Josephs name comes from the Hebrew word
asaph, it alludes to the loss of Joseph via the treachery
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FIRST PROOFS
G e n e s i s 3 1 : 2 | 61
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 61
31
5/10/16 8:25 AM
FIRST PROOFS
62 | G e n e s i s 3 1 : 3
3Then the Lord said to Jacob, Go back to the
land of your fathers and to your relatives, and I
will be with you.
4So Jacob sent word to Rachel and Leah to come
out to the fields where his flocks were. 5He said to
them, I see that your fathers attitude toward me
is not what it was before, but the God of my father
has been with me. 6You know that Ive worked for
your father with all my strength, 7yet your father
has cheated me by changing my wages ten times.
However, God has not allowed him to harm me. 8If
he said, The speckled ones will be your wages,
then all the flocks gave birth to speckled young;
and if he said, The streaked ones will be your
wages, then all the flocks bore streaked young.
9So God has taken away your fathers livestock
and has given them tome.
10In breeding season I once had a dream in
which I looked up and saw that the male goats
mating with the flock were streaked, speckled
or spotted. 11The angel of God said to me in the
dream, Jacob. I answered, Here I am. 12And
he said, Look up and see that all the male goats
mating with the flock are streaked, speckled or
spotted, for I have seen all that Laban has been
doing to you. 13I am the God of Bethel, where you
anointed a pillar and where you made a vow to
me. Now leave this land at once and go back to
your native land.
14Then Rachel and Leah replied, Do we still
have any share in the inheritance of our fathers
estate? 15Does he not regard us as foreigners? Not
only has he sold us, but he has used up what was
paid for us. 16Surely all the wealth that God took
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 62
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 3 1 : 5 5 | 63
29I
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 63
c55 In
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FIRST PROOFS
64 | G e n e s i s 3 2 : 1
32
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 64
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 3 3 : 8 | 65
25When
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 65
33
5/10/16 8:25 AM
FIRST PROOFS
66 | G e n e s i s 3 3 : 9
9But Esau said, I already have plenty, my broth
er. Keep what you have for yourself.
10No, please! said Jacob. If I have found favor
in your eyes, accept this gift from me. For to see
your face is like seeing the face of God, now that
you have received me favorably. 11Please accept
the present that was brought to you, for God has
been gracious to me and I have all I need. And
because Jacob insisted, Esau acceptedit.
12Then Esau said, Let us be on our way; Ill
accompany you.
13But Jacob said to him, My lord knows that
the children are tender and that I must care for
the ewes and cows that are nursing their young.
If they are driven hard just one day, all the ani
mals will die. 14So let my lord go on ahead of his
servant, while I move along slowly at the pace of
the flocks and herds before me and the pace of the
children, until I come to my lord in Seir.
15Esau said, Then let me leave some of my men
with you.
But why do that? Jacob asked. Just let me find
favor in the eyes of my lord.
16So that day Esau started on his way back to
Seir. 17Jacob, however, went to Sukkoth, where he
built a place for himself and made shelters for his
livestock. That is why the place is called Sukkoth.a
33:911 This verbal exchange illustrates the cultural expectations of ancient Near Eastern etiquette with respect
to receiving gifts. Whereas Jacob earlier used the Hebrew
word minchah of his gift to Esau (32:13,18,20,21)a
term associated with offering tribute to a superiorin
v.11 he uses berakhah (meaning blessing; see note
on 27:4). This term, spoken directly to Esau, suggests
that Jacob views the gift as reparation for his theft of
Esaus blessing years ago.
33:12 Ill accompany you Esau presumed that Jacob
traveled to Edomite country in order to visit him. He is
unaware of both Jacobs flight from Laban (ch. 31) and
Jacobs encounter with God in which he was granted
the land of Canaan (28:1022). As Esau turns south
toward Seir, Jacob turns north toward Sukkoth. Jacobs
actions betray continuing uncertainty about Esaus feelings toward him.
33:17 to Sukkoth This Hebrew term means booths
or shelters, hence the reasoning given for the name in
this verse. It is located in the plain north of the Jabbok
(32:22) and east of the Jordan River.
33:18 Shechem The city where Abraham built an altar
after God appeared to him and promised him the land of
Canaan (12:67). Paddan Aram See 25:20 and note.
33:20 There he set up an altar Jacobs act echoes
what Abraham and Isaac had done before him (12:68;
26:25). See the infographic Ancient Altars on p. XXXX;
see the table Altars in the Old Testament on p. XXXX.
El Elohe Israel This name means El (or God), the God
of Israel. This name, along with Jacobs own new name
of Israel (see note on 32:28), marks the land as belonging to him and his descendants, by mandate of God.
34:131 The rape of Dinah in the city of Shechem
(33:1820)the only daughter mentioned in the account
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 66
34
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FIRST PROOFS
G e n e s i s 3 4 : 3 1 | 67
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 67
5/10/16 8:25 AM
FIRST PROOFS
68 | G e n e s i s 3 5 : 1
35
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 68
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 3 6 : 5 | 69
13Then God went up from him at the place where
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 69
25 The
Esaus Descendants
36:10-14pp1Ch 1:35-37
36:20-28pp1Ch 1:38-42
36
a15 Bethel
5/10/16 8:25 AM
FIRST PROOFS
70 | G e n e s i s
Canaanites
Hittites
Hivites
Zibeon
Isaac
Jacob
Esau
Eliphaz
Teman
Omar
Timna
Zepho
Elon
Anah
Adah
Oholibamah
Jeush
Gatam
Jalam
Kenaz
Amalek
Korah
Nahath
Ishmael
Basemath
Nebaioth
Reuel
Edomites
DESCENDANTS
OF ESAU
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 70
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FIRST PROOFS
G e n e s i s 3 6 : 2 2 | 71
6Esau took his wives and sons and daughters
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 71
15 T hese
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72 | G e n e s i s 3 6 : 2 3
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 72
Josephs Dreams
37
2This
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FIRST PROOFS
G e n e s i s 3 7 : 2 5 | 73
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 73
CISTERN
5/10/16 8:25 AM
FIRST PROOFS
74 | G e n e s i s 3 7 : 2 6
26Judah said to his brothers, What will we gain
if we kill our brother and cover up his blood?
27Come, lets sell him to the Ishmaelites and not
lay our hands on him; after all, he is our brother,
our own flesh and blood. His brothers agreed.
28So when the Midianite merchants came by,
his brothers pulled Joseph up out of the cistern
and sold him for twenty shekelsa of silver to the
Ishmaelites, who took him to Egypt.
29When Reuben returned to the cistern and saw
that Joseph was not there, he tore his clothes. 30He
went back to his brothers and said, The boy isnt
there! Where can I turn now?
31Then they got Josephs robe, slaughtered a goat
and dipped the robe in the blood. 32They took the
ornate robe back to their father and said, We found
this. Examine it to see whether it is your sons robe.
33He recognized it and said, It is my sons robe!
Some ferocious animal has devoured him. Joseph
has surely been torn to pieces.
34Then Jacob tore his clothes, put on sackcloth
and mourned for his son many days. 35All his sons
and daughters came to comfort him, but he re
fused to be comforted. No, he said, I will con
tinue to mourn until I join my son in the grave.
So his father wept for him.
36Meanwhile, the Midianitesb sold Joseph in
Egypt to Potiphar, one of Pharaohs officials, the
captain of the guard.
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 74
38
b36 Samaritan
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 3 8 : 2 9 | 75
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 75
5/10/16 8:25 AM
FIRST PROOFS
76 | G e n e s i s 3 8 : 3 0
39
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 76
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 4 0 : 2 3 | 77
40
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 77
wicker baskets
5/10/16 8:25 AM
FIRST PROOFS
78 | G e n e s i s 4 1 : 1
Pharaohs Dreams
41
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 78
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 4 1 : 4 8 | 79
28It is just as I said to Pharaoh: God has shown
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 79
the gods b43Orin the chariot of his second-incommand; or in his second chariot c43OrBow down
is, Heliopolis; also in verse50
d45 That
5/10/16 8:25 AM
FIRST PROOFS
80 | G e n e s i s 4 1 : 4 9
42
FAMINES IN GENESIS
Abram and Sarai Travel to Egypt
Ge 12:10
Ge 26:1
Ge 41:5342:5
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G e n e s i s 4 3 : 2 | 81
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29When
43
about freely
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82 | G e n e s i s
Abraham
Potiphera
Sarah
Isaac
Rebekah
Esau
Jacob
Joseph
Rachel
Asenath
Manasseh
Asriel
Jair
Benjamin
Ephraim
Makir
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Shuthelah
Beker
Tahan
Ezer
Beriah
Sheerah
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G ENESIS | 83
Laban
Leah
Reuben, Simeon,
Levi, Judah, Issachar,
Zebulun & Dinah
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Bihah
Dan
Naphtali
Zilpah
Gad
Asher
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84 | G e n e s i s 4 3 : 3
3But Judah said to him, The man warned us sol
emnly, You will not see my face again unless your
brother is with you. 4If you will send our brother
along with us, we will go down and buy food for
you. 5But if you will not send him, we will not go
down, because the man said to us, You will not see
my face again unless your brother is with you.
6Israel asked, Why did you bring this trou
ble on me by telling the man you had another
brother?
7They replied, The man questioned us closely
about ourselves and our family. Is your father
still living? he asked us. Do you have another
brother? We simply answered his questions. How
were we to know he would say, Bring your broth
er down here?
8Then Judah said to Israel his father, Send the
boy along with me and we will go at once, so that
we and you and our children may live and not die.
9I myself will guarantee his safety; you can hold
me personally responsible for him. If I do not
bring him back to you and set him here before
you, I will bear the blame before you all my life.
10As it is, if we had not delayed, we could have
gone and returned twice.
11Then their father Israel said to them, If it
must be, then do this: Put some of the best prod
ucts of the land in your bags and take them down
to the man as a gifta little balm and a little hon
ey, some spices and myrrh, some pistachio nuts
and almonds. 12Take double the amount of silver
with you, for you must return the silver that was
put back into the mouths of your sacks. Perhaps
it was a mistake. 13Take your brother also and go
back to the man at once. 14And may God Almightya
grant you mercy before the man so that he will let
your other brother and Benjamin come back with
you. As for me, if I am bereaved, I am bereaved.
15So the men took the gifts and double the
amount of silver, and Benjamin also. They hur
ried down to Egypt and presented themselves to
Joseph. 16When Joseph saw Benjamin with them,
he said to the steward of his house, Take these
men to my house, slaughter an animal and prepare
a meal; they are to eat with me at noon.
17The man did as Joseph told him and took the
men to Josephs house. 18Now the men were fright
43:7 ourselves and our family This explanation includes details not found in the sons explanation to
Jacob in ch. 42. The former chapter apparently presented
a summary.
43:8 boy The Hebrew term used here, naar, is used to
describe Benjamin in 44:22 and 44:3034. The term
can refer to a male from infancy (Ex 2:6) up until young
adulthood (Ge 34:19).
43:10 we could have gone and returned twice This
is likely hyperbole, but if not, then their brother Simeon
has been imprisoned in Egypt for several months (compare 42:24).
43:21 place where we stopped for the night As in
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El-Shaddai
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G e n e s i s 4 4 : 1 9 | 85
44
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86 | G e n e s i s 4 4 : 2 0
45
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G e n e s i s 4 6 : 1 3 | 87
give you the best of the land of Egypt and you can
enjoy the fat of the land.
19You are also directed to tell them, Do this:
Take some carts from Egypt for your children and
your wives, and get your father and come. 20Never
mind about your belongings, because the best of
all Egypt will be yours.
21So the sons of Israel did this. Joseph gave them
carts, as Pharaoh had commanded, and he also
gave them provisions for their journey. 22To each
of them he gave new clothing, but to Benjamin he
gave three hundred shekelsa of silver and five sets
of clothes. 23And this is what he sent to his father:
ten donkeys loaded with the best things of Egypt,
and ten female donkeys loaded with grain and
bread and other provisions for his journey. 24Then
he sent his brothers away, and as they were leav
ing he said to them, Dont quarrel on the way!
25So they went up out of Egypt and came to
their father Jacob in the land of Canaan. 26They
told him, Joseph is still alive! In fact, he is ruler
of all Egypt. Jacob was stunned; he did not be
lieve them. 27But when they told him everything
Joseph had said to them, and when he saw the carts
Joseph had sent to carry him back, the spirit of
their father Jacob revived. 28And Israel said, Im
convinced! My son Joseph is still alive. I will go
and see him before I die.
46
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88 | G e n e s i s 4 6 : 1 4
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47
a15That
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90 | G e n e s i s 4 7 : 3 0
48
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G e n e s i s 4 9 : 7 | 91
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49
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92 | G e n e s i s 4 9 : 8
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G e n e s i s 5 0 : 1 0 | 93
23 With
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50
a23,24Orarchers
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94 | G e n e s i s 5 0 : 1 1
mentioned elsewhere in the OT and has not been identified with certainty; its significance is unknown. See the
infographic A Threshing Floor on p. XXXX.
50:11 Abel Mizraim This alternate name for the threshing floor of Atad means mourning of Egypt or meadow
of Egypt.
50:13 field of Machpelah See Ge 49:30; compare
23:9,1719.
50:20 This climactic statement is the culmination of
the Joseph saga.
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b23 That
50:22 a hundred and ten years This may not be Josephs true age, since 110 years represented the ideal
lifespan in Egyptian thought and served as an honorific
description.
50:24 out of this land This statement foreshadows the
exodus. Compare 15:1314.
50:25 from this place When the Israelites finally leave
Egypt in the exodus under Moses, they fulfill this vow
(see Ex 13:19). Compare Jos 24:32.
50:26 he was placed in a coffin The use of a coffin is
characteristically Egyptian.
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M AT T H E W
INTRODUCTION TO MATTHEW
Each of the four Gospels (Matthew, Mark, Luke and John) tells the story of J esus from its own
perspective. Matthew emphasizes that Jesus is the long-awaited Jewish Messiah and King, who
fulfills Gods promises in the Old Testament. Jesus is not just a wise teacher; he is the one God
has chosen to usher in the kingdom of heaven. He has come to save and to restore humanity into
right relationship with Godstarting first with Israel and then moving to the wider world.
BACKGROUND
The text of Matthew doesnt identify its author, but ever since the second century AD, Christian
tradition has ascribed this Gospel to Matthew the tax collectorcalled Levi in Mark and Lukes
accountswho became one of Jesus 12 disciples (Mt 9:9; 10:3; Mk 2:14; Lk 5:2729). Various features in Matthew reflect a writing style that is more Jewish than the other three Gospels,
although Johns Gospel is also steeped in Judaism. Matthew seems to have been intended for a
community of Jewish people who believed that Jesus was the Messiah. Based on Matthews focus
on the negative elements of the Judaism of Jerusalem and Judaea, it seems that the Gospels
audience probably lived outside of the Israel
region. It was probably written in the late first
century, around AD 6580.
Caesarea Philippi
STRUCTURE
One way to organize the Gospel of Matthew
is by the five major blocks of Jesus teaching.
Each block ends with a phrase noting what
happened when Jesus was finished speaking
(for example, Mt 7:28). These five blocks are:
the Sermon on the Mount (5:17:29); the
missionary discourse (9:3510:42); Jesus
parables (13:152); Jesus teaching on discipleship (ch. 18); and Jesus teaching about
his return and the day of judgment (23:1
25:46). This five-part division could serve as
an echo of the Pentateuch (the first five books
of the Old Testament). Matthew is presenting
Jesus as a new Moses. Like Moses, Jesus is
leading Gods people in an exodusthis new
exodus involves breaking the bonds of sin.
And just as Moses delivered Gods law, Jesus
fulfills it (5:1720).
Tyre
Capernaum
Galilee
Bethsaida
Nazareth
Samaria
Judea
Jerusalem
Jericho
Bethlehem
This map depicts many of the locations of J esus ministry according to Matthews Gospel.
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2 | M a t t h e W INTRODUCTION
Another way to organize Matthews Gospel is to structure it around significant turning points in
Jesus ministry. These turning points are marked by a transition in the aspect or location of J esus
ministry (4:17; 16:21). The first section describes the time before J esus public ministry, including
his family history and early childhood, his baptism and his temptation by the devil (1:14:16).
The second section, which details Jesus public ministry in Galilee, particularly focuses on his
miracles, teachings and conflicts with religious leaders (4:1716:20). The last section tells of
the rejection and suffering of Jesus in Jerusalem and concludes with his crucifixion, resurrection
and ascension (16:2128:20).
OUTLINE
Prelude to Jesus ministry (1:14:16)
Jesus ministry in Galilee (4:1716:20)
Jesus in Jerusalem (16:2128:20)
THEMES
One of Matthews primary goals is to show that J esus is the Messiahthe fulfillment of Jewish
hopes for salvation (1:1825). The book is filled with references to the Old Testamentmost of
which are quoted by Jesus himself. While some passages, such as 10:56 and 15:24, seem to
indicate that Jesus was sent only to the Jews, the Gospel as a whole portrays him as the Savior
John baptizes
Jesus
Matthew writes
his Gospel
5 BC
AD 28
AD 60~85
3 BC
4 BC
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AD 31
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INTRODUCTION M a t t h e W | 3
of the entire world (e.g., 8:513; 12:21). Matthew emphasizes that the kingdom of heaven has
arrived with Jesusbut at the same time, the kingdom has not yet come in its fullness (compare
4:17; 26:29). That will happen with Jesus return (24:331).
Matthew uses the designation Son of David to point to J esus human lineage from King David in
the Old Testament, showing J esus legitimate right to the throne (1:117). In addition, Matthew
emphasizes Jesus identity as the divine Son of God (3:1417), who has authority to control
nature, heal disease and forgive sin. The theme of authority runs just below the surface of the
entire Gospelin the miracle stories, in Jesus teachings and parables, and in his confrontations
with the religious leaders. In everything he does, J esus is acting in the name and power of God
himself.
By the end of Matthews Gospel, some of J esus disciples are worshiping himand it is here that
it becomes apparent that the people realize what we have also found to be true: J esus is God
himself (28:17). Today, we proclaim Jesus as our Jewish Messiah, who is also our King and God!
He is all we ever hoped for and far more. And this savior, J esus, inspires us to both praise him
and take actionhe motivates us to make disciples of all nations, a work that is far from done
(28:1820).
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4 | M a t t h e W 1 : 1
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M at t h e W 1:2 5 | 5
Rahab
Ruth
Uriahs Wife
(Bathsheba)
Mary
Ge 38
Jos 2;
6:2225
Ru 14
2Sa 11
Mt 12;
Lk 12
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6 | M ATTHE W
Abraham
Nahshon
Isaac
Salmon
Jacob
Rahab
Boaz
Ruth
Judah
Tamar
Obed
Perez
Zerah
Jesse
11 sons
Hezron
David
Bathsheba
Ram
Solomon
Amminadab
Rehoboam
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M ATTHE W | 7
Abijah
Manasseh
Azor
Asa
Amon
Zadok
Jehoshaphat
Josiah
Akim
Jehoram
Jehoiachin
Elihud
Uzziah
Shealtiel
Eleazar
Jotham
Zerubbabel
Matthan
Ahaz
Abihud
Jacob
Hezekiah
Eliakim
Joseph
Mary
JESUS
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8 | M a t t h e W 2 : 1
MAGI
wise men
Mary visits
Elizabeth.
An angel appears
to Joseph.
Jesus is born
in Bethlehem.
Mary stays
with Elizabeth.
Gabriel appears to Mary.
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Caesar Augustus
decrees a census.
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M at t h e W 2:1 5 | 9
Jesus is circumcized.
Angels appear to
shepherds.
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Joseph, Mary
The Magi ask Herod in Jerusalem and Jesus flee
about the king of the Jews.
to Egypt.
An angel appears
to Joseph in Egypt.
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10 | M a t t h e W 2 : 1 6
16When Herod realized that he had been out
witted by the Magi, he was furious, and he gave
orders to kill all the boys in Bethlehem and its
vicinity who were two years old and under, in
accordance with the time he had learned from the
Magi. 17Then what was said through the prophet
Jeremiah was fulfilled:
Jesus
Jesus Early
EarlyLife
Life (continued)
Jesus spends the rest
of his childhood and early
adulthood in Nazareth.
Joseph, Mary and Jesus
return from Egypt to
settle in Nazareth.
Jesus spends
his childhood
in Nazareth.
Jesus calls
the first
disciples.
John the Baptist
declares his mission
and tells about
the Messiah.
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M a t t h e W 3 : 7 | 11
through the
a3Isaiah40:3
Jesus turns
water into wine.
Nicodemus meets
with Jesus.
Jesus stays in
Capernaum.
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On the way to
Galilee, Jesus stops
in Sychar to talk
with a Samaritan
woman.
Jesus stays
in Samaria.
Jesus leaves
Judea for Galilee.
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12 | M a t t h e W 3 : 8
a11Orin b1 TheGreek
Jesus
Jesus Early
EarlyLife
Life (continued)
Jesus preaches and heals
Jesus is rejected
throughout Galilee.
at Nazareth.
Jesus heals Peters
Jesus teaches a
Jesus calls
mother-in-law and many
crowd from a boat.
Jesus begins
four fishermen. others in Capernaum.
preaching in
Galilee.
Jesus moves to
Capernaum.
Jesus heals an
officials son.
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t.
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M a t t h e W 4 : 1 0 | 13
4Jesus
Jesus calls
Matthew.
Jesus eats at
Matthews house.
Jesus heals a
disabled man at the
pool of Bethesda.
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Jesus chooses
the 12 apostles.
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14 | M a t t h e W 4 : 1 1
11Then the devil left him, and angels came and
attended him.
12When
Messiah. See the table Jesus Fulfillment of Old Testament Prophecy on p. XXXX.
4:17 From that time on Indicates the start of J esus
public ministry (compare Mt 16:21). to preach The
Greek word used here, kryss, connotes a different
sort of proclamation than the modern verb preach
expresses. It often was used to describe official pronouncements of sovereigns, such as declarations of state
visits or changes in taxation. kingdom of heaven has
come near This concept communicated great urgency in
Johns proclamation. Several of Jesus parables likewise
emphasize impending judgment and that p
eople should
repent. See note on 3:2.
4:1822 Matthew records Jesus calling of two sets of brothers. Three of the fourPeter, James and Johnbecame
the inner circle of his disciples and rose to greater positions
of leadership among the apostles and the early church.
4:18 two brothers Capernaum was small, and Jesus
had been preaching the coming of the kingdom of heaven
(compare 4:17). The two brothers, Peter and Andrew, had
probably already heard of Jesus. John 1:4042 also records
Jesus
Jesus Early
EarlyLife
Life (continued)
Jesus gives his famous
sermon and the beatitudes.
Jesus raises a
widows son.
Women accompany
Jesus on another tour
of Gallilee.
Jesus teaches
about John the
Baptists greatness.
Jesus reassures
John the Baptists
disciples.
A sinful woman
Jesus heals a
anoints Jesus feet (Luke).
centurions servant.
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Je
a
r
Jesus relatives
seek him.
Jesus calms a
storm at sea.
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M a t t h e W 5 : 2 | 15
Introduction totheSermon
ontheMount
Jesus heals a
man who is
demon-possessed
and mute.
Jesus commissions a
missionary in the region
of the Gerasenes.
A synagogue ruler
asks Jesus to help
his daughter.
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The people of
Nazareth refuse
to believe.
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16 | M a t t h e W 5 : 3
The Beatitudes
5:3-12ppLk 6:20-23
He said:
3 Blessed are the poor in spirit,
for theirs is the kingdom of
heaven.
4 Blessed are those who mourn,
for they will be comforted.
5 Blessed are the meek,
for they will inherit the earth.
6 Blessed are those who hunger and
thirst for righteousness,
for they will be filled.
7 Blessed are the merciful,
for they will be shown mercy.
8 Blessed are the pure in heart,
for they will see God.
5:6 who hunger and thirst for righteousness A metaphor for moral uprightness. This may be an allusion to
Ps 37:1217 (compare note on Mt 5:5), which speaks
of a time when oppressors will be no more. This line
expresses a deep desire both for personal righteousness
and for a world characterized by Gods righteousness
(or justice). It implies that those who observe Gods
commandments should do so not out of resignation, but
out of a fundamental desire. Due to widespread poverty,
many of those listening to Jesus were probably hungry
and thirsty in a literal sense.
5:7 Blessed are the merciful This beatitude has the
same emphasis as the others: Gods kingdom is breaking
in upon the world. When it does, God will show mercy to
those who have been merciful to others.
5:8 pure in heart Possibly an allusion to Ps 18:26.
This beatitude uses the terminology of ritual purity and
cleanness, which would have been common in Judaism.
But Jesus original audience likely would have made
no distinction between having a heart pure from sin
and being a person who is ritually pure according to
the law. This parallels Jesus emphasis on God being
Jesus refuses to be
made king and prays alone.
Herod wonders if Jesus
is John the Baptist raised
from the dead.
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Jesus walks
on water.
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M a t t h e W 5 : 2 0 | 17
14You
Some disciples
desert Jesus.
The Pharisees
criticize Jesus about
cermonial washing.
Jesus teaches
his disciples about
what defiles.
Jesus heals a
deaf man in
the Decapolis.
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Jesus heals
a blind man
in Bethsaida.
Jesus goes
to Magadan.
Jesus heals many
on a mountain in
Galilee.
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Murder
5:25,26ppLk 12:58,59
21You have heard that it was said to the people
long ago, You shall not murder,a and anyone who
murders will be subject to judgment. 22But I tell
you that anyone who is angry with a brother or
sisterb,c will be subject to judgment. Again, anyone
who says to a brother or sister, Raca,d is answer
able to the court. And anyone who says, You fool!
will be in danger of the fire of hell.
23Therefore, if you are offering your gift at
the altar and there remember that your brother
or sister has something against you, 24leave your
gift there in front of the altar. First go and be rec
onciled to them; then come and offer your gift.
25Settle matters quickly with your adversary
who is taking you to court. Do it while you are still
together on the way, or your adversary may hand
you over to the judge, and the judge may hand you
over to the officer, and you may be thrown into
prison. 26Truly I tell you, you will not get out until
you have paid the last penny.
Adultery
27You
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Divorce
31It has been said, Anyone who divorces his
wife must give her a certificate of divorce.f 32But
I tell you that anyone who divorces his wife, ex
cept for sexual immorality, makes her the victim
of adultery, and anyone who marries a divorced
woman commits adultery.
Oaths
33Again, you have heard that it was said to the
people long ago, Do not break your oath, but fulfill
to the Lord the vows you have made. 34But I tell
you, do not swear an oath at all: either by heav
en, for it is Gods throne; 35or by the earth, for it
is his footstool; or by Jerusalem, for it is the city
of the Great King. 36And do not swear by your
head, for you cannot make even one hair white or
black. 37All you need to say is simply Yes or No;
anything beyond this comes from the evil one.g
Eye forEye
38You have heard that it was said, Eye for eye,
and tooth for tooth.h 39But I tell you, do not resist
a21Exodus20:13 b22 The
However, they are not intended literally; they are hyperbolesdeliberate exaggerations to make a point. J esus
is saying that p
eople should be vigilant in avoiding sin,
making every effort to remain pure.
5:29 hell See note on v.22.
5:30 lose one part of your body Jesus uses this illustration to emphasize the way that sin stands between
people and God. He also demonstrates the desperate
need for a person, through the power of God, to rid their
life of sin. Jesus is showing that for many p
eople their
desire for sin is so powerful that it keeps them from
having relationship with God and thus leads to them experiencing Gods judgment and wrath. See note on v.22.
5:31 must give her a certificate of divorce Jesus
later indicates that divorce in the Law of Moses (see Dt
24:14 and note) was permitted only because of peoples
hardness of heart (see Mt 19:8 and note).
5:32 except for sexual immorality Jesus addresses
this issue again at various points in his ministry (e.g.,
19:39). In this text, J esus indicates that sexual infidelity
is an acceptable reason for divorce.
5:33 fulfill to the Lord the vows People swore oaths to
guarantee their truthfulness. Jesus calls on his followers
to practice honesty without the use of oaths. See Nu 30:2.
5:38 Eye for eye This principle, often referred to as
lex talionis or the law of retaliation (see Ex 2124)
contrasts with the unexpected generosity that a member
of the kingdom of heaven should display.
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M a t t h e W 6 : 1 0 | 19
Love forEnemies
Prayer
Giving totheNeedy
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6:9-13ppLk 11:2-4
5And when you pray, do not be like the hypo
crites, for they love to pray standing in the syn
agogues and on the street corners to be seen by
others. Truly I tell you, they have received their
reward in full. 6But when you pray, go into your
room, close the door and pray to your Father, who
is unseen. Then your Father, who sees what is
done in secret, will reward you. 7And when you
pray, do not keep on babbling like pagans, for they
think they will be heard because of their many
words. 8Do not be like them, for your Father knows
what you need before you ask him.
9This, then, is how you should pray:
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20 | M a t t h e W 6 : 1 1
Fasting
16When you fast, do not look somber as the hyp
Treasures inHeaven
6:22,23ppLk 11:34-36
19Do not store up for yourselves treasures
on earth, where moths and vermin destroy, and
where thieves break in and steal. 20But store up
for yourselves treasures in heaven, where moths
and vermin do not destroy, and where thieves do
not break in and steal. 21For where your treasure
is, there your heart will be also.
22The eye is the lamp of the body. If your eyes
are healthy,c your whole body will be full of light.
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 20
23But if
Do Not Worry
6:25-33ppLk 12:22-31
25Therefore I tell you, do not worry about your
life, what you will eat or drink; or about your body,
what you will wear. Is not life more than food, and
the body more than clothes? 26Look at the birds of
the air; they do not sow or reap or store away in
barns, and yet your heavenly Father feeds them.
Are you not much more valuable than they? 27Can
any one of you by worrying add a single hour to
your lifee?
28And why do you worry about clothes? See
how the flowers of the f ield grow. They do not la
bor or spin. 29Yet I tell you that not even Solomon
in all his splendor was dressed like one of these.
30If that is how God clothes the grass of the f ield,
which is here today and tomorrow is thrown into
the fire, will he not much more clothe youyou
of little faith? 31So do not worry, saying, What
a13 TheGreek
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 7 : 1 5 | 21
Judging Others
7:3-5ppLk 6:41,42
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 21
4/22/16 10:54 AM
FIRST PROOFS
22 | M a t t h e W 7 : 1 6
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 22
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 8 : 1 5 | 23
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 23
10When
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FIRST PROOFS
24 | M a t t h e W 8 : 1 6
16When evening came, many who were demonpossessed were brought to him, and he drove out the
spirits with a word and healed all the sick. 17This was
to fulfill what was spoken through the prophet Isaiah:
8:23-27ppMk4:36-41; Lk8:22-25
8:23-27RefMt 14:22-33
8:16 drove out the spirits with a word and healed all
the sick Although ancient people often attributed sickness to demonic activity, Matthew appears to be describing the possessed and the sick as two distinct groups.
8:17 to fulfill See 1:22 and note. he took up our infirmities A quotation of Isa 53:4. Compare Mt 1:22 and
note; see the table Jesus Fulfillment of Old Testament
Prophecy on p. XXXX.
8:1822 This section functions as a transition from
Jesus time in Capernaum to his arrival in the country
of the Gadarenes. Given the itinerant nature of Jesus
ministry and the size of the crowds that followed him,
interactions like the ones described here were probably
common.
8:18 to the other side Jesus crosses the Sea of Galilee.
He leaves the northern shores of Capernaum for the
southeastern banks of Gadara. See the map Gadara
on p. XXXX.
8:19 teacher of the law To this point in Matthew, the
legal experts (see note on 2:4) have not been portrayed
in a positive light (e.g., 5:20; 7:29). Teacher No one in
Matthew who refers to J esus as Teacher appears to
be a true follower (12:38; 19:16; 22:16,24,36). I will
follow As a disciple.
8:20 Son of Man Jesus uses this self-designation more
than any other; it comes from the OT book of Daniel
(see Da 7:13 and note). This title occurs 30 times in
the Gospel of Matthew and often stresses the exaltation
of Jesus. Here, however, it highlights his position as a
homeless itinerant. Generally, the phrase son of man
means human one. However, in some contexts the
phrase appears to point to the divine figure in Da 7:13
(see Mt 26:64). In Matthew, the title Son of Man has
three primary senses. First, it focuses on J esus suffering
and humility (11:19; 12:40; 17:12,22; 20:28; 26:64).
Second, it stresses the power and authority Jesus had
on earth (9:6; 12:8, 12:32; 13:37). Finally, it highlights
his future coming as the exalted king, the one like a
son of man portrayed in Da 7 (Mt 13:41; 16:2728;
24:27,30,37,39; 25:31). Daniel uses the phrase one
like a son of man to describe a figure who approaches
the Ancient of Days and receives an everlasting kingdom.
Contextually, the expression likely refers to a Messianic
figure; as a result, it developed into a Messianic title, Son
of Man. In several applications of the title to himself,
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 24
(see Septuagint)
Mt 8:2327; Mk 4:3541;
Lk 8:2225
Mt 14:2233; Mk 6:4552;
Jn 6:1621
Lk 5:411
Jn 21:114
8:26 You of little faith J esus uses this phrase to respond to his disciples doubt that God would take care
of them (compare 14:31; 16:8). rebuked the winds
and the waves Since in the ancient Near East the sea
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 9 : 8 | 25
8:28-34ppMk5:1-17; Lk8:26-37
9:2-8ppMk2:3-12; Lk5:18-26
28When
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 25
4/22/16 10:54 AM
FIRST PROOFS
26 | M a t t h e W 9 : 9
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 26
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 0 : 2 | 27
10
sion for the people was intensified by the lack of leadership to help them (compare Jn 10:118; Eze 34). Without
a shepherd, sheep are prone to wander and vulnerable
to danger. The Old Testament often portrays Israel as
Gods flock and the nations leaders as shepherdswho
failed in their responsibility to look after for the sheep
(e.g., Nu 27:17; 2Sa 5:2; Isa 56:11; Jer 10:21).
10:1 called his twelve disciples to him So far, Matthew has described the calling of only five disciples (Mt
4:1822; 9:9). Jesus had many followers, but these
were his leadersthose whom he commissioned to
build his church.
10:2 the twelve apostles Matthew initially refers to
this group as disciples. Here, he calls them apostles
those who are sent out with the authority of the sender
(Jesus). No explicit reason is given here for the choice of
twelve disciples, but it may have been in part to reflect
the fact that there were twelve tribes of Israel. Matthew
later presents the twelve disciples as Israels new leaders
(19:28). See the table The Twelve Apostles on p. XXXX.
first Rather than identifying Simon as the leader of the
Twelve, this term simply designates the starting point
of the list. Simon (who is called Peter) Simon is his
Hebrew name, while Peter is his Greek name (see 4:18;
16:1718). Elsewhere, Biblical writers refer to him by
his Aramaic name, Cephas (e.g., Jn 1:42; 1Co 1:12; Gal
2:9). Simon and the next three disciples listed (Andrew,
James and John) were mentioned earlier in Matthew (Mt
4:18,21). See people diagram Peters Family Tree on
9:27 Son of David A Messianic title meaning descendant of King David (see note on 1:1; compare 12:23;
15:22; 20:30; 21:9,15; 22:42).
9:30 See that no one knows Despite Jesus apparent
desire to keep a low profile, his call for secrecy is not
obeyed. Once these men experience the good news, they
cannot keep it to themselves.
9:3234 Jesus again asserts his authority over the spirit
realm (compare 8:2832) and causes all of Israel to
marvel at his deeds.
9:34 It is by the prince of demons that he drives
out demons Jesus later shows the absurdity of this
statement (see 12:2232).
9:3538 These final verses summarize J esus ministry
(compare 4:23). They also set up the next chapter, in
which J esus sends out his disciples.
9:36 like sheep without a shepherd Jesus compas-
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 27
4/22/16 10:54 AM
FIRST PROOFS
28 | M a t t h e W 1 0 : 3
MATTHEW 10:24
MARK 3:1619
LUKE 6:1316
ACTS 1:13
Simon Peter
Simon Peter
Simon Peter
Peter
Andrew
Andrew
John
John
James
James
John
Andrew
John
Andrew
Philip
Philip
Philip
Philip
Bartholomew
Bartholomew
Bartholomew
Thomas
Thomas
Matthew
Matthew
Bartholomew
Matthew
Thomas
Thomas
Matthew
Thaddaeus
Thaddaeus
Judas Iscariot
Judas Iscariot
Judas Iscariot
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 28
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M a t t h e W 1 0 : 3 5 | 29
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 29
24The
or knowledge
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FIRST PROOFS
30 | M a t t h e W 1 0 : 3 6
11
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 30
3to
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 2 : 1 | 31
13For
17 We
11:25-27ppLk 10:21,22
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 31
12
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FIRST PROOFS
32 | M a t t h e W 1 2 : 2
was not
lawful for them to do, but only for the priests. 5Or
havent you read in the Law that the priests on Sab
bath duty in the temple desecrate the Sabbath and
yet are innocent? 6I tell you that something greater
than the temple is here. 7If you had known what
these words mean, I desire mercy, not sacrifice,a
you would not have condemned the innocent. 8For
the Son of Man is Lord of the Sabbath.
9Going on from that place, he went into their
synagogue, 10and a man with a shriveled hand
was there. Looking for a reason to bring charges
against Jesus, they asked him, Is it lawful to heal
on the Sabbath?
11He said to them, If any of you has a sheep
and it falls into a pit on the Sabbath, will you not
take hold of it and lift it out? 12How much more
valuable is a person than a sheep! Therefore it is
lawful to do good on the Sabbath.
13Then he said to the man, Stretch out your
hand. So he stretched it out and it was completely
restored, just as sound as the other. 14But the Phari
sees went out and plotted how they might kill Jesus.
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 32
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FIRST PROOFS
M a t t h e W 1 2 : 4 5 | 33
itself
Satan drives out Satan,
he is divided against himself. How then can his
kingdom stand? 27And if I drive out demons by
Beelzebul, by whom do your people drive them
out? So then, they will be your judges. 28But if it
is by the Spirit of God that I drive out demons,
then the kingdom of God has come upon you.
29Or again, how can anyone enter a strong
mans house and carry off his possessions un
less he first ties up the strong man? Then he can
plunder his house.
30Whoever is not with me is against me, and
whoever does not gather with me scatters. 31And
so I tell you, every kind of sin and slander can be
forgiven, but blasphemy against the Spirit will
not be forgiven. 32Anyone who speaks a word
against the Son of Man will be forgiven, but any
one who speaks against the Holy Spirit will not be
forgiven, either in this age or in the age to come.
33Make a tree good and its fruit will be good,
or make a tree bad and its fruit will be bad, for
a tree is recognized by its fruit. 34You brood of
vipers, how can you who are evil say anything
good? For the mouth speaks what the heart is full
of. 35A good man brings good things out of the
good stored up in him, and an evil man brings
evil things out of the evil stored up in him. 36But
I tell you that everyone will have to give account
on the day of judgment for every empty word
they have spoken. 37For by your words you will
be acquitted, and by your words you will be
condemned.
12:26 If Satan drives out Satan J esus argues that, if
Satan were facilitating exorcisms, he would be counteracting his own attempts to control the world, because
he is the ruler of the demons (compare note on 10:25).
12:27 your people Refers to Jewish exorcists.
12:29 enter a strong mans house Jesus uses this
illustration to assert that he already has defeated Satan
(the strong man)which is why he can expel demons
(plunder the house). J esus analogy likely comes from
Isa 22:1525. Compare Mk 3:27 and note.
12:31 blasphemy against the Spirit Speaking with
degradation against Gods truth (compare 1Ti 1:20). In
this case, it refers to the Pharisees claim that J esus
power comes from Satan, rather than the Spirit of God.
12:3337 The Pharisees assessment of J esus power
reveals their true nature. As the fruit of a tree indicates
the nature of a tree, so their actions indicate their evil
intent.
12:34 You brood of vipers See note on Mt 3:7.
12:3842 Some Pharisees wish to see a sign from Jesus
to prove his authority. The only sign they will receive is
Jesus resurrection, which he refers to metaphorically.
Compare 16:14.
12:38 Pharisees and teachers of the law Two groups
of Jewish religious leaders. See note on 2:4; note on
Jn 1:24.
12:39 adulterous generation Adultery is widely used in
the Bible as a metaphor for sin and unfaithfulness to God
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 33
(e.g., Isa 57:3; Eze 16:32; Hos 13; Jas 4:4). the sign
of the prophet Jonah Jonahs rescue from the great
fish was a sign that the prophet and his message were
from God. Similarly, the ultimate sign validating Jesus
would be his triumph over death (Mt 12:40). Although
the Pharisees likely did not understand Jesus statement, they might have recalled it after his resurrection.
12:40 three days and three nights See note on Lk
24:1. Son of Man See Mt 8:20 and note.
12:41 they repented at the preaching of Jonah In
contrast to many of J esus contemporaries, the recipients
of Jonahs messagewho were Assyrians, the enemy
of Gods peoplerepented. See Jnh 3.
12:42 The Queen of the South Refers to the Queen of
Sheba, who visited Solomon and marveled at his wisdom
(1Ki 10:113; 2Ch 9:112). In contrast, the scribes
(teachers of the law) and Pharisees refuse to accept
the wisdom of one greater than Solomon.
12:4345 Jesus describes the evil and adulterous
generation in terms of a disembodied spirit who returns
to its host with greater severity.
12:45 seven other spirits Seven is often used as a
number of completeness or totality in the Bible; here, the
possession by demons involves a complete takeover of
the person. this wicked generation Despite his many
miracles, Jesus divine authority is called into question
repeatedly. This parable warns against such stubborn
disbelief. By rejecting Jesus, the generation will become
even more vulnerable to the forces of darkness. This
4/22/16 10:54 AM
FIRST PROOFS
34 | M a t t h e W 1 2 : 4 6
14In
13:1-15ppMk4:1-12; Lk8:4-10
13:16,17ppLk 10:23,24
13:18-23ppMk4:13-20; Lk8:11-15
13
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 34
(see Septuagint)
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FIRST PROOFS
M a t t h e W 1 3 : 3 9 | 35
18Listen then to what the parable of
the sower
eans: 19When anyone hears the message about the
m
kingdom and does not understand it, the evil one
comes and snatches away what was sown in their
heart. This is the seed sown along the path. 20The
seed falling on rocky ground refers to someone
who hears the word and at once receives it with joy.
21But since they have no root, they last only a short
time. When trouble or persecution comes because
of the word, they quickly fall away. 22The seed
falling among the thorns refers to someone who
hears the word, but the worries of this life and the
deceitfulness of wealth choke the word, making it
unfruitful. 23But the seed falling on good soil refers
to someone who hears the word and understands
it. This is the one who produces a crop, yielding
a hundred, sixty or thirty times what was sown.
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 35
27kilograms b35Psalm78:2
13:31 mustard seed A tiny seed that grows into a tenfoot-high shrub. The shrub grew along the shores of the
Sea of Galilee and may have been immediately in view
of Jesus hearers.
13:32 the smallest of all seeds Rabbis used the mustard seed as a proverbial object to denote the smallest
possible amount or size of something. Compare 17:20.
13:33 yeast A substance that causes dough to ferment
and rise. Normally, yeast or leaven has negative connotations in the Bible, symbolizing sin or impurity (e.g., 16:6;
1Co 5:67). Here, Jesus uses it positively to symbolize
the kingdom of heavens expansion.
13:3435 Similar to Mt 13:1017, this section reiterates Jesus purpose in using parables.
13:35 fulfilled See note on 1:22. the prophet The quotation in this verse is from Ps 78:2. This psalm identifies its
author as Asaph, who is described in 2Chronicles as a
seer (see note on Ps 73:title; note on Ps 78:2; 2Ch 29:30).
13:3643 Jesus privately interprets the parable of the
weeds (Mt 13:2430) for his disciples.
13:37 the Son of Man See note on 8:20.
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36 | M a t t h e W 1 3 : 4 0
40As the weeds are pulled up and burned in the
fire, so it will be at the end of the age. 41The Son of
Man will send out his angels, and they will weed
out of his kingdom everything that causes sin
and all who do evil. 42They will throw them into
the blazing furnace, where there will be weeping
and gnashing of teeth. 43Then the righteous will
shine like the sun in the kingdom of their Father.
Whoever has ears, let them hear.
Herods Temple
The inner courts of Herods Temple were accessible by ten gates, through which only Jews
could enter. Inside there were several chambers and a courtyard where sacrifices were made.
At one end was the holy placea two-room sanctuary used by Jewish priests. The expansive
building project of Herods Second Temple and Temple Mount was completed in approximately
AD 6264, only to be destroyed by the Romans in AD 70.
Holy Place
2 3 4 5
North Gates
Israelites Courtyard
Slaughter
Tables
Chamber
Chamber
of Lepers
of Wood
Gentiles
Courtyard
Priests
Courtyard
6 7
Laver Altar
Gate of
Nicanor
Womens
Courtyard
Chamber
Chamber of Nazarites
of Oils
South Gates
Kindling Gate
Gate of Firstlings
Gentiles
Courtyard
Gate
Water
Gate
The Gate
Beautiful
Gentiles
Courtyard
(cutaway view)
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 36
American
Football
Field
Holy Place
Womens Courtyard
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FIRST PROOFS
M a t t h e W 1 4 : 1 4 | 37
that was let down into the lake and caught all kinds
of fish. 48When it was full, the fishermen pulled it up
on the shore. Then they sat down and collected the
good fish in baskets, but threw the bad away. 49This
is how it will be at the end of the age. The angels will
come and separate the wicked from the righteous
50and throw them into the blazing furnace, where
there will be weeping and gnashing of teeth.
51Have you understood all these things? Jesus
asked.
Yes, they replied.
52He said to them, Therefore every teacher of
the law who has become a disciple in the kingdom
of heaven is like the owner of a house who brings
out of his storeroom new treasures as well as old.
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 37
14
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38 | M a t t h e W 1 4 : 1 5
15As evening approached, the disciples came to
him and said, This is a remote place, and its already
getting late. Send the crowds away, so they can go to
the villages and buy themselves some food.
16Jesus replied, They do not need to go away.
You give them something to eat.
17We have here only five loaves of bread and
two fish, they answered.
18Bring them here to me, he said. 19And he di
rected the people to sit down on the grass. Taking
the five loaves and the two fish and looking up to
heaven, he gave thanks and broke the loaves. Then
he gave them to the disciples, and the disciples
First-Century
Galilean Yard
Fishing
Boat
The fishing
technique of this
period required that
fishermen frequently
dive into the water.
Consequently,
fishermen often
worked without
clothing
(see Jn 21:7).
Sailboats of this
period had only a
mast and yard, and
were used near shore
under favorable wind
conditions.
Mast
Net
Prow
Weights
Oars
The weights on
the perimeter of
the net pull the
edges down
around the fish.
Stern
Rudder
SIZE COMPARISON (approximate):
Delivery truck
School bus
Length: 37 ft.
Length: 27 ft.
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 38
Galilean
boat
Length: 26 ft.
As the
fisherman
retrieves the
net, the weights
come together
and trap the
fish inside.
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 5 : 3 | 39
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 39
34When
15
4/22/16 10:54 AM
FIRST PROOFS
40 | M a t t h e W 1 5 : 8
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 40
15:21-28ppMk 7:24-30
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 6 : 1 3 | 41
30Great
sat down.
crowds came to him, bringing
the lame, the blind, the crippled, the mute and
many others, and laid them at his feet; and he
healed them. 31The people were amazed when
they saw the mute speaking, the crippled made
well, the lame walking and the blind seeing. And
they praised the God of Israel.
32Jesus called his disciples to him and said, I
have compassion for these people; they have al
ready been with me three days and have nothing
to eat. I do not want to send them away hungry,
or they may collapse on the way.
33His disciples answered, Where could we get
enough bread in this remote place to feed such
a crowd?
34How many loaves do you have? Jesus asked.
Seven, they replied, and a few s mall fish.
35He told the crowd to sit down on the ground.
36Then he took the seven loaves and the fish, and
when he had given thanks, he broke them and gave
them to the disciples, and they in turn to the people.
37They all ate and were satisfied. Afterward the dis
ciples picked up seven basketfuls of broken pieces
that were left over. 38The number of those who ate
was four thousand men, besides women and chil
dren. 39After Jesus had sent the crowd away, he got
into the boat and went to the vicinit y of Magadan.
16
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 41
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42 | M a t t h e W 1 6 : 1 4
14They replied, Some say John the Baptist; oth
ers say Elijah; and still others, Jeremiah or one of
the prophets.
15But what about you? he asked. Who do you
say Iam?
16Simon Peter answered, You are the Messiah,
the Son of the living God.
17Jesus replied, Blessed are you, Simon son of
Jonah, for this was not revealed to you by flesh
and blood, but by my Father in heaven. 18And I
tell you that you are Peter,a and on this rock I
will build my church, and the gates of Hadesb
will not overcome it. 19I will give you the keys of
the kingdom of heaven; whatever you bind on
earth will bec bound in heaven, and whatever you
loose on earth will bec loosed in heaven. 20Then
he ordered his disciples not to tell anyone that he
was the Messiah.
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M a t t h e W 1 7 : 1 5 | 43
The Transfiguration
17:1-8ppLk 9:28-36
17:1-13ppMk 9:2-13
17
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 43
4/22/16 10:54 AM
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44 | M a t t h e W 1 7 : 1 6
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 44
18
4/22/16 10:54 AM
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M a t t h e W 1 8 : 1 8 | 45
5And
eaven.
h
whoever welcomes one such child
in my name welcomesme.
Causing toStumble
6If anyone causes one of these little ones
t hose who believe in meto stumble, it would
be better for them to have a large millstone hung
around their neck and to be drowned in the depths
of the sea. 7Woe to the world because of the things
that cause people to stumble! Such things must
come, but woe to the person through whom they
come! 8If your hand or your foot causes you to
stumble, cut it off and throw it away. It is better
for you to enter life maimed or crippled than to
have two hands or two feet and be thrown into
eternal fire. 9And if your eye causes you to stum
ble, gouge it out and throw it away. It is better for
you to enter life with one eye than to have two eyes
and be thrown into the fire of hell.
18:69 In these verses, J esus uses hyperbole (deliberate exaggeration) to make a point about the seriousness of sin. In Mt 18:6, Jesus warns about the danger
awaiting anyone who causes another to sin. In v.7,
he expresses grief over things that cause people to
stumble into sin. In vv.89, J esus extreme statements
reveal that the causes for stumbling may come from
within ourselves.
18:6 these little ones Refers to status, not age (compare 10:42). Rather than indicating actual children, this
description likely points to new or immature believers,
or perhaps humble or lowly disciples of Jesus. large
millstone Donkeys turned millstones to grind grain.
18:8 cut it off and throw it away Another use of hyperbole for the sake of making a point, not advice that
should be taken literally. better for you to enter life
Refers to eternal life (compare Jn 3:1617). eternal
fire A common symbol for divine judgment. See note
on Lk 3:9. thrown into the fire of hell Refers to the
experience of Gods wrath and ultimately destruction.
See note on Mt 5:30.
18:1014 This section anticipates Jesus instructions in
18:1520 about seeking lost sheep. In Luke, the parable
of the lost sheep (Lk 15:37) appears in the context of
Jesus association with tax collectors and sinners. See
the table Parables of Jesus on p. XXXX.
18:10 one of these little ones See note on Mt 18:6.
their angels The concept of guardian angels for individuals as well as nations pervades Jewish writings of this
period (e.g., Da 10:13; Ac 12:15). By connecting these
little ones to guardian angels, Jesus communicates their
infinite worth; they mean so much to the Father that his
angels watch out for them. See Heb 1:14.
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46 | M a t t h e W 1 8 : 1 9
19Again, truly I tell you that if two of you on
e arth agree about anything they ask for, it will
be done for them by my Father in heaven. 20For
where two or three gather in my name, there am
I with them.
Divorce
19:1-9ppMk 10:1-12
19
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M a t t h e W 1 9 : 2 2 | 47
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14Jesus
Deut.5:16-20 b19Lev.19:18
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48 | M a t t h e W 1 9 : 2 3
23Then Jesus said to his disciples, Truly I tell
you, it is hard for someone who is rich to enter the
kingdom of heaven. 24Again I tell you, it is easier for
a camel to go through the eye of a needle than for
someone who is rich to enter the kingdom of God.
25When the disciples heard this, they were
greatly astonished and asked, Who then can be
saved?
26Jesus looked at them and said, With man this
is impossible, but with God all things are possible.
27Peter answered him, We have left everything
to follow you! What then will t here be forus?
28Jesus said to them, Truly I tell you, at the
renewal of all things, when the Son of Man sits
on his glorious throne, you who have followed
me will also sit on twelve thrones, judging the
twelve tribes of Israel. 29And everyone who has
left houses or brothers or sisters or father or moth
er or wifea or children or fields for my sake will
receive a hundred times as much and will inherit
eternal life. 30But many who are first will be last,
and many who are last will be first.
20
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M a t t h e W 2 1 : 1 | 49
A Mothers Request
20:20-28ppMk 10:35-45
20Then the mother of Zebedees sons came to
J esus with her sons and, kneeling down, asked a
favor of him.
21What is it you want? he asked.
She said, Grant that one of these two sons of
mine may sit at your right and the other at your
left in your kingdom.
22You dont know what you are asking, Jesus
said to them. Can you drink the cup I am going
to drink?
We can, they answered.
23Jesus said to them, You will indeed drink
from my cup, but to sit at my right or left is not
for me to grant. These places belong to those for
whom they have been prepared by my Father.
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21
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50 | M a t t h e W 2 1 : 2
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Jesus at theTemple
21:12-16ppMk11:15-18; Lk19:45-47
12Jesus entered the temple courts and drove
out all who were buying and selling there. He
overturned the tables of the money changers
and the benches of those selling doves. 13It is
written, he said to them, My house will be
called a house of prayer,d but you are making it
a den of robbers.e
14The blind and the lame came to him at the
temple, and he healed them. 15But when the chief
priests and the teachers of the law saw the won
derful things he did and the children shouting in
the temple courts, Hosanna to the Son of David,
they were indignant.
16Do you hear what these children are saying?
they asked him.
Yes, replied J esus, have you never read,
(see Septuagint)
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M ATTHE W | 51
NT REFERENCE
PROPHETIC PASSAGE(S)
CITED/FULFILLED
Mt1:2223
Isa7:14 (LXX)
Mt2:56
Mt 2:15
Hos 11:1
Mt2:1718
Jer 31:15
Mt2:23
Mt3:3; Mk1:23;
Lk3:46
Mt4:1416
Isa 9:12
Mt5:17
No specific OT referent.
Mt8:17
Isa 53:4
Mt11:46; compare
Jn 6:14
Mt11:10; Lk7:27
Mt12:1721
Isa 42:14
Mt12:3940; 16:4;
Lk11:2930
Mt13:1415;
Mk4:12; Lk8:10
Isa 6:910
Mt13:35
Ps78:2
Mt21:45; Jn12:15
Mk11:9; Lk19:38;
Jn12:13
Ps118:26
the prophets
Mt26:24; Mk14:21
No clear OT references.
Mt26:31; Mk14:27
Mt26:56
Mt27:910
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52 | M ATTHE W
NT REFERENCE
PROPHETIC PASSAGE(S)
CITED/FULFILLED
Mk9:12
Lk4:1821
Lk22:37
Lk24:2627
No clear OT reference
Lk24:44
Jn1:45
No explicit OT reference.
Jn2:17
Ps69:9
No explicit OT reference.
Dt18:1520
Jn7:42
Ps89:4; Mic5:2
Jn7:52
No explicit OT reference.
Jn12:3840
Hatred of J esus
Jn15:25
Jn19:24
Ps22:18
Jn20:9
No explicit OT reference.
Ac2:23
Ac2:2528
Ps16:811
Ac2:31; 13:3233;
26:2223
Ps2:7; 16:10
Ac3:18
Ac4:2526
Ps2:12
Ac8:3235
Isa 53:78
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M a t t h e W 2 1 : 2 2 | 53
20When
NT REFERENCE
PROPHETIC PASSAGE(S)
CITED/FULFILLED
Ac10:43
the prophets
Ac13:2223
No specific OT reference.
Ac13:29; Acts
26:2223;
1Pe1:1011
Ac13:3435
Ro1:2
Ro3:2122
Ro11:2627
Isa 59:2021
Ro15:3
Ps68:10
Ro15:812;
Ac26:2223
1Co 15:34
No specific OT reference.
Ge2:7
Gal 3:13
Heb 2:7
Ps8:46
1Pe 1:1011
the prophets
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54 | M a t t h e W 2 1 : 2 3
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God
a42Psalm118:22,23
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22
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However, as the as the man thrown out of the wedding feast illustrates (vv.1113), not all who consider
themselves part of Gods kingdom are genuine members
of it (compare 7:1314,2123). Those who hear and
respond favorably to Gods invitation are able to join him
in celebration (compare 25:3146).
22:1522 Using a question about taxes, the Pharisees
aim to get J esus to speak against the emperorwhich
would support a charge of treason. This exchange is
similar to 19:39, where their question about divorce
sought to draw Jesus into contradicting the Jewish law.
22:16 Herodians Likely refers to Jews who supported
Herod Antipas and, by extension, Roman rule. Although
it was unusual for the Phariseeswho opposed Roman
occupationto work with Herodians, in this case it was
practical: The presence of the Herodians ensures that
any remarks against the empire would be reported to
the proper authorities. we know that you are a man
of integrity This flattery is intended to provoke Jesus
into criticizing imperial taxes.
22:17 Is it right to pay the imperial tax to Caesar A
clever query. Answering yes could discredit Jesus among
the people for supporting the empire; but answering no
would incriminate him for opposing it.
22:21 give back to Caesar what is Caesars Jesus
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56 | M a t t h e W 2 2 : 2 3
Marriage at theResurrection
22:23-33ppMk12:18-27; Lk20:27-40
23That same day the Sadducees, who say there
is no resurrection, came to him with a question.
24Teacher, they said, Moses told us that if a man
dies without having children, his brother must
marry the widow and raise up offspring for him.
25Now there were seven brothers among us. The
first one married and died, and since he had no
children, he left his wife to his brother. 26The same
thing happened to the second and third brother,
SILVER DENARIUS
The denarius was considered a fair day's pay for
a common laborer in the first century. Jesus
asked to see this coin when asked if it were
lawful to pay taxes to Caesar (Mt 22:1721).
What one coin could buy:
15 lbs. of wheat (in a basket).
Translation of coin text: Tiberius Caesar,
son of the divine [Augustus], [himself
now] Augustus
A Silver Denarius
When the Pharisees asked Jesus if it was lawful
to pay taxes to Caesar, Jesus asked to see a coin
for the tax. They gave him a denarius like this.
The motto on this coin proclaims Tiberius to be
the son of the divine Caesar who preceded him.
Jesus, the true Son of God, would have recognized the irony of Tiberius' claim (Mt 22:1722;
Mk 12:1417; Lk 20:2126).
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Size
comparison
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M a t t h e W 2 3 : 1 1 | 57
Jacoba?
the God of
He is not the God of the dead
but of the living.
33When the crowds heard this, they were as
tonished at his teaching.
45If
22:34-40ppMk 12:28-31
23:1-7ppMk12:38,39; Lk20:45,46
23:37-39ppLk 13:34,35
34Hearing
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23
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58 | M a t t h e W 2 3 : 1 2
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M a t t h e W 2 4 : 2 7 | 59
37Jerusalem, Jerusalem, you who kill the proph
24
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away from the faith and will betray and hate each
other, 11and many false prophets will appear and
deceive many people. 12Because of the increase of
wickedness, the love of most will grow cold, 13but
the one who stands firm to the end will be saved.
14And this gospel of the kingdom will be preached
in the whole world as a testimony to all nations,
and then the end will come.
15So when you see standing in the holy place
the abomination that causes desolation,b spoken
of through the prophet Daniell et the reader un
derstand16then let those who are in Judea flee
to the mountains. 17Let no one on the housetop go
down to take anything out of the house. 18Let no
one in the field go back to get their cloak. 19How
dreadful it will be in those days for pregnant wom
en and nursing mothers! 20Pray that your flight
will not take place in winter or on the Sabbath.
21For then there will be great distress, unequaled
from the beginning of the world until nowa nd
never to be equaled a gain.
22If those days had not been cut short, no one
would survive, but for the sake of the elect those
days will be shortened. 23At that time if anyone
says to you, Look, here is the Messiah! or, There
he is! do not believe it. 24For false messiahs and
false prophets will appear and perform great signs
and wonders to deceive, if possible, even the elect.
25See, I have told you ahead of time.
26So if anyone tells you, There he is, out in the
wilderness, do not go out; or, Here he is, in the
inner rooms, do not believe it. 27For as lightning
that comes from the east is visible even in the
a39Psalm118:26 b15Daniel9:27;
11:31; 12:11
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60 | M a t t h e W 2 4 : 2 8
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pen until the flood came and took them all away.
That is how it will be at the coming of the Son
of Man. 40Two men will be in the f ield; one will
be taken and the other left. 41Two women will
be grinding with a hand mill; one will be taken
and the other left.
42Therefore keep watch, because you do not
know on what day your Lord will come. 43But
understand this: If the owner of the house had
known at what time of night the thief was com
ing, he would have kept watch and would not have
let his house be broken into. 44So you also must
be ready, because the Son of Man will come at an
hour when you do not expect him.
45Who then is the faithful and wise servant,
whom the master has put in charge of the ser
vants in his household to give them their food
at the proper time? 46It will be good for that
servant whose master f inds him doing so when
he returns. 47Truly I tell you, he will put him in
charge of all his possessions. 48But suppose that
servant is wicked and says to himself, My mas
ter is staying away a long time, 49and he then
begins to beat his fellow servants and to eat and
drink with drunkards. 50The master of that ser
vant will come on a day when he does not expect
him and at an hour he is not aware of. 51He will
cut him to pieces and assign him a place with
the hypocrites, where there will be weeping and
gnashing of teeth.
25
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M a t t h e W 2 5 : 3 3 | 61
ish ones took their lamps but did not take any
oil with them. 4The wise ones, however, took oil
in jars along with their lamps. 5The bridegroom
was a long time in coming, and they all became
drowsy and fell asleep.
6At midnight the cry rang out: Heres the
bridegroom! Come out to meet him!
7Then all the virgins woke up and trimmed
their lamps. 8The foolish ones said to the wise,
Give us some of your oil; our lamps are going out.
9No, they replied, there may not be enough
for both us and you. Instead, go to those who sell
oil and buy some for yourselves.
10But while they were on their way to buy the
oil, the bridegroom arrived. The virgins who were
ready went in with him to the wedding banquet.
And the door was shut.
11Later the others also came. Lord, Lord, they
said, open the door forus!
12But he replied, Truly I tell you, I dont know
you.
13Therefore keep watch, because you do not
know the day or the hour.
21His
25:4 The wise ones, however, took oil All ten women are
expecting the bridegroom, but only five are fully prepared.
25:10 wedding banquet A possible allusion to the
Messianic banquet at the end of the age (compare
8:11 and note). door was shut Compare Isa 22:22;
Lk 13:25; Rev 3:78.
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62 | M ATTHE W
Parables of Jesus
PARABLE
MATTHEW
MARK
LUKE
Mt5:1516
Mk4:2122
Lk8:1617; 11:3336
Mt7:2427
Lk6:4749
Unshrunk Cloth on an
Old Garment
Mt9:16
Mk2:21
Lk5:36
Mt9:17
Mk2:22
Lk5:3738
Mt13:39
Mk4:39
Lk8:58
Mt13:2430
Mt13:3132
Mk4:3032
Lk13:1819
The Yeast*
Mt13:33
Lk13:2021
Mt13:44
Fine Pearls*
Mt13:4546
The Net*
Mt13:4750
Mt13:52
Mt18:1214
Lk15:47
Mt18:2335
Mt20:116
Mt21:2832
The Tenants
Mt21:3345
Mk12:112
Lk20:919
Mt22:214
Mt24:3234
Mk13:2829
Lk21:2931
Mt24:4551
Lk12:4248
Mt25:113
Mt25:1430
Lk19:1227
Mk4:2629
Mk13:3437
Lk7:4143
Lk10:3037
Lk11:513
Lk12:1621
Lk12:3540
Lk13:69
Lk14:1624
Lk14:2833
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M a t t h e W 2 6 : 3 | 63
34Then the King will say to those on his right,
26
PARABLE
MATTHEW
MARK
LUKE
Lk15:810
Lk15:1132
Lk16:113
Lk16:1931
Unworthy Servants
Lk17:710
Lk18:18
Lk18:914
* Denotes a parable which Jesus introduces by saying, The kingdom of heaven/God is like...
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64 | M a t t h e W 2 6 : 4
26:17-19ppMk14:12-16; Lk22:7-13
26:20-24ppMk 14:17-21
26:26-29ppMk14:22-25; Lk22:17-20; 1Co11:23-25
26:6-13ppMk 14:3-9
26:6-13RefLk7:37,38; Jn12:1-8
6While
AD 615
AD 1836
AD 4758
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Gethsemane
26:36-46ppMk14:32-42; Lk22:40-46
36Then Jesus went with his disciples to a place
c alled Gethsemane, and he said to them, Sit here
while I go over there and pray. 37He took Peter
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Jesus Arrested
26:47-56ppMk14:43-50; Lk22:47-53
47While
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66 | M a t t h e W 2 6 : 5 0
50Jesus replied, Do what you came for, friend.a
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73After a little while, those standing there went
27
PILATE
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68 | M a t t h e W 2 7 : 2 0
20But the chief priests and the elders persuaded
the crowd to ask for Barabbas and to have Jesus
executed.
21Which of the two do you want me to release
to you? asked the governor.
Barabbas, they answered.
22What shall I do, then, with Jesus who is called
the Messiah? Pilate asked.
They all answered, Crucify him!
23Why? What crime has he committed? asked
Pilate.
But they shouted all the louder, Crucify him!
24When Pilate saw that he was getting nowhere,
but that instead an uproar was starting, he took
water and washed his hands in front of the crowd.
I am innocent of this mans blood, he said. It is
your responsibility!
25All the people answered, His blood is on us
and on our children!
26Then he released Barabbas to them. But he had
Jesus flogged, and handed him over to be crucified.
31After
27:4556 Jesus dies for the sin of the world. The significance of his death is conveyed through supernatural
occurrences.
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70 | M a t t h e W 2 8 : 1
28
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arables are stories drawn from everyday life that illustrate a religious truth. They compare
familiar situations, persons or events to an unfamiliar or unrecognized truth. The hearers
of parables often identify with a particular character and react to the parables reversal of
expectations. Parables act as both a window to the kingdom of God and a mirror that convicts
listeners, trapping them through the element of surprise.
The beginning of the parable of the Workers in the Vineyard offers insight into the graciousness of
the God of the kingdom (Mt 20:110), whereas its conclusion raises a mirror to the ungraciousness of the first workers (Mt 20:1116). Listeners who identify with the first workers get caught
in the trap of Jesus storyidentifying this element of surprise is crucial to understanding the
theme of the parable.
Parables are frequently organized according to their literary form. Parables that use simile present an explicit comparison using like or as (e.g., I am sending you out like sheep among
wolves, Mt 10:16). Parables that use metaphor equate two things in order to compare them
(e.g., You are the salt of the earth, Mt 5:13). Those using similitude link a common event with
a spiritual lesson (e.g., the parable of the Lost Sheep, Lk 15:37). Parables often occur as example stories, where characters serve as examples for listeners, such as in the Good Samaritan (Lk
10:2937). There are also parables that are allegories, which consist of a series of metaphors
that together establish an extended comparison at a number of points, such as in the parable of
the Sower (Mk 4:19).
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72 | T h e P a R a b l e s o f J e s u s
Consequences of a lack of discipleship. The parable of the Wicked Tenants in Mk 12:19 and the
Children Sitting in the Marketplace in Mt 11:1617 illustrate how destructive a lack of discipleship is.
The majority of Jesus parables center on discipleship or a lack of discipleship.
The identifying marks of godly community. Stories like the Teacher of the Law (Mt 13:5152) and the
parable of the Weeds ( Mt 13:2430) illustrate the true community of believers.
The influence of J esus followers. These parables show the effect of Jesus followers upon the world as
in the parables of the Salt and Light (Mt 5:1316).
Throughout the Gospels, Jesus employs memorable parables to depict life in the kingdom of God.
The kingdom of God is like a festive wedding banquet (Mt 22:2; 25:10); everyone desires invitation
to this jubilant celebration. For field laborers, the kingdom is like the unbelievable harvestthe
kind every farmer plagued with drought and insects dreams about (Mt 13:8). For fisherman, the
kingdom is like a net that unexpectedly catches a huge multitude of fish (Mt 13:47). And for everyone, the kingdom of God is like a hidden treasure one stumbles upon unexpectedly (Mt 13:44).
J esus also uses parables to present a brilliantly painted image of God as a compassionate father
overflowing with grace and mercy (Lk 15). God dresses himself to serve, as one who places our
needs first (Lk 12:37). Imagine a debt that would take 164,000 years to repayGod forgives it
entirely (Mt 18:24,27).
Parables also show God coming to the aid of the social outcasts, the marginalized, disenfranchised and underprivileged. Samaritans (Lk 10:2937), tax collectors (Lk 18:914), beggars
(Lk16:1926) and widows (Lk 18:18) become the heroes in parables.
J esus uses parables to note how people can live his teachings on love and justice. The follower of
Jesus must be like a tree that bears fruit (Mt 7:1620; Lk 13:69); Gods true children not only
hear but do his will (Mt 7:2123; 21:2830). Jesus disciples must be ready as they actively wait
for his second coming (Mt 24:4225:46).
Finally, Jesus use of parables helps envision the type of difference a community of Christ followers can make in the world. It is the salt of the earth and the city set upon a hill (Mt 5:1316).
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