ESV Expository Commentary: Matthew–Luke

 

My first impression of the ESV Expository Commentary: Matthew–Luke, which Crossway kindly sent me to review, is undeniable heft! With 1156 pages and a three-inch depth from hardcover front to back, the very weight of this volume illustrates its own aim toward comprehensiveness.

 

Using the highly acclaimed ESV translation (English Standard Version) as the basis of this massive work, the scholarly team referred to biblical texts in the original languages and also to noncanonical sources such as the books often referred to as the Apocrypha as well as writing from the early church. In addition to thoroughness and accuracy, the contributors wanted the commentary to be “globally aware – aimed as much as possible at a global audience, in line with Crossway’s mission to provide the Bible and theologically responsible resources to as many people around the world as possible.”

 

Beginning, of course, with the Gospel of Matthew, the Introduction of twenty pages adds another six to provide an outline with these headings:

 

I. The Origin, Birth, and Identity of Jesus (1:1-2:23)

II. The Preparation and Early Ministry in Galilee (3:1-4:25)

III. The First Discourse: Discipleship in Jesus’ Kingdom (5:1-7:29)

IV. The Kingdom’s Growth under Jesus’ Authority (8:1-11:1)

V. The Kingdom’s Growth in the Face of Resistance (11:2-13:58)

VI. Training the Disciples among Crowds and Leaders (14:1-20:34)

VII. Conflict and Teaching in Jerusalem (21:1-23:39)

VIII. The Fifth Discourse: Trouble, Perseverance, and the Eschaton (24:1-25:46)

IX. Death and Resurrection (26:1-28:20)

 

Once the actual text begins, each passage is followed by a Section Overview, Section Outline, Comment, and Response, the latter of which helps readers to consider and apply the biblical truths just discussed.

 

For example, after presenting the ESV translation of Matthew 5:1-16, the section overview tells us:

 

“The Beatitudes only faintly overlap the fruit of the Spirit in Galatians 5:22-23 or other virtue lists such as Colossians 3:12-15 and 2 Peter 1:5-8. They also contrast with classic Greco-Roman virtues: courage, wisdom, temperance, justice. They are equally distant from the contemporary praise of authenticity, tolerance, determination, and honesty. Indeed, the Beatitudes seem to be traits no society admires.”

 

Besides this listing of God’s priorities, we’re reminded that “The Beatitudes are steeped in the OT.” With those biblical roots often found in Psalms, “The Beatitudes also align closely with Matthew’s portrait of Jesus.” I’ve omitted the many scriptural references below as the overview goes onto to say:

 

“Seven of the eight beatitudes cite traits that Matthew later ascribes to Jesus, typically using the same Greek terms. Jesus repeatedly says that a disciple should be like his master. So Jesus blesses those who mourn, and Jesus mourns over Israel. Jesus blessed the meek, and he is meek. Likewise, Jesus pursues righteousness and shows mercy. He also grants and exhorts purity, offers peace, and endures persecution. Thus Jesus blessed disciples whose character conforms to his. Matthew frequently explores the way Jesus fulfills, and the disciples participate in the Beatitudes.”

 

Following an Outline of this section, the Comment on Matthew 5:1-5 tells us:

 

“Contextually, vast crowds are following Jesus at this time, largely because of his miracles. But Jesus seeks disciples, not merely a crowd of followers. The moment has come to describe the nature of discipleship.

 

“The first three beatitudes describe awareness of need. When Jesus says, ‘Blessed are the poor in spirit, for theirs is the kingdom,’ he establishes a kingdom virtue that clashes with other notions of virtue. To be poor in spirit is to know one’s spiritual neediness and dependence on God.”

 

The Response following each section calls us to consider what we’ve read as we evaluate our own lives and pray for God’s help. In the Response to Matthew 5:1-16, for example, we read:

 

“It is impossible to expound Matthew 5 without beginning to call for a response, as recent paragraphs show. First, every beatitude prompts self-examination…. Do I mourn sin in society or have I become cynical…. Am I merciful? Do I pursue peace or seek unnecessary conflict? Every question invites us to go deeper.”

 

Moving on to Mark, the Introduction provides this purpose for the book:

 

“The ultimate intent of Mark’s Gospel is to present and legitimize Jesus’ universal call to discipleship as he inaugurates God’s eternal and universal rule and build his eternal temple made of ‘living stones.’”

 

The universal appeal of discipleship extended itself to children, too, as shown in Mark 9 and 10. In the Response to this passage:

 

“Jesus does not instruct his disciples to become childish. Instead he calls them to be childlike. In simple trust and humility before the God who atones. The power of humility resides in the fact that a humble person does not depend on his own limited strength. Rather, such a person entrusts himself to the powerful and deeply resourceful hand of God. Humility does not seek itself. Rather, it pursues God’s purposes in God’s way. In this way, a humble person may be very strong in character, since such a person trusts entirely in God’s power.”

 

Turning to the Gospel of Luke, we again find a lengthy Introduction, which, as do the others, includes:

 

Overview

Author

Date and Occasion

Genre and Literary Features

Theology of Luke

Relationship to the Rest of the Bible and to Christ

Preaching from Luke

Interpretive Challenges

 

To give you an idea of “Genre and Literary Features, this section on Luke “zeroes in on the birth of the Baptist and the experiences of his parents, Elizabeth and Zechariah. At the same time, in contrast with Matthew, Mary’s perspective on the birth of Jesus is featured, and thus we read about Gabriel’s appearance to Mary, the visit to Elizabeth, her song of praise, her pondering in her heart the things said and done in those days. Luke also relays the story of Jesus’ birth in Bethlehem, precipitated by the census commanded by Caesar Augustus. At the same time, only Luke tells us of the revelation of Jesus’ birth to shepherds and of their subsequent visit. Unique to Luke as well is the narrative of Jesus’ presentation in the temple and the words of Simeon and Anna on that occasion. Finally, only in the Lukan infancy narrative do we read the narrative of Jesus’ traveling with his parents to Jerusalem for Passover, where he stays behind for conversations with religious leaders in the temple.”

 

I’ve often wondered what became of those leaders and if they ever let themselves be led by Christ. But we can! With the Bible and Holy Spirit to guide us, this Expository Commentary from Crossway will help to open up The Way.

 

©2021, Mary Sayler, poet-writer, and lifelong lover of God’s Word

 

 

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