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
…