35 l So also my heavenly Father will do to every one of you, if you do not forgive your brother m from your heart.”
15 s but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.
13 q Whoever closes his ear to the cry of the poor
will himself call out and not be answered.
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Matt. 18:1–20:34 The Community of the Messiah Revealed. This is the fourth of Jesus' five major discourses in Matthew's Gospel (see Introduction: Key Themes; Literary Features). As his earthly ministry draws to a close, Jesus has spent considerable time clarifying his identity and mission (chs. 14–17). He instructs his disciples on the nature of his covenant community, explaining the kingdom community's characteristics (18:1–35), its implications for the sanctity of marriage (19:1–12), and its value (19:13–20:34).
Matt. 18:1–35 Characteristics of Life in the Kingdom Community. Jesus instructs the disciples about the kind of community life that will characterize their relationships with one another and with the world at large.
Matt. 18:35 not forgive your brother from your heart. A transformed heart must result in a changed life that offers the same mercy and forgiveness as has been received from God (cf. Isa. 40:2). Someone who does not grant forgiveness to others shows that his own heart has not experienced God's forgiveness. Throughout Scripture, the heart refers to the center of one's being, including one's reason, emotions, and will.
Matt. 5:1–7:29 The Authoritative Message of the Messiah: Kingdom Life for His Disciples. This is the first of five major discourses in Matthew (chs. 5–7; 10; 13; 18–20; 24–25). Speaking to his disciples (5:1), Jesus expounds the reality of discipleship lived in the presence and power of the kingdom of God but within the everyday world. Some interpreters have thought the purpose of this sermon was to describe a moral standard so impossibly high that it is relevant only for a future millennial kingdom. Others have thought its primary purpose was to portray the absoluteness of God's moral perfection and thereby to drive people to despair of their own righteousness, so they will trust in the imputed righteousness of Christ. Both views fail to recognize that these teachings, rightly understood, form a challenging but practical ethic that Jesus expects his followers to live by in this present age. The sermon, commonly called the “Sermon on the Mount,” is probably a summary of a longer message, but the structure is a unified whole. It has similarities to the “Sermon on the Plain” in Luke 6:17–49, but there are also significant differences. The three main theories about their relationship are: (1) they record the same sermon but Matthew and Luke give summaries that report different sections and emphases; (2) they record two different sermons, given on different occasions but repeating much of the same content, as itinerant preachers often do; and (3) either Matthew or Luke, or both, have collected sayings that Jesus gave on different occasions and put them together in a sermon format. View (3) seems to make Matthew's presentation of this as a single historical event untruthful (cf. Matt. 5:1–2 with 7:28–29; 8:1; and Luke 6:17, 20 with Luke 7:1), and evangelical commentators have not generally adopted it. Views (1) and (2) are both possible, and it is difficult to decide between them.
Matt. 6:1–7:12 The Development of Kingdom Life in the Real World. Jesus sets forth principles for spirituality in religious life (6:1–18), everyday life (6:19–34), and community relationships (7:1–12).
Matt. 6:1–18 Jesus gives examples of how a person's faith can be expressed in a hypocritical way, when giving to the needy (vv. 2–4), praying (vv. 5–15), and fasting (vv. 16–18).
Matt. 6:5–15 Prayer was a pillar of Jewish piety. Public prayer, said aloud in the morning, afternoon, and evening, was common.
Matt. 6:14–15 forgive others. Jesus reemphasizes the importance of forgiving others, indicating that there is a direct relationship between having been forgiven by God and the forgiveness that his disciples of necessity must extend to others. As in v. 12, forgive your trespasses here refers to restoration of personal relationship with God, not to initial justification (cf. note on v. 12).