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Notes on the International Sunday School Lessons
Winter 1999-2000
by Jarl K. Waggoner
Lesson 1 - Matt. 3:1-8, 11-17
3:1 - "wilderness of Judaea" - refers to the lower Jordan valley north of the Dead Sea as well as the area west of the Dead Sea (BKC, 24; NIVBC, 16).
3:2 - "repent" literally means to change the mind. It implies, however, "more than mere change of opinion. As a religious term in Scripture, it involves a complete change of attitude regarding sin and God, accompanied by a sense of sorrow and a corresponding change in conduct" (WBC, 933; cf. Thiessen, Lectures in Systematic Theology, pp. 352-354; MacArthur, The Gospel according to Jesus, pp. 162-165).
3:2 - "kingdom of heaven" - Although many older dispensationalists distinguish this expression from "kingdom of God," most commentators today (including dispensationalists) see the two expressions as synonymous (cf. NIVBC, 16).
3:2 - "at hand" = near. The kingdom was near because the king's appearance was near. The nature of the kingdom John proclaimed is a matter of debate. See BKC (24) for discussion of issues. Many interpret the kingdom here as the earthly messianic kingdom, a kingdom that was near in the person of the messiah. Repentance was the requirement for entrance into this kingdom (cf. WBC, 933-934).
3:3- "one crying in the wilderness" - cf. Isa. 40:3. Imagery is of one sent before the king to straighten and smooth the road. John was preparing the way for the Lord's coming by calling on people to repent (cf. BKC, 24; Tenney, John: Gospel of Belief, 79).
3:6 - "baptized" - People were baptized "to indicate acceptance of [John's] message. Baptism was practiced by Jews when making proselytes, and for remedial and purifying purposes; and thus the outward form was no innovation by John, although the significance was new" (WBC, 934; cf. Hendriksen, 200-201).
3:7 - "Pharisees and Sadducees" - See Bruce, New Testament History (pp. 71ff) and Tenney, New Testament Times (91-95) for background on these religious parties.
3:11 - "baptize you with the Holy Ghost, and with fire" - Some argue that this is one (i.e. a Spirit-fire) baptism, a purifying, refining work , usually seen as fulfilled at Pentecost in Acts 2:1-4 (Hendriksen, 208-209; NIVBC, 18). Others believe it refers to two different baptisms-the baptism of the Spirit at Pentecost, and a baptism of judgment at Christ's second coming. This interpretation seems to be supported by verse 12 (BKC, 25; WBC, 934; Stein, Luke, 134-135). It is also possible that it refers more generally to Christ's work of salvation and judgment without reference to any specific historical or eschatological event.
3:12 - See Hendriksen (209-210) for description of winnowing, which forms the picture for this verse.
3:15 - "fulfill all righteousness" - Jesus' baptism by John did not indicate He was repenting of sin but that he was identifying with sinners and accepting His redemptive role as their Substitute (BKC, 25; WBC, 934; Tasker, Matthew, 49).
3:16-17- cf. Matt. 17:5; John 1:32-34
Lesson 2 - Matt. 4:1-14a
4:1 - On the impeccability of Christ and yet the reality of His temptation, see Hendriksen (223) and EDT (1018).
4:3 - According to Morgan (Crises of the Christ, 163) the first temptation challenged Jesus' "loyalty to the will of God." Jesus thus "refused to work a miracle to avoid personal suffering when such suffering was part of God's will for him" (WBC, 935).
4:5-11 - The order of the last two temptations are reversed in Luke.
4:5 - "pinnacle" - The exact location is not clear. Many assume it was at the southeast corner of the temple, which overlooked the Kidron Valley some 450 feet below (Edersheim, Life and Times of Jesus the Messiah, 1:303; Hendriksen, 228).
4:5 - BKC (26) suggests that Satan was alluding to a common Jewish belief that the Messiah would appear in the sky and descend to the temple. Whether this was the case or not, the temptation, buttressed by misapplied Scripture, was to presume upon God's protection even when not acting according to His will.
4:9 - "all these things will I give thee" - Did Satan actually possess "all the kingdoms of the world" (vs. 8) to give to Jesus? Hendriksen (233), like many others, rejects the idea since God is the One who possesses all power and authority. WBC (935) presents a common and balanced interpretation: "As the god of this world (II Cor. 4:4) and prince of the power of the air (Eph. 2:2), Satan does exercise sway over earthly kingdoms although as a usurper and within limits. He offered this control to Jesus in exchange for worship, and thus was offering to Christ that which eventually will be His in a far more glorious fashion (Rev. 11:15)" (cf. Stein, Luke, 147, who presents the same interpretation). The temptation thus was to obtain the crown without having to endure the cross.
4:12 - "John was cast into prison" - cf. Matt. 14:3ff. Matthew (as well as Mark and Luke) passes over Jesus' Judean ministry, which is described in John 1:19-3:21. Thus verse 12 does not follow immediately the temptation of Jesus.
4:12 - "departed into Galilee" - Herod Antipas, son of Herod the Great, ruled Galilee and Perea (cf. NBD, 522). Why did his arrest of John cause Jesus to leave Judea and go to Galilee? John 4:1 indicates that the religious rulers' opposition to John shifted to Jesus after John was imprisoned. Thus Jesus was not fleeing from Herod but avoiding premature conflict with the religious leaders who were headquartered in Jerusalem (Hendriksen, 240).
Lesson 3 - Matt. 1:1-6, 18-25
1:1ff- The genealogy is meant to prove the royal descent of Jesus. This genealogy apparently traces Jesus' ancestry through Joseph, while Luke 3:23-38 presents his genealogy through Mary (WBC, 931; Gromacki, New Testament Survey, 75).
1:1 - "Son of David" - "At least some branches of popular Judaism understood 'son of David' to be messianic" (NIVBC, 7; cf.
1:18 - "espoused" - See BKC (20) and Hendriksen (130) for description of Jewish marriage customs. Mary was found to be pregnant during the espousal period.
1:19 - "put her away" - that is, "divorce" her. "A pledge to be married was legally binding. Only a divorce writ could break it, and infidelity at that stage was considered adultery" (NIVBC, 9). Joseph actually had two alternatives. He could present a public accusation and perhaps demand punishment; or he could choose to quietly divorce her. He had decided to follow the latter (WBC, 932).
1:20 - "the angel of the Lord" - "The" is not in Greek text. It is better translated "an angel of the Lord" (cf. NASB).
1:21 - "Jesus" is the Greek equivalent of "Joshua" and means "The Lord is salvation" or "The Lord saves" (NIVBC, 10).
1:22-23 - As WBC (932) says, "The miraculous conception is stated to be the fulfillment of Isa. 7:14. Whether there was an earlier fulfillment in Isaiah's day is neither discussed nor suggested." Many, but not all, commentators see a double fulfillment (cf. BKC-OT, 1048; NIVBC-OT, 1054-1055; contra., Hendriksen, 133-140).
1:23 - "virgin" - The Greek word (parthenos) and the context make the meaning here unambiguous. The Hebrew word used in Isaiah 7:14 (almah) is the subject of some debate. The word means a young woman of marriageable age (BKC-OT, 1048); thus the NRSV translation, "young woman." Some have suggested that it does not require that the woman in Isaiah be a virgin. This is tenuous at best (cf. Gromacki, The Virgin Birth, 145-147; WBC, 618; KJV Para., 1312-1313).
1:23 - "Emmanuel" is not a title but a characterization (Gromacki, The Virgin Birth, 79-80; WBC, 932).
Lesson 4 - Matt. 2:1-12
2:1 - "Herod" = Herod the Great. For the history and character of Herod, see Tenney, NT Times, 53-66; Hendriksen, 156-165; UBD, 470-471. Herod died in 4 B.C.
2:1 - "wise men" = magi. The nationality of the wise men cannot be determined with certainty, though most believe they were from Persia or Babylonia. The term indicates they were learned men of the priestly caste who, among other things, studied astrology (Hendriksen, 150-151; WBC, 932).
2:2 - "his star" - How the wise men knew of the newborn King of the Jews and why they connected the star to his birth is not stated. Many suggest that they had had contact Jews living in the countries of the east and were familiar with the Messianic hope and perhaps even with prophecies such as Numbers 24:17 (cf. Morgan, Crises of the Christ, 99; BKC, 21). However, "since a direct revelation to the Magi is recorded (v. 12), there is nothing improbable in assuming a direct revelation at the beginning to impart the significance of the star" (WBC, 932). As to the nature of the star, see Hendriksen (153) for various suggestions. In the end, however, we can only say that it was not a natural but a supernatural phenomenon (cf. vs. 9).
2:4 - "all the chief priest and scribes" - that is, the Sanhedrin (Hendriksen, 166).
2:6 - This is a loose quotation of the prophecy in Micah 5:2. The last line may be taken from 2 Sam. 5:2. See NIVBC (13) for possible significance.
2:9 - "the star . . . went before them" - It seems that the star they had seen before had disappeared and now reappeared to guide them to Bethlehem
2:11 - Several things indicate that the visit of the wise men took place some months after Jesus' birth. Jesus was now in a "house," not a stable. He is described as a "young child" (paidion) here rather than "babe" (brephos) as he is in Luke 2:16. Brephos describes a newborn or an infant (Vine's, 48); paidion refers to a little or young child (Vine's, 100). (At best, this argument is not strong because paidion can at times refer to an infant, and is used in Luke 2:17 immediately after the use of brephos in Luke 2:16.) Also, the fact that Herod had the boys age two and below killed indicates that based on the information he had gained from the magi, Jesus could have been as much as two years old at the time.
2:11 - "gold, frankincense, and myrrh" - The three gifts have given rise to the unprovable idea that there were three wise men. For frankincense and myrrh, see NIVBC (13), Hendriksen (171-172), and UBD (1137, 1140). Many commentators see symbolism in these gifts, though there is no unanimity on what is symbolized (cf. Hendriksen, 173-174; BKC, 22; WBC, 933).
Lesson 5 - Matt. 4:18-22
4:18 - Peter and Andrew, and probably John, had met Jesus before (John 1:35-42). This was a call to discipleship.
9:9-13 - cf. Mark 2:14-17; Luke 5:27-32
9:9 - Matthew (Levi in Mark 2:14) was a tax collector, or publican. See UBD (899), Tenney (NT Times, 160), and Ward (Jesus and His Times, 103) for description of publicans and the tax system.
9:13 - "righteous" - This is not a concession that the Pharisees were righteous. Jesus was simply using "the Pharisees' estimate of themselves to answer their objection" (WBC, 944).
10:1-7 - cf. Mark 6:7-13; Luke 9:1-6
10:1 - "twelve disciples" - This is the first mention of the Twelve by Matthew, though he assumes their prior selection and training (cf. Mark 3:14; Robt., 1:77).
10:2 - "apostles" - The is the first and only time in Matthew that the Twelve are called apostles. The meaning of the word here is probably that of "special authoritative representatives chosen by Christ" (NIVBC, 47). The reason it is used here seems to be the disciples' particular mission in which they would exhibit apostolic signs (cf. 2 Cor. 12:12).
10:2-4 - Matthew lists the disciples in pairs "corresponding perhaps to the groups into which they formed when Jesus sent them out 'by two and two' (Mark 6:7)" (Tasker, 106). For description of disciples see BKC (41), and Hendriksen (452-454).
10:3 - "Lebbaeus" does not appear in many manuscripts. NASB and NIV simply have "Thaddaeus."
10:5 -6 - Why was the ministry of the disciples limited to the Jews? Several possibilities (which are not mutually exclusive) are offered by commentators: (1) It was pragmatic. It was the first step in the training of the Twelve. They were not yet equipped to minister to Samaritans and Gentiles, and by going to non-Jews, they would arouse further opposition among the Jews. "To the Jew first" was God's plan (cf. Robt. 1:78; NIVBC, 48; Hendriksen, 456). (2) It was theological. The messianic message was primarily a Jewish message. Jesus was sent as the Jews' Messiah. NIVBC (48) says, "The messianic people of God developed out of the Jewish remnant and eventually expanded to include Gentiles." Dispensationalists often argue that "the kingdom message was for God's covenant people. She needed to accept her King, who had arrived. If she did the nations would then be blessed through her" (BKC, 42). (3) It was both pragmatic and theological (NIVBC, 48).
Lesson 6 - Matt. 6:1-15
6:1 - "alms" - NIV and NASB and most commentators agree the correct reading is "righteousness."
6:2 - "hypocrites" - an old word for an actor, one who plays a role, thus the idea of one who makes a pretense (Robt. 1:50; Vine's, 316).
6:2 - "sound a trumpet" - probably "metaphorical for 'publicize'" (WBC, 939), though some think it refers to trumpets played to announce public fasts (cf. NIVBC, 30).
6:3 - "left hand . . . right hand" - An expression that probably refers to "the fact that as much as possible a person must keep his voluntary contribution a secret not only to others but even to himself; that is, he should forget about it" (Hendriksen, 321).
6:4 - "openly" - Most agree it is not genuine (Tasker, 73; Robt. 1:51; cf. NASB, NIV).
6:6 - "closet" - The Greek word (tameion) refers to "a store-house, a separate apartment, one's private chamber, closet, or 'den' where he can withdraw from the world and shut the world out and commune with God" (Robt. 1:51). "Public prayer is not pronounced wrong . . . but vain display is" (WBC, 939).
6:6 - "openly" - As in verse 4, probably not genuine (Robt. 1:15).
6:7 - "vain repetitions" = "babbling" (NIV); "babble" (NJB); i.e. speaking without thinking; empty repetition. He is not "condemning lengthy prayers, . . . He is merely emphasizing that prayer must be a sincere expression of the heart, not mere accumulation of verbiage" (KJV Par., 1894).
6:9 - "Our Father" - Use of this expression to address God apparently began with Jesus (NIVBC, 31).
6:9 - "Hallowed" = to hold in reverence or treat as holy (WBC, 939; cf. Vine's, 287).
6:10 - "Thy kingdom come" - a reference to the earthly, messianic kingdom (WBC, 939), though perhaps including a present aspect as well. NIVBC (32) says it means "to ask that God's saving, royal rule be extended now as people bow in submission to him and to cry for the consummation of the kingdom."
6:11 - "daily bread" - "Bread" covers all food and may "further suggest all of our physical human needs" (NIVBC, 32). The Greek word for "daily" (epiousion) is rare and its meaning uncertain. See Robt (1:53; Hendriksen, 332-333; TDNT, 2:595-599). Most commentators, however, do not object to the translation "daily."
6:12 - "debts" = "sins viewed as moral and spiritual debts to God's righteousness" (WBC, 940). Cf. Luke 11:4.
6:12 - "as we forgive" - This does not mean that we earn forgiveness by forgiving others. Rather it speaks of the attitude (willingness to forgive) that makes forgiveness possible (NIVBC, 32). Unwillingness to forgive is itself a sin.
6:13 - "Lead us not into temptation" does not imply that God sometimes leads us into temptation (cf. Jas. 1:13). Rather it means "''Do not allow us to be led into temptation'" (Robt. 1:54); "'Do not allow us to enter into temptation that could destroy us'" (Stein, Luke, 327), or perhaps, "'Keep us from yielding to temptation'" (Stein, 327). See Hendriksen's paraphrase (336-337). A few take "temptation" here to mean trial or test rather than enticement to sin (Tasker, 74; NIVBC, 32).
6:13 - "Deliver" can mean either "'spare us from' or 'deliver us out of'" (NIVBC, 32).
6:13 - "evil" - It may be rendered "the evil one" (i.e. Satan), and many prefer this translation (cf. NIVBC, 33), though it can simply be translated "evil" as in KJV (cf. Robt. 1:55).
6:13 - "For Thine is the kingdom . . . " - It is very doubtful this doxology was part of the original (cf. JFB, 5:41-42).
6:14-15 - See on verse 12 above. BKC (32) notes, "Personal fellowship with God is in view in these verses (not salvation from sin). One cannot walk in fellowship with God if he refuses to forgive others."
Lesson 7 - Matt. 9:18-31, 35-36
9:18 - "certain ruler" - a ruler of the synagogue named Jairus according to Mark 5:22 and Luke 8:41. His daughter was twelve years old (Luke 8:42).
9:18 - "worshipped" = "knelt down" (NIV).
9:18 - "dead" = "has just died" (NASB). "Matthew has summarized several details. Mark and Luke record that Jairus first said she was dying, and later was informed by messengers that she had died" (WBC, 944).
9:24 - "give place" = "leave" (NASB); "go away" (NIV).
9:24 - "sleepeth" - The mouners knew the girl was dead (cf. Luke 8:53). Jesus described her condition as sleep apparently because it was temporary (BKC, 40; Hendriksen, 433). Jesus likewise described Lazarus's death as "sleep" (John 11:11-14).
9:27 - "Son of David" was a messianic title and indicates the blind men believed Jesus to be the Messiah (NIVBC, 46; WBC, 944). The common misconceptions about the Messiah may explain why Jesus waited until inside the house to address them and then told them not to tell anyone about it (vs. 30).
9:28 - "the house" - See Hendriksen (435) for various opinions as to whose house this was.
9:30 - The warning not to tell others about the healing was probably given because: (1) Jesus was not ready at this time for a public proclamation that he was the Messiah, perhaps because it might be regarded as political (WBC, 944); or (2) He did not want " multitudes thronging to Him merely for the purpose of physical healing. . . . Jesus came primarily for spiritual healing, not physical healing" (BKC, 40).
9:36 - "fainted . . . scattered abroad" - "fainted" describes people who were harassed or wearied; "scattered abroad" means thrown down to the ground in a helpless, forsaken condition (Hendrikson, 440; WBC, 945). NASB translates "distressed and dispirited"; NIV has "harassed and helpless."
Lesson 8 - Matt. 12:22-32, 38-40
12:23 - "Is not this the Son of David?" - The Greek construction anticipates a negative answer and thus might suggest their predisposition to unbelief (WBC, 950) or at least their uncertainty (NIVBC, 61). Robt. (1:95), however, says the question was so stated "because of the Pharisaic hostility towards Jesus" (cf. Hendriksen, 524).
12:24 - "Beelzebub" - The derivation of the term is uncertain, but it is used as a title for Satan, prince of the demons, as indicated by verse 26 (cf. NIVBC, 51; Hendriksen, 468; UBD, 130).
12:28 - "the kingdom of God is come" - Jesus' exorcisms proved the kingdom had come in the person of the King Himself, the Messiah. "Of course, this also implies that Jesus is King Messiah without explicitly affirming it" (NIVBC, 61).
12:31 - "blasphemy" = "extreme slander, equivalent to 'speaking against' (cf. v. 32)" (NIVBC, 62; cf. BAG, 142).
12:32 - "blasphemy against the Holy Ghost" - Although Stein (Luke, 348-349) lists five suggested interpretations of the unforgivable sin, there are two primary ones. Simply put, the question is this: Is Jesus speaking of the specific sin of the Pharisees here-attributing the work of the Spirit to Satan-or to a more general rejection of the Spirit's work of which the Pharisees' sin is a manifestation? That there is no agreement on the interpretation can be seen in the fact that different writers in BKC (cf. pp. 47, 117, 238) take different views. The two major views can be stated as below: (1) Attributing the work of Christ through the Spirit to Satan. Many of those who take this view also believe this sin "cannot be reproduced today, for it required Jesus' presence on earth with His performing miracles through the Spirit's power' (BKC, 47; cf. Chafer, Systematic Theology, VII:47- 48; 165-166). (2) Rejecting the work of the Holy Spirit, that is, having a "persistent attitude of willful unbelief" (BKC, 117). "The essence of the 'eternal sin' is the attitude of heart that underlies the act. In the light of Scripture as a whole, this attitude can only be a fixed, unrepentant state of mind that persists in defiant rejection of the overtures of the Holy Spirit" (WBC, 995). There can be no forgiveness because there is no repentance. This seems to be the preferred interpretation by most modern commentators and theologians (cf. WBC, 950; EDT, 1017; Cole, Mark, 85-86; Berkhof, Systematic Theology, 253; Thiessen, Lectures in Systematic Theology, 270).
12:32 - "neither in this world, neither in the world to come" - This is an expression that simply means "never." It does not imply forgiveness given in the hereafter (Hendriksen, 528; NIVBC, 62).
12:38 - "we would see a sign" - The request implied that what they had seen so far had been unconvincing. Presumably they wanted something more spectacular that would prove their own claims wrong. The request was "hypocritical, for they felt sure that what they . . . asked Jesus to do he could not do anyway" (Hendriksen, 533).
Lesson 9 -Matt. 20:1-16
20:2 - "penny" = denarius, the normal day's wage (BKC, 65; NIVBC, 91).
20:3-6 - The work day usually began at 6:00 A.M. Thus "third hour" (vs. 3) = 9:00 A.M.; "sixth hour" (vs. 5) = 12:00 noon; "ninth hour" (vs. 5) = 3:00 P.M.; "eleventh hour" (vs. 6) = 5:00 P.M. (cf. Hendriksen, 737; BKC, 65).
20:15 - "Is thine eye evil, because I am good?" - "Evil" and "good" are used here in the sense of "envious" and "generous" respectively (WBC, 964; cf. NASB).
20:16 - "the last shall be first" - The whole parable illustrates this principle (cf. 19:30). God's rewards are not given according to worldly rank or mere time spent in service. WBC (964) summarizes: "The parable teaches that service for Christ will be faithfully rewarded, and that equal faithfulness to one's opportunity will be equally rewarded. However, only God can adequately assess faithfulness and opportunities, and thus human judgments may be reversed."
20:16 - The last phrase in the verse lacks mss support (cf. NASB; NIV; Hendriksen, 740).
Lesson 10 - Matt. 21:1-13
21:1 - "Bethphage" - a village of uncertain location but apparently between Bethany and Jerusalem on the Mt. of Olives (cf. Mark 11:1; Hendriksen, 763; Old ISBE, 451).
21:2 - "village over against (opposite) you" - This is probably Bethphage "since Jesus had lodged in Bethany the previous night" (WBC, 965; cf. NIVBC, 93). Robt (1:165), however, suggests it was Bethany.
21:2 - "ass . . . and a colt" - Only Matthew mentions the donkey along with the colt. Jesus rode the colt; the colt's mother naturally was taken along (BKC, 67; Hendriksen, 763).
21:2-3 - Jesus' knowledge of the colt may have come by means of His omniscience, or it is possible this was all prearranged. As "Lord" Jesus had the right to requisition the colt for His use (Hendriksen, 763-764).
21:5 - "colt" - The donkey was symbolic of peace and humility (BKC, 67; WBC, 965). Jesus' riding the donkey fulfilled Zechariah 9:9, a messianic prophecy.
21:5 - "an ass, and a colt" - "And" can, and should, be translated "even." The phrase does not refer to the two animals but to the one on which Jesus rode. The "colt" is the "ass." (Robt. 1:166; cf. NASB; NIV).
21:5 - "thereon" refers to the garments, not the two animals (NIVBC, 94).
21:8 - "branches" - Only John 12:13 identifies these as palm branches.
21:9 - "Hosanna to the son of David" - Hosanna literally means "save now" (cf. Ps. 118:25). In time it became an invocation of blessing and even an acclamation, the latter being the meaning here" (NIVBC, 94; cf. BKC, 68). This expression, along with "Blessed is he that cometh in the name of the Lord," is taken from Psalm 118:25-26. This messianic psalm of praise was sung at the Passover. The quotation from it and the designation of Jesus as the Son of David was a clear declaration (at least of the hope) that Jesus was the Messiah (Hendriksen, 766; WBC, 965). Of course, ultimately Jesus was rejected because He did not fulfill their concept of the Messiah.
21:11 - "The prophet" may allude to the prophet spoken of in Deuteronomy 18:15-18 (BKC, 68). This prophet was the Messiah, though some, at least, distinguished Him from the Messiah (cf. John 7:40-41; WBC, 1074).
21:12 - Jesus' cleansing of the temple took place on the day following the triumphal entry (Mark 11:11-17).
21:12 - See Hendriksen (768-769) and Edersheim (1:367-374) for description of the temple-market.
21:12 - NIVBC (180) and Edersheim (2:377) suggest the cleansing of the temple was symbolic of coming judgment on Jerusalem. The focus, however, should be on the reason given in the text (vs. 13).
21:13 - Jesus quoted from Isaiah 56:7 and Jeremiah 7:11.
Lesson 11 - Matt. 24:45-25:13
24:45-25:13 - Dispensationalists (and many other pretribulationists) typically see these parables as relating to Christ's second coming to earth following the Great Tribulation (cf. vss. 29-31; WBC, 973-974; BKC, 78). WBC (974), however, states, "Although the emphasis here is upon the coming of the Son of man after the tribulation, the warning is pertinent to all believers, for all are to be watchful and ready for his coming. The delineation of various phases of his coming is revealed later (cf. BKC, 78).
25:1-13 - For marriage customs, see NIVBC (113), Tasker (232), and UBD (698). At the conclusion of the betrothal period, the bridegroom came to the bride's house, where a ceremony took place. He then took her to his house, joined in a procession by those carrying lamps, or torches, to illuminate the way. At his house the wedding feast took place. It is not clear where the virgins in this parable were and how they fit into this scenario (cf. Hendriksen, 874). (1) Some see the virgins at the bride's house waiting with her for the bridegroom's arrival and going forth to escort him into her house (cf. Edersheim, 2:455). (2) Some believe the virgins were in their own homes waiting for the groom to appear on his way to take his bride (JFB, 5:115). (3) Others think the virgins were outside (or in their own homes) waiting for both the bride and the bridegroom to emerge from her house and begin the procession to the feast at the bridegroom's house (NIVBC, 113; Tasker, 232; UBD, 698).
25:1 - "lamps" were probably torches, though it can mean oil lamp (Robt. 1:196).
25:3 - "oil" is taken by many commentators to be symbolic of the Holy Spirit. The virgins who had no oil for their lamps would then be unregenerate. They might profess faith, but they did not possess the Spirit (BKC, 80; WBC, 974).
25:10 - "marriage" - The word (gamos) usually refers to the marriage feast and is so taken by NASB, NIV, and NRSV (cf. BAG, 150; Vine's, 394).
Lesson 12 - Matt. 27:38-54
27:38 - "thieves" = "robbers" (NIV; NASB; NKJV) or "bandits" (NJB; NRSV). The Greek word is lestes, meaning one who "plunders openly and by violence" (Vine's, 537), not kleptes, which refers to one who steals secretly. See Trench (157-160) for distinction. Hendriksen (965) says it could be translated "revolutionaries." The same word is used in verse 44.
27:41 - "chief priests . . . scribes and elders" - Probably a designation for the Sanhedrin, which was made up of these three groups (Hendriksen, 653-654 on 16:21). The chief priests were Sadducees (UBD, 952). The scribes were scholars of the law and generally belonged to the Pharisaic party (Old ISBE, 2705). The elders were tribal and family heads of the people and the priesthood (NBD, 1143).
27:44 - Cf. Luke 23:39-43. One of the thieves had a change of heart.
27:45 - "sixth hour . . . ninth hour" - 12:00 noon and 3:00 p.m. respectively (BKC, 89). Jesus had been placed on the cross at the third hour, or 9:00 a.m. (Mark 15:25).
27:45 - "darkness" - This was a supernatural darkness. It could not have been the result of a solar eclipse since such an event is impossible at full moon, when the Passover is observed (WBC, 983; Hendriksen, 969-970). As to its meaning, most agree it speaks of judgment, whether the judgment of God upon sin through Christ's suffering (Hendriksen, 970) or judgment on the land and its people (NIVBC, 130).
27:45 - "all the land" - Whether this means all the land of Palestine or all the earth cannot be stated with certainty (WBC, 983).
27:46 - "Eli, Eli, lama sabachthani" - "Lama sabachthani" is clearly Aramaic. "Eli, Eli" appears to be Hebrew. The NIV follows a textual variant "Eloi, Eloi," which is what Mark 15:34 uses. Did Jesus speak the words in Aramaic (Eloi) or Hebrew (Eli)? It may be that Eli is simply Matthew's transliteration of the Aramaic Eloi. For discussion see the following: Hendriksen (971, note), Plummer (Mark, 357-358), Edersheim (2:607, note), and BKC, 189).
27:46 - "Why has thou forsaken me?" - "The full import of this cry cannot be fathomed. But certainly its basis lay not in the physical suffering primarily, but in the fact that for a time Jesus was made sin for us (II Cor 5:21); and in paying the penalty as the sinner's substitute, he was accursed of God (Gal. 3:13). God as Father did not forsake him (Lk 23:46); but God as Judge had to be separated from him if he was to experience spiritual death in the place of sinful men" (WBC, 983). "If we ask in what ontological sense the Father and Son are here divided, the answer must be that we do not know because we are not told" (NIVBC, 130).
27:47 - "Elias" - It is not clear whether they misunderstood Jesus' words or intentionally misconstrued them (cf. Hendriksen, 972-973). A Jewish tradition held that Elijah came to help righteous sufferers (NIVBC, 130; BKC, 189).
27:48 - The offer of a drink was in response to Jesus' cry, "I thirst" (John 19:28). Commentators are divided on whether this was an act of mercy or of mockery (NIVBC, 130). "Vinegar" was the cheap wine that soldiers drank (Hendriksen, 973; Old ISBE, 3051).
27:50 - "When he had cried again with a loud voice" - refers to the cry, "It is finished" (John 19:30).
27:51 - "the veil of the temple was rent" - NIVBC (130) and Robt (1:236) suggest this could have been the result of the earthquake. However, the fact that this is mentioned before the earthquake and the veil is described as being torn from the top to the bottom suggests this was a miracle and that God used no secondary means (Hendriksen, 974). Through this, "God was showing that the way of access into His presence was now available for everyone, not simply the Old Testament high priest (Heb. 4:14-16; 10:19-22)" (BKC, 90).
27:52-53 -These verses can be understood in either of two ways (See BKC, 90 for summary). (1) The saints were resurrected at the time of Jesus' death but did not go into the city of Jerusalem until after Jesus' resurrection (Hendriksen, 976; cf. NIV, NJB, NRSV). (2) The saints were resurrected at the time of Jesus' resurrection, though their tombs were opened at the time of His death (NIVBC, 130; WBC, 983; cf. KJV; NASB). As to the meaning of this event, it was "symbolic of Christ's victory over death as it affects believers" (WBC, 983). Thus, it is prophetic of the future resurrection at Christ's return (Hendriksen, 976) and perhaps a demonstration that His death brought release of the righteous from sheol-hades (WBC, 983; KJV Par., 1960).
27:54 - "centurion, and they that were with him" - A crucifixion detail consisted of a centurion and four soliders (Edersheim, 2:582-583; cf. John 19:23)
27:54 - "Son of God" - This can be translated either "the Son of God" or "a son of God." Clearly the centurion (cf. Mark 15:39; Luke 23:47), as well as those soldiers with him, was deeply impressed by what he saw. Whether he was confessing Jesus' deity cannot be determined with certainty, though many commentators at least hold out that possibility (WBC, 983; Hendriksen, 977; BKC, 190; Robt. 1:236).
Lesson 13 - Matt. 28:1-10, 16-20
27:1-10 - See Walvoord (Jesus Christ Our Lord, 192-195), BKC (91), and Robertson (A Harmony of the Gospels, 239ff) for harmony of the resurrection events.
28:1 - The two Marys were accompanied by other women (cf. Mark 16:1; Luke 24:1, 10).
28:2 - "sat upon it" - The angel was not sitting upon the stone when the women arrived. He and another angel were inside the tomb and unseen by the women until they entered the tomb (cf. Mark 16:4-5; Luke 24:2-5).
28:4 - "became as dead men" - This may mean they had fainted and were unconscious. Presumably they had regained consciousness and fled before the women arrived (Hendriksen, 989).
28:5 - "the angel . . . said unto the women" - Mary Magdalene was not present to hear the angel's message. When she saw that the stone had been removed from the tomb, she concluded the body had been stolen and ran to tell the disciples (John 20:1-2).
28:9 - "As they went to tell his disciples" - This phrase is probably not genuine and is not found in NIV or NASB (cf. Tasker, 272; WBC, 984). Thus, many believe Jesus met the women after they had reported the angel's message to the disciples (Luke 24:9) and while they were on their way back to the tomb (cf. Walvoord, Jesus Christ Our Lord, 193; Hendriksen, 992; WBC, 984). This seems to fit well with the chronology but is difficult to explain without calling into question the KJV text. Others say Jesus met the women before they reached the disciples. This is endorsed by BKC (93) and some others (cf. NIVBC, 132) who follow the suggestion of the KJV reading that they were on their way to tell the disciples.
28:16 - "eleven" - Only the Eleven are mentioned here, but many commentators believe this was Jesus' appearance to the "five hundred" of 1 Corinthians 15:6 (WBC, 985; Hendriksen, 997). This may explain why "some doubted" (vs. 17).
28:16 - "where Jesus had appointed them" - This prearrangement is not mentioned elsewhere.
28:17 - "some doubted" - "doubted" may be translated "hesitated" (cf. NJB; Vine's, 182 #4) and conveys the idea of uncertainty (KJV Par., 1962). Since Jesus had already appeared to the Eleven at least twice previously, the doubt here seems somewhat out of place. Several suggestions have been made: (1) This doubt concerned not the resurrection but the identity of the one who appeared to them. They were not certain at first that this one they saw was Jesus (Hendriksen, 997; BKC, 93). (2) The doubt expressed here was on the part of others in the crowd, not the Eleven. This assumes that there were others present and that this was perhaps the appearance to the 500 spoken of in 1 Cor. 15:6 (Robt. 1:244; JFB, 5:134). (3) This reflects the lingering doubts of some of the Eleven themselves, who were "not a credulous group, but believed only on the basis of 'many infallible proofs'" (WBC, 985).
28:18 - "power" = "authority" (NKJV; NASB; NIV).
28:18 - "in heaven and in earth" - NIVBC (133) points out, "It is not Jesus' authority per se that becomes more absolute. Rather the spheres in which he now exercises absolute authority are enlarged to include . . . the entire universe."
28:19-20-For discussion of Great Commission and its grammatical construction, see Hendriksen (999-1001).
28:19 - "Go" does not necessarily have to be translated as an imperative, but most argue that KJV (and virtually every other translation) is correct in so translating it (Hendriksen, 999).
28:19 - "teach all nations" - lit., "make disciples" (Robt. 1:245; cf. NIV; NASB). See Hendriksen (999-1000) for implications.
28:20 - "world" = "age" (Robt. 1:246; NKJV; NASB; NIV).
Abbreviations:
BAG - Bauer, Arndt, Gingrich, A Greek-English Lexicon of the New Testament
BKC - Walvoord & Zuck, eds., The Bible Knowledge Commentary
Edersheim - Alfred Edersheim, Life and Times of Jesus the Messiah
EDT - Walter Elwell, ed., Evangelical Dictionary of Theology
Hendriksen - William Hendriksen, New Testament Commentary: Matthew
JFB - Jamieson, Fausset, and Brown's Commentary on the Whole Bible
KJV Para.- Falwell, ed., KJV Parallel Bible Commentary
NASB - New American Standard Bible
NBD - Douglas, ed., New Bible Dictionary
NIV - New International Version
NIVBC - Barker & Kohlenberger, eds., NIV Bible Commentary (A 2-vol. abridgement of Expositor's Bible Commentary)
NJB - New Jerusalem Bible
NKJV - New King James Version
NRSV - New Revised Standard Version
Old ISBE - Orr, ed., International Standard Bible Encyclopedia (not the newer revised edition)
Robt - A. T. Robertson, Word Pictures in the New Testament
Tasker - R. V. G. Tasker, Matthew (Tyndale NT Commentaries)
TDNT - Kittel, et al., Theological Dictionary of the New Testament
Trench - Richard C. Trench, Synonyms of the New Testament
Vine's - Vine's Complete Expository Dictionary of Old and New Testament Words
WBC - Pfeiffer & Harrison, eds., Wycliffe Bible Commentary
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