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Justification: True Righteousness in the Kingdom (5:17-20) – If you were to preach through Matthew 5:17-20, what would be your main point? This main point would be determined by the central idea of this passage. The needs of your congregation would shape your imperative theme, which is the particular response from them that you expect to achieve from your message. Please read the following summary of Matthew 5:17-20, which provides these answers for you. In Matthew 5:17-20, Jesus teaches about true righteousness in the kingdom of Heaven, explaining that He has come to fulfill God’s standard of righteousness according to the Law and the prophets (5:17-18). He then explains that the disciples in the kingdom must meet a higher standard of righteousness than the traditions taught by the scribes and Pharisees (5:19-20). This righteousness can only be obtained through faith in the Atonement of Jesus Christ. Central Ideas - Here are proposed statements expressing the central ideas in Matthew 5:17-20 emphasizing the justification of those members of the kingdom of Heaven:   Exegetical Idea of the Text—Jesus taught His disciples the principles of justification in the kingdom of Heaven for those who believe in Him.   Theological Idea of the Text—God’s standard of justification for men has come through faith in Christ Jesus as a witness that the kingdom of Heaven has come.   Homiletical Idea of the Text—Because the Kingdom of Heaven has come, disciples of Jesus are called by the Gospel to obtain righteousness through faith in Christ Jesus in order to fulfill the Great Commission.

Hello Everyone, If you were to preach through Matthew 5:13-16, what would be your main point? This main point would be determined by the central idea of this passage. The needs of your congregation would shape your imperative theme, which is the particular response from them that you expect to achieve from your message. Please read the following summary of Matthew 5:13-16, which provides these answers for you. In Matthew 5:13-16, Jesus uses salt-and-light as metaphors to explain the disciples’ responsibility to call the nations to salvation and discipleship through the Gospel. Having listed in the Beatitudes the characteristics of those disciples whom God has predestined to embrace the Great Commission, Jesus now presents their missionary purpose or call. Therefore, Matthew 5:13-16 must be interpreted within the context of the Great Commission (28:18-20). This Commission gives a charge to disciple nations with a two-fold approach to both water baptize (evangelize) as well as teach God’s Word. Within the context of the Sermon on the Mount, these salt-light metaphors appear to reflect the plan of discipleship found in the Great Commission. Regarding the salt metaphor, Quarles says salt symbolizes the call of the disciples to “transform this corrupt world” through conversion. As the salt of the earth, the disciples are sent forth to preach the Gospel to bring salvation to the nations, creating a people purified before God through the Atonement of Jesus. Interpreting Jesus’ statement of casting away unsavoury salt in the context of ‘calling’, Witherington says, “The point is this—if a disciple ceases to function in the one capacity in which he or she is truly valuable, namely bearing witness to the world by word and deed, then that disciple is worthless, fit only to be cast out.” Regarding the light metaphor, Quarles says, “In the OT ‘light’ symbolized revelation and instruction, the law, hope, joy, righteousness, salvation, and the radiance of divine presence.” Within the context of the Sermon on the Mount, this author adopts the view that light symbolizes the revelation of God’s Word through the process of discipleship that takes place from the time of one’s salvation experience. Matthew has already used the light metaphor in 4:14-16 to symbolize the Gospel. As the light of the world, the disciples are sent forth to teach the Word of God that brings enlightenment for salvation and Christian growth. When a disciple is walking in the blessings of the Beatitudes, he becomes a bearer of God’s grace to mankind through the Gospel. Thus, Jesus tells His disciples in 5:13-16 that they are to fulfill the Great Commission by calling the nations to salvation and discipleship through the Gospel. They must learn to walk in the virtues found in 5:3-12 in order that they might serve as salt-and-light to reveal God’s message of salvation by grace through faith in Jesus Christ. Central Ideas - Here are proposed statements expressing the central ideas in Matthew 5:13-16 emphasizing the divine calling of those members of the kingdom of Heaven:     Exegetical Idea of the Text—Jesus taught His disciples the principles of a divine calling to the nations through the preaching of the Gospel in order that they might fulfill the Great Commission.     Theological Idea of the Text—God has extended His call of salvation to the nations as the disciples of Jesus go forth to fulfill the Great Commission as a witness that the kingdom of Heaven has come.     Homiletical Idea of the Text—Because the Kingdom of Heaven has come, disciples of Jesus are sent forth to preach the Gospel to call nations to salvation in order to fulfill the Great Commission.

Hello Everyone, If you were to preach through Matthew 5:1-12 (The Beatitudes), what would be your main points? These main points would be determined by the central ideas of this passage.  The needs of your congregation would shape your imperative theme, which is the particular response from them that you expect to achieve from your message. Please read the following summary of Matthew 5:1-12, which provides these answers for you. (a) Introduction (5:1-2) – Matthew 5:1-2 serves as an introduction to the Sermon on the Mount by offering the immediate context in which Jesus delivers this discourse, while the previous passage (4:23-25) describes the general context of His public ministry of preaching, teaching, and healing throughout Galilee.  In 5:1-2, Jesus withdraws from the crowds and sits on a hilltop so that His disciples become the primary recipients for this discourse. The attention Jesus gives to teaching His disciples contributes to the overall movement toward the training of the Twelve for the Great Commission. Literary Evidence for the Structure – Dale Allison’s comparison of the commonly proposed broader introduction (4:23-5:2) and conclusion (7:28-8:1) to the Sermon on the Mount reveals enough common literary elements to identify them as an inclusion.  Both passages discuss the great multitudes that followed him (4:25, 8:1), His ascent and descent on the mountain (5:1, 8:1), His teaching (5:2, 7:28), and the opening of His mouth to speak and the conclusion of His words (5:2, 7:28). (b) Predestination: The Beatitudes – Divine Blessings Take Effect through Kingdom Principles (Luke 6:20-23) (5:3-12) – Matthew 5:3-12 is popularly entitled the Beatitudes,  a pericope in which Jesus pronounces blessings for members of the kingdom of Heaven.  The Beatitudes lay a foundation for the Sermon on the Mount by giving the characteristics of those who are true disciples in this heavenly kingdom.  Interpreted in light of the Great Commission (Matt 28:18-20), the Beatitudes describe the blessings (μακάριος) that God has predestined for those who are willing to obey the call to take the Gospel to the nations.  Because some of the Beatitudes have close parallels to Isaiah 61:1-3 and several psalms, it reveals that they are delivered in fulfillment of Old Testament prophecy, predestined by God to offer Israel hope of redemption and restoration of its kingdom.  In this passage, Paul explains that God has elected or predestined the church to divine blessings. Alluding to the theme of predestination, Osborne follows the popular view that the blessings of the Beatitudes emphasize divine intervention in the life of the disciples rather than human bliss.  These beatitudes describe those whom God has predestined to walk in victory in the kingdom of Heaven in that they describe those who are equipped to fulfill the Great Commission. Charles Quarles believes Matthew portrays Jesus as the new Moses in 5:1-2, so that the Beatitudes become “pronouncements of salvation.”  Jesus is the “spiritual deliverer” and Israel is being blessed to go forth and conquer.  Davies and Allison say that the commandments in the Sermon on the Mount “presuppose God’s mercy and prior saving activity.”  The theme of predestination in the Beatitudes means that God has predetermined these blessings upon those who become members of the kingdom of Heaven and endeavour to fulfill the Great Commission (Matt 28:18-20). The Beatitudes express the original purpose and intent of God’s plan of redemption for mankind.  These blessings operate in the lives of those who follow the kingdom principles as disciples of Christ in taking the Gospel to the nations. The Jews listening to this discourse lived under the Mosaic Law so that the blessings and curses of the Law were emphatically clear in their minds. The scribes and Pharisees taught them that obedience to Jewish legalism and traditions brings God’s blessings and that disobedience brings curses. Therefore, Jesus teaches the laws of the Kingdom of God by explaining the true ways to receive God’s blessings. The Beatitudes and the Sermon on the Mount serve a similar role to Moses laying down the Ten Commandments to introduce the Mosaic Law and its civil statutes so that the children of Israel would be prepared to take their journey into the Promised Land. The Beatitudes lay a foundation for the Sermon on the Mount by giving the characteristics of those who are predestined to become disciples in this heavenly Kingdom.  Jesus did not come to seek the rich and noble; rather He came to offer a kingdom for poor, hurting humanity. These beatitudes describe those whom God has prepared His kingdom. Just as God predestined the children of Abraham to be His children, so does Jesus more accurately identify the true children of God in order to set them apart for the work of the Kingdom of God, namely, the work of the Great Commission (Matt 28:18-20). Literary evidence for the theme of the Beatitudes is the frequent use of the word μακάριος (blessed, happy), which is found nine times in 5:3-12, supporting the theme of God’s intent to redeem mankind through His divine blessings made available through the Atonement. Matthew places the word μακάριος in front of each verse for emphasis. In the Creation Story (Gen 1:1-2:3), which also carries the theme of predestination, God blesses (בָּרךְ) His creation in a similar manner so that it might fulfill its divine destiny (1:22, 28; 2:3; 5:2). Quarles identifies additional literary evidence for the theme of predestination in the Beatitudes. He explains that the fronting of the Beatitudes in the opening of the Sermon on the Mount means that the righteousness obtained in Matthew’s first discourse is result of God’s divine blessings rather than righteousness being a requirement to receive these blessings.  This list of blessings ‘determine’ the characteristics of those who are obeying these sayings (Matt 7:24-27). A member of the kingdom of Heaven can be known by the fruit of these divine blessings expressed in his life and character (Matt 7:16). The characteristics of justification by God in the kingdom of Heaven have been predetermined or predestined in the Beatitudes. Central Ideas - Here are proposed statements expressing the central ideas in Matthew 5:3-12 emphasizing the predestination of those members of the kingdom of Heaven: Exegetical Idea of the Text—Jesus taught His disciples the principles of divine blessings predestined for those who serve in the kingdom of Heaven. Theological Idea of the Text—God has predestined blessings for those disciples who serve Him as a witness that the kingdom of Heaven has come. Homiletical Idea of the Text—Because the Kingdom of Heaven has come, disciples of Jesus are called by the Gospel to walk in God’s blessings in order to fulfill the Great Commission. Study Notes on the Holy Scriptures proposes that the theological framework of the Sermon on the Mount reflects the thematic scheme of the Beatitudes.  In addition, it proposes that the Beatitudes are embedded into the narrative sections in Blocks 1-5 as imperative (homiletical) themes.  In other words, Jesus expounds upon the virtues of the Beatitudes in the Sermon on the Mount; then He demonstrates these virtues in the narrative sections as He trains His disciples to carry out the Great Commission. Since the time of Origen, scholars give random examples of how Jesus demonstrates the virtues of the Beatitudes in the narrative sections that follow the Sermon on the Mount as He trains His disciples to implement the Great Commission. However, there is enough literary evidence to suggest that Matthew shapes the homiletical themes of his narrative material to follow the thematic scheme of the Beatitudes. The Gospel of Matthew concludes with the Great Commission after Jesus demonstrates these virtues and exhorts His disciples to do the same. Because these virtues serve as the homiletical theme of the narrative sections, the Beatitudes create Matthew’s homiletical structure. Study Notes on the Holy Scriptures proposes the following thematic scheme for the Beatitudes by associating it with the theological framework of the Sermon on the Mount as well as the narrative sections: Matt 5:3  Predestined-Called-Justified-Indoctrinated in 5:1-48 & 4:12-25 Matt 5:4  Divine Service in 6:1-18 and 8:1-9:38 Matt 5:5  Perseverance amidst Cares/Persecutions in 6:19-34 & 11:2-12:50 Matt 5:6  Perseverance amidst Offenses in 7:1-20 & 13:54-14:33; 15:29-16:12 Matt 5:7      Perseverance amidst Offenses in 7:1-20 & 14:34-15:28; 16:13-17:27; 20:17-34 Matt 5:8  Glorification in 7:21-27 and 19:3-20:16; 21:1-22 Matt 5:9  Glorification in 7:21-27 and 21:23-22:46 Matt 5:10  Glorification in 7:21-27 and 23:1-39 Matt 5:11-12  Fulfilling the Great Commission in 26:1-28:20 In summary, the homiletical ideas of Matthew’s narrative sections reflect the Beatitudes. Specifically, the thematic scheme of the Beatitudes matches the sequence of key virtues Jesus demonstrates and teachings in each narrative section.

Hello Everyone, If you were to preach through Matthew 5:1-7:27 (The Sermon on the Mount), what would be your main points? These main points would be determined by the central ideas of these related passages.  The needs of your congregation would shape your imperative themes, which is the particular response from them that you expect to achieve from your message. Please read the following summary of Matthew 5:1-7:27, which provides these answers for you. The First Discourse: The Sermon on the Mount (5:1-7:27) – Matthew 5:1-7:27 records the first of five major discourses in the Gospel of Matthew, often called the Sermon on the Mount.  Scholars generally describe Matthew’s five discourses as teachings.  Therefore, some say the Gospel of Matthew reflects Jesus in His office and ministry as a teacher. In the first discourse, Jesus establishes the foundational doctrines of the kingdom of Heaven.  In an effort to express the unifying theme of the Sermon on the Mount, Morris and France share the common view that the first discourse describes daily life for members of the kingdom of Heaven.  Hagner describes its central theme as “the ethics of the kingdom.”  H. A. Ironside calls it “Principles of the Kingdom.”  Marshall says it describes “a new way of life.”  Other terms used are “standards” and “the code of behaviour.”  Study Notes on the Holy Scriptures uses the term ‘indoctrination’ to describe the theme of the first discourse when evaluated as a part of the ordo salutis thematic scheme. The first discourse emphasizes the theme of indoctrination in the Sermon as Jesus delivers the ethical or doctrinal truths by which to live as members in the kingdom of Heaven (5:1-7:27). Literary Evidence for the Theme - Literary evidence for the theme of indoctrination in the Sermon on the Mount is see in the frequent use of the word δικαιοσύνη (5:6, 10, 20; 6:1, 33), a word used in Matthew only two other times outside this discourse (3:15; 21:32).  Thus, Jesus teaches on God’s true standard of righteousness in the Kingdom of Heaven as the theme of the Sermon on the Mount.  This literary evidence also reflects a common theme between the first narrative section (4:12-25) and discourse (5:1-7:27) as Jesus preached about God’s standard of righteousness through faith in Him, confirming His Word with miracles in the narrative, and teaching on righteousness in the discourse. Literary Evidence for the Structure – The literary structure of the first discourse follows the thematic scheme of the ordo salutis in its expanded form: predestination, calling, justification, indoctrination, divine service, perseverance amidst persecutions/worldliness, perseverance amidst offenses/false doctrines, and glorification. Here is a proposed theological framework of the first discourse indoctrinating disciples into the kingdom of Heaven: (2) The First Discourse: The Sermon on the Mount                      5:1-7:27        (a) Introduction                                                                                      5:1-2        (b) Predestination: The Beatitudes                                               5:3-12        (c) Calling: The Salt and the Light                                                  5:13-16        (d) Justification: True Righteousness in the Kingdom          5:17-20        (e) Indoctrination: The Laws of the Kingdom                           5:21-48        (f) Divine Service in the Kingdom of Heaven                             6:1-18            i) Almsgiving (sanctifies the heart)                                            6:1-4           ii) Prayer (sanctifies the mind)                                                    6:5-15           iii) Fasting (sanctifies the body)                                                 6:16-18       (g) Perseverance in the Kingdom of Heaven                            6:19-7:20            i) Perseverance amidst Worldly Cares                                     6:19-34                α) Prohibition against Serving Material Possessions    6:19-21               β) Two Parables to Illustration Singleness of Heart     6:22-24                γ) Seeking the Kingdom of Heaven First                            6:25-33                δ) Conclusion: Do Not Worry                                                   6:34            ii) Perseverance amidst Offenses                                              7:1-12               α) Prohibition against Judging Others                                7:1-2                β) Two Parables to Illustrate Need to Walk in Mercy    7:3-6                γ) Trusting God in Prayer                                                          7:7-11                δ) Conclusion: Walk in Love with Others                            7:12           iii) Perseverance amidst False Doctrines                                7:13-20                α) Warning of the Narrow Way                                                7:13-14               β) False Prophets and the Parable of the Fruit                7:15-19               γ) Conclusion: Know Them by Their Fruit                          7:20       (h) Glorification: Entering the Promised Land                         7:21-27           i) Doing the Will of the Father                                                      7:21-23           ii) The Parable of the Two Builders                                           7:24-27 The first discourse (5:1-7:27) contains one of the most condensed, theological frameworks within the Gospel of Matthew, because it contains the entire ordo salutis in its expanded form. The central idea of the first discourse states that Jesus taught His disciples the principles of the kingdom of Heaven in order that they might fulfill the Great Commission. This is accomplished as a disciple walks in the predestined blessings (5:3-12); serves as salt-and-light to call the world to repentance (5:13-16) by preaching the Gospel of God’s standard of justification through faith in Christ Jesus (5:17-20); walks in maturity in the doctrines of the kingdom (5:21-48); serves the Lord through almsgiving, prayer, and fasting (6:1-18); and perseveres amidst worldly cares (6:19-34) as well as offenses (7:1-12) and false doctrines (7:13-20), so that he might inherit the kingdom of Heaven (7:21-27). The theological framework of this section allows the preacher to develop the sermon series using either a nine-sermon or one-sermon approach. The sermon series can develop nine sermons around the central ideas of the nine subsections, culminating with the central idea in 7:24-27, or it can have one comprehensive survey that captures the entire theological framework in a manner that points toward the Great Commission. Central Ideas - Here are proposed statements expressing the central ideas of the first discourse in Matthew 5:1-7:27 emphasizing Jesus teaching His disciples the doctrines of the Kingdom of Heaven: Exegetical Idea of the Text—Jesus taught His disciples the principles of the kingdom of Heaven in order to govern its members. Theological Idea of the Text—God has established principles to bless and govern His children as a witness that the kingdom of Heaven has come. Homiletical Idea of the Text—Because the Kingdom of Heaven has come, disciples of Jesus are called by the Gospel to embrace the principles of the kingdom of Heaven in order to fulfill the Great Commission.

Hello Everyone, If you were to preach through Matthew 4:12-25, what would be your three main points? These main points would be determined by the central ideas of this passage.  The needs of your congregation would shape your imperative themes, which is the particular response from them that you expect to achieve from your message. Please read the following summary of Matthew 4:12-25, which provides these answers for you. Block 1 Narrative: Predestination-Calling-Regeneration (4:12-25) – Literary Evidence for the Theme - Immediately after His presentation to Israel and forty-day temptation, Jesus begins His public ministry in Galilee as recorded in 4:12-25. The central idea of the first narrative section (Matt 4:12-25) condenses the themes of predestination, calling, and regeneration in the kingdom of Heaven.  Matthew 4:12-25 is popularly divided into three subsections. These subsections follow the thematic scheme of predestination—calling—regeneration. Specifically, God predestined the coming of the kingdom of Heaven through the preaching of the Gospel (4:12-17);  He calls disciples into the kingdom through the Gospel (4:18-22);  and He redeems those who accept the Gospel (4:23-25).    Each of the five narrative sections preceding their respective discourses records one Old Testament citation as a fulfillment of the theme of this section of material. In addition, the narrative section of Matthew 4:12-25 prepares the reader for the Great Commission in that Jesus begins preaching the Gospel (4:12-17), calling His first disciples (4:18-22), and going forth to demonstrate how to minister the Gospel to the poor (4:23-25). All three aspects of this public ministry prepare the disciples to fulfill the Great Commission. The central idea of the first narrative section follows the thematic scheme of the Beatitude in Matthew 5:3. In the midst of sin and darkness, Jesus demonstrates to His disciples how to preach the Gospel to the poor in spirit. In other words, Matthew has woven the motif of the poor in spirit (Matt 5:3) into 4:12-25 as the key virtue for becoming members in the Kingdom of Heaven. Matthew places one quotation formula within the first narrative section (Matt 4:15-16, Is 9:1-2) to reveal that the Old Testament Scriptures predicted the preaching of the Gospel in Galilee. This Old Testament citation testifies of the fulfillment of Scripture concerning the predestined plan of the proclamation of the Gospel. Therefore, the light that shone upon the land of Zebulum and Naphtali must be interpreted as the preaching of the Gospel of the Kingdom of God. This quotation serves as a key to the thematic scheme of the literary structure of the Gospel as each section of Matthew’s Gospel gives one quotation formula as a fulfillment of Scripture. These quotations follow the thematic scheme of the ordo salutis within the literary structure of the Gospel of Matthew. Here is a proposed outline: (1) Narrative: The Kingdom of God Arrives                                                    4:12-25 The poor in spirit are part of the kingdom of Heaven (Matt 5:3)         (4:12-25)      (a) Predestination of the Gospel: Testimony of Scriptures               4:12-17       (b) The Calling of Disciples: Testimony of Jesus                                    4:18-22       (c) Justification of the People: Testimony of Miracles                         4:23-25 The first narrative section (4:12-25) concludes with a description of man’s redemption through the preaching of the Gospel (4:23-25), a verse that reaches back to reflect the central idea of the entire first section (4:12-25). The central idea of Matthew 4:12-25 states that Jesus demonstrated to His disciples how God predestined, called, and justified the poor in spirit through the preaching of the Gospel of Jesus Christ in order to fulfill the Great Commission. The theological framework of this section allows the preacher to develop the sermon series using either a three-sermon or one-sermon approach. The sermon series can develop three sermons around the central ideas of the three subsections; or it can have one comprehensive sermon that captures the entire theological framework of the first section in a manner that points towards the Great Commission. Central Ideas - Here are proposed statements expressing the central idea of the first narrative section in Matthew 4:12-25 emphasizing the predestination-calling-justification of the disciples of the Kingdom of Heaven: Exegetical Idea of the Text—Jesus demonstrated to His disciples how God predestined, called, and justified the poor in spirit through the preaching of the Gospel of Jesus Christ. Theological Idea of the Text—God has instituted the preaching of the Gospel to bring redemption to all of mankind as a witness that the kingdom of Heaven has come. Homiletical Idea of the Text—Because the kingdom of Heaven has come, disciples of Jesus are called to preach the Gospel to the poor in spirit in fulfillment of the Great Commission.

Preaching through Matthew 4:12-7:27 (Block One) Hello Everyone, If you were to preach through Matthew 4:12-7:27, what would be your main points? These main points would be determined by the central ideas of this passage.  The needs of your congregation would shape your imperative themes, which is the particular response from them that you expect to achieve from your message. Please read the following summary of Matthew 4:12-7:27, which provides these answers for you. The Establishment of the Kingdom of Heaven: Predestination-Calling-Justification-Indoctrination (4:12-7:27) – Block 1 consists of a narrative section (4:12-25) and a discourse (5:1-7:27) emphasizing the ordo salutis scheme of “predestination-calling-regeneration-indoctrination” in the Kingdom of Heaven. Literary Evidence for the Theme – The prologue to the Gospel of Matthew establishes Jesus Christ as the Messiah. He was predestined as the Son of God and called into His office as the King of Israel. After Jesus is justified and inaugurated as the Messiah by water baptism, the coming of the Holy Spirit with the voice of the Father declaring Him as the beloved Son of God, and the wilderness temptation, Jesus Christ begins to declare that the Kingdom of God has arrived upon earth (4:12-25). He establishes the Kingdom of God by delivering His “Inaugural Address,” called the Sermon on the Mount (5:1-7:27). Israel must now decide whether to accept or reject their Messiah. Literary Evidence of a Common Theme between the First Narrative Section and the Discourse that Follows – The first block of Matthew emphasizes the believer’s sanctification through indoctrination (Matt 4:12-7:27). Matthew uses a transitional sentence common each of the five discourses to inform the reader that Jesus had ended His teaching (Matt 7:28-29). The one Old Testament prophecy of this narrative-discourse block is found in 4:14-16, which quotes Isaiah 9:1-2 as a fulfillment of prophecy. God predestined the coming of the light of the Gospel in Galilee, reinforcing the theme of this section of Matthew’s Gospel, which states that He brought light, or understanding of God’s Word, into the region of Galilee through His teachings. Thus, the ἵνα πληρωθῇ formula of this block reflects its theme of indoctrination. Matthew 4:14-16, “That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.” Isaiah 9:1-2, “Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.” Literary Evidence of a Common Theme between the Sermon on the Mount and Exodus 19-40, which Establishes Doctrine – The references to the Ten Commandments and its statutes in the Sermon on the Mount allude to Moses delivering them to the children of Israel when establishing the Law. In His Sermon, Jesus correctly interprets the heart and essence of the Mosaic Law for the Jews. Thus, we establish a parallel with the giving of the Law in Exodus and the first discourse in Matthew as they both serve to indoctrinate the children of God.  Just as the book of Exodus establishes the doctrine of the nation of Israel by the giving of the Ten Commandments and statutes, so the Sermon on the Mount establishes the doctrine of the children of the Kingdom of Heaven. Central Ideas - Here are proposed statements expressing the central ideas of the first narrative-discourse block (4:12-7:27) emphasizing predestination-calling-regeneration-indoctrination in the Kingdom of Heaven: Exegetical Idea of the Text—Jesus preached the Gospel to the poor in spirit, called disciples, healed the sick, and taught the principles of the kingdom of Heaven. Theological Idea of the Text—God has offered redemption to all of mankind through the preaching of the Gospel as a witness that the kingdom of Heaven has come. Homiletical Idea of the Text—Because the kingdom of Heaven has come, the Gospel calls men to follow Jesus and become His disciples in the kingdom of Heaven in order for the church to fulfill the Great Commission.

Preaching through Matthew 4:12-25:46 Hello Everyone, If you were to preach through Matthew 4:12-25:46, what would be your main points? These main points would be determined by the central ideas of these related passages.  The needs of your congregation would shape your imperative themes, which is the particular response from them that you expect to achieve from your message. Please read the following summary of Matthew 4:12-25:46, which provides these answers for you. The Theological Framework of the Main Body: The Teaching Ministry of Jesus Christ (4:12-25:46) – Matthew 4:12-25:46 is popularly considered the main body of the Gospel of Matthew. It records the public ministry of Jesus Christ in His office as a Teacher; thus, an emphasis is placed upon His major discourses. The literary structure of the main body of Matthew (4:12-25:46) is generally divided into five narrative-discourse blocks. While the prologue-epilogue presents the person of Jesus Christ through the thematic scheme of the ordo salutis in its simplest form (predestination-calling-justification-glorification), the main body presents the Kingdom of Heaven through the thematic scheme of the ordo salutis in its expanded form. These five discourses have a thematic scheme that follows the ordo salutis or God’s plan of salvation: indoctrination, divine service, perseverance amidst persecutions, perseverance in church doctrine and fellowship, and glorification. Each narrative section prepares the reader for the message that Jesus delivers in the discourses that follows. Block 1 (4:12-7:27)    Predestination—Calling—Justification—Doctrine Block 2 (7:28-10:42)   Divine Service Block 3 (11:1-13:52)   Perseverance amidst Persecutions Block 4 (13:53-18:35)   Perseverance amidst Offenses/False Doctrines Block 5 (19:1-25:46)   Glorification Biblical scholarship generally recognizes five major discourses within Matthew’s Gospel, each discourse ending with similar transitional statements interwoven with large sections of narrative material. These transitions give the major body of the Gospel of Matthew the characteristic feature of alternating narrative and discourse sections. Study Notes on the Holy Scriptures proposes that the theme of each narrative section relates to and prepares the reader for further development of the same theme in the discourse that follows. Such a concept is not new to the literary analysis of Matthew’s Gospel, but one that has received little attention.  These five narrative-discourse blocks follow a sequence of five dominant themes listed above that serve as the theological framework of the main body. This framework supports the testimony of Old Testament Scriptures predicting the coming of the Messiah, the King of the Jews to establish the kingdom of God upon the earth. In addition, Matthew places the literary device of quotation formulae derived from ἵνα πληρωθῇ or a variation of this form into each narrative section to capture the dominant theme of its respective narrative-discourse block. These quotation formulae reflect the theological framework of the entire main body of the Gospel of Matthew through the following expanded thematic scheme of the ordo salutis: Block 1 - Predestination-Calling-Justification-Indoctrination (Matt 4:14-16) – Faith in the Light of the Gospel, “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.” Block 2 - Divine Service (Matt 8:17) – Divine service through the Atonement, “Himself took our infirmities, and bare our sicknesses.” Block 3 - Perseverance amidst Persecutions (Matt 12:17-21) – Preaching the Gospel in meekness, “I will put my spirit upon him, and he shall shew judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust.” Block 4 - Perseverance amidst Offenses/False Doctrines (Matt 15:7-9) – Preaching the Gospel in truth, “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.” Block 5 - Glorification (Matt 21:4-5) – Hope in the coming King, “Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.” Matthew’s key literary devices (transitional statements, quotation formulae, and thematic schemes) support Bacon’s five-discourse division better than Kingsbury’s three-fold division at its macro and micro-levels. Therefore, this discourse chooses the Five-Discourse Division as the best approach to do a literary analysis of the main body of Matthew’s Gospel.

Preaching through Matthew 3:1-4:11 as Three Sermons Hello Everyone, If you were to preach through Matthew 3:1-4:11 by dividing it into three related sermons, what would be your three main points? These main points would be determined by the central ideas of these three related passages.  The needs of your congregation would shape your imperative themes, which is the particular response from them that you expect to achieve from your message. Please read the following summary of Matthew 3:1-4:11, which provides these answers for you. (1) The Justification of Jesus: John the Baptist’s Testimony of Jesus’ Righteousness as Judge of Mankind (3:1-12) - Matthew 3:1-12 records the testimony of John the Baptist as the first of three testimonies in justifying or authenticating Jesus as the Messiah as he prepares the way for His coming. John the Baptist develops the Messiah’s role as King of Kings who will stand as the Judge of mankind. Scholars often divide this pericope into two sections to describe John’s public ministry (3:1-6) and his message (3:7-12).  In his message, John the Baptist declares everyone as sinful and in need of water baptism as an outward sign of inward repentance. He then declares that the Christ is coming, who is worthy to judge man’s sins, requiring that He Himself must stand righteous before God. Central Ideas - Here are proposed statements expressing the central ideas of the prologue in Matthew 3:1-12 emphasizing the justification of Jesus Christ: Exegetical Idea of the Text—John the Baptist justified Jesus Christ as the Messiah by declaring Him as the righteous judge of mankind. Theological Idea of the Text—The Gospel has declared Jesus Christ as the righteous judge of mankind as a witness that He is the Messiah and the Son of God. Homiletical Idea of the Text—Because Jesus Christ is the Son of God, the Gospel calls men to place their faith in Jesus Christ as the eternal judge who is justified to redeem mankind. (2) The Justification of Jesus: God the Father’s Testimony of Jesus’ Righteousness as the Son of God (Mark 1:9-11, Luke 3:21-22, John 1:29-34) (3:13-17) – Matthew 3:13-17 records the testimony of God the Father at Jesus’ water baptism as the second of three witnesses that justify or authenticate Jesus as the Messiah. At this baptism, God the Father speaks from heaven declaring Jesus as His beloved Son in whom He is pleased (3:17). Thus, the deity of Jesus Christ is emphasized; but it is developed to reveal His intimate relationship with God as His Son. Jesus describes His baptism as “fulfilling all righteousness” (3:15). Keener says that Jesus submitted to John’s baptism “to fulfill God’s plan.”  Keener explains that Matthew shortened the baptism event to get to “his main point: God’s vindication of Jesus, who accepted the humiliation of baptism.” No man had ever fully pleased God by one’s own merits. The Jews spent their lives under the Mosaic Law attempting to please God by obeying its statues and later associated traditions. However, men’s consciences told them that they had fallen short of pleasing God. Now God speaks from heaven to declare Jesus Christ as perfectly pleasing Him in every aspect of His life, authenticating Him as Israel’s Messiah. Central Ideas - Here are proposed statements expressing the central ideas of the prologue in Matthew 3:13-17 emphasizing the justification of Jesus Christ: Exegetical Idea of the Text—God the Father authenticated Jesus Christ as the Messiah by declaring Him to be His Son. Theological Idea of the Text—The Gospel has declared Jesus Christ to be the beloved Son of God as a witness that He is the Messiah and the Son of God. Homiletical Idea of the Text—Because Jesus Christ is the Son of God, the Gospel calls men to place their faith in Jesus Christ as the beloved of God who is qualified to redeem mankind. (3) The Justification of Jesus: The Scripture’s Testimony of Jesus’ Righteousness in His Sinless Humanity (Mark 1:12-13, Luke 4:1-13) (4:1-11) - The Gospels narrate the temptation story of Jesus Christ in order to offer the third of three testimonies that Jesus Christ is the Son of God who is justified before God and without sin. In His humanity, Jesus Christ walked without sin concerning the Law. The Scriptures tell us that the Holy Spirit led Jesus Christ into the wilderness to face this temptation (Lk 4:1). As God allowed Satan to tempt Job, so did God the Father allow His Son to face temptations by Satan as well. The purpose of Jesus experiencing this temptation was to prove His sinless nature in fulfillment of the Mosaic Law, serving as a testimony to justify our Lord as a worthy sacrifice for the sins of mankind. He was tempted by the devil on three occasions during His forty-day trial in the wilderness. These temptations tested the three-fold nature of Jesus: His flesh, spirit, and soul. Matthew 4:1-11 records the temptation story of Jesus Christ as the third of three testimonies that justify or authenticate Jesus as the Messiah.  The Scriptures bears witness that Jesus is justified in the sense that He has fulfilled the entire Mosaic Law in His obedience and devotion to God.  In summarizing the purpose of the temptation, Morris says because Jesus is the Son of God, “he must live as the Son of God.” Jesus is tempted by the devil on three occasions during His forty-day trial in the wilderness. When rebuking Satan, Jesus cites three passages in Deuteronomy (8:3; 6:13; 6:16). Some scholars connect these citations with the Jewish ‘Shema’, which is found within this same discourse of Moses (Deut 6:4-5).  In the Shema, God commands Israel to keep the Law with their heart, soul, and strength, thus, fulfilling the Law. However, the children of Israel failed to fulfill the Law throughout their history. The story of the temptation of Jesus Christ in the wilderness serves as a valid testimony that Jesus Christ fulfilled the entire Law of Moses by living without sin, thus justifying Him as Israel’s Messiah. The first-century Jews would understand that the Messiah alone fulfilled the Shema, perhaps the most important passage in the Old Testament.    Hagner “supports Gerhardsson’s claim that the temptations are related to the Shema (Deut 6:5) with its threefold exhortation to love God with heart, soul, and might.”  In essence, this view suggests that Jesus was tempted in all three realms of His life: physically, mentally, and spiritually. Scholars offer a variety of ways to associate Jesus’ three temptations to the three-fold command of the Shema. In this passage, Satan tempted Jesus in all three realms of His life: physically, mentally, and spiritually. Satan tempted Him in the physical (4:3-4) by asking Him to turn the stones into bread. He was attempting to get Jesus to yield to His physical desires rather than the commandments of God. Satan then tempted Jesus in his mental realm (4:5-7) by asking Him to jump off the pinnacle of the Temple. He was asking Jesus to make a foolish decision that was not in God’s plan for His life. Satan then tempted Jesus in the spiritual realm (4:8-10) by asking Him to bow down and give His heart to Satan in worship. The three testimonies of Scripture regarding the predestination (1:1-17), calling (2:13-23), and justification (4:1-11) of Jesus as the Messiah reflect the three major division of the Old Testament Scriptures: the Writings (1:1-17), the Prophets (2:13-23), and the Law (4:1-11). Jesus is justified in 4:1-11 as the Messiah by the testimony of the major division of the Scriptures called the Mosaic Law by fulfilling its commandments. In contrast, Jesus is predestined in 1:1-17 as the Messiah by the testimony of a second major division of the Scriptures called the Writings, which records the genealogies of His lineage. Jesus is called in 2:13-23 as the Messiah by the testimony of a third major division of the Scriptures called the Prophets, which records key prophesies fulfilled during Jesus’ infancy and childhood. Central Ideas - Here are proposed statements expressing the central ideas of the prologue in Matthew 4:1-11 emphasizing the justification of Jesus Christ: Exegetical Idea of the Text—Jesus Christ fulfilled the Deuteronomic Law as the Messiah because He demonstrated Himself sinless according to the Law. Theological Idea of the Text— The Gospel has declared Jesus Christ to be sinless in fulfilling the Law of Moses as a witness that He is the Messiah and the Son of God. Homiletical Idea of the Text—Because Jesus Christ is the Son of God, the Gospel calls men to place their faith in Jesus Christ who is authenticated by the Law as the sinless One to redeem mankind.

Preaching through Matthew 3:1-4:11 Hello Everyone, If you were to preach through Matthew 3:1-4:11, what would be your main points? These main points would be determined by the central ideas of this passage.  The needs of your congregation would shape your imperative theme, which is the particular response from them that you expect to achieve from your message. Please read the following summary of Matthew 3:1-4:11, which provides these answers for you. The Justification of Jesus: The Kingdom is Inaugurated through the Presentation of Jesus Christ (3:1-4:11) – Literary Evidence for the Theme - The narrative material recorded in Matthew 3:1-4:11 testifies of Jesus’ ‘justification’ or authentication as the Messiah in fulfillment of Scriptures using three testimonies: John the Baptist (3:1-12), God the Father (3:13-17), and the Scriptures (specifically, the Deuteronomic Law) (4:1-11).  Collectively, these three testimonies declare that Jesus Christ stands as the righteous judge of mankind (3:1-12), that He is the beloved Son of God (3:13-17), and that He fulfills all the standards of the Mosaic Law (4:1-11). The opening prologue of the Gospel of Matthew presents three key attributes of the redemptive role of the Lord Jesus Christ: His humanity (Matt 1:1-17), His deity (1:18-25), and His Lordship as King (2:1-12). These attributes are repeated when John the Baptist testifies of Jesus’ Lordship as the Judge of mankind (3:1-12), when God the Father testifies of His deity as the Son of God in perfect union and fellowship with Him (3:13-17), and when the Scriptures (specifically, the Deuteronomic Law) testifies of His humanity as sinless regarding the Law (4:1-11). These three testimonies ‘justify’ or authenticate the person of Jesus as the Messiah in His redemptive roles. Davies and Allison define the word ‘righteousness’ or ‘justification’ in this passage to describe Jesus’ “moral conduct.” In the sense that John the Baptist and Jesus are “acting rightly” in “obedience to God’s will” in “fulfilling Scripture,” “they are exhibiting ‘righteousness.’”  This three-fold testimony of man-God-Scriptures originates from three sources: the prophetic voice of John the Baptist, the judicial voice of God the Father from heaven, and the legal voice of the Law in Deuteronomy, so that in the mouth of two or three witnesses, a matter is confirmed (Deut 19:15).  (Matthew will incorporate the additional two testimonies of Jesus and His miracles in later narratives, but Jesus has yet to begin His public ministry, so the author does not use them in his prologue.) Literary evidence for the theme of justification in this narrative section (3:1-4:11) is seen in the Matthean quotation formula of 3:3 citing Isaiah 40:3. Matthew places one quotation within this section as evidence that the Scriptures predict the ministry of John the Baptist, who was sent ahead of the Messiah in order to prepare the hearts of the Israelites and to present or justify the Messiah to the Jewish people through water baptism. This quotation follows the thematic scheme of the ordo salutis within the literary structure of the Gospel of Matthew by emphasizing the theme of ‘justification’. Isaiah 40:3, “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.” Matthew 3:3, “For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.” The three stories recorded in Matthew 3:1-4:11 support the testimony of the fulfillment of Isaiah 40:3 in which John the Baptist baptizes Israel to demonstrate that repentance from the heart is God’s standard of true righteousness. John’s testimony is supported at Jesus’ baptism by God’s judicial declaration of His Son’s right standing with Him. These two testimonies are supported by a third one concerning the sinless character of Jesus Christ demonstrated in the wilderness in His fulfillment of the Deuteronomic Law using three citations within close proximity to the ‘Shema’.  The water baptism of Jesus is the ceremony that God uses to present Him to the people of Israel (3:1-12). Jesus demonstrates God’s standard of righteousness before the people by receiving baptism Himself and having God the Father’s audible voice justify His Sonship (3:13-17).  Jesus is led afterwards into the wilderness to demonstrate true love and devotion to His Father as the purest expression of righteousness before God, proving His ‘justification’ through His total obedience to the Law (4:1-11).    Literary Evidence for the Structure – Literary evidence for a three-fold structure in 3:1-4:11 is Matthew’s use of the temporal adverb τότε (at that time, then) to transition into the second and third subdivisions in this passage (3:13, 4:1).  Matthew 3:1-12 introduces the person (3:1-4) and message (3:5-12) of John the Baptist.  The adverb τότε shifts the movement of the plot in 3:13 from John the Baptist to God the Father’s testimony from heaven at Jesus’ water baptism (3:13-17). This adverb again shifts the plot in 4:1 when Jesus is led into the wilderness by the Holy Spirit (4:1-11).    Here is a proposed theological framework of 3:1-4:11 emphasizing the justification of Jesus as the Messiah: (1) John’s Testimony of Jesus’ Righteousness         3:1-12 (2) God the Father’s Testimony of Jesus’ Righteousness       3:13-17 (3) The Scripture’s Testimony of Jesus’ Righteousness       4:1-11 The prologue emphasizing the justification of Jesus Christ (3:1-4:11) testifies to the fact that He is the beloved and sinless Son of God who has been appointed as judge over mankind. The theological framework of this section allows the preacher to develop the sermon series using either a three-sermon or a one-sermon approach. The sermon series can develop three sermons around the central ideas of the justification of Jesus Christ as the Son of God; or it can have one comprehensive survey that captures the entire theological framework of this section of the prologue in a manner that points toward the Great Commission. Central Ideas - Here are proposed statements expressing the central ideas of the prologue in Matthew 3:1-4:11 emphasizing the justification of Jesus Christ: Exegetical Idea of the Text—The Old Testament Scriptures testified that Jesus Christ was justified to be the Messiah, having fulfilled Messianic prophecies as the sinless Son of God, appointed to redeem mankind. Theological Idea of the Text—The Gospel has declared Jesus Christ as the sinless Son of God, appointed to redeem mankind as a witness that He is the Messiah and the Son of God. Homiletical Idea of the Text—Because Jesus Christ is the Son of God, the Gospel calls men to place their faith in Jesus Christ as the sinless Son of God, appointed to redeem mankind.